OF
THE
CHRISTIAN
LIFE
.
PART
II.
VOL.
II.
CHAP.
VII
.
Of
the
necessity
of
acknowledging
Jesus
Christ
to
be
the
one
and
only
Mediator
between
God
and
Man
,
in
order
to
our
Leading
a
Truly
Christian
Life
.
HITHERTO
we
have
treated
of
the
common
Principles
of
Religion
in
General
,
but
as
for
this
last
,
it
is
the
great
Principle
of
Christian
Religion
,
strictly
so
called
,
as
it
is
distinguished
from
the
Religion
of
Nature
,
and
,
as
such
,
is
properly
the
Religion
of
the
Mediator
,
as
containing
only
the
Doctrines
which
concern
the
Mediator
,
and
the
Duties
which
result
from
those
Doctrines
,
and
owe
their
Obligations
to
them
;
both
which
being
taken
away
,
all
the
remaining
Religion
is
purely
Natural
and
Moral
.
So
that
this
Principle
we
are
now
treating
of
,
contains
in
it
all
that
Religion
which
is
strictly
Christian
,
without
believing
of
which
,
and
practising
upon
it
,
we
cannot
be
truly
said
to
lead
a
Christian
Life
,
how
well
soever
we
may
live
.
For
there
is
no
doubt
but
upon
the
Motives
and
Principles
of
natural
Religion
a
man
to
whom
Christianity
was
never
sufficiently
proposed
may
upon
due
consideration
and
a
hearty
endeavour
reclaim
himself
to
a
very
pious
and
vertuous
life
,
as
it
is
apparent
many
of
the
Heathen
Philosophers
did
;
but
no
man
can
be
pious
or
vertuous
in
the
Christian
sence
,
who
is
not
so
upon
the
Christian
Obligations
:
for
the
Principles
from
and
by
which
we
act
are
the
very
life
and
soul
of
our
Religion
;
and
therefore
as
it
is
the
Rational
Soul
that
specifies
the
Man
a
Rational
Animal
,
so
it
is
our
Christian
Principles
that
specifie
our
Religion
Christian
Religion
.
Wherefore
though
the
Piety
and
Vertue
of
an
Heathen
may
be
materially
the
same
with
that
of
a
Christian
,
yet
it
is
impossible
it
should
be
formally
Christian
,
unless
it
be
animated
and
acted
with
the
belief
of
Christianity
.
So
that
if
we
leave
out
this
,
and
practise
only
upon
the
above-named
Principles
,
we
are
at
best
but
wise
and
honest
Heathens
,
and
there
is
nothing
in
all
our
Religion
but
the
simple
Dictates
of
mere
natural
reason
.
'T
is
true
,
to
live
according
to
meer
Natural
reason
is
all
that
God
expects
from
those
to
whom
Christianity
hath
never
been
proposed
;
for
how
can
he
expect
that
they
should
live
by
Principles
which
they
either
never
heard
of
,
or
have
not
sufficient
reason
to
believe
?
But
where
Christianity
hath
been
made
known
,
and
sufficiently
proposed
,
we
cannot
be
good
men
unless
we
believe
it
,
and
if
we
believe
it
we
cannot
be
good
Christians
unless
we
practise
upon
it
.
And
since
Christianity
hath
improved
the
duties
of
Natural
Religion
upon
new
Principles
,
and
enforced
them
with
new
Obligations
,
to
render
our
Piety
and
Vertue
strictly
and
properly
Christian
,
it
is
necessary
we
should
believe
these
new
Principles
,
and
act
upon
these
new
Obligations
;
otherwise
we
are
at
best
but
meer
Natural
men
,
in
the
true
sence
of
the
Apostle
,
i.
e.
men
who
are
meerly
conducted
by
the
light
of
natural
Reason
,
and
have
not
received
the
things
of
the
Spirit
of
God
,
that
is
,
the
new
Principles
and
Obligations
which
Christianity
superadds
to
natural
Religion
,
1
Cor.
2.14
.
In
handling
therefore
of
this
great
and
necessary
Principle
of
Christian
Life
,
viz.
the
belief
and
acknowledgment
of
Christ's
being
the
one
and
only
Mediator
,
I
shall
endeavour
these
three
things
:
First
,
To
shew
what
it
is
that
we
are
to
believe
in
general
concerning
the
Person
and
Office
of
this
Mediator
.
Secondly
,
What
are
the
particular
Parts
and
Offices
of
his
Mediation
.
Thirdly
,
What
Evidence
there
is
to
induce
us
to
believe
him
to
be
this
one
and
only
Mediator
.
SECT.
I.
What
it
is
that
we
are
to
believe
in
general
concerning
the
Person
and
Office
of
this
Mediator
.
THE
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
translate
Mediator
,
signifies
one
that
interposes
between
two
Parties
,
either
to
obtain
some
favour
from
the
one
Party
for
the
other
,
or
to
adjust
or
make
up
some
difference
between
them
.
And
this
undertaking
of
his
,
is
either
,
first
,
of
his
own
head
and
voluntary
,
undertaking
without
any
Warrant
or
Authority
from
the
Parties
between
whom
he
interposes
,
in
which
case
he
acts
altogether
precariously
,
and
as
a
meer
Orator
,
and
can
only
perswade
and
intreat
on
both
sides
;
or
secondly
,
it
is
Authoritative
,
and
this
is
two
ways
;
first
,
when
the
Person
who
mediates
is
Authorized
thereunto
by
the
consent
and
designation
of
both
Parties
,
both
being
equal
,
and
consequently
having
an
equal
right
to
Authorize
him
.
For
when
the
Parties
are
equal
,
he
must
be
authorized
by
both
before
he
can
pretend
to
any
right
to
oblige
and
determine
them
;
but
when
once
both
Parties
have
agreed
to
put
their
case
into
his
hands
,
and
refer
themselves
to
his
determination
,
he
from
thenceforth
commences
a
Mediator
by
Office
,
and
is
the
Legal
Representative
of
both
,
as
being
Authorized
by
them
to
act
in
their
stead
in
all
those
points
that
are
referred
by
them
to
his
determination
.
So
that
whatsoever
he
doth
in
the
matter
before
him
is
in
effect
the
act
of
both
Parties
,
who
having
both
submitted
their
wills
to
his
,
and
voluntarily
impowered
him
to
will
for
them
both
,
are
thereupon
as
effectually
concluded
and
determined
by
what
he
doth
,
as
if
it
were
their
own
personal
Will
and
Action
.
And
in
this
sence
a
Mediator
is
the
same
with
that
which
we
in
English
call
an
Vmpire
,
who
is
one
that
acts
for
both
Parties
by
Authority
from
both
,
and
in
whose
judgment
and
determination
both
have
obliged
themselves
to
consent
and
agree
.
But
then
secondly
,
the
Mediation
is
authoritative
when
he
who
mediates
is
Authorized
thereunto
by
a
superiour
Party
,
who
hath
a
just
Authority
and
Dominion
over
the
inferiour
.
For
when
a
Mediator
acts
the
part
of
two
unequal
Parties
,
whereof
the
one
is
superiour
,
and
hath
a
just
dominion
over
the
other
,
it
is
sufficient
that
he
be
Authorized
by
the
appointment
of
the
superiour
,
and
the
subject
or
inferiour
Party
will
be
as
much
obliged
by
his
determination
,
as
if
he
had
voluntarily
referred
himself
to
him
.
For
a
Mediator
between
a
Superiour
,
as
such
,
and
a
Subject
,
is
one
who
is
Authorized
to
act
on
the
part
of
the
Superiour
in
requiring
the
Subjects
Duty
and
Obedience
,
and
to
act
on
the
part
of
the
Subject
in
impetrating
the
Superiour's
favour
and
protection
;
and
there
can
be
no
doubt
but
every
absolute
Superiour
hath
right
to
Authorize
a
Mediator
between
him
and
his
Subjects
,
to
act
for
him
in
ruling
them
,
and
for
them
in
soliciting
his
favour
.
For
he
who
Mediates
between
a
Sovereign
and
Subject
,
is
the
Sovereign's
Vicegerent
and
the
Subject's
Advocate
;
and
he
who
without
our
consent
hath
a
right
to
our
duty
,
and
to
all
the
favours
he
bestows
upon
us
,
may
,
whether
we
consent
to
it
or
no
,
demand
our
duty
by
what
Vicegerent
,
and
bestow
his
favours
by
what
Advocate
he
pleases
.
And
as
for
the
Subject
,
he
will
be
obliged
,
whether
it
be
by
his
consent
or
no
,
to
abide
by
the
Mediator
whom
the
Sovereign
appoints
,
and
by
the
terms
which
he
shall
impose
on
him
;
otherwise
he
will
be
justly
liable
to
punishment
.
Having
given
this
short
account
of
the
general
Notion
of
a
Mediator
,
I
proceed
to
shew
what
it
is
in
the
general
that
the
Scripture
proposes
to
our
belief
concerning
the
Person
and
Office
of
this
great
Mediator
between
God
and
men
;
the
whole
of
which
I
shall
reduce
under
these
six
heads
:
First
,
That
he
is
Designed
and
Authorized
to
this
Office
by
God
who
is
our
absolute
Lord
and
Sovereign
.
Secondly
,
That
this
Office
to
which
he
is
authorized
consists
in
acting
for
and
in
the
behalf
of
God
and
men
,
who
are
the
parties
between
whom
he
Mediates
.
Thirdly
,
That
this
his
Mediation
proceeds
upon
certain
terms
and
stipulations
between
God
and
men
,
which
he
obtained
of
God
for
us
,
and
in
his
name
hath
published
and
tendered
to
us
.
Fourthly
,
That
as
he
acts
for
and
in
the
behalf
of
God
and
men
,
so
he
partakes
of
the
natures
of
both
.
Fifthly
,
That
as
he
partakes
of
the
natures
of
both
,
so
,
that
he
might
transact
personally
with
both
,
he
was
sent
down
from
Heaven
to
us
,
and
is
returned
again
from
us
to
Heaven
.
Sixthly
,
That
upon
his
return
from
us
to
Heaven
,
there
to
Mediate
personally
for
Men
with
God
,
he
substituted
the
Divine
and
Omnipresent
Spirit
personally
to
promote
and
effectuate
his
Mediation
for
God
with
Men.
I.
That
he
is
Designed
and
Authorized
to
this
Office
by
God
,
who
is
our
absolute
Lord
and
Sovereign
.
For
since
God
for
just
and
excellent
reasons
was
resolved
not
to
converse
with
sinful
men
immediately
,
they
having
rendered
themselves
,
through
their
woful
degeneracy
,
utterly
unsit
for
,
and
unworthy
of
any
such
near
and
close
access
to
his
most
holy
Majesty
;
and
since
his
tender
mercy
and
compassion
towards
us
would
not
permit
him
utterly
to
reject
and
abandon
us
,
there
was
no
expedient
,
at
least
that
we
know
of
,
in
which
the
holiness
of
his
Majesty
could
so
fairly
accord
with
the
tenderness
of
his
Mercy
,
as
this
of
transacting
with
us
by
a
Mediator
,
by
whose
inter-agency
,
he
,
though
a
most
holy
Sovereign
,
may
without
debasing
himself
freely
converse
with
us
,
and
we
,
though
his
guilty
subjects
,
may
without
terrour
and
anxiety
as
freely
draw
near
unto
him
;
But
,
by
vertue
of
his
essential
Sovereignty
and
absolute
Dominion
over
us
,
the
right
of
choosing
and
appointing
this
Mediator
was
wholly
in
him
,
because
,
as
I
shewed
just
before
,
he
only
can
have
the
right
of
appointing
the
person
who
shall
be
his
Vicegerent
and
our
Advocate
,
who
is
the
Sovereign
Lord
of
our
beings
,
and
the
supreme
dispos●r
of
all
our
blessings
.
And
accordingly
he
hath
constituted
the
holy
and
blessed
Iesus
to
be
the
sole
Mediator
between
himself
and
us
,
to
exercise
his
authority
over
us
,
and
to
procure
for
,
and
convey
his
favours
to
us
;
and
hence
he
is
called
the
Christ
or
Messias
of
God
,
that
is
,
his
anointed
,
Anointing
with
oyl
being
anciently
the
visible
sign
by
which
the
Regal
,
Priestly
,
and
Prophetick
Offices
were
conferred
.
This
Title
of
the
Lord
's
Anointed
therefore
being
applied
to
Iesus
,
denotes
his
being
designed
,
appointed
,
and
authorized
by
God
to
this
great
Office
of
Mediator
,
in
which
all
those
three
Offices
are
included
.
For
so
,
Acts
5.31
.
we
are
told
,
him
,
i.
e.
Christ
,
hath
God
exalted
with
his
right
hand
to
be
a
Prince
and
a
Saviour
to
give
Repentance
unto
Israel
,
and
forgiveness
of
sins
;
And
Acts
2.36
.
Therefore
let
all
the
house
of
Israel
know
assuredly
that
God
hath
made
that
same
Iesus
whom
ye
have
crucified
both
Lord
and
Christ
;
and
,
10
name
no
more
,
Phil.
2.9
,
10
,
11.
Wherefore
God
also
hath
highly
exalted
him
,
and
given
him
a
name
which
is
above
every
name
,
that
at
the
name
of
Iesus
every
Knee
should
bow
,
of
things
in
heaven
,
and
things
in
earth
,
and
things
under
the
earth
,
and
that
every
tongue
should
confess
that
Iesus
Christ
is
Lord
,
to
the
glory
of
God
the
Father
.
The
belief
of
which
is
absolutely
necessary
to
create
in
our
minds
the
reverence
that
is
due
to
our
holy
Religion
.
For
unless
we
suppose
the
founder
of
it
to
be
Authorized
and
Commissioned
by
God
,
we
must
strip
and
disarm
it
of
all
its
authority
,
and
look
upon
it
at
best
but
as
a
Pious
Imposture
,
contrived
on
purpose
to
Chouce
men
of
their
Sins
,
and
to
train
and
delude
them
into
Piety
and
Vertue
.
For
as
it
is
a
Religion
,
it
can
have
no
Authority
but
Divine
,
and
a
Divine
Authority
it
cannot
have
unless
the
Author
of
it
had
a
Divine
Commission
;
but
supposing
him
to
be
Commissioned
from
God
,
we
owe
the
s●me
respect
and
reverence
to
his
Religion
as
if
God
himself
had
proclaimed
it
to
us
in
an
audible
voice
from
the
Battlements
of
Heaven
;
and
it
will
be
no
less
disrespect
to
the
Divine
Majesty
for
us
to
contemn
and
slight
what
he
,
a●
God's
mouth
,
hath
delivered
to
us
,
than
it
would
have
been
for
a
Iew
to
have
laughed
at
the
Ten
Commandments
while
God
himself
was
proclaiming
them
from
Mount
Sinai
in
a
voice
of
Thunder
.
For
if
we
believe
that
God
authorized
him
to
reveal
his
Will
to
us
,
we
must
believe
his
voice
to
be
the
voice
of
God
,
who
spake
to
us
by
him
as
by
a
living
Oracle
;
and
consequently
,
that
in
refusing
to
hear
and
to
obey
him
we
stop
our
ears
against
God
,
and
do
in
effect
declare
that
we
regard
what
he
saith
no
more
than
we
do
the
whistling
of
the
Wind.
And
as
the
belief
of
Christ's
being
Commissioned
and
appointed
by
God
is
highly
necessary
to
Create
in
us
a
due
reverence
for
his
Religion
,
so
it
is
no
less
requisite
to
create
in
us
a
due
trust
and
confidence
in
his
Intercession
for
us
.
For
had
he
thrust
himself
upon
this
Office
without
any
Call
or
Commission
from
God
,
God
would
have
been
no
way
obliged
to
hear
him
how
earnestly
soever
he
had
supplicated
in
our
behalf
;
but
since
he
intercedes
for
us
by
God's
own
Commission
,
we
may
depend
upon
it
that
God
will
be
always
ready
to
hear
him
,
and
graciously
accept
our
addresses
to
him
when
ever
they
are
presented
by
his
hand
.
For
since
God
appointed
him
to
be
our
Advocate
,
it
must
be
either
with
an
intent
to
hear
him
in
our
behalf
,
and
if
so
,
we
may
be
sure
his
Ears
will
be
always
open
to
him
;
or
with
a
design
to
mock
and
ridicule
him
,
and
recreate
his
own
inexorable
spleen
with
the
spiteful
pleasure
of
denying
and
repulsing
him
,
which
to
imagine
of
God
is
no
less
senseless
than
blasphemous
.
Since
therefore
he
Advocates
for
us
by
God's
own
Commission
,
we
may
be
sure
his
Plea
in
our
behalf
will
be
always
acceptable
and
successful
,
since
in
repulsing
him
,
he
must
in
effect
affront
his
own
Authority
by
which
he
intercedes
for
us
.
II.
That
this
Office
to
which
he
is
authorized
consists
in
acting
for
,
and
in
the
behalf
of
God
and
Men
,
who
are
the
Parties
between
whom
he
Mediates
.
And
this
is
implied
in
the
very
Notion
of
an
authorised
Mediator
,
who
,
as
such
,
is
an
Agent
between
two
Parties
,
acting
by
authority
for
both
,
in
order
to
the
adjusting
some
difference
between
them
,
and
reducing
them
to
a
mutual
accord
and
agreement
;
and
if
he
act
only
for
one
Party
,
he
is
not
a
Mediator
,
but
an
Attourney
;
and
accordingly
the
Apostle
tells
us
,
that
a
Mediator
is
not
a
Mediator
of
one
,
but
God
is
one
,
Gal.
3.20
.
For
the
better
understanding
of
which
words
it
is
to
be
considered
that
in
the
foregoing
Verse
the
Apostle
had
asserted
,
that
the
Law
was
ordained
by
Angels
in
the
hand
of
a
Mediator
,
that
is
,
in
the
hand
of
Moses
,
who
was
appointed
to
Mediate
not
only
for
God
with
the
People
of
Israel
,
but
also
for
the
People
of
Israel
with
God
;
and
this
,
saith
he
,
is
implied
in
the
very
Notion
of
a
Mediator
,
for
a
Mediator
is
not
of
one
,
but
God
is
one
,
that
is
,
God
is
only
one
of
the
two
Parties
between
whom
this
Mediation
is
made
,
and
therefore
Moses
must
be
supposed
not
only
to
act
for
God
with
the
People
as
his
Vicegerent
,
but
also
for
the
People
with
God
as
their
Advocate
;
in
short
,
he
must
act
for
both
Parties
,
otherwise
he
acts
not
as
a
Mediator
.
And
accordingly
as
Moses
who
was
the
Mediator
of
the
Iewish
Covenant
acted
for
and
between
God
and
the
People
,
so
Iesus
Christ
,
who
is
Mediator
of
the
Christian
Covenant
,
is
stiled
the
one
Mediator
between
God
and
men
,
1
Tim.
2.5
.
that
is
,
that
goes
between
the
two
opposite
Parties
,
and
transacts
for
both
in
order
to
their
accord
and
reconciliation
;
that
as
God's
Vicegerent
acts
for
him
with
us
in
order
to
the
reducing
us
to
our
duty
and
allegiance
to
him
,
and
as
our
Advocate
acts
for
us
with
God
in
order
to
the
inducing
him
to
be
gracious
and
favourable
to
us
;
that
so
having
prevailed
with
us
to
lay
down
our
enmity
against
God
,
and
obtained
of
God
to
remit
his
displeasure
against
us
,
he
may
effect
a
happy
Reconciliation
between
us
.
Both
which
parts
of
his
Mediation
are
expressed
in
those
words
of
the
Apostle
,
Heb.
7.25
.
Wherefore
he
is
able
to
save
to
the
utmost
those
who
come
unto
God
by
him
,
that
is
,
who
by
submitting
to
him
,
as
mediating
for
God
,
submit
to
God
himself
,
seeing
he
ever
lives
to
make
intercession
for
them
,
or
to
Mediate
with
God
in
their
behalf
.
The
belief
of
which
carries
with
it
the
most
indispensable
Obligations
to
Christian
Piety
and
Vertue
;
but
while
we
look
upon
Christ
as
acting
only
for
one
Party
,
whether
it
be
for
God
or
our selves
,
we
do
in
a
great
measure
enervate
the
Motives
of
Christianity
.
For
thus
while
we
look
upon
him
as
acting
only
for
God
,
that
is
,
as
God's
Vicegerent
,
we
must
necessarily
conclude
that
he
is
concerned
only
for
God's
Authority
,
and
that
when
he
hath
secured
or
vindicated
that
by
reducing
us
to
our
duty
,
or
punishing
our
disobedience
,
he
will
have
no
more
to
do
with
us
or
our
concerns
,
but
even
leave
us
to
shift
for
our selves
,
and
to
seek
our
reward
where
we
can
find
it
;
that
he
is
substituted
by
his
Father
for
no
other
end
but
to
exact
our
Homage
,
or
revenge
our
Rebellion
,
but
that
as
for
us
,
he
is
no
way
concerned
either
to
procure
us
any
pardon
for
our
past
sin
,
or
reward
for
our
future
Obedience
;
and
while
we
look
upon
him
by
whom
alone
we
have
access
to
God
,
as
one
that
is
utterly
unconcerned
for
our
welfare
,
we
must
look
upon
our selves
as
desperate
and
abandoned
Creatures
,
that
are
utterly
forsaken
of
all
hopes
and
encouragements
.
For
what
hope
can
we
have
,
when
not
only
the
Deity
we
are
to
address
to
is
highly
offended
at
us
,
but
also
the
Mediator
we
are
to
address
by
is
utterly
regardless
of
us
?
And
in
such
a
hopeless
condition
all
the
arguments
in
the
World
are
void
and
insignificant
.
And
so
on
the
other
hand
,
while
we
look
upon
Christ
as
acting
only
for
us
,
that
is
,
as
our
Propitiation
and
Advocate
▪
we
must
unavoidably
conclude
that
he
is
concerned
only
for
our
preservation
and
happiness
;
that
his
Office
requires
no
more
of
him
but
only
to
pay
off
the
scores
of
our
sins
with
his
bloud
,
and
by
pleading
that
payment
in
Heaven
to
obtain
our
actual
release
from
the
rigorous
demands
of
divine
Justice
;
in
short
that
he
hath
nothing
else
to
do
but
only
to
purchase
and
sue
out
our
pardon
,
and
to
justifie
and
set
us
right
in
the
Court
of
Heaven
;
but
as
for
reducing
us
under
his
Father's
Authority
,
and
subduing
our
Wills
and
Lives
to
his
obedience
,
that
is
no
part
of
his
Mediatorship
,
nor
consequently
is
he
at
all
concerned
about
it
;
and
if
so
,
all
that
his
Mediation
can
oblige
us
to
(
supposing
that
he
hath
effectually
discharged
it
)
is
to
rest
and
relie
upon
it
for
our
Pardon
and
Iustification
with
God
;
and
if
out
of
pure
gratitude
we
will
be
dutiful
and
obedient
to
him
for
the
future
,
he
will
kindly
accept
it
,
but
if
not
,
he
hath
no
remedy
against
us
;
and
what
likelihood
is
there
that
any
argument
of
Religion
should
ever
prevail
with
us
to
submit
to
the
divine
Authority
,
so
long
as
we
presume
upon
Christ's
Mediation
for
Pardon
and
Justification
without
it
,
and
believe
it
to
be
left
wholly
to
our
own
Ingenuity
whether
we
will
submit
or
no.
Thus
while
we
consider
Christ's
Mediation
by
halves
,
and
mistake
either
part
of
it
for
the
whole
,
we
pervert
and
deprave
it
,
and
instead
of
what
it
is
,
viz.
a
most
wise
and
powerful
inducement
to
Piety
and
Vertue
,
render
it
an
inevitable
temptation
either
to
Despair
or
Presumption
,
both
which
are
equally
and
utterly
inconsistent
with
a
holy
and
Christian
Life
.
But
if
we
consider
this
Doctrine
in
its
full
extent
,
as
it
takes
in
both
parts
of
Christ's
Mediation
,
it
inforces
our
duty
upon
us
with
the
most
necessary
and
powerful
obligations
.
For
it
addresses
it self
to
every
passion
in
us
that
is
capable
of
being
moved
and
perswaded
,
and
at
once
proposes
to
our
hope
and
fear
,
which
are
the
most
vigorous
principles
of
action
,
the
most
encouraging
and
dreadful
considerations
.
For
since
his
Office
obliges
him
to
act
for
God
and
men
together
,
we
may
depend
upon
it
,
that
through
the
whole
course
of
his
Mediation
he
will
be
most
just
and
impartial
to
both
,
and
that
as
on
the
one
hand
he
will
not
so
act
for
his
Father's
Authority
as
to
neglect
our
safety
and
welfare
,
so
neither
on
the
other
will
he
so
concern
himself
for
our
safety
and
welfare
as
to
expose
his
Father's
Authority
;
and
if
he
proceed
with
this
exact
equality
between
the
Parties
he
acts
for
,
we
have
all
the
reason
in
the
World
to
conclude
,
that
if
we
submit
our selves
to
God
we
shall
be
graciously
received
and
rewarded
,
but
that
if
we
persist
in
our
Rebellion
against
him
we
shall
be
most
severely
punished
.
For
in
the
first
place
his
being
concerned
for
us
as
well
as
for
God
,
gives
us
the
most
ample
security
,
that
if
we
will
submit
to
his
Fathers
Authority
,
which
he
stands
ingaged
to
secure
or
vindicate
,
he
will
have
a
most
zealous
regard
to
us
and
our
concerns
,
and
be
as
mindful
of
our
interest
as
if
it
were
his
own
.
For
in
undertaking
to
be
our
Advocate
he
assumed
our
Persons
,
and
took
our
Affairs
into
his
own
hands
,
so
that
now
he
is
another
our selves
,
and
stands
obliged
to
act
for
us
with
as
much
care
and
concern
as
if
our
Persons
and
Interests
were
his
;
and
therefore
we
may
depend
upon
it
that
he
will
act
as
much
for
our
advantage
as
we
our selves
could
do
if
we
were
in
his
place
,
and
had
the
same
power
and
interest
with
his
Father
that
he
hath
▪
and
that
if
we
were
sitting
in
his
room
at
the
right
hand
of
God
,
and
there
interceding
for
our selves
,
we
could
not
justly
wish
for
,
or
desire
more
or
greater
instances
of
Grace
and
Favour
than
he
will
ask
and
obtain
for
us
.
And
what
greater
encouragement
can
we
have
to
return
to
our
duty
than
this
very
consideration
,
that
all
our
concerns
with
our
offended
God
are
deposited
in
the
hands
of
a
most
faithful
Mediator
,
who
upon
our
return
will
concern
himself
as
zealously
for
our
Good
as
for
his
Father's
Authority
,
and
solicit
our
cause
in
the
Court
of
Heaven
as
Industriously
as
we
our selves
could
do
if
we
were
admitted
to
be
our
own
Advocates
?
But
then
in
the
second
place
his
being
concerned
for
his
Father's
Authority
as
well
as
for
our
Interest
,
gives
us
as
full
assurance
,
on
the
other
hand
,
that
he
is
no
less
obliged
by
his
Office
to
reduce
us
to
our
duty
to
his
Father
,
or
avenge
him
upon
us
for
our
disobedience
than
he
is
to
restore
us
to
his
grace
and
favour
;
and
if
he
should
so
attempt
the
later
as
to
be
any
way
deficient
in
the
former
,
he
would
not
perform
the
part
of
a
just
Mediator
,
which
consists
in
acting
impartially
for
both
Parties
.
For
should
he
favour
our
interest
beyond
his
Father's
Authority
,
he
would
be
so
far
partial
to
us
against
his
Father
.
Now
though
he
loved
us
so
well
as
to
sacrifice
his
life
for
us
on
Earth
,
and
in
the
vertue
of
that
Sacrifice
to
appear
our
Advocate
in
Heaven
,
yet
we
can
never
be
so
fond
sure
as
to
imagine
that
he
loves
us
better
than
his
own
Father
;
and
if
he
doth
not
,
we
may
build
upon
it
that
he
is
as
zealously
concerned
to
assert
his
Authority
as
to
prosecute
our
interest
,
and
to
provide
that
he
be
obeyed
or
avenged
as
that
we
be
pardoned
and
rewarded
;
but
for
us
to
rely
upon
Christ
as
mediating
for
us
,
without
submitting
to
him
as
mediating
for
God
,
is
in
effect
to
hope
that
he
will
be
so
exceeding
gracious
to
us
as
to
betray
his
Father's
trust
for
our
sake
,
and
sacrifice
his
authority
to
our
safety
.
For
should
he
take
our
part
with
God
,
and
solicite
him
to
favour
us
while
we
persist
in
our
rebellions
against
him
,
he
would
in
effect
abandon
the
cause
and
interest
of
God's
Government
,
and
endeavour
all
that
in
him
lay
to
expose
his
authority
to
the
scorn
and
cont●mpt
of
Mankind
.
Whilst
therefore
we
obstinately
refuse
to
hearken
to
him
in
his
Mediation
for
God
,
that
is
,
to
submit
to
his
Laws
,
and
return
to
our
duty
and
allegiance
,
he
will
be
so
far
from
interceding
for
us
in
the
vertue
of
his
meritorious
sacrifice
,
that
he
will
appear
against
us
as
an
incensed
Judge
in
the
quarrel
of
his
Father's
Authority
,
and
dearly
revenge
upon
our
guilty
heads
all
those
shameless
affronts
and
indignities
we
have
offered
it
,
and
by
making
us
everlasting
Monuments
of
his
Vengeance
,
convince
us
by
woful
experience
,
that
he
is
no
less
a
just
Mediator
for
God
than
a
merciful
Mediator
for
Men.
So
that
by
resolving
to
persist
in
our
rebellion
against
God
,
we
do
in
effect
renounce
the
Mediation
of
our
Saviour
,
and
proclaim
before
God
and
Angels
that
we
will
not
be
beholden
to
the
one
and
only
Advocate
of
sinners
.
And
when
we
have
flung
our selves
out
of
this
Protection
,
Lord
!
whither
shall
we
go
for
sanctuary
from
thy
vengeance
?
When
there
is
but
this
one
Mediator
and
he
hath
discarded
me
,
O
my
wretched
Soul
,
whither
wilt
thou
betake
thy self
?
Call
now
and
see
if
there
be
any
will
hear
thee
,
to
which
of
all
the
Saints
or
Angels
wilt
thou
turn
thee
?
What
Favourite
of
Heaven
will
plead
thy
cause
when
the
only
Advocate
of
Souls
hath
rejected
thee
?
For
if
he
who
is
my
only
Mediator
,
be
incensed
against
me
,
who
shall
Mediate
between
me
and
him
?
When
God
alone
was
angry
with
me
,
there
was
some
hope
,
because
my
Saviour
stands
as
a
living
Screen
between
me
and
his
displeasure
,
to
guard
and
defend
me
from
it
;
but
when
that
is
kindled
against
me
too
,
what
is
there
to
interpose
between
me
and
the
devouring
flame
?
Be
wise
therefore
,
O
ye
sinners
,
be
instructed
,
ye
obstinate
Rebels
against
God
;
Kiss
the
Son
lest
he
be
angry
and
ye
perish
from
the
way
;
for
if
his
wrath
be
kindled
but
a
little
,
blessed
are
all
they
that
put
their
trust
in
him
,
but
Wo
be
to
them
that
provoke
him
.
Thus
the
Mediation
of
Christ
addresses
to
our
fear
as
well
as
hope
,
in
order
to
the
subduing
us
to
the
Will
of
God
,
and
presses
at
once
upon
both
these
great
Avenues
of
our
Souls
with
the
most
irresistible
Motives
.
III.
That
this
his
Mediation
proceeds
upon
certain
terms
and
stipulations
between
God
and
Men
,
which
he
obtained
of
God
for
us
,
and
in
his
name
hath
published
and
tendered
to
us
.
For
when
Mankind
,
by
reason
of
the
degeneracy
of
humane
nature
,
were
cut
off
from
all
immediate
intercourse
with
God
,
and
this
most
wise
and
holy
Method
of
conversing
with
us
by
a
Mediator
was
resolved
on
by
the
Divine
Council
,
God
,
in
consideration
of
what
our
Mediator
had
ingaged
himself
to
suffer
for
us
in
the
fulness
of
time
,
granted
to
him
in
our
behalf
a
most
gracious
and
merciful
Covenant
,
whereby
he
ingaged
himself
to
bestow
his
spirit
upon
us
to
inable
us
to
repent
and
return
to
him
,
upon
condition
that
we
should
seek
it
,
and
co-operate
with
it
;
to
pardon
all
our
past
sins
,
upon
condition
that
we
should
unfeignedly
repent
of
them
;
and
to
crown
us
with
eternal
life
,
upon
condition
we
should
persevere
to
the
end
in
well-doing
.
This
is
the
substance
of
that
gracious
Covenant
which
God
hath
granted
to
us
for
the
sake
of
our
Mediator
;
who
hath
accordingly
assured
us
from
God
,
that
he
will
give
his
holy
Spirit
unto
them
that
ask
,
Luke
11.13
.
That
if
we
will
repent
and
be
converted
,
our
sins
shall
be
blotted
out
when
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lord
,
Acts
5.19
.
And
that
if
we
will
be
faithful
to
the
death
we
shall
receive
a
Crown
of
life
,
Rev.
2.10
.
And
upon
this
Covenant
it
is
that
our
blessed
Saviour
proceeds
in
his
Mediation
between
God
and
Men.
For
our
Baptismal
Vow
is
nothing
else
but
only
a
solemn
engagement
of
our selves
to
perform
the
condition
of
this
Covenant
,
upon
which
there
results
to
us
a
conditional
right
to
all
that
God
hath
promised
in
it
;
and
when
by
this
federal
solemnity
of
Baptism
God
and
we
have
once
obliged
our selves
to
each
other
,
by
mutual
promises
and
engagements
,
Christ's
Office
,
as
Mediator
between
us
,
is
to
solicite
on
both
sides
for
mutual
performance
;
and
accordingly
in
Mediating
for
God
with
us
,
he
requires
nothing
of
us
but
what
we
promised
to
God
,
and
in
mediating
for
us
with
God
he
claims
nothing
of
God
but
what
God
promised
to
us
.
And
hence
he
is
called
,
The
Mediator
of
this
better
Covenant
,
Heb.
8.6
.
and
The
Mediator
of
the
new
Covenant
,
Heb.
12.24
.
because
he
transacts
between
both
Parties
to
solicite
the
performance
of
their
mutual
engagements
.
For
so
the
same
Author
in
Heb.
9.14
,
15.
seems
to
explain
it
,
How
much
more
,
saith
he
(
having
spoken
before
of
the
vertue
of
the
bloud
of
Bulls
and
Goats
)
shall
the
bloud
of
Christ
,
who
through
the
eternal
Spirit
offered
himself
without
spot
to
God
,
purge
our
Consciences
from
dead
Works
to
serve
the
living
God
;
and
for
this
cause
he
is
the
Mediator
of
the
New
Covenant
,
that
by
means
of
death
for
the
Redemption
of
transgressions
,
&c.
they
which
are
called
might
receive
the
promise
of
eternal
Inheritance
;
where
those
words
[
and
for
this
cause
]
seem
as
well
to
refer
to
what
went
before
as
to
what
follows
,
and
then
the
sence
will
be
this
,
For
this
cause
he
is
the
Mediator
of
the
New
Covenant
,
both
that
he
might
take
care
that
our
Consciences
being
purged
from
dead
works
we
might
serve
the
living
God
,
and
that
having
redeemed
us
by
his
Death
,
we
might
receive
the
promise
of
eternal
Inheritance
.
And
accordingly
he
proceeds
in
his
Mediation
;
for
in
acting
for
God
as
his
King
or
Vicegerent
,
he
hath
enacted
the
conditions
which
this
Covenant
requires
of
us
into
the
Laws
of
his
Kingdom
,
and
exacts
them
of
us
under
the
fearful
Penalty
of
eternal
Damnation
;
whereby
he
hath
taken
effectual
care
that
we
shall
either
perform
these
conditions
,
or
undergo
a
punishment
as
great
as
the
guilt
of
our
neglect
and
contempt
of
them
;
and
having
thus
tied
them
upon
us
by
the
utmost
force
of
Law
,
that
is
,
by
Law
established
on
the
most
dreadful
Penalty
,
he
hath
,
so
far
as
his
Regal
Authority
extends
,
compelled
us
to
the
performance
of
our
part
of
this
Covenant
;
so
that
if
we
do
not
perform
it
,
it
is
not
to
be
attributed
to
any
neglect
or
omission
of
the
Mediator
,
who
to
oblige
us
to
perform
it
hath
most
faithfully
acted
for
God
,
even
to
the
utmost
extent
of
that
power
wherewithal
he
invested
him
.
And
so
on
the
other
hand
,
in
acting
for
us
as
our
Intercessor
,
he
hath
taken
no
less
care
to
insure
God's
part
of
this
Covenant
to
us
than
he
did
to
insure
our
part
of
it
to
God.
For
this
Covenant
being
granted
to
us
by
God
in
consideration
of
a
valuable
satisfaction
for
our
sins
,
Christ
hath
not
only
rendered
this
satisfaction
to
God
by
dying
for
us
,
and
thereby
purchased
for
us
a
just
right
and
claim
to
all
the
blessings
which
God
hath
promised
on
his
part
if
we
perform
what
he
requires
on
ours
,
but
in
the
vertue
of
this
satisfaction
he
also
appears
for
us
at
the
right
hand
of
God
,
there
to
plead
our
right
,
and
to
prefer
our
claim
,
by
exhibiting
that
vocal
Bloud
,
and
those
importunate
Wounds
with
the
price
of
which
he
purchased
and
obtained
it
.
So
that
now
we
are
intitled
to
all
the
blessings
of
this
Covenant
,
not
only
by
God's
Promise
,
but
by
Christ's
Purchace
too
,
and
to
secure
both
,
we
have
Christ
himself
advocating
for
us
in
Heaven
with
the
price
of
that
Purchace
in
his
hands
.
So
effectually
hath
he
transacted
for
us
in
his
Mediation
with
God
in
our
behalf
,
that
we
have
the
highest
security
imaginable
,
that
if
we
perform
our
part
of
this
Covenant
,
God
will
not
fail
to
perform
his
;
since
in
so
doing
he
would
not
only
violate
his
own
truth
which
he
hath
engaged
to
us
by
promise
,
but
also
injuriously
defraud
his
own
Son
of
what
he
hath
duly
purchased
for
us
by
his
Death
,
and
claims
upon
that
Purchace
by
his
Intercession
.
For
he
intercedes
for
no
other
blessings
in
our
behalf
but
what
he
purchased
for
us
upon
a
consideration
that
was
not
only
infinitely
valuable
in
it self
,
but
also
freely
accepted
by
his
Father
;
and
he
purchased
no
other
blessings
for
us
but
what
are
specified
in
this
gracious
Covenant
;
so
that
he
asks
nothing
for
us
but
what
he
hath
a
right
to
obtain
,
nothing
but
what
he
purchased
by
his
bloud
,
and
is
in
strict
Justice
due
to
his
meritoriou●
sacrifice
,
and
consequently
nothing
that
his
Father
can
deny
him
without
doing
him
the
most
outragious
wrong
and
injury
;
and
therefore
this
we
may
be
as
confident
of
as
we
can
be
of
any
thing
in
the
World
,
that
whatsoever
he
hath
purchased
for
us
he
will
not
fail
to
ask
,
and
that
whatsoever
he
asks
he
will
be
sure
to
obtain
.
Thus
Christ
by
his
Mediation
between
God
and
Men
hath
taken
the
most
effectual
care
to
insure
the
mutual
performance
of
this
everlasting
Covenant
to
both
Parties
.
For
to
insure
God
of
our
performing
our
part
,
he
hath
bound
it
upon
us
by
a
Law
enforced
with
an
everlasting
Penalty
;
which
is
the
strongest
obligation
he
could
lay
upon
us
;
And
to
insure
us
of
God's
performing
his
part
,
he
duly
purchased
it
for
us
by
his
Death
,
and
in
vertue
of
that
just
Right
he
ever
lives
to
claim
it
by
his
Intercession
,
which
is
the
strongest
obligation
he
could
lay
upon
God
;
so
that
now
,
as
God
cannot
fail
in
his
part
without
violating
his
Truth
and
Justice
,
which
would
be
to
destroy
his
own
Being
,
and
un-god
himself
,
so
neither
we
can
in
ours
without
exposing
our
everlasting
well-being
,
and
plunging
our selves
body
and
soul
together
into
everlasting
wretchedness
and
calamity
.
And
hence
I
suppose
it
is
that
our
Saviour
is
called
the
surety
of
a
better
Covenant
,
Heb.
7.22
.
or
,
as
the
Greek
word
may
be
rendered
,
the
Trustee
between
both
Parties
,
to
see
that
they
mutually
perform
their
several
parts
of
this
Covenant
to
each
other
;
which
Office
our
blessed
Lord
hath
faithfully
performed
,
in
that
he
hath
taken
the
utmost
care
to
oblige
both
God
and
us
mutually
to
make
good
our
several
engagements
to
each
other
.
For
though
he
hath
not
undertaken
for
us
that
we
shall
certainly
perform
our
part
,
yet
he
hath
undertaken
to
oblige
us
to
it
by
the
highest
and
most
urgent
reason
,
which
was
all
that
he
could
reasonably
undertake
for
Beings
that
are
free
to
good
and
evil
;
and
if
notwithstanding
he
hath
thus
obliged
us
,
we
will
be
so
desperately
obstinate
as
not
to
comply
,
he
hath
undertaken
to
chastise
our
obstinacy
with
a
most
dire
and
exemplary
vengeance
.
And
since
he
thus
proceeds
in
his
Mediation
upon
the
certain
and
stated
terms
of
a
Covenant
,
which
he
himself
hath
published
and
revealed
to
us
,
we
may
hereby
most
certainly
inform
our selves
what
he
expects
from
us
,
and
what
we
are
to
expect
from
him
.
For
now
we
are
sure
that
all
he
can
expect
from
us
is
that
we
should
faithfully
perform
our
part
of
this
Covenant
,
that
is
,
that
we
should
implore
the
assistance
of
God's
holy
Spirit
,
and
diligently
to
co-operate
with
it
,
so
as
to
repent
and
return
from
our
evil
ways
to
the
sincere
practice
of
all
Christian
Piety
and
Vertue
,
and
that
herein
we
should
persevere
to
the
end
;
and
less
than
this
he
cannot
admit
without
being
an
unfaithful
Trustee
for
God
of
that
blessed
Covenant
upon
which
he
Mediates
.
And
now
we
are
also
sure
that
all
we
can
expect
from
him
is
,
that
if
we
implore
the
assistance
of
his
Spirit
we
shall
have
it
,
that
if
with
his
assistance
we
repent
we
shall
be
pardoned
,
and
that
if
being
pardoned
we
persevere
in
well-doing
,
we
shall
be
crowned
with
everlasting
life
;
and
less
than
this
he
cannot
obtain
for
us
without
being
an
unfaithful
Trustee
for
us
.
For
if
he
should
exact
less
for
God
of
us
,
or
procure
less
for
us
of
God
than
that
Covenant
upon
which
he
Mediates
obliges
God
and
us
to
,
he
would
be
wanting
in
his
care
one
way
or
t'other
to
see
this
Covenant
with
which
he
is
intrusted
duly
and
impartially
executed
,
and
either
defraud
God
or
us
of
some
part
of
that
right
which
it
devolves
upon
us
;
which
we
have
all
the
assurance
in
the
world
he
will
never
do
.
So
that
now
we
proceed
upon
certain
terms
,
and
do
know
infallibly
what
to
trust
to
;
we
know
that
our
Mediator
exacts
of
us
the
whole
and
intire
condition
of
the
Gospel-Covenant
;
that
this
he
will
certainly
accept
,
but
that
this
he
expects
without
the
least
defalcation
or
abatement
;
so
that
if
we
heartily
implore
the
assistance
of
his
holy
Spirit
,
and
co-operate
with
it
,
we
have
all
the
assurance
in
the
world
that
we
shall
be
effectually
enabled
to
render
him
that
sincere
repentance
and
obedience
he
requires
,
and
that
if
we
repent
we
shall
be
pardoned
,
and
if
we
persevere
in
our
obedience
,
be
advanced
to
everlasting
glory
.
On
the
other
side
,
we
know
infallibly
before
hand
,
that
if
we
refuse
to
submit
to
this
condition
,
or
do
any
way
fall
short
of
it
,
instead
of
being
our
kind
and
merciful
Advocate
,
our
Mediator
will
become
our
implacable
Judge
,
and
doom
us
to
a
place
of
dismal
torment
,
where
we
shall
live
with
everlasting
horrour
and
despair
;
so
that
now
we
can
no
longer
persevere
in
our
impenitence
,
without
trampling
at
the
same
time
on
the
highest
encouragements
,
and
charging
headlong
through
the
most
amazing
danger
.
IV.
That
as
he
acts
for
,
and
in
the
behalf
of
God
and
Men
,
so
he
partakes
of
the
natures
of
both
.
For
that
this
high
and
important
Office
might
be
the
more
effectually
executed
and
performed
,
the
eternal
Father
thought
meet
to
place
it
in
the
hands
of
his
own
eternal
Son
,
the
Son
of
his
natural
Generation
,
to
whom
he
communicated
from
all
eternity
his
own
Divine
Essence
and
Nature
,
and
whom
in
due
time
he
appointed
to
assume
the
Humane
Nature
into
a
personal
union
with
his
Divinity
,
that
so
being
God-man
in
one
person
he
might
be
the
better
fitted
and
accomplished
to
Mediate
between
God
and
Men.
For
in
Mediating
Authoritatively
for
God
with
us
,
he
was
to
perform
the
Office
of
a
divine
King
,
to
rule
and
Govern
us
,
as
God's
Vicegerent
,
and
either
reduce
us
under
his
Authority
,
or
chastise
us
for
our
Rebellion
against
him
;
which
is
a
Sphere
so
vast
,
and
so
sublime
,
as
needs
no
less
than
some
divine
Intelligence
to
inform
and
actuate
it
.
For
to
wield
the
Divine
Scepter
and
Government
is
a
Province
that
requires
a
Divine
Knowledge
and
Power
;
for
the
souls
and
hearts
of
men
are
the
principal
Seat
and
Subject
of
the
divine
Government
,
and
therefore
it
is
very
requisite
that
he
who
is
intrusted
with
the
administration
of
it
should
have
a
through
and
perfect
inspection
of
all
our
most
secret
Thoughts
,
and
Intentions
,
and
Purposes
,
and
Resolutions
,
otherwise
how
is
it
possible
he
should
take
cognizance
of
them
so
as
to
command
,
and
over-rule
and
reward
,
and
punish
them
?
But
to
know
the
hearts
of
men
is
in
Scripture
always
appropriated
to
the
divine
Omniscience
;
so
1
Kings
8
.
3●
.
Thou
,
even
thou
only
knowest
the
hearts
of
the
Children
of
men
;
and
if
only
God's
all-searching
Eye
can
penetrate
into
the
hearts
of
men
,
who
but
a
God
can
Rule
and
Govern
them
?
And
accordingly
our
Saviour
,
upon
whose
shoulders
this
inward
and
spiritual
Government
rests
,
challenges
to
himself
this
divine
Prerogative
which
is
so
necessary
a
qualification
for
it
;
Rev.
2.23
.
And
all
the
Churches
shall
know
,
saith
he
,
that
I
am
he
which
searcheth
the
reins
and
hearts
,
and
will
give
to
every
one
of
you
according
to
his
works
.
Nor
is
it
less
requisite
to
qualifie
him
for
this
spiritual
Empire
that
he
should
be
Almighty
than
that
he
should
be
Omniscient
;
for
to
enable
him
to
rule
the
hearts
and
souls
of
men
it
is
necessary
that
he
should
have
the
Command
and
Disposal
of
all
those
outward
Events
and
Accidents
in
which
they
are
any
way
concerned
,
since
it
is
by
these
in
a
great
measure
that
their
hearts
are
swayed
,
their
affections
formed
,
their
intentions
and
resolutions
squared
and
regulated
,
and
in
a
word
,
their
good
and
evil
actions
rewarded
and
punished
in
this
World
;
and
to
wield
and
manage
,
moderate
and
dispose
such
infinite
numbers
of
Events
as
concern
such
infinite
numbers
of
Men
so
vastly
distant
from
one
another
in
place
,
condition
,
and
temper
,
requires
a
power
that
can
do
whatsoever
it
pleases
both
in
Heaven
and
Earth
,
which
the
Psalmist
appropriates
to
the
divine
Power
as
its
peculiar
Prerogative
,
Psal.
135.6
,
7.
and
if
it
be
only
a
divine
power
that
can
manage
and
dispose
all
the
affairs
of
all
men
,
what
can
be
more
requisite
than
that
he
who
rules
and
governs
them
should
communicate
of
the
divine
Omnipotence
?
And
accordingly
our
Saviour
,
upon
whom
this
Government
is
devolved
,
assures
his
Disciples
that
all
power
was
communicated
to
him
both
in
Heaven
and
Earth
,
Matt.
28.18
.
which
being
the
Prerogative
of
the
divine
Power
seems
impossible
to
have
been
communicated
to
any
but
a
divine
Person
.
And
therefore
the
Prophet
Isaiah
,
speaking
of
the
Government
of
Christ
,
tells
us
,
that
his
name
should
be
called
Wonderful
,
Counsellour
,
the
mighty
God
,
Isa.
9.6
.
where
by
Counsellour
and
mighty
God
he
seems
to
design
his
infinite
Knowledge
and
Power
whereby
he
should
be
qualified
for
this
his
divine
Government
;
for
so
Mighty
God
doth
always
in
the
Scripture-phrase
signifie
Almighty
God
;
so
in
Deut.
7.21
.
Psal.
50.1
.
Ier.
32.18
.
Hab.
1.12
.
and
elsewhere
.
By
all
which
it
is
evident
,
that
to
Mediate
Authoritatively
for
God
with
men
is
a
Province
so
sublime
as
that
it
requires
no
less
than
divine
perfections
in
the
Person
that
undertakes
and
manages
it
,
and
consequently
that
it
is
requisite
he
should
be
God.
Nor
is
it
less
requisite
to
render
his
Government
more
awful
and
Majestick
.
For
though
the
condition
of
the
Person
alters
not
the
nature
of
the
Authority
he
is
vested
with
,
yet
in
the
estimation
of
men
the
same
Authority
is
more
or
less
venerable
according
as
the
quality
and
condition
of
●he
Persons
cloathed
with
it
is
more
or
less
considerable
.
Since
therefore
the
quality
of
the
Person
doth
always
cast
a
Cloud
or
Lustre
on
the
Office
,
it
was
very
requisite
that
he
who
was
Authorized
to
Mediate
for
God
with
men
,
which
is
the
highest
Office
under
God
the
Father
,
should
be
a
Person
of
the
highest
Rank
and
Dignity
next
to
God
the
Father
himself
,
and
consequently
that
he
should
be
God
the
Son
;
and
hence
the
Author
to
the
Hebrews
,
Chap.
1.
to
render
his
Authority
mo●e
awful
takes
a
great
deal
of
pains
to
imblazon
the
dignity
of
his
Person
,
in
which
he
gives
him
such
Stiles
and
Characters
,
as
cannot
without
extreme
force
be
applied
to
any
but
a
Person
divine
;
he
stiles
him
The
brightness
of
his
Father's
Glory
,
and
the
express
Image
of
his
Person
;
the
Founder
of
the
Earth
,
and
the
Maker
of
the
Heavens
,
and
the
Vpholder
of
all
things
by
the
word
of
his
power
,
Vers.
3.10
.
he
tells
us
,
that
he
was
set
far
above
the
Angels
,
and
that
the
Father
had
ordered
all
his
Angels
to
worship
him
,
declaring
him
to
be
God
in
these
terms
,
Thy
Throne
O
God
is
for
ever
and
ever
;
and
then
he
concludes
all
with
this
application
,
Therefore
we
ought
to
give
the
more
earnest
heed
to
the
things
which
we
have
heard
of
him
,
Chap.
2.
v.
1.
which
shews
that
in
the
Apostle's
sense
to
Mediate
for
God
is
a
station
so
sublime
that
it
was
very
fit
it
should
be
supplied
(
as
it
was
)
with
a
Person
of
the
highest
Dignity
,
that
so
his
Person
might
reflect
a
Majesty
on
his
Office
,
and
render
it
more
awful
and
venerable
in
the
World.
And
as
to
accomplish
him
for
this
high
Office
of
Mediating
for
God
with
Men
,
it
was
most
fit
he
should
be
God
,
so
it
was
no
less
requisite
he
should
be
Man
.
For
Man
being
naturally
a
sensitive
,
as
well
as
a
rational
Creature
,
in
this
degenerate
state
of
his
nature
,
wherein
his
sensitive
part
is
predominant
,
there
are
no
sorts
of
objects
do
so
vigorously
impress
and
affect
him
,
as
those
which
strike
immediately
on
his
senses
;
and
hence
it
is
that
he
so
greedily
prefers
carnal
before
rational
,
and
sensitive
before
spiritual
goods
,
notwithstanding
the
later
are
in
themselves
infinitely
greater
and
more
eligible
,
and
that
in
his
conceptions
of
spiritual
objects
he
is
so
prone
to
blend
and
intermix
them
with
carnal
and
Corporeal
Phantasms
,
because
his
mind
is
so
estranged
from
spiritual
objects
by
its
continual
intimacy
and
familiarity
with
sensual
ones
,
that
it
can
hardly
frame
any
Idea
of
them
without
disguising
them
into
some
bodily
semblance
.
God
therefore
being
a
spiritual
and
invisible
Essence
,
and
upon
this
account
far
removed
out
of
the
Ken
and
Prospect
of
our
sense
,
our
sensual
and
depraved
minds
must
either
be
naturally
indisposed
to
think
seriously
of
,
and
consequently
to
be
duly
affected
by
him
,
which
renders
us
prone
to
Irreligion
,
or
to
sophisticate
our
conceptions
of
him
with
corporeal
Images
and
Phantasms
which
renders
us
prone
to
Idolatry
;
to
prevent
both
which
God
in
great
condescension
to
this
deplorable
weakness
of
humane
minds
hath
always
thought
meet
to
converse
with
us
under
some
sensible
appearance
or
visible
Symbol
of
his
Divine
Presence
.
Thus
when
God
conducted
his
Chosen
People
through
the
Red
Sea
and
Wilderness
,
he
went
before
them
in
a
Pillar
of
Cloud
by
day
,
and
in
a
Pillar
of
Fire
by
night
,
and
when
afterwards
he
gave
them
his
Law
,
he
descended
upon
Mount
Sinai
in
a
bright
and
glorious
flame
,
overcast
with
thick
and
solemn
clouds
,
in
which
illustrious
appearance
he
afterwards
made
his
entrance
into
the
Tabernacle
,
where
he
made
his
constant
abode
,
and
from
whence
he
frequently
exhibited
himself
to
the
Peoples
eyes
and
senses
in
a
body
of
visible
light
and
glory
,
which
visible
light
is
in
holy
Scripture
very
often
called
the
Glory
of
the
Lord
.
And
since
God
in
condescension
to
the
weakness
of
humane
minds
thought
it
meet
to
present
himself
to
the
senses
of
men
in
some
visible
appearance
,
there
is
the
same
reason
why
the
Mediator
should
assume
some
visible
substance
to
his
invisible
Godhead
,
that
therein
he
might
exhibit
himself
to
our
sense
,
and
thereby
at
once
affect
our
minds
with
a
great
love
and
dread
of
his
divine
Majesty
,
and
by
vouchsafing
us
a
visible
presence
prevent
our
framing
Idols
and
false
Images
,
and
Representations
of
him
in
our
own
minds
.
Now
of
all
sensible
substance
there
was
none
so
proper
for
this
end
as
Humane
Nature
,
which
is
that
above
all
others
that
we
are
most
intimately
acquainted
with
and
most
accustomed
to
love
,
and
reverence
,
and
obey
.
It
is
true
,
had
his
design
been
to
Govern
us
by
terrors
and
affrightments
,
as
he
did
the
Iews
,
it
would
have
been
more
proper
for
him
to
assume
that
dreadful
appearance
of
a
consuming
fire
,
in
which
he
was
wont
to
converse
with
them
;
but
his
design
being
to
erect
his
Empire
in
mens
Souls
,
and
to
captivate
their
Wills
into
a
free
and
generous
obedience
,
he
could
not
have
appeared
to
us
in
any
visible
substance
so
proper
for
this
end
,
so
apt
to
oblige
and
aw
,
to
indear
and
terrifie
us
together
,
as
Humane
Nature
.
And
accordingly
as
God
dwelt
of
old
in
the
Iewish
Tabernacle
,
and
thence
displayed
himself
before
the
Eyes
of
that
People
in
a
visible
Glory
;
so
the
Word
,
as
St.
Iohn
tells
,
was
made
flesh
,
and
tabernacled
among
us
,
(
for
so
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
)
i.
e.
as
in
condescension
to
the
weakness
of
the
Iews
he
pitched
his
Tabernacle
among
them
,
and
thence
frequently
appeared
in
a
visible
Glory
to
their
sense
,
so
in
condescension
to
ours
he
pitched
his
Tabernacle
in
our
flesh
or
nature
,
from
whence
,
as
he
proceeds
,
we
behold
his
Glory
(
i.
e.
at
his
Baptism
and
Transfiguration
)
as
the
glory
of
the
only
begotten
Son
,
or
in
which
the
only
begotten
Son
was
wont
to
display
himself
from
between
the
Cherubins
,
Iohn
1.14
.
In
short
therefore
since
in
Mediating
for
God
with
us
it
was
very
needful
that
in
compliance
with
our
weakness
he
should
address
to
our
sense
in
some
visible
appearance
,
and
since
there
was
no
visible
appearance
in
which
he
could
so
advantagiously
address
to
us
as
that
of
Humane
Nature
,
it
hence
evidently
appears
how
requisite
it
was
that
he
should
assume
our
Nature
to
his
Deity
,
and
be
Man
as
well
as
God.
And
as
it
was
requisite
he
should
be
God-man
in
order
to
his
Mediating
for
God
with
us
,
so
was
it
also
no
less
requisite
in
order
to
his
Mediating
for
us
with
God
;
because
,
as
I
shall
shew
hereafter
,
to
Mediate
for
us
with
God
implies
,
first
,
his
making
an
atonement
for
our
sins
with
his
Bloud
;
Secondly
,
his
appearing
for
us
as
our
Advocate
in
Heaven
.
Now
as
for
the
first
,
it
was
highly
requisite
that
he
should
be
Man
,
that
so
he
might
suffer
for
us
,
his
Divinity
being
wholly
impassible
;
and
this
reason
the
Apostle
himself
assigns
,
Heb.
2.14
.
Forasmuch
then
as
the
Children
are
partakers
of
flesh
and
bloud
,
he
also
himself
(
speaking
of
Christ
)
took
part
of
the
same
,
that
through
death
he
might
destroy
him
who
hath
the
power
of
death
;
and
seeing
he
was
to
assume
another
Nature
to
his
Divinity
,
that
so
he
might
suffer
for
us
,
it
was
most
fit
and
proper
that
he
should
assume
ours
rather
than
any
other
.
For
since
God
in
mercy
had
consented
to
accept
of
another
person's
suffering
for
our
sins
,
it
was
very
requisite
that
what
he
suffered
for
us
should
come
as
near
to
our
own
personal
suffering
as
it
was
possible
,
that
so
it
might
be
more
exemplary
to
us
,
and
more
nearly
affect
us
with
dread
and
horrour
for
our
sins
;
and
next
to
our
own
personal
suffering
is
the
suffering
of
our
Nature
:
and
therefore
since
the
punishment
of
our
sins
was
to
be
transferred
from
our
Persons
,
it
was
highly
fit
it
should
be
inflicted
on
our
Nature
,
which
it
could
not
have
been
had
not
he
been
Man
who
endured
it
.
And
as
it
was
requisite
that
he
should
be
Man
,
that
so
he
might
suffer
,
and
that
so
the
Nature
at
least
that
had
sinned
might
suffer
,
so
it
was
no
less
requisite
that
he
should
be
God-man
in
one
and
the
same
person
;
to
render
his
sufferings
a
valuable
Consideration
for
all
that
Punishment
that
was
due
to
God
upon
the
score
of
the
infinite
sins
of
an
infinite
number
of
sinners
.
For
how
could
the
bloud
of
one
man
,
though
never
so
innocent
or
excellent
,
have
amounted
to
a
valuable
commutation
for
the
forfeited
lives
and
souls
of
a
world
of
guilty
sinners
?
Or
what
less
than
the
bloud
of
God-man
could
have
been
any
way
equivalent
to
that
Eternal
Punishment
that
was
due
to
God
from
the
whole
Race
of
Mankind
?
And
yet
that
it
should
be
in
some
measure
equivalent
was
highly
requisite
,
as
I
shall
shew
hereafter
,
both
to
satisfie
the
divine
Iustice
for
what
is
past
,
and
to
secure
the
divine
Authority
for
the
future
;
and
accordingly
we
are
said
to
be
purchased
with
the
bloud
of
God
,
Acts
20.28
.
not
that
the
Divine
Essence
can
suffer
or
bleed
,
but
being
united
into
one
Person
with
the
Humane
Nature
,
the
Properties
of
this
Nature
,
and
also
the
Actions
and
Passions
thence
proceeding
,
may
be
truly
attributed
to
it
;
and
therefore
since
in
the
Person
of
Christ
God
was
united
to
Man
,
whatsoever
his
Humanity
suffered
may
be
truly
called
the
suffering
of
God
;
and
being
so
,
it
was
a
suffering
every
way
equivalent
to
the
Eternal
damnation
of
the
whole
world
of
sinners
.
Lastly
,
As
he
was
to
appear
as
our
Advocate
at
the
right
hand
of
God
,
it
was
very
fit
he
should
be
Man
,
that
so
,
as
the
Apostle
discourses
,
having
an
High
Priest
that
was
in
all
points
tempted
like
as
we
are
,
as
having
been
placed
in
our
Nature
and
Circumstances
,
he
might
be
the
more
affectionately
touched
with
the
feeling
of
our
infirmities
,
Heb.
4.15
.
i.
e.
that
so
our
nature
being
a
part
of
himself
,
and
that
himself
having
experienced
its
weakness
and
infirmity
,
he
might
be
the
more
nearly
concerned
for
it
,
and
be
touched
with
a
more
tender
compassion
towards
it
,
&
consequently
solicite
its
cause
and
interest
at
the
right
hand
of
God
with
greater
zeal
and
importunity
.
For
so
the
same
Author
reasons
,
Heb.
3.17
,
18.
Wherefore
in
all
things
it
behoved
him
to
be
made
like
unto
his
brethren
,
that
he
might
be
a
merciful
and
faithful
High
Priest
in
things
pertaining
to
God
,
to
make
reconciliation
for
the
sins
of
the
People
,
for
in
that
himself
hath
suffered
,
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
And
that
he
should
be
God
as
well
as
Man
is
no
less
requisite
to
create
in
us
the
greater
confidence
of
the
success
of
his
Advocation
.
For
what
Reason
or
Argument
could
be
great
enough
to
satisfie
our
guilty
,
and
therefore
anxious
minds
,
that
ever
a
meer
man
,
who
had
nothing
beyond
our selves
to
recommend
him
to
God
but
only
his
Innocence
and
Vertue
,
should
be
able
to
obtain
such
a
prevailing
interest
in
Heaven
,
as
not
only
to
reconcile
the
Almighty
Father
of
all
things
to
a
world
of
sinful
men
,
against
whom
he
was
so
justly
and
so
highly
incensed
,
but
also
to
obtain
of
him
to
imbrace
them
with
infinite
Love
,
and
crown
them
with
eternal
Favours
;
which
is
such
a
stupendous
success
as
we
could
scarce
have
modestly
hoped
for
from
the
most
importunate
intercession
,
not
only
of
the
best
man
that
ever
was
upon
earth
,
but
of
the
highest
Angel
in
Heaven
?
For
unless
we
could
reasonably
suppose
God
to
be
more
pleased
with
one
innocent
man
or
Angel
than
he
is
displeased
with
a
world
of
guilty
sinners
,
which
is
hardly
supposable
,
we
could
have
no
just
ground
to
hope
that
the
cries
of
the
ones
intercessions
should
be
more
prevalent
with
him
than
the
cries
of
the
others
guilts
.
But
when
we
consider
,
that
he
who
hath
undertaken
our
cause
is
the
Son
of
God
,
the
Son
of
his
natural
Generation
,
that
from
all
Eternity
was
begotten
of
his
Essence
,
God
of
God
,
Light
of
Light
,
very
God
of
very
God
,
what
may
we
not
expect
from
the
Prayers
of
one
so
near
and
dear
to
the
Eternal
Father
,
that
is
fit
either
for
him
to
ask
,
or
for
the
Eternal
Father
to
bestow
?
For
this
we
may
be
confident
of
,
that
he
can
never
be
so
highly
displeased
with
us
as
he
is
pleased
with
his
own
Son
,
who
is
the
stamp
of
his
very
Essence
,
and
express
Character
of
his
Person
,
and
that
therefore
his
pleasure
in
him
will
be
far
more
prevalent
than
all
his
displeasure
against
us
;
and
while
it
is
so
,
we
have
all
the
security
in
the
world
that
he
will
succeed
in
his
Advocation
,
and
prevail
in
our
behalf
.
Thus
that
Christ
should
be
God-man
was
in
it self
highly
expedient
to
qualifie
him
for
all
the
Parts
and
Offices
of
his
Mediation
,
and
accordingly
the
holy
Scripture
expresly
declares
him
to
be
so
.
For
first
,
That
he
is
God
is
as
plainly
asserted
as
any
Proposition
in
the
Bible
.
For
thus
not
to
instance
in
the
Old
Testament
,
where
he
is
frequently
stiled
Iehovah
,
the
incommunicable
name
of
God
,
and
the
Mighty
or
Almighty
God
,
and
Immanuel
,
that
is
,
God
with
us
;
In
the
New
Testament
he
is
not
only
called
God
,
Acts
20.28
.
where
the
Pastors
are
exhorted
to
feed
the
Church
of
God
which
he
hath
purchased
with
his
own
bloud
,
which
can
be
applied
to
none
but
Christ
;
and
Iohn
20.28
.
where
Thomas
calls
him
my
Lord
and
my
God
,
which
Confession
of
his
our
Saviour
himself
approves
,
Verse
29.
but
moreover
he
is
called
the
true
God
,
1
John
5.20
.
And
we
are
in
him
that
is
true
,
even
in
his
Son
Iesus
Christ
,
he
is
the
true
God
and
eternal
life
,
and
God
over
all
blessed
for
ever
,
Rom.
9.5
.
and
accordingly
the
Father
himself
is
brought
in
thus
bespeaking
him
,
Thy
Throne
O
God
is
for
ever
and
ever
,
Heb.
1.8
.
where
his
design
is
to
shew
the
excellency
of
Christ
above
the
Angels
;
for
saith
he
in
Verse
7.
Of
the
Angels
he
saith
,
who
maketh
his
Angels
Spirits
,
and
his
Ministers
a
flame
of
fire
,
but
unto
the
Son
he
saith
,
Thy
Throne
O
God
,
&c.
which
stile
,
O
God
,
here
must
necessarily
import
something
greater
than
was
ever
attributed
to
Angels
,
and
consequently
something
greater
than
a
Nominal
or
Titular
Deity
,
which
our
Adversaries
in
this
Article
allow
was
frequently
given
to
the
Angel
of
the
Lord
in
the
Old
Testament
.
If
therefore
that
Angel
of
the
Lord
were
a
meer
created
Angel
,
as
they
affirm
,
he
had
as
much
attributed
to
him
as
our
Saviour
,
unless
we
suppose
this
stile
,
O
God
,
to
import
real
and
essential
Deity
,
and
not
meerly
nominal
.
So
also
Iohn
1.1
.
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God.
For
the
clearing
of
which
noble
Text
,
which
our
Adversaries
with
a
world
of
Art
have
indeavoured
to
perplex
and
intangle
,
it
is
to
be
considered
that
this
Phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
,
was
a
term
of
Art
by
which
in
that
very
Age
when
this
Gospel
was
written
,
and
long
before
and
after
it
,
both
the
Iewish
and
Heathen
Writers
were
wont
to
express
and
signifie
a
divine
Person
,
[
](A58800-#WS2053.NOTE.A)[a](A58800-e17340-b)
a
.
by
whom
the
Ancient
Jews
understood
the
Messias
,
[
](A58800-#WS2053.NOTE.B)[b](A58800-e17390-b)
b
.
who
is
that
very
Person
the
Apostle
here
treats
of
.
Since
therefore
by
this
Phrase
the
Word
,
both
Jews
and
Gentiles
,
when
S.
Iohn
wrote
this
Gospel
,
understood
a
divine
Person
;
and
since
by
this
divine
Person
the
Jews
understood
the
Messias
,
there
is
no
reason
to
imagine
that
S.
Iohn
here
meant
it
in
any
other
signification
,
since
in
so
doing
he
could
not
but
foresee
he
should
impose
upon
the
World
,
and
take
an
effectual
course
to
make
us
believe
he
meant
what
he
never
intended
.
For
he
is
so
far
from
explaining
this
Phrase
into
any
different
sence
from
that
of
the
Jewish
and
Gentile
Writers
,
that
he
all
along
explains
himself
in
the
very
same
.
[
](A58800-#WS2053.NOTE.C)[c](A58800-e17510-b)
c
.
Now
it
is
hardly
to
be
imagined
by
any
one
whose
mind
is
not
deeply
tinctured
with
Heretical
Pravity
,
but
that
had
the
Apostle
used
this
Technological
Phrase
in
any
different
sence
from
its
common
acceptation
,
he
would
have
told
us
of
it
,
and
not
have
given
us
such
an
unavoidable
occasion
to
mistake
in
so
great
a
Doctrine
,
by
clothing
its
sence
in
such
Phrases
as
in
the
Language
of
the
Age
he
wrote
in
signified
so
differently
from
what
he
meant
and
intended
by
them
.
And
as
in
the
above-named
Texts
he
is
expresly
stiled
God
,
so
other
Texts
,
to
convince
us
that
he
is
not
a
meer
titular
Deity
,
attribute
sundry
things
to
him
which
are
peculiar
to
God
Essential
.
For
so
the
making
of
the
World
is
in
sundry
places
expresly
attributed
to
him
,
(
which
as
the
Apostle
tells
us
,
Heb.
3.4
.
is
peculiar
to
God
;
For
he
,
saith
he
,
that
made
all
things
is
God
;
)
for
so
in
the
above-named
Text
we
are
told
,
That
by
him
were
all
things
made
,
and
that
without
him
was
not
any
thing
made
which
was
made
;
where
by
all
things
we
must
necessarily
understand
the
whole
World
,
unless
we
will
suppose
the
Apostle
to
equivocate
,
because
it
was
then
a
common
and
received
Doctrine
that
the
Word
was
the
maker
of
the
World.
For
so
,
besides
the
above-cited
Authorities
,
the
Chaldee
Paraphrase
upon
Isa.
45.12
.
instead
of
I
made
the
Earth
,
and
created
man
upon
it
,
saith
the
Lord
,
renders
it
,
I
by
my
word
made
the
Earth
,
and
created
man
upon
it
;
and
on
Gen.
1.27
.
instead
of
God
created
man
,
the
Ierusalem
Targum
renders
it
,
The
Word
of
the
Lord
created
man
,
and
so
in
several
other
places
.
This
therefore
being
the
Doctrine
of
the
Age
,
S.
Iohn
could
not
but
apprehend
that
they
would
certainly
understand
these
words
of
his
in
their
own
sence
,
because
in
all
appearance
they
are
so
to
be
understood
;
if
therefore
he
meant
them
in
any
other
sence
,
he
ought
immediately
to
have
explained
himself
,
which
since
he
hath
not
,
it
is
plain
either
that
he
meant
according
to
the
common
sence
,
or
that
he
intended
to
equivocate
;
but
that
he
meant
according
to
the
common
Doctrine
of
the
Age
is
sufficiently
evident
from
other
Texts
of
Scripture
.
For
Heb.
11.3
.
the
Apostle
expresses
this
Article
to
the
Jews
in
their
own
Language
,
through
Faith
we
understand
that
the
Worlds
were
made
by
the
Word
of
God
;
now
that
by
this
Word
he
meant
Christ
,
is
plain
from
Heb.
1.1
,
2.
In
these
last
days
God
spake
unto
us
by
his
own
Son
,
by
whom
also
he
made
the
Worlds
;
and
that
by
these
Worlds
he
means
the
whole
Creation
is
evident
from
the
8
,
9
,
and
10.
verses
of
this
Chapter
,
But
unto
the
Son
he
said
,
thy
Throne
O
God
is
for
ever
and
ever
,
&c.
Thou
hast
loved
righteousness
,
and
hated
iniquity
,
&c.
speaking
still
of
the
Son
,
and
then
it
follows
,
And
thou
Lord
in
the
beginning
hast
laid
the
foundation
of
the
Earth
,
and
the
Heavens
are
the
work
of
thine
hands
;
for
the
conjunction
(
And
)
here
plainly
connects
these
words
to
the
foregoing
,
viz.
But
unto
the
Son
he
said
,
&c.
so
that
still
it
is
the
same
Son
of
whom
it
is
said
,
Thy
Throne
O
God
,
&c.
and
thou
Lord
in
the
beginning
,
&c.
the
same
Person
whose
Throne
in
verse
8.
is
said
to
be
for
ever
and
ever
,
that
is
said
in
verse
10.
to
have
laid
the
foundations
of
the
earth
.
So
also
Col.
1.15
,
16
,
17.
Who
is
the
Image
of
the
invisible
God
,
the
first-born
of
every
Creature
,
for
by
him
were
all
things
created
that
are
in
Heaven
,
and
that
are
on
earth
,
visible
and
invisible
,
whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
,
all
things
were
created
by
him
,
and
for
him
,
and
he
is
before
all
things
,
and
by
him
all
things
do
consist
;
where
to
shew
that
he
means
a
proper
and
literal
creation
,
the
Apostle
describes
it
in
those
very
words
wherein
Moses
describes
the
creation
of
the
World
,
For
by
him
were
all
things
created
that
are
in
Heaven
,
and
that
are
on
Earth
;
and
to
shew
that
he
doth
not
mean
by
creating
,
renewing
or
regenerating
,
as
the
Socinians
will
needs
understand
him
,
he
tells
us
,
that
not
only
Men
were
created
by
him
,
who
are
the
only
Subjects
of
this
new
Metaphorical
creation
,
but
all
things
in
general
that
are
on
Earth
,
and
not
only
all
things
that
are
on
Earth
,
but
all
things
that
are
in
Heaven
too
,
where
there
never
was
any
thing
new-created
or
regenerated
;
for
the
Thrones
and
Dominions
,
the
Principalities
and
Powers
,
i.
e.
Orders
of
Angels
that
are
here
said
to
be
created
by
him
have
never
been
renewed
or
regenerated
,
but
those
of
them
that
fell
fell
for
all
eternity
,
and
they
which
stand
have
always
stood
,
and
shall
stand
for
ever
;
and
therefore
by
his
creating
them
must
be
meant
his
giving
them
their
being
and
existence
.
And
as
the
creation
of
the
World
is
in
Scripture
attributed
to
Christ
,
which
speaks
him
a
divine
Being
,
so
there
are
other
things
ascribed
to
him
which
are
peculiar
to
the
Divinity
,
as
particularly
his
being
Alpha
and
Omega
,
the
beginning
and
the
end
,
the
first
and
the
last
,
in
Rev.
22.13
.
and
several
other
places
,
which
is
a
stile
that
God
hath
appropriated
to
himself
,
Isa.
44.6
.
Thus
saith
the
Lord
the
King
of
Israel
,
and
his
Redeemer
the
Lord
of
Hosts
,
I
am
the
first
,
and
I
am
the
last
,
and
besides
me
there
is
no
God.
If
then
Christ
be
the
first
and
last
,
as
he
himself
declares
he
is
,
Rev.
1.17
.
he
must
be
that
Lord
the
King
and
Redeemer
of
Israel
.
Hitherto
we
have
been
proving
that
he
is
God
,
but
then
there
are
other
Texts
that
do
as
plainly
prove
him
to
be
God-man
.
For
so
in
1
Tim.
3.16
.
Without
controversie
great
is
the
mystery
of
Godliness
,
God
was
manifested
in
the
flesh
,
which
is
the
same
with
that
of
S.
Iohn
,
John
1.18
.
And
the
Word
(
which
in
the
first
verse
he
saith
was
God
)
was
made
flesh
;
so
also
Phil.
2.6
,
7.
For
being
in
the
form
of
God
he
thought
it
not
Robbery
to
be
equal
with
God
,
but
emptied
himself
,
and
took
upon
him
the
form
of
a
servant
,
being
made
in
the
likeness
of
men
;
from
which
words
it
is
plain
that
Christ
was
in
the
form
of
God
before
ever
he
was
in
the
form
of
a
servant
,
for
it
was
by
taking
on
him
the
form
of
a
Servant
that
he
emptied
himself
,
and
his
being
in
the
form
of
a
servant
consisted
in
being
made
in
the
likeness
of
men
,
so
that
his
being
in
the
form
of
God
doth
as
much
imply
that
he
was
God
,
as
his
being
in
the
form
of
a
servant
doth
that
he
was
Man
,
and
since
in
becoming
man
he
emptied
himself
,
it
necessarily
follows
,
that
before
he
became
so
he
was
full
,
and
also
that
that
fulness
of
his
consisted
in
being
in
the
form
of
God
;
if
then
he
was
full
by
being
in
the
form
of
God
,
before
he
emptied
himself
into
the
form
of
a
servant
by
being
made
in
the
likeness
of
men
,
it
is
certain
that
he
was
in
the
form
of
God
before
he
was
in
the
form
of
man
,
and
that
his
being
in
the
form
of
God
doth
as
much
signifie
his
being
really
God
as
his
being
in
the
form
of
men
doth
his
being
really
man
:
But
for
further
satisfaction
concerning
these
two
last
cited
Texts
I
refer
the
Reader
to
that
most
learned
and
incomparable
Treatise
,
Pearson's
Exposition
of
the
Creed
,
fol.
121
,
and
127.
where
the
Cavils
of
the
Socinians
are
all
shamefully
baffled
with
clear
and
convincing
reasons
.
Thus
as
it
is
highly
requisite
in
it self
that
the
Mediator
should
partake
of
the
Natures
of
both
the
Parties
between
whom
he
interposes
,
so
we
are
sufficiently
assured
that
he
doth
,
by
Scripture
Testimony
.
So
that
now
in
his
Mediation
for
God
with
us
we
have
all
the
reason
in
the
world
to
dread
and
reverence
his
Authority
,
and
also
to
resign
up
our selves
to
its
conduct
with
a
free
and
chearful
mind
.
For
being
God
,
we
are
sure
that
he
hath
an
all-seeing
Eye
that
inspects
our
hearts
,
and
pries
into
the
inmost
thoughts
and
purposes
of
our
Souls
,
and
an
Almighty
Arm
that
can
stretch
forth
it self
to
the
remotest
distance
,
and
reach
us
even
to
the
bottomless
Pit
;
and
being
thus
exposed
to
the
inspection
of
an
all-seeing
Eye
,
and
the
vengeance
of
an
Almighty
Arm
,
how
dare
we
harbour
any
thought
or
purpose
,
any
desire
or
affection
with
which
that
Eye
is
offended
,
or
that
Arm
provoked
?
But
then
being
Man
as
well
as
God
,
his
Authority
comes
armed
to
us
with
equal
Sweetness
and
Majesty
,
and
is
every
whit
as
apt
to
affect
our
love
and
ingenuity
,
as
our
dread
and
reverence
.
For
how
can
we
refuse
to
obey
him
when
he
commands
us
in
our
own
nature
;
a
nature
which
is
most
intimate
and
familiar
to
us
,
and
which
we
are
most
inured
to
love
and
to
obey
;
and
above
all
,
a
nature
wherein
he
bled
and
died
for
us
,
and
chearfully
exposed
himself
to
sorrow
,
and
shame
,
and
torment
,
that
we
might
live
and
be
happy
for
ever
?
And
so
on
the
other
hand
,
in
his
Mediation
for
us
with
God
we
have
all
the
reason
in
the
World
stedfastly
to
relie
upon
his
meritorious
Sacrifice
and
powerful
Intercession
;
for
as
he
was
man
,
he
was
not
only
capacitated
to
suffer
for
us
,
but
he
actually
suffered
in
our
nature
,
that
very
nature
wherein
we
had
justly
deserved
to
suffer
for
ever
.
So
that
what
he
suffered
for
us
came
as
near
to
our
suffering
for
our selves
,
and
consequently
did
as
much
satisfie
the
ends
of
divine
Justice
in
exacting
punishment
of
Offenders
,
as
it
was
possible
for
any
substituted
or
vicarious
punishment
to
do
.
For
though
our
persons
escape
,
our
nature
hath
been
punished
in
him
.
But
then
being
God
as
well
as
Man
,
what
he
suffered
for
us
was
not
only
instead
of
what
we
ought
to
have
suffered
,
but
equivalent
to
it
.
So
that
our
ransom
from
eternal
punishment
being
paid
with
the
bloud
of
one
of
our
own
kind
,
hypostatically
united
to
God
,
we
did
as
much
suffer
in
him
as
we
could
do
without
suffering
in
our
own
persons
,
and
what
we
suffered
in
him
was
every
way
equivalent
to
what
we
had
deserved
to
suffer
in
our
own
persons
.
So
that
now
we
have
all
possible
assurance
that
the
Divine
Justice
is
so
far
satisfied
by
what
Christ
hath
suffered
for
our
sins
,
that
if
we
repent
and
forsake
them
,
we
shall
be
freely
discharged
from
all
that
infinite
Debt
of
punishment
which
we
have
justly
contracted
by
them
.
And
then
again
being
Man
,
we
may
be
secure
that
he
hath
a
most
tender
sympathy
with
the
whole
Mass
of
humane
nature
by
what
distances
soever
of
time
or
place
divided
and
dispers'd
,
and
consequently
that
having
in
himself
experienced
its
weaknesses
and
temptations
,
so
far
as
was
consistent
with
his
innocence
,
he
must
needs
be
a
very
concerned
and
zealous
Advocate
for
us
with
the
Almighty
Father
.
And
then
being
God-man
,
the
Son
of
the
Almighty
Father's
Essence
as
well
as
the
Son
of
man
,
we
may
be
equally
secure
that
he
cannot
fail
being
successful
in
his
Advocation
,
especially
when
he
pleads
for
us
,
as
he
doth
in
the
right
of
his
own
meritorious
Bloud
by
which
he
purchased
our
admission
into
the
divine
Grace
and
Favour
.
So
that
considering
all
these
things
,
it
is
evident
that
there
could
have
been
no
Mediator
between
God
and
us
so
every
way
fit
and
proper
to
govern
us
for
God
,
and
intercede
for
us
with
God
,
none
in
whom
both
God
and
we
could
have
reposed
that
Trust
and
Confidence
,
as
a
Theanthropos
or
God-man
.
V.
Another
thing
which
the
Scripture
proposes
to
our
belief
concerning
this
Mediator
,
is
that
as
he
partakes
of
the
natures
of
both
the
Parties
between
whom
he
mediates
,
so
,
that
he
might
transact
personally
with
both
,
he
was
sent
down
from
Heaven
to
us
,
and
is
returned
again
from
us
to
Heaven
.
For
since
he
was
appointed
to
Mediate
between
God
and
Men
,
it
was
highly
expedient
that
he
should
personally
address
to
both
Parties
,
that
so
he
might
more
closely
and
effectually
solicite
a
mutual
reconciliation
between
them
,
and
that
being
personally
known
to
both
,
they
might
both
repose
their
trust
in
him
with
greater
confidence
and
assurance
.
He
was
well
known
to
the
Father
,
in
whose
bosom
he
dwelt
from
all
Eternity
,
to
be
a
Person
every
way
fitted
to
be
intrusted
with
his
authority
and
the
administration
of
his
Government
,
as
communicating
with
him
in
the
same
divine
Essence
,
and
consequently
essential
Dominion
;
by
reason
of
which
no
person
in
the
World
could
be
so
much
concerned
for
his
Father's
Authority
as
he
was
,
and
consequently
no
Person
could
be
so
proper
to
be
intrusted
with
it
;
and
therefore
when
upon
the
first
breach
between
God
and
men
there
arose
an
occasion
for
a
Mediator
,
God
could
not
but
be
infinitely
satisfied
that
there
was
none
so
fit
to
act
on
his
part
,
or
Mediate
for
him
,
as
his
own
Son.
But
then
since
he
was
neither
known
to
us
by
person
,
nor
allied
to
us
by
nature
,
as
he
was
to
his
Father
,
we
could
have
no
such
reason
as
the
Father
had
to
place
our
trust
and
confidence
in
him
;
and
therefore
though
when
he
first
undertook
his
Mediatorship
between
God
and
us
he
was
not
related
to
us
by
nature
as
he
was
to
the
Father
,
yet
it
was
upon
an
agreement
between
the
Father
and
him
that
he
should
hereafter
assume
this
relation
to
us
,
and
become
the
Son
of
Man
as
well
as
the
Son
of
God
,
that
he
was
admitted
to
this
Office.
So
that
though
from
our
Fall
to
his
Incarnation
he
was
not
Man
but
only
God
,
yet
all
that
time
he
Mediated
as
God-man
between
God
and
Men
;
he
Mediated
for
God
as
actually
subsisting
in
the
Divine
Nature
,
he
Mediated
for
men
as
he
was
infallibly
to
subsist
in
the
humane
nature
also
.
He
having
therefore
vertually
and
intentionally
assumed
our
nature
from
his
very
first
entrance
on
his
Mediatorship
,
did
thereupon
become
equally
related
to
both
Parties
,
but
till
he
had
actually
assumed
our
natures
,
and
therein
manifested
himself
unto
us
,
we
could
not
have
that
knowledge
of
him
,
nor
of
his
relation
to
us
,
that
the
Father
had
,
nor
consequently
that
reason
to
repose
our
trust
and
confidence
in
him
;
and
therefore
that
we
might
have
the
same
reason
to
confide
in
him
in
his
Mediation
for
us
as
God
had
in
his
Mediation
for
him
,
God
so
ordered
it
,
not
only
that
he
should
assume
our
nature
,
which
,
if
he
had
so
thought
meet
,
he
might
have
done
without
either
being
seen
of
us
,
or
born
among
us
,
but
also
that
he
should
so
assume
it
as
to
be
visibly
born
of
humane
kind
,
and
manifested
in
it
in
the
open
view
and
sight
of
the
World.
For
in
the
fulness
of
that
time
,
which
was
long
before
prefixed
in
the
Eternal
Council
of
God
,
the
Holy
Ghost
by
an
immediate
,
invisible
,
and
miraculous
operation
on
the
pure
and
Immaculate
Womb
of
a
Virgin
called
Mary
of
the
Lineage
of
David
,
inabled
her
without
any
Congress
of
Man
to
conceive
a
Child
of
humane
kind
,
consisting
of
a
rational
Soul
in
a
mortal
body
,
which
the
Eternal
Word
,
or
natural
Son
of
God
,
who
was
before
all
Worlds
,
immediately
assumed
into
a
personal
Vnion
with
himself
,
whereby
he
became
God-man
who
before
was
only
God
;
and
this
without
either
commixing
his
two
natures
into
one
,
or
converting
either
of
them
into
the
other
,
but
under
their
Personal
Union
preserving
them
still
distinct
and
separate
;
which
God-man
the
blessed
Virgin
that
conceived
him
actually
brought
forth
after
the
natural
time
of
Women
,
and
Nursed
and
Educated
till
he
arrived
to
the
Age
of
man
,
at
which
time
he
began
personally
to
treat
with
men
in
his
Father's
behalf
,
and
,
in
order
to
the
reducing
them
to
their
bounden
duty
and
allegiance
to
the
Throne
of
Heaven
,
revealed
his
Mind
and
Will
to
them
with
his
own
mouth
,
and
pressed
and
inforced
it
upon
them
with
the
most
powerful
Motives
that
ever
were
urged
to
mankind
,
and
by
his
own
miraculous
Works
and
most
holy
Example
abundantly
demonstrated
to
them
that
what
he
revealed
to
be
the
Will
of
his
Father
was
true
and
practicable
.
Thus
far
in
his
own
person
he
Mediated
for
his
Father
with
Men
,
as
I
shall
shew
more
fully
hereafter
.
The
consideration
of
which
ought
in
all
reason
and
conscience
to
render
his
Mediation
more
prevalent
with
us
.
For
when
God
the
Father
hath
condescended
so
far
as
to
send
down
his
only
Son
from
Heaven
on
an
Embassie
to
us
to
propose
to
us
terms
of
reconciliation
who
had
so
highly
incensed
and
affronted
him
;
when
God
the
Son
hath
condescended
so
far
as
to
cloath
himself
in
our
nature
,
that
therein
he
might
indear
himself
to
us
,
and
thereby
oblige
us
to
listen
more
attentively
to
his
gracious
proposals
,
what
a
stupendous
height
of
obstinacy
will
it
be
in
us
to
stop
our
Ears
against
him
,
and
reject
those
terms
of
Mercy
he
proposes
to
us
,
by
persisting
in
a
wilful
rebellion
?
Had
God
sent
but
one
of
the
lowest
Angels
in
Heaven
to
us
to
promise
pardon
and
eternal
life
to
us
upon
condition
we
would
but
sincerely
submit
to
his
Will
,
one
would
have
thought
a
proposal
so
infinitely
reasonable
in
it self
,
and
advantagious
to
us
,
should
have
been
imbraced
by
us
with
transports
and
raptures
;
but
to
reject
it
now
when
he
hath
sent
it
to
us
by
his
own
Eternal
Son
,
whom
all
his
Angels
adore
,
and
by
his
Son
incarnate
in
our
own
natures
,
is
such
a
degree
of
obstinacy
and
ingratitude
together
,
as
no
Devil
was
ever
guilty
of
.
Suppose
that
you
beheld
this
most
glorious
Person
coming
down
to
you
from
the
right
hand
of
God
to
tender
you
a
Pardon
and
a
Crown
upon
condition
you
would
submit
to
his
Father's
Will
,
and
denounce
everlasting
vengeance
against
you
if
you
persist
in
your
rebellion
,
would
you
dare
by
refusing
to
submit
,
to
reject
that
Pardon
and
that
Crown
,
and
defie
that
vengeance
to
his
face
?
One
would
think
it
were
impossible
;
but
yet
in
effect
you
do
the
same
thing
,
who
believe
that
that
Jesus
who
preached
this
Gospel
to
the
World
1600.
years
ago
was
the
Son
of
God
in
Humane
Nature
,
and
yet
obstinately
refuse
to
submit
to
its
proposals
.
Hence
from
this
very
Topick
,
that
God
hath
in
these
last
days
spoken
unto
us
by
his
own
Son
,
Heb.
1.2
.
the
Apostle
himself
makes
this
inference
,
Therefore
we
ought
to
give
the
more
earnest
heed
to
the
things
which
we
have
heard
,
lest
at
any
time
we
should
let
them
slip
,
Heb.
2.1
.
And
now
having
finished
his
Personal
Treaty
or
Mediation
with
us
for
God
,
he
lays
the
foundation
of
his
everlasting
Intercession
for
us
with
God
before
our
own
Eyes
,
viz.
in
the
Sacrifice
of
himself
for
the
sins
of
the
World.
He
might
,
if
he
had
pleased
,
have
suffered
death
for
us
in
the
invisible
state
,
and
received
those
tortures
from
the
malice
of
Devils
which
were
inflicted
on
him
by
the
malice
of
devilish
men
,
but
that
would
not
have
given
so
great
a
satisfaction
to
our
Faith.
For
for
the
Son
of
God
to
lay
down
his
life
for
Sinners
,
is
such
a
stupendous
instance
of
love
,
as
would
have
exceeded
the
belief
of
Mankind
,
had
it
not
been
openly
and
visibly
transacted
;
and
therefore
he
rather
chose
to
resign
up
himself
into
the
hands
of
the
Iews
his
cruel
Persecutors
,
and
by
them
to
offer
up
his
Life
upon
the
Cross
in
the
Publick
view
of
the
World.
And
now
having
given
this
sensible
evidence
to
our
Faith
that
he
died
for
us
,
to
satisfie
us
farther
that
his
death
was
accepted
by
his
Father
as
a
full
atonement
for
our
sins
,
he
rose
again
from
the
dead
the
third
day
after
his
Crucifixion
,
which
was
a
plain
evidence
that
his
Father
was
fully
satisfied
with
what
he
had
suffered
for
us
,
because
he
exacted
no
more
,
but
by
his
Resurrection
actually
discharged
him
from
any
farther
suffering
for
ever
.
So
that
the
Resurrection
of
Christ
is
not
only
an
evidence
of
the
truth
of
his
Religion
,
under
which
notion
I
shall
discourse
of
it
hereafter
,
but
also
of
the
acceptation
of
his
Sacrifice
.
For
so
the
Apostle
intimates
in
Rom.
8.33
,
34.
Who
then
shall
lay
any
thing
to
the
charge
of
God's
Elect
?
It
is
God
that
justifieth
:
Who
is
he
that
condemneth
?
It
is
Christ
that
died
,
yea
,
rather
,
that
is
risen
again
,
i.
e.
Who
is
there
now
that
can
presume
to
denounce
eternal
condemnation
against
any
good
Christian
,
since
Christ
himself
hath
laid
down
his
life
for
him
,
yea
rather
since
he
is
risen
again
from
the
dead
,
and
hath
thereby
given
sufficient
evidence
that
God
hath
accepted
his
death
as
our
ransom
from
eternal
condemnation
?
And
now
having
satisfied
our
Faith
in
these
two
great
points
,
that
he
died
for
our
sins
,
and
that
God
hath
accepted
his
death
in
lieu
of
that
eternal
punishment
that
was
due
for
them
,
all
the
farther
satisfaction
we
can
ask
or
need
is
,
that
as
he
came
down
from
the
Father
to
Mediate
personally
with
us
for
him
,
so
he
should
return
back
again
to
the
Father
to
Mediate
personally
for
us
with
him
,
to
exhibite
and
plead
his
meritorious
Sacrifice
in
our
behalf
,
and
in
vertue
thereof
to
solicite
our
pardon
and
acceptation
with
God.
And
therefore
to
satisfie
us
in
this
also
,
after
he
had
abode
some
time
upon
Earth
after
his
Resurrection
,
and
satisfied
his
Disciples
by
frequent
converses
with
them
that
he
was
really
risen
,
and
given
them
all
necessary
Orders
for
their
future
conduct
in
the
propagation
of
his
Gospel
,
he
carried
them
out
to
Bethany
,
where
after
he
had
lift
up
his
hands
and
blessed
them
,
he
ascended
before
their
eyes
into
Heaven
,
upon
which
it
is
said
,
Luke
24.52
.
That
they
worshipped
him
,
and
returned
to
Ierusalem
with
great
Ioy
;
surely
not
because
their
dear
Lord
was
gone
from
them
,
never
in
this
World
to
be
seen
by
them
more
,
that
was
cause
of
sorrow
rather
than
joy
to
them
;
but
because
he
was
gone
to
the
right
hand
of
the
Father
,
there
to
intercede
in
Person
for
them
,
and
for
ever
to
exhibite
that
wounded
and
bleeding
body
of
his
,
by
which
he
had
made
expiation
for
the
sins
of
the
World
,
and
purchased
the
promise
of
the
Spirit
,
and
of
eternal
life
;
upon
this
account
indeed
they
had
great
cause
to
rejoyce
,
because
now
they
knew
they
had
a
sure
Friend
in
Heaven
where
their
main
hope
and
interest
lay
,
even
that
very
Friend
who
not
long
before
had
freely
exposed
himself
to
a
most
shameful
and
tormenting
death
to
rescue
them
from
death
eternal
,
and
who
after
such
an
instance
of
love
they
could
not
but
conclude
would
employ
his
utmost
interest
with
the
Father
in
their
behalf
,
and
,
in
a
word
,
who
being
the
only
begotten
of
the
Father
,
whose
precious
Bloud
he
had
graciously
accepted
as
a
ransom
for
the
sins
of
the
World
,
could
not
but
have
an
interest
with
him
infinitely
sufficient
to
obtain
for
them
all
the
graces
and
favours
that
were
fit
either
for
them
to
ask
,
or
for
his
Father
to
bestow
.
So
that
now
if
we
heartily
comply
with
him
as
Mediating
for
his
Father
with
us
,
we
have
all
the
encouragement
in
the
world
to
depend
on
him
as
Mediating
for
us
with
his
Father
,
since
he
doth
not
Mediate
with
him
by
a
second
hand
,
or
at
a
distance
,
but
in
his
own
Person
,
in
that
very
Person
which
is
not
only
infinitely
dear
to
the
Father
as
being
his
only
begotten
Son
,
but
hath
also
infinitely
merited
of
him
by
offering
him
his
own
life
at
his
command
as
a
Sacrifice
for
the
sins
of
the
World.
And
accordingly
upon
this
consideration
the
Apostle
founds
the
hope
of
Christians
,
1
Iohn
2.1
,
2.
My
little
Children
these
things
write
I
unto
you
that
ye
sin
not
,
but
if
any
man
sin
,
let
him
not
presently
give
up
himself
as
hopeless
and
irrecoverable
,
for
we
have
an
Advocate
with
the
Father
,
Iesus
Christ
the
Righteous
,
and
he
is
the
Propitiation
for
our
sins
.
VI.
And
lastly
,
Another
thing
which
the
Scripture
proposes
to
our
belief
concerning
this
Mediator
is
that
upon
his
return
from
us
to
Heaven
,
there
to
Mediate
Personally
for
Men
with
God
,
he
substituted
the
divine
and
Omnipresent
Spirit
Personally
to
promote
and
effectuate
his
Mediation
for
God
with
Men.
When
he
went
up
to
Heaven
,
there
to
Mediate
for
us
with
God
,
he
did
not
thereby
abandon
his
Mediation
for
God
with
us
,
but
immediately
substituted
a
certain
mighty
,
spiritual
Being
to
act
for
him
,
whom
he
calls
the
Advocate
,
or
,
as
we
render
it
,
the
Comforter
and
the
Holy
Ghost
,
and
who
was
to
Mediate
with
Men
in
his
behalf
even
as
he
Mediated
with
them
in
the
behalf
of
his
Father
,
and
to
Advocate
for
his
Authority
as
he
Advocated
for
his
Father's
.
For
so
he
tells
his
Ministers
,
whom
he
left
behind
him
to
assert
and
propagate
his
Authority
in
the
World
,
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
or
Advocate
,
i.
e.
to
plead
for
,
and
inforce
your
Ministry
in
my
behalf
,
whose
Ministers
you
are
,
that
he
may
abide
with
you
for
ever
,
even
the
Spirit
of
Truth
,
&c.
I
will
not
leave
you
comfortless
,
or
without
an
Advocate
.
I
will
come
to
you
,
that
is
,
by
this
Spirit
of
Truth
who
is
to
be
my
Vicegerent
even
as
I
am
my
Father's
,
Iohn
14.16
,
17
,
18.
But
for
the
fuller
explication
of
this
great
and
necessary
Article
I
shall
,
first
,
shew
what
this
divine
Spirit
is
which
Christ
hath
substituted
to
Mediate
for
God
with
us
in
his
absence
.
Secondly
,
I
shall
explain
his
subordination
,
and
substitution
to
Christ
in
this
part
of
his
Mediation
.
Thirdly
,
I
shall
shew
what
it
is
that
he
hath
done
,
and
still
continues
to
do
in
order
to
the
effecting
this
Mediation
.
First
,
What
this
divine
Spirit
is
which
Christ
hath
substituted
to
Mediate
for
God
with
us
in
his
absence
.
I
answer
,
it
is
the
third
Person
in
the
Tri-une
Godhead
.
For
that
besides
the
Father
and
the
Son
there
is
a
third
divine
Person
subsisting
in
the
Godhead
,
seems
to
have
been
a
current
Doctrine
among
the
ancient
Writers
both
[
](A58800-#WS2053.NOTE.D)
Gentile
and
Iewish
[
](A58800-#WS2053.NOTE.E)
,
and
is
most
plainly
and
expresly
asserted
in
holy
Scripture
;
which
third
Person
is
known
in
Scripture
by
the
name
of
the
Holy
Ghost
,
or
the
Spirit
of
the
Lord
.
For
that
the
Holy
Ghost
so
often
named
in
the
New
Testament
is
the
same
with
that
Spirit
of
the
Lord
so
much
celebrated
in
the
Old
,
S.
Peter
expresly
asserts
,
2
Pet.
1.2
.
For
the
Prophecy
came
not
in
old
time
by
the
will
of
man
,
but
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
;
from
which
words
it
is
evident
that
this
Holy
Ghost
whom
S.
Peter
here
mentions
is
the
very
same
with
that
holy
Spirit
,
or
Spirit
of
the
Lord
,
by
whom
,
as
we
are
told
in
the
Old
Testament
,
the
ancient
Prophets
were
inspired
,
vid.
Isa.
63.11
.
2
Sam.
23.2
.
Mich.
2.7
.
and
abundance
of
other
places
;
and
accordingly
S.
Peter
applies
that
Prophecy
of
Ioel
2.28
.
I
will
pour
out
my
Spirit
upon
all
flesh
,
to
that
miraculous
descent
of
the
Holy
Ghost
on
the
day
of
Pentecost
,
Acts
2.16
,
17.
but
this
is
that
,
saith
he
,
which
was
spoken
by
the
Prophet
Ioel
,
&c.
which
could
not
be
true
if
S.
Peter's
Holy
Ghost
were
not
the
same
with
Ioel's
spirit
of
the
Lord
.
But
it
is
most
certain
that
the
Holy
Ghost
whom
S.
Peter
and
the
New
Testament
so
often
mention
,
was
in
the
first
place
,
a
real
Person
,
and
not
a
meer
Quality
,
as
the
Socinians
vainly
dream
.
For
so
we
every
where
find
personal
properties
and
actions
attributed
to
him
.
Thus
he
is
said
to
speak
,
Acts
28.25
.
and
Heb.
3.7
.
yea
,
and
his
speeches
are
frequently
recorded
;
so
Acts
10.20
.
The
Spirit
said
unto
Peter
,
arise
therefore
,
get
thee
down
,
and
go
with
them
,
for
I
have
sent
thee
;
and
Acts
13.2
.
The
Holy
Ghost
said
,
separate
me
Barnabas
and
Saul
for
the
work
whereunto
I
have
called
them
;
and
how
can
we
without
horrible
force
to
such
plain
,
historical
relations
,
which
ought
to
be
literal
and
not
figurative
,
attribute
these
speeches
to
a
meer
Vertue
or
Quality
?
And
elsewhere
he
is
said
to
reprove
the
world
,
Iohn
16.8
.
and
to
search
into
and
know
the
deep
things
of
God
,
1
Cor.
2.10
,
11.
and
to
divide
his
Gifts
severally
to
every
man
as
he
will
,
1
Cor.
12.11
.
And
not
only
so
,
but
such
things
and
actions
are
attributed
to
him
as
can
in
no
sence
be
attributed
to
the
Father
,
which
would
be
non-sence
if
he
were
only
the
vertue
or
power
of
the
Father
,
and
not
a
real
Person
,
distinct
from
him
.
Thus
the
Holy
Ghost
is
said
to
come
,
as
sent
from
the
Father
,
in
the
name
of
Christ
,
Iohn
14.26
.
and
in
Iohn
16.
he
is
said
to
come
,
as
sent
from
Christ
,
verse
7.
And
when
he
comes
,
Christ
promises
them
,
that
he
shall
guide
them
into
all
truth
,
for
he
shall
not
speak
of
himself
,
saith
he
,
but
whatsoever
he
shall
hear
that
shall
he
speak
,
ver.
13.
Again
,
he
shall
glorifie
me
,
saith
Christ
,
for
he
shall
receive
of
mine
,
and
shall
shew
it
unto
you
,
verse
14.
And
to
name
no
more
,
the
Holy
Ghost
is
said
to
make
Intercession
for
the
Saints
according
to
the
Will
of
God
,
Rom.
8.27
.
none
of
which
things
can
in
any
tolerable
sence
be
said
of
God
the
Father
.
Since
therefore
not
only
personal
actions
,
but
such
personal
actions
also
as
cannot
be
attributed
to
the
Father
,
are
frequently
attributed
to
the
Holy
Ghost
;
it
hence
necessarily
follows
,
that
he
is
not
meerly
the
vertue
or
power
of
the
Father
,
but
a
distinct
principle
of
action
from
him
,
that
acts
from
and
by
himself
,
and
consequently
is
a
real
person
or
subsistence
.
It
being
evident
therefore
,
from
what
hath
been
said
,
that
the
Spirit
of
the
Lord
in
the
Old
Testament
is
the
same
with
the
Holy
Ghost
in
the
New
,
and
that
the
Holy
Ghost
in
the
New
is
a
real
person
distinct
from
the
Father
,
it
hence
follows
in
the
second
place
,
that
this
Holy
Ghost
is
a
divine
person
,
because
in
the
Scripture-forms
of
Baptism
and
Benediction
he
is
always
ranked
with
divine
persons
,
viz.
the
Father
and
the
Son
;
thus
Baptism
is
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
Matth.
28.19
.
And
the
Grace
of
our
Lord
Iesus
Christ
,
and
the
love
of
God
,
and
the
Communion
of
the
Holy
Ghost
be
with
you
all
,
is
the
usual
form
of
Benediction
,
2
Cor.
13.14
.
Now
that
the
Father
is
a
divine
person
all
acknowledge
,
and
that
the
Son
is
so
too
hath
been
proved
at
large
,
and
therefore
since
the
Holy
Ghost
is
ranked
with
the
Father
and
the
Son
,
both
in
our
Baptismal
Dedication
and
form
of
Benediction
,
that
is
a
sufficient
evidence
that
he
is
a
divine
person
also
.
For
what
likelihood
is
there
that
in
such
solemn
acts
of
Religion
a
meer
Creature
should
be
taken
into
copartnership
with
the
divine
Father
and
Son
?
But
besides
both
in
the
Old
and
New
Testament
divine
actions
and
perfections
are
attributed
to
him
.
Thus
in
Iob
33.4
.
Creation
is
ascribed
to
him
,
The
Spirit
of
God
hath
made
me
,
and
the
breath
of
the
Almighty
hath
given
me
life
.
So
also
Iob
26.13
.
By
his
Spirit
he
hath
garnished
the
Heavens
.
Since
therefore
to
Create
is
a
divine
Act
,
and
since
every
Act
flows
from
the
Essence
of
the
Agent
,
it
follows
that
the
Essence
of
this
Spirit
from
which
this
divine
Act
of
Creation
flows
,
is
divine
.
Again
,
in
Psal.
139.7
.
Omnipresence
is
attributed
to
this
divine
Spirit
;
Whither
shall
I
go
from
thy
Spirit
?
And
if
there
be
no
place
whither
we
can
go
from
him
,
as
the
Question
plainly
implies
there
is
not
,
then
he
must
necessarily
fill
all
places
,
and
be
Omnipresent
.
So
again
,
1
Cor.
2.10
.
Omniscience
is
attributed
to
him
,
for
the
Spirit
searcheth
all
things
,
yea
,
the
deep
things
of
God
;
and
that
by
searching
here
is
not
meant
Enquiry
,
but
Knowledge
and
Comprehension
,
the
next
verse
will
inform
us
,
For
what
man
knows
the
things
of
a
man
save
the
spirit
of
a
man
which
is
in
him
?
Even
so
the
things
of
God
knoweth
no
man
,
save
the
Spirit
of
God.
If
then
the
Spirit
's
search
be
knowledge
,
and
his
Knowledge
comprehends
all
things
,
what
else
is
this
but
Omniscience
?
And
as
the
Actions
and
Attributes
which
the
Scripture
attributes
to
the
Holy
Ghost
are
divine
,
so
are
the
Honours
also
.
For
so
1
Cor.
6.19
.
our
bodies
are
said
to
be
the
Temples
of
the
Holy
Ghost
which
is
in
us
;
now
since
there
is
nothing
can
make
a
Temple
,
which
as
such
is
the
house
of
God
,
but
only
the
Inhabitation
of
a
divine
Person
,
and
since
no
person
can
have
right
to
the
honour
of
a
Temple
,
which
as
such
is
made
for
divine
Worship
,
but
he
to
whom
divine
Worship
is
due
;
it
will
hence
necessarily
follow
,
both
that
the
Holy
Ghost
is
a
divine
Person
,
and
that
he
hath
right
to
divine
Worship
;
and
accordingly
,
1
Cor.
3.16
.
the
Apostle
makes
the
Inhabitation
of
God's
Spirit
in
us
to
be
that
which
constitutes
us
Temples
of
God
,
but
how
could
his
Spirit
's
dwelling
in
us
constitute
us
Temples
of
God
,
unless
he
himself
were
God
?
Besides
all
which
he
is
in
express
words
affirmed
to
be
God.
So
in
2
Cor.
3.15
,
16
,
17.
Even
unto
this
day
when
Moses
is
read
,
the
Vail
is
upon
their
h●arts
;
nevertheless
when
it
shall
turn
to
the
Lord
,
the
Vail
shall
be
taken
away
;
now
the
Lord
is
that
Spirit
,
and
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
;
in
which
words
the
Apostle
,
as
all
agree
,
refers
to
Exod.
34.34
.
When
Moses
went
in
before
the
Lord
to
speak
with
him
,
he
took
the
Vail
off
until
he
came
out
;
from
whence
I
argue
,
that
Lord
whom
Moses
went
in
to
speak
with
was
Iehovah
,
the
true
God
,
this
Iehovah
,
the
Apostle
tells
us
,
is
that
Spirit
,
this
Spirit
he
also
tells
us
is
the
Spirit
of
the
Lord
,
or
the
Holy
Ghost
,
therefore
the
Holy
Ghost
is
Iehovah
,
the
true
God.
So
also
Acts
5.3
,
4.
Why
hath
Satan
filled
thy
heart
to
lie
unto
the
Holy
Ghost
,
&c.
Thou
hast
not
lied
unto
men
,
but
unto
God
,
i.
e.
in
Lying
to
the
Holy
Ghost
,
who
is
God
;
for
if
he
were
not
God
,
as
we
are
sure
he
is
not
man
,
it
might
as
well
have
been
said
,
thou
hast
not
lied
unto
men
only
,
no
nor
to
the
Holy
Ghost
only
,
but
unto
God
;
and
indeed
it
ought
to
be
so
expressed
,
supposing
that
by
the
Holy
Ghost
and
God
he
did
not
mean
the
same
thing
,
because
the
design
of
the
words
was
to
aggravate
Ananias
his
crime
,
from
the
consideration
of
the
greatness
of
the
Person
against
whom
it
was
committed
,
and
therefore
had
the
Holy
Ghost
been
any
thing
less
than
God
,
as
we
are
sure
the
Apostles
were
,
to
whom
the
lye
was
immediately
told
,
he
ought
to
have
pursued
the
〈◊〉
as
well
to
the
Holy
Ghost
as
to
men
,
and
then
it
must
have
been
,
it
was
not
meerly
to
men
that
thou
didst
lye
,
no
nor
to
the
Holy
Ghost
meerly
,
but
unto
God
himself
;
since
therefore
he
places
the
Aggravation
of
his
lying
to
the
Holy
Ghost
in
this
only
,
that
he
lyed
not
unto
men
but
unto
God
,
it
is
plain
that
by
the
Holy
Ghost
and
God
he
meant
the
same
thing
.
From
all
which
Testimonies
it
is
very
apparent
that
this
great
Spirit
or
Holy
Ghost
,
whom
Christ
hath
substituted
to
carry
on
his
Mediation
for
God
with
men
in
his
absence
,
is
no
other
than
the
third
divine
Person
subsisting
in
the
eternal
Godhead
.
And
indeed
considering
the
mighty
part
he
was
to
act
,
viz.
to
Mediate
under
Christ
for
God
with
men
,
the
same
reason
which
rendered
it
necessary
for
Christ
to
be
God
to
qualifie
him
for
this
Office
,
vide
Page
24.
do
render
it
altogether
as
necessary
for
the
Holy
Ghost
to
be
so
.
And
indeed
how
is
it
possible
he
should
operate
upon
so
many
men
together
,
at
such
remote
distances
as
he
is
obliged
to
do
by
his
Office
,
and
at
once
move
every
member
of
that
vast
Body
of
Christ
▪
the
Catholick
Church
,
dispersed
over
the
Face
of
the
whole
Earth
,
unless
like
an
Omnipres●nt
soul
,
he
be
diffused
through
the
whole
,
and
co-exists
with
every
part
;
and
if
he
be
Omnipres●nt
,
●e
must
be
God.
And
now
having
given
an
account
of
the
Person
and
Quality
of
this
Divine
Spirit
,
I
proceed
Secondly
▪
To
explain
his
subordination
and
substitution
to
Christ
,
in
this
part
of
his
Mediatorship
for
God
with
men
.
In
order
to
which
it
is
to
be
considered
that
this
subordination
of
the
sacred
Persons
in
the
holy
Trinity
proceeds
not
from
any
inequality
of
Essence
,
but
from
the
inequality
of
their
personal
Properties
.
For
as
to
their
Essence
they
are
all
of
them
God
,
i.
e.
infinite
in
being
and
perfections
;
and
being
infinite
,
they
must
all
be
equal
,
there
being
no
such
thing
as
more
or
less
in
infinity
;
and
then
being
equal
in
Essence
,
they
must
necessarily
be
equal
in
essential
Power
and
Dominion
,
and
consequently
,
as
such
,
are
no
way
subject
or
subordinate
to
one
another
.
But
as
to
their
personal
Properties
it
cannot
be
denied
but
they
are
unequal
;
for
the
Father
who
begot
,
must
in
that
respect
be
superiour
to
the
Son
,
who
was
begotten
,
and
the
Holy
Ghost
who
proceeded
,
must
in
that
respect
be
inferiour
to
the
Father
and
Son
from
whom
he
proceeded
;
and
upon
this
inequality
their
subordination
is
founded
.
For
as
there
is
a
stated
Number
in
the
Trinity
,
by
which
the
sacred
Persons
are
determined
to
Three
,
so
there
is
also
a
stated
Order
,
by
which
they
are
ranked
into
a
First
,
a
Second
,
and
a
Third
;
which
Order
is
not
made
by
mutual
consent
or
arbitrary
constitution
,
but
founded
in
the
nature
of
those
personal
properties
by
which
they
are
distinguished
from
one
another
.
For
as
the
Father
,
being
the
Fountain
of
Godhead
to
the
Son
,
must
be
first
in
order
of
nature
;
and
as
the
Son
together
with
the
Father
was
the
Fountain
of
Godhead
to
the
Holy
Ghost
,
and
therefore
must
be
second
to
the
Father
,
and
in
order
of
nature
before
the
Holy
Ghost
;
so
the
Holy
Ghost
proceeding
from
the
Father
and
the
Son
,
must
of
the
Three
be
in
order
of
nature
the
Third
.
For
so
the
Scripture
expresly
asserts
that
he
proceeded
from
the
Father
,
John
15.26
.
and
also
that
he
is
the
Spirit
of
the
Son
,
Gal.
4.6
.
and
the
Spirit
of
Christ
,
Rom.
8.9
.
and
the
Spirit
of
Iesus
Christ
,
Phil.
1.19
.
And
being
the
Spirit
both
of
the
Father
and
the
Son
,
he
must
be
supposed
to
proceed
from
both
.
And
where-ever
the
Holy
Ghost
is
in
the
Old
Testament
called
the
Spirit
of
God
,
it
is
in
the
Hebrew
Ruach
Elohim
in
the
Plural
,
which
seems
to
intimate
that
he
proceeded
not
from
one
,
but
from
two
divine
Persons
,
i.
e.
not
from
the
Father
alone
,
but
from
the
Son
also
.
So
that
though
,
as
to
their
Godhead
,
they
are
all
equal
,
yet
in
order
of
nature
,
and
in
respect
of
their
personal
properties
,
the
third
is
inferiour
,
the
second
superiour
,
and
the
first
supreme
;
and
being
unequal
in
those
personal
Properties
by
which
they
stand
related
to
each
other
,
it
is
very
reasonable
that
according
to
these
their
personal
inequalities
they
should
be
subordinate
to
one
another
,
and
consequently
that
the
Father
,
who
is
the
Fountain
of
the
Divinity
,
should
be
supreme
in
the
Divine
Monarchy
,
and
that
the
Son
,
who
was
begotten
of
him
,
should
minister
to
him
,
and
that
the
Holy
Ghost
,
who
proceeded
from
the
Father
and
the
Son
,
should
minister
to
both
.
And
accordingly
in
all
its
external
actions
and
administrations
this
hath
ever
been
the
Oeconomy
of
the
Holy
Trinity
,
for
the
Father
to
act
by
the
Ministry
of
the
Son
,
and
the
Son
by
the
Ministry
of
the
Holy
Ghost
.
For
so
before
the
Fall
of
man
,
and
consequently
,
before
this
Mediation
of
the
Son
commenced
,
it
is
evident
that
even
in
creating
the
World
the
Father
acted
by
the
Son
,
and
therefore
is
said
to
have
made
the
World
by
him
,
Heb.
1.2
.
and
the
Son
acted
by
the
Spirit
,
who
is
said
to
have
moved
upon
the
face
of
the
Chaos
,
Gen.
1.2
.
for
that
by
the
Spirit
of
God
there
is
meant
the
third
Person
in
the
Holy
Trinity
,
we
have
reason
to
believe
,
because
he
is
elsewhere
said
to
have
made
man
,
and
to
have
garnished
the
Heavens
,
as
hath
been
already
shewn
.
And
in
the
same
Method
of
subordination
the
Godhead
hath
always
proceeded
in
its
transactions
with
the
world
,
and
that
more
especially
and
remarkably
in
this
great
affair
of
Mediating
with
mankind
;
wherein
the
Father
hath
always
used
the
Ministry
of
the
Son
,
and
the
Son
the
Ministry
of
the
Holy
Ghost
;
but
in
the
matter
of
the
Mediation
it
is
evident
that
this
subordination
of
these
sacred
persons
was
founded
not
only
in
these
their
personal
inequalities
,
but
also
in
a
mutual
agreement
between
them
,
in
which
the
Son
agreed
with
the
Father
that
in
case
he
would
be
so
far
reconciled
to
Rebellious
Mankind
as
to
grant
them
a
Covenant
of
mercy
,
and
therein
among
other
blessings
to
promise
them
his
Holy
Spirit
,
he
himself
would
assume
our
natures
,
and
therein
not
only
treat
with
us
personally
in
order
to
the
reducing
us
to
our
bounden
Allegiance
,
but
also
die
a
Sacrifice
for
our
sins
;
upon
which
agreement
the
Father
long
before
the
Son
had
actually
performed
his
part
of
it
,
even
from
our
first
Apostasie
,
granted
his
Spirit
to
mankind
,
which
Spirit
was
granted
to
this
end
,
that
under
the
Son
he
should
Mediate
with
men
in
order
to
the
reducing
them
to
their
due
subjection
to
the
Father
.
For
all
that
heavenly
influence
which
the
Holy
Ghost
sheds
forth
upon
the
minds
of
men
is
wholly
Mediatorial
in
God's
behalf
,
and
in
order
to
the
reconciling
men's
minds
unto
him
;
and
therefore
in
this
his
Mediation
he
must
be
supposed
to
act
in
subordination
to
the
Son
who
is
supreme
Mediator
;
and
accordingly
as
the
Son
hath
been
,
and
will
be
always
Mediating
with
men
by
this
blessed
Spirit
,
even
from
his
Ascension
to
the
end
of
the
World
,
so
I
make
no
doubt
but
he
always
Mediated
with
them
by
the
same
Spirit
,
even
from
the
Fall
of
man
to
his
Incarnation
.
For
so
in
the
time
of
the
Old
World
,
we
read
of
the
Spirit
's
striving
with
men
,
i.
e.
in
order
to
the
subduing
their
stubborn
Wills
to
a
due
subjection
to
the
Will
of
the
Father
,
Gen.
6.3
.
in
doing
of
which
he
even
then
Mediated
for
God
with
Men
under
the
Great
Mediator
,
and
so
he
hath
continued
to
do
through
all
successive
Ages
of
the
World.
For
there
is
nothing
more
apparent
from
Scripture
than
that
it
is
under
Christ
that
the
Spirit
acts
in
the
Kingdom
of
God
,
upon
which
account
he
is
called
the
Spirit
of
Christ
,
1
Pet.
1.11
.
even
as
by
the
ancient
Jews
he
is
called
the
Spirit
of
the
Messias
,
as
was
observed
before
;
and
this
Spirit
whom
St.
Peter
calls
the
Spirit
of
Christ
,
was
,
as
he
himself
there
tells
us
,
the
Spirit
which
was
in
the
ancient
Prophets
;
by
which
it
is
evident
that
long
before
Christ
came
,
this
Spirit
was
his
,
and
that
he
acted
by
him
.
And
even
when
he
came
down
into
the
World
to
transact
personally
with
men
,
he
generally
acted
by
this
holy
Spirit
.
For
so
at
his
Baptism
we
are
told
that
the
Holy
Ghost
descended
on
him
in
a
bodily
shape
,
Luke
3.22
.
upon
which
it
is
said
,
that
he
went
away
full
of
the
Holy
Ghost
,
Luk.
4.1
.
after
which
it
is
plain
that
it
was
by
this
Holy
Ghost
in
him
that
he
Prophesied
and
wrought
his
Miracles
;
for
so
Isa.
61.1
.
the
Prophet
attributes
the
whole
Prophecy
of
Christ
to
the
Spirit
of
the
Lord
which
was
upon
him
;
and
in
Matt.
12.28
.
our
Saviour
himself
affirms
,
that
he
cast
out
Devils
by
the
Spirit
of
God
,
and
therefore
he
calls
the
Jews
attributing
his
miraculous
works
to
the
Devil
,
blasphemy
against
the
Holy
Ghost
,
Matt.
12.31
.
because
it
was
by
the
power
of
the
Holy
Ghost
that
he
wrought
them
.
Now
as
the
Father's
acting
by
the
Son
implies
the
Son's
Subordination
to
him
,
so
the
Son
's
acting
by
the
Spirit
,
implies
the
Spirit
's
subordination
to
him
,
which
subordination
of
the
Spirit
in
his
Mediatorial
Office
is
immediately
founded
in
that
Compact
of
the
Son
with
the
Father
,
upon
which
he
undertook
the
Mediation
.
For
the
Spirit
was
a
part
of
the
purchace
of
the
Son's
Bloud
,
and
whatsoever
he
purchased
he
purchased
of
the
Father
by
compact
and
agreement
with
him
;
so
that
now
he
hath
a
right
to
the
Spirit
's
Ministry
,
not
only
by
vertue
of
his
proceeding
from
him
,
together
with
the
Father
,
but
also
by
the
purchace
of
his
own
Bloud
,
whereby
he
obtained
the
promise
of
him
from
the
Father
.
For
so
the
Holy
Ghost
is
said
to
be
shed
on
us
abundantly
through
Iesus
Christ
our
Saviour
,
i.
e.
through
the
Intercession
he
makes
in
vertue
of
his
meritorious
Sacrifice
,
Tit.
3.5
,
6.
For
whatsoever
comes
to
us
from
God
through
Christ
,
is
part
of
what
he
hath
purchased
for
us
,
and
in
Rom.
5.5
,
6.
he
makes
Christ's
dying
for
the
ungodly
the
reason
of
the
giving
the
Holy
Ghost
to
us
.
The
promise
of
the
Holy
Ghost
therefore
being
part
of
the
purchace
of
Christ's
bloud
,
he
by
his
Advocation
in
Heaven
obtained
the
performance
of
it
of
the
Father
,
even
as
he
doth
the
performance
of
all
his
other
promises
.
For
the
Father
being
the
supreme
person
in
the
Holy
Trinity
is
the
prime
and
Original
Fountain
of
all
our
blessings
,
and
every
good
thing
we
receive
is
derived
from
him
to
us
through
the
Son
,
and
by
the
Holy
Ghost
;
and
even
the
Holy
Ghost
himself
is
derived
to
us
from
the
Father
through
the
Advocation
of
the
Son.
For
so
he
himself
tells
us
,
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
namely
,
the
Holy
Ghost
,
Iohn
14.16
.
So
that
though
Christ
hath
purchased
the
Holy
Ghost
of
the
Father
as
he
hath
also
all
the
other
blessings
of
the
New
Covenant
,
yet
it
is
plain
this
Purchace
vests
him
not
with
a
right
to
bestow
and
send
him
without
the
Father
,
but
only
to
obtain
him
of
the
Father
upon
his
Prayer
or
Advocation
;
and
so
of
all
those
other
blessings
.
So
that
still
the
Father
is
the
supreme
Source
from
whence
the
Spirit
and
all
those
blessings
are
derived
to
us
,
and
it
is
from
his
hands
that
the
Son
procures
them
by
his
powerful
Intercession
;
in
short
therefore
,
Christ
by
his
death
purchased
a
right
of
the
Father
to
obtain
of
him
by
his
Intercession
Authority
to
send
the
Holy
Ghost
to
Minister
for
and
under
him
in
his
Mediation
for
God
with
men
;
and
accordingly
he
promises
his
Disciples
that
when
he
departed
this
World
he
would
send
the
Comforter
to
them
,
Iohn
16.7
.
where
he
uses
the
very
same
phrase
as
he
did
when
he
Commissioned
his
Apostles
to
minister
under
him
,
As
the
Father
hath
sent
me
,
so
send
I
you
,
John
20.21
.
and
accordingly
his
sending
the
Comforter
must
denote
his
Commissioning
him
by
the
Authority
he
had
received
from
the
Father
to
minister
under
him
in
his
Mediation
for
the
Father
.
For
so
in
Iohn
15.26
.
When
the
Comforter
is
come
whom
I
will
send
to
you
from
the
Father
,
even
the
Spirit
of
truth
which
proceedeth
from
the
Father
,
he
shall
testifie
of
me
;
where
first
,
the
Son
is
said
to
Commission
or
send
him
;
Secondly
,
to
Commission
or
send
him
from
the
Father
,
i.
e.
by
Authority
from
him
;
And
thirdly
,
to
Commission
or
send
him
to
testifie
of
him
,
and
therein
to
minister
to
him
;
and
so
in
Luke
24.49
.
when
he
was
just
ascending
into
Heaven
he
tells
his
Disciples
,
Behold
I
send
the
promise
of
my
Father
upon
you
,
i.
e.
the
promise
of
the
Holy
Ghost
;
and
accordingly
,
Acts
2.33
.
St.
Peter
tells
us
upon
that
miraculous
descent
of
the
Holy
Ghost
,
that
Christ
being
exalted
to
the
right
hand
of
God
,
and
having
received
of
the
Father
the
promise
of
the
Holy
Ghost
,
(
i.
e.
having
by
his
Intercession
received
authority
of
the
Father
to
send
the
Holy
Ghost
,
according
to
that
promise
which
he
had
before
purchased
of
him
with
his
bloud
)
he
hath
shed
forth
this
which
ye
now
see
and
hear
,
i.
e.
this
Miraculous
Gift
of
the
Holy
Ghost
;
in
all
which
places
it
is
evident
that
the
Holy
Ghost
was
substituted
,
commissioned
,
and
sent
by
the
Son
,
authorized
thereunto
by
the
Father
,
to
minister
under
him
.
For
as
the
Son
acts
by
the
Father's
Authority
as
he
is
his
Minister
,
so
all
that
authority
which
he
communicates
to
others
to
act
under
him
,
he
must
derive
Originally
from
the
Father
,
and
consequently
that
Authority
by
which
he
sent
the
Spirit
to
act
as
his
Minister
,
he
must
have
derived
from
the
Father
whose
Minister
himself
is
;
and
hence
the
Father
is
said
to
send
the
Spirit
in
the
name
of
the
Son
,
i.
e.
to
appoint
the
Spirit
to
act
under
the
Son
,
and
by
his
authority
,
Iohn
14.26
.
as
the
Son
is
said
to
send
the
Spirit
from
the
Father
,
i.
e.
by
the
authority
which
he
had
received
of
the
Father
;
and
this
I
verily
believe
is
the
reason
why
the
Apostle
in
Eph.
4.8
.
quotes
the
Psalmist
with
that
variation
,
he
ascended
up
on
high
,
saith
he
,
speaking
of
Christ
,
he
led
Captivity
Captive
,
he
gave
gifts
unto
men
,
whereas
the
words
of
the
Psalmist
are
,
He
received
gifts
for
men
,
Psal.
68.18
.
to
denote
that
that
gift
of
the
Holy
Ghost
which
Christ
gave
to
his
Church
,
was
nothing
but
what
he
himself
had
first
received
from
the
Father
;
so
that
though
it
was
from
the
Father
that
the
Son
had
his
authority
to
send
the
Holy
Ghost
,
yet
it
was
from
the
Son
that
the
Holy
Ghost
had
his
Mission
immediately
.
And
accordingly
you
may
observe
,
that
after
Christ's
departure
from
this
World
,
the
Holy
Ghost
acted
immediately
under
Christ
as
the
supreme
Vicegerent
of
his
Kingdom
.
For
next
and
immediately
under
Christ
he
Authorized
the
Bishops
and
Governours
of
the
Church
,
and
constituted
them
overseers
of
the
flock
of
Christ
,
Acts
20.28
.
it
was
he
that
chose
their
Persons
,
and
appointed
them
their
Work
,
Acts
13.2
.
and
gave
them
their
several
Orders
and
Directions
,
Acts
15.28
.
Acts
16.6
.
in
all
which
it
is
evident
he
acted
under
Christ
,
and
still
continues
to
act
as
his
supreme
Substitute
and
Vicegerent
;
and
accordingly
he
is
stiled
by
Tertullian
,
the
Vicarious
vertue
or
power
,
as
he
was
the
supreme
Vicar
and
Substitute
of
Christ
in
mediating
for
God
with
Men
;
so
that
now
the
Holy
Ghost
is
subordinated
to
the
Son
,
not
only
by
vertue
of
his
procession
from
him
together
with
the
Father
,
but
also
by
vertue
of
his
being
purchased
and
obtained
by
him
of
the
Father
by
his
meritorious
Death
and
Intercession
.
I
proceed
,
III.
To
shew
what
it
is
that
this
Holy
Spirit
hath
done
,
and
still
continues
doing
in
order
to
the
effectuating
this
his
Mediation
.
For
there
are
some
things
which
he
hath
done
,
and
now
ceases
to
do
,
and
some
things
which
he
hath
always
done
,
and
will
still
continue
doing
to
the
end
of
the
World
,
of
both
which
I
shall
give
some
brief
account
in
order
to
the
fuller
explication
of
the
Ministry
of
the
Holy
Ghost
under
Jesus
the
great
Mediator
.
First
therefore
there
are
some
things
which
he
hath
done
,
and
now
ceases
to
do
,
and
of
this
sort
were
those
extraordinary
operations
he
performed
in
order
to
the
Planting
and
Propagating
Christ's
Gospel
in
the
World
,
upon
and
after
that
his
Miraculous
Descent
,
of
which
we
read
in
Acts
2.
For
when
Christ
was
departing
from
his
Disciples
into
Heaven
,
he
ordered
them
to
stay
at
Ierusalem
,
and
not
to
undertake
that
mighty
work
of
Planting
his
Gospel
through
the
World
till
they
were
endued
with
power
from
on
high
,
Luke
24.49
.
which
power
from
on
high
was
no
other
than
that
miraculous
assistance
which
upon
his
Descent
the
Holy
Ghost
did
afterwards
vouchsafe
them
;
upon
which
Order
they
return
to
Ierusalem
,
and
there
continue
till
the
day
of
Pentecost
,
fasting
and
praying
together
in
an
Upper
Room
,
when
all
of
a
sudden
the
Holy
Ghost
descended
upon
them
in
a
visible
body
of
bright
shining
fire
,
and
endowed
them
with
all
those
Heavenly
powers
which
were
requisite
to
qualifie
them
for
the
propagation
of
Christ's
Gospel
through
the
World.
For
as
they
were
to
be
the
first
Planters
of
the
Gospel
,
it
was
requisite
,
First
,
that
they
should
be
able
to
speak
the
several
Languages
of
those
Nations
to
whom
they
were
to
preach
;
Secondly
,
that
they
should
be
fully
and
clearly
instructed
in
the
Doctrines
which
they
were
to
preach
;
Thirdly
,
that
they
should
be
able
to
give
the
most
convincing
evidence
of
the
truth
and
divinity
of
their
Doctrines
;
Fourthly
,
that
they
should
be
conducted
by
Infallible
advice
through
all
the
emergent
difficulties
of
their
Ministry
;
against
all
which
necessities
the
Holy
Ghost
abundantly
supplied
them
:
For
,
First
,
He
inspired
them
with
the
gift
of
Languages
,
without
which
they
must
have
spent
a
great
part
of
their
lives
,
before
they
could
have
been
capable
of
preaching
the
Gospel
to
the
World
,
in
learning
the
several
Languages
of
the
several
Nations
they
were
to
preach
to
;
which
must
have
very
much
retarded
the
progress
of
the
Gospel
.
And
therefore
the
Holy
Ghost
upon
this
his
miraculous
Descent
,
did
in
an
instant
infuse
into
them
the
Habit
of
speaking
several
Languages
;
insomuch
that
all
of
a
sudden
,
and
without
any
Rules
of
Grammar
or
previous
instructions
,
they
were
heard
to
speak
,
to
the
great
astonishment
of
their
Auditors
,
in
the
fifteen
several
Tongues
of
fifteen
several
Nations
,
Acts
2.4
,
&c.
And
though
they
were
immediately
dispersed
abroad
in
the
World
,
and
some
of
them
into
remote
Countries
,
whose
names
perhaps
they
had
never
heard
of
,
yet
still
where-ever
they
came
they
were
inspired
with
the
Language
of
the
Country
,
which
they
spake
as
freely
as
their
own
Mother
Tongue
.
And
this
was
a
vast
advantage
to
them
in
their
Ministry
,
because
they
were
not
only
enabled
by
it
to
preach
the
Gospel
to
all
Nations
,
but
were
enabled
in
such
a
manner
,
as
gave
a
mighty
confirmation
to
their
Doctrine
.
For
their
very
gift
of
speaking
being
a
miraculous
effect
of
divine
power
was
an
undeniable
demonstration
that
what
they
spake
was
divine
.
Secondly
,
The
Holy
Ghost
fully
and
clearly
instructed
them
in
the
Doctrines
which
they
were
to
preach
;
and
this
was
no
more
than
what
was
necessary
.
For
what
they
preached
,
who
were
the
first
Planters
of
the
Gospel
,
was
to
be
the
standard
of
truth
and
falshood
to
all
succeeding
Generations
,
and
therefore
it
was
highly
necessary
that
they
should
be
fully
and
clearly
instructed
in
the
Doctrine
of
the
Gospel
,
that
so
their
Successors
in
all
Ages
might
safely
relie
on
their
Authority
.
But
whilst
they
were
under
the
Personal
Discipline
of
our
Saviour
,
who
instructed
them
by
Humane
Methods
,
i.
e.
by
proposing
his
Doctrine
to
their
Ears
,
and
through
their
Mediation
to
their
Vnderstandings
,
it
is
plain
they
made
but
very
slow
and
slender
improvements
.
For
after
all
his
pains
with
them
,
they
continued
very
ignorant
of
some
of
the
most
material
Articles
of
Faith
,
and
at
best
they
had
but
gross
Apprehensions
of
the
nature
of
Christ's
Kingdom
,
and
of
the
ends
and
reasons
of
his
Death
,
and
were
very
diffident
even
of
his
Resurrection
;
and
the
reason
was
,
that
Christ
taught
them
as
a
man
doth
a
man
,
i.
e.
by
words
,
which
are
only
the
audible
Images
and
Representations
of
things
,
which
being
liable
to
misapprehension
and
oblivion
,
some
of
them
they
utterly
fo●got
,
and
some
of
them
they
grosly
misunderstood
.
But
when
the
Spirit
came
upon
them
,
a
wondrous
Light
broke
all
of
a
sudden
into
their
Vnderstandings
,
by
which
they
discovered
farther
into
the
Gospel
Mysteries
in
an
instant
than
they
had
done
under
all
our
Saviour's
teaching
.
For
though
the
Spirit
taught
them
no
new
Doctrines
,
but
did
only
repeat
and
explain
to
them
what
our
Saviour
had
taught
them
before
,
(
for
he
shall
receive
of
mine
,
saith
Christ
,
i.
e.
of
my
Doctrine
,
and
shall
shew
,
or
explain
it
unto
you
,
)
yet
it
is
evident
he
taught
them
much
more
effectually
than
our
Saviour
.
For
he
spoke
not
to
their
Ears
,
but
to
their
Minds
,
and
represented
things
more
nakedly
and
immediately
to
their
understandings
;
he
conversed
with
their
spirits
,
even
as
Spirits
do
with
Spirits
,
without
invol●ing
his
sense
in
articulate
sounds
,
or
material
representations
,
but
objected
it
to
them
in
its
own
naked
light
,
and
characterized
it
immediately
on
their
understandings
.
And
as
he
immediately
proposed
the
divine
light
to
their
minds
,
so
he
also
illuminated
their
minds
to
discern
and
comprehend
it
;
he
raised
and
exalted
their
intellectual
faculties
,
and
,
as
a
vital
form
to
the
light
of
their
reason
,
did
actuate
,
and
thereby
enable
it
to
comprehend
his
Revelations
.
And
hence
,
Acts
19.6
.
we
are
told
that
the
Disciples
who
upon
St.
Paul's
laying
his
hands
on
them
received
the
Holy
Ghost
,
spake
with
Tongues
,
and
Prophesied
,
i.
e.
explained
the
deep
Mysteries
of
the
Gospel
;
for
so
Prophesying
in
the
New
Testament
doth
most
commonly
signifie
;
hence
1
Cor.
13.2
.
the
Apostle
makes
Prophecy
to
consist
in
understanding
divine
Mysteries
and
Knowledge
,
and
in
ver.
9.
We
know
in
part
,
saith
he
,
and
we
Prophesie
in
part
;
so
that
the
effect
of
their
receiving
the
Holy
Ghost
,
you
see
,
was
Prophecy
,
that
is
,
a
clear
understanding
of
,
and
ability
to
explain
the
Mysteries
of
Religion
.
A
plain
evidence
how
effectually
he
taught
them
,
in
that
they
no
sooner
became
his
Scholars
,
but
they
were
fit
to
be
the
Teachers
of
the
World.
For
though
it
seems
probable
that
he
as
well
as
our
Saviour
instructed
them
gradually
in
the
knowledge
of
the
Gospel
,
since
it
was
some
time
after
this
first
descent
that
the
Mystery
of
the
calling
of
the
Gentiles
was
revealed
to
them
,
yet
it
is
very
apparent
that
he
instructed
them
much
faster
than
our
Saviour
had
done
,
and
much
fuller
,
and
that
those
impressions
of
divine
truth
which
he
made
upon
their
understandings
were
much
more
vigorous
and
clear
,
and
therefore
could
not
be
so
easily
either
forgotten
or
mistaken
by
them
.
And
accordingly
our
Saviour
himself
tells
them
,
that
he
had
many
things
to
say
unto
them
,
but
they
could
not
bear
them
,
such
was
the
narrowness
of
their
capacity
,
and
the
way
of
his
teaching
:
Howbeit
,
saith
he
,
when
the
spirit
of
truth
is
come
,
he
shall
lead
you
into
all
truth
,
John
16.12
,
13.
and
teach
you
all
things
,
John
14.20
.
Thus
the
Holy
Ghost
fully
instructed
them
what
Doctrines
they
were
to
preach
to
the
World
,
and
by
his
immediate
inspirations
enabled
them
to
deliver
down
the
truth
to
us
,
the
whole
truth
,
and
nothing
but
the
truth
.
Thirdly
,
The
Holy
Ghost
enabled
them
to
give
the
most
convincing
evidence
of
the
Truth
and
Divinity
of
their
Doctrines
;
without
which
it
was
impossible
they
should
ever
have
succeeded
in
their
Ministry
.
But
the
only
certain
evidence
they
could
give
that
their
Doctrine
was
divine
,
was
the
testimony
of
Miracles
.
For
there
is
nothing
which
pretends
to
be
divine
can
any
otherwise
evidence
it self
to
be
so
,
but
by
something
that
is
apparently
divine
;
and
there
being
nothing
apparently
divine
but
what
is
plainly
and
evidently
a
miraculous
effect
of
divine
power
,
it
follows
that
Miracles
only
can
attest
the
Divinity
of
any
Doctrines
.
Wherefore
to
enable
the
first
Planters
of
the
Gospel
to
convince
the
World
that
their
Doctrine
was
divine
,
it
was
highly
requisite
that
they
should
be
endowed
with
this
divine
power
of
working
Miracles
;
and
accordingly
so
they
were
upon
this
miraculous
descent
of
the
Holy
Ghost
upon
them
.
For
so
,
Acts
2.43
.
upon
this
coming
of
the
Holy
Ghost
on
them
we
are
told
that
many
wonders
and
signs
were
done
by
the
Apostles
;
so
also
,
Acts
4.30
,
31.
that
upon
their
praying
that
God
would
stretch
forth
his
hand
to
heal
,
and
that
signs
and
wonders
might
be
done
by
the
name
of
Iesus
;
God
in
answer
to
their
Prayer
filled
them
with
the
Holy
Ghost
,
that
is
,
enabled
them
by
his
Spirit
to
effect
these
signs
,
and
wonders
they
had
prayed
for
.
It
is
true
indeed
,
they
had
in
some
measure
this
gift
of
the
Holy
Ghost
before
this
miraculous
Descent
,
even
while
our
Saviour
was
among
them
,
but
that
was
very
sparingly
,
and
only
upon
some
particular
occasions
,
and
for
the
effecting
some
particular
Miracles
;
but
our
Saviour
promised
them
that
upon
his
going
to
the
Father
,
to
send
the
Comforter
to
them
,
They
who
believed
on
him
should
not
only
do
the
Works
which
he
did
,
but
greater
works
than
those
,
John
14.12
.
and
accordingly
when
after
his
Ascension
the
Holy
Ghost
came
upon
them
,
he
continued
with
them
▪
and
upon
all
occasions
impowered
them
to
do
all
kinds
of
Miracles
for
the
confirmation
of
their
Doctrine
;
so
that
whereas
before
the
greatest
part
of
these
miraculous
signs
of
the
divinity
of
the
Christian
Doctrine
were
performed
by
Christ
himself
in
his
own
Person
,
and
by
that
means
confined
to
the
place
of
his
Personal
habitation
,
which
was
too
narrow
a
Theatre
for
many
Spectators
to
behold
them
,
the
Holy
Ghost
by
working
Miracles
in
his
name
of
all
sorts
,
and
upon
all
occasions
in
and
by
his
Ministers
,
who
were
presently
to
be
dispersed
over
the
face
of
the
whole
Earth
,
did
much
more
amply
display
his
divine
power
,
and
with
greater
speed
spread
the
renown
of
it
through
the
World
,
and
by
constantly
impowering
so
many
persons
in
so
many
parts
of
the
World
to
perform
so
many
miraculous
things
in
Christ's
name
,
did
as
it
were
carry
him
in
open
Triumph
through
the
World
,
and
at
once
display
his
Majesty
and
Power
,
over
the
face
of
the
whole
Earth
.
For
what
Christ
did
in
his
own
Person
while
he
was
on
Earth
,
that
and
much
more
the
Holy
Ghost
did
in
the
persons
of
all
his
Ministers
;
and
the
Holy
Ghost
did
that
at
the
same
time
in
a
thousand
parts
of
the
World
which
Christ
did
only
in
one
;
and
by
these
miraculous
effects
,
which
are
therefore
called
the
evidence
and
demonstration
of
the
Spirit
,
1
Cor.
2.4
.
the
Holy
Ghost
asserted
to
the
World
the
truth
and
divinity
of
those
Doctrines
which
the
Ministers
of
Jesus
taught
.
For
this
gift
of
Miracles
expired
not
with
those
Primitive
Ministers
,
but
was
continued
down
to
their
Successors
for
several
Generations
together
,
until
the
Christian
Doctrine
was
propagated
through
the
World
;
and
then
,
when
it
had
done
its
work
,
and
accomplished
its
end
,
it
was
withdrawn
,
as
being
no
longer
necessary
.
Fourthly
and
lastly
,
The
Holy
Ghost
conducted
them
by
his
own
infallible
advice
through
all
the
emergent
difficulties
of
their
Ministry
.
For
the
work
wherein
they
were
ingaged
was
attended
with
difficulties
that
were
utterly
insuperable
to
Humane
Wisdom
and
Power
.
For
first
their
work
being
such
as
required
an
invincible
courage
and
firm
integrity
of
mind
,
a
watchful
prudence
and
spotless
purity
of
manners
,
it
was
highly
needful
,
especially
at
first
(
a
good
beginning
being
of
vast
importance
to
all
great
undertakings
)
that
they
should
be
infallibly
directed
what
persons
were
fit
to
be
ordained
to
it
,
and
which
of
those
were
mos●
fit
and
proper
for
the
several
Countries
and
Provinces
of
the
World
;
and
then
through
the
whole
course
of
their
Ministry
they
were
fain
to
contend
with
all
the
united
Wit
and
Malice
of
the
World
,
and
were
very
often
sent
to
preach
among
strange
Nations
,
whose
Tempers
and
Manners
they
understood
not
,
and
still
where-ever
they
came
they
had
Spies
upon
them
to
watch
their
Designs
,
and
observe
their
actions
,
and
ever
and
anon
they
were
accused
and
impleaded
by
subtil
and
insinuating
Orators
before
the
Tribunals
of
their
Enemies
,
and
there
forced
to
answer
for
themselves
.
Besides
that
they
being
to
convert
both
Iews
and
Gentiles
,
between
whom
there
was
an
inveterate
aversion
,
and
to
unite
them
together
into
one
communion
,
it
could
not
be
otherwise
expected
but
that
great
dissentions
should
arise
among
their
own
Converts
,
as
accordingly
it
hapned
;
which
if
not
managed
with
infinite
prudence
,
must
needs
give
a
great
disturbance
to
them
,
and
interrupt
the
course
,
and
hinder
the
success
of
their
Ministry
.
And
in
such
difficult
circumstances
it
was
almost
impossible
for
them
not
to
miscarry
without
being
conducted
by
an
infallible
prudence
and
circumspection
;
under
all
which
exigencies
the
Holy
Ghost
served
the
primitive
Church
in
the
same
capacity
as
the
Vrim
and
Thummim
did
the
ancient
Iews
,
i.
e.
as
an
Oracle
to
advise
them
in
all
cases
of
difficulty
,
and
direct
them
in
the
management
of
all
their
great
and
weighty
affairs
.
Thus
in
that
difficult
case
,
which
of
the
Apostles
should
be
sent
forth
to
the
Gentiles
,
the
Holy
Ghost
either
by
a
Bath
Col
,
i.
e.
Voice
from
Heaven
,
or
an
immediate
inspiration
,
thus
directs
them
,
Separate
me
Paul
and
Barnabas
for
the
work
whereunto
I
have
called
them
,
Acts
13.2
.
and
when
they
went
forth
among
the
Gentiles
,
the
Holy
Ghost
advises
them
where
they
should
preach
,
and
where
not
,
Acts
16.6
.
and
so
also
in
the
choice
of
their
Bishops
they
had
always
the
Direction
of
the
Holy
Ghost
;
so
in
Acts
20.28
.
it
is
said
that
it
was
the
Holy
Ghost
that
set
them
over
the
Flock
,
and
S.
Paul
tells
Timothy
,
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Episcopal
Office
wherewith
he
was
invested
,
was
given
him
by
Prophecy
,
i.
e.
by
the
immediate
direction
of
the
Holy
Ghost
;
and
S.
Clemens
,
who
was
a
Disciple
of
the
Apostles
,
tells
us
,
that
in
those
times
they
ordained
Bishops
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
discerning
by
the
Spirit
who
should
be
ordained
;
and
again
,
that
they
did
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
having
a
perfect
fore-knowledge
who
they
should
chuse
.
And
thus
also
for
composing
the
differences
which
arose
between
their
Iewish
and
Gentile
Converts
,
they
had
the
immediate
advice
of
the
Holy
Ghost
,
who
directed
them
to
that
wise
expedient
,
Acts
15.28
.
by
which
the
peace
of
the
Church
was
secured
for
the
present
,
and
afterwards
maintained
in
despite
of
all
the
attempts
of
seditious
Incendiaries
to
break
and
divide
it
.
And
thus
having
recourse
upon
all
occasions
to
this
infallible
Guide
,
they
were
never
at
a
loss
either
what
to
say
,
or
how
to
behave
themselves
;
the
Holy
Ghost
making
good
to
them
what
our
Saviour
had
promised
them
,
When
they
bring
you
before
Magistrates
,
take
no
thought
what
ye
shall
answer
,
for
the
Holy
Ghost
shall
teach
you
at
the
same
hour
what
ye
ought
to
say
,
Luke
12.11
,
12.
These
are
the
extraordinary
things
which
the
Holy
Ghost
acted
for
and
under
Christ
,
in
order
to
the
planting
and
propagating
his
Gospel
through
the
World
,
and
which
he
continued
to
act
so
long
as
it
was
necessary
for
that
end
.
For
as
for
the
first
,
the
Gift
of
Tongues
,
it
seems
to
have
been
continued
no
longer
than
till
the
Gospel
had
been
preached
to
,
and
some
Converts
made
in
the
several
Nations
,
the
First-fruits
of
whom
were
always
ordained
to
the
work
of
the
Ministry
;
and
when
once
the
several
Nations
had
Natives
of
their
own
to
preach
the
Gospel
to
them
in
their
own
Languages
,
there
was
no
farther
necessity
of
this
miraculous
Gift
of
Tongues
.
And
then
as
for
the
second
,
the
Gift
of
Revelation
,
it
seems
to
have
been
continued
no
longer
than
till
the
whole
New
Testament
was
revealed
,
and
the
several
parts
of
it
were
collected
into
one
Volume
,
and
distributed
to
the
several
Churches
,
after
which
there
was
no
farther
necessity
of
any
new
revelation
.
But
as
for
the
third
,
the
Gift
of
Miracles
,
it
seems
to
have
been
continued
much
longer
than
either
of
the
former
,
as
indeed
there
was
longer
occasion
for
it
,
especially
for
that
of
ejecting
evil
Spirits
,
who
for
many
Ages
had
been
the
Gods
of
the
World
,
and
detecting
their
frauds
and
impostures
,
that
so
by
beholding
the
manifold
Triumphs
of
Christ's
power
over
them
,
the
Heathen
might
be
at
length
convinced
of
the
falseness
of
their
own
Religion
,
and
of
the
truth
of
Christ's
;
and
accordingly
this
gift
,
as
I
shall
shew
hereafter
,
was
continued
in
the
Church
for
above
two
hundred
years
together
,
till
it
had
wrought
its
designed
effect
,
i.
e.
had
sufficiently
detected
the
fraud
and
malice
of
those
Idol
Gods
,
to
the
conviction
of
all
that
were
convincible
,
and
then
it
was
withdrawn
as
being
no
farther
necessary
.
And
then
as
for
the
last
,
viz.
the
Gift
of
Counsel
and
Direction
,
it
seems
to
have
been
continued
no
longer
than
till
the
Government
of
the
Church
was
every
where
established
,
and
its
Affairs
reduced
into
a
stated
course
and
method
,
by
which
sufficient
provision
being
made
against
those
emergent
difficulties
with
which
the
state
of
Christianity
was
perplexed
,
this
Gift
also
ceased
,
together
with
the
reason
and
necessity
of
it
.
Thus
by
these
extraordinary
Gifts
and
Operations
the
Holy
Ghost
continued
to
sollicite
the
cause
of
Christ
and
his
Religion
in
the
World
,
till
by
their
invincible
evidence
he
had
baffled
the
malice
and
prejudice
of
a
deluded
World
,
and
captivated
Mankind
into
the
belief
and
obedience
of
the
Gospel
;
and
this
being
effected
he
discontinued
those
Extraordinaries
,
and
now
proceeds
to
solicite
the
same
cause
in
a
more
ordinary
and
standing
way
and
method
,
viz.
by
co-operating
with
mens
minds
and
wills
in
a
more
humane
and
regular
manner
,
by
joyning
in
with
their
Reason
,
and
thereby
influencing
their
Wills
and
Affections
;
which
brings
me
to
the
2.
Second
sort
of
the
Holy
Ghost's
operations
,
viz.
that
which
he
ordinarily
doth
,
and
always
hath
done
,
and
will
always
continue
to
do
.
For
upon
the
cessation
of
these
his
miraculous
operations
the
Holy
Ghost
did
not
wholly
withdraw
himself
from
mankind
,
but
he
still
continues
Mediating
with
us
under
Christ
in
order
to
the
reconciling
our
Wills
and
Affections
to
God
,
and
subduing
that
inveterate
Malice
and
Enmity
against
him
,
which
our
degenerate
nature
hath
contracted
.
For
it
is
by
this
blessed
Spirit
that
Christ
hath
promised
to
be
with
us
to
the
end
of
the
World
,
Matth.
28.20
.
and
Christ
himself
hath
assured
us
that
upon
his
Ascension
into
Heaven
he
would
pray
his
Father
,
and
he
should
give
us
another
Comforter
,
meaning
this
Holy
Ghost
,
that
he
might
abide
with
us
for
ever
,
John
14.16
.
and
accordingly
the
Holy
Ghost
is
vitally
united
to
the
Church
of
Christ
,
even
as
Souls
are
united
to
their
bodies
.
For
as
there
is
one
body
,
i.
e.
Church
,
so
there
is
one
Spirit
,
i.
e.
one
Holy
Ghost
which
animates
that
body
,
Eph.
4.4
.
and
hence
the
Unity
of
the
Church
is
in
the
foregoing
verse
called
the
Vnity
of
the
Spirit
,
because
as
the
soul
by
diffusing
it self
through
all
the
parts
of
the
body
unites
them
together
,
and
keeps
them
from
flying
abroad
and
dispersing
into
atomes
,
so
the
Holy
Spirit
by
diffusing
himself
throughout
this
mystical
body
joyns
and
unites
all
its
parts
together
,
and
makes
it
one
separate
and
individual
Corporation
.
So
that
when
by
Baptism
we
are
once
incorporated
into
this
body
we
are
intitled
to
,
and
do
at
least
de
jure
participate
of
the
vital
influence
of
the
Holy
Ghost
,
who
is
the
Soul
of
it
;
and
accordingly
,
as
Baptism
joyns
us
to
that
body
of
which
this
divine
Spirit
is
the
Soul
,
so
it
also
conveys
that
divine
Spirit
to
us
.
So
that
as
in
natural
bodies
those
Ligaments
which
unite
and
tie
the
parts
to
one
another
,
do
also
convey
life
and
spirit
to
them
all
;
so
also
in
this
mystical
body
those
federal
rights
of
Baptism
and
the
Lord's
Supper
,
which
are
as
it
were
its
Nerves
and
Arteries
,
that
joyn
and
confederate
its
members
to
one
another
,
are
also
the
conveyances
of
that
spiritual
life
from
the
Holy
Ghost
which
moves
and
actuates
them
all
.
And
hence
the
washing
of
Regeneration
,
and
the
renewing
of
the
Holy
Ghost
,
the
being
born
of
water
and
of
the
Holy
Ghost
are
put
together
as
concurrent
things
,
and
in
Acts
2.38
.
Baptism
is
affirmed
to
be
necessary
to
our
receiving
the
Holy
Ghost
;
and
if
by
Baptism
we
receive
the
Holy
Ghost
,
that
is
,
a
right
and
title
to
his
Grace
and
Influence
,
then
must
the
Holy
Ghost
be
still
supposed
vitally
united
to
the
Church
,
whereof
we
are
made
members
by
our
Baptism
,
and
like
an
Omnipresent
Soul
,
to
be
diffused
all
through
it
,
and
to
move
and
actuate
every
part
of
it
by
his
heavenly
Grace
and
Influence
.
It
is
true
,
he
doth
not
move
and
actuate
us
by
meer
force
and
irresistible
power
,
so
as
to
necessitate
us
,
or
to
determine
our
natural
liberty
one
way
or
t'other
;
nor
doth
he
ordinarily
work
upon
men
in
such
a
strange
and
miraculous
way
as
he
did
in
the
first
Ministration
of
the
Gospel
,
when
he
frequently
transformed
men
in
an
instant
from
Beasts
and
Devils
into
Saints
,
and
as
it
were
at
one
act
turned
the
whole
Tide
of
their
natures
into
a
quite
contrary
Current
.
For
so
Origen
against
Celsus
very
often
triumphs
in
these
sudden
and
miraculous
Conversions
wrought
by
the
Christian
Religion
;
so
lib.
1.
p.
21.
should
any
man
,
saith
he
,
release
men's
Souls
from
all
sorts
of
wickedness
,
from
Lust
,
and
Unrighteousness
,
and
Contempt
of
God
,
and
this
but
in
a
hundred
instances
,
surely
no
man
would
imagine
that
he
could
ever
have
inspired
so
many
men
with
reasons
strong
enough
to
conquer
so
many
Vices
without
a
divine
assistance
;
but
if
you
enquire
into
the
lives
of
those
that
have
imbraced
Christianity
,
you
will
find
that
whereas
before
they
lived
in
all
impurities
and
lusts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
from
that
very
time
wherein
they
received
the
Word
,
how
much
more
equal
,
and
temperate
,
serious
and
constant
are
they
grown
?
So
again
,
li.
2.
p.
78.
in
answer
to
Celsus
,
who
calls
Christianity
a
pestilent
Doctrine
,
neither
Jew
,
saith
he
,
nor
any
one
else
can
ever
make
it
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
that
a
pestilent
Doctrine
should
so
wonderfully
convert
the
most
profligate
persons
that
embraced
it
,
to
a
life
most
sutable
to
Nature
and
Reason
,
and
all
manner
of
Vertue
.
Such
were
the
miraculous
operations
of
the
Holy
Ghost
in
those
days
as
to
transport
men
in
an
instant
from
an
inveterate
habit
of
wickedness
to
a
habit
of
Piety
and
Vertue
.
For
so
Lactantius
de
fals.
sup.
lib.
3.
c.
26.
what
a
mighty
influence
the
divine
Precepts
have
upon
mens
Souls
daily
experience
shews
,
for
,
saith
he
,
Da
mihi
virum
qui
sit
iracundus
,
maledicus
,
effraenatus
,
paucissimis
Dei
Verbis
tam
placidum
quam
ovem
reddam
:
da
cupidum
,
avarum
,
tenacem
;
jam
tibi
eum
liberalem
dabo
&
pecuniam
suam
plenis
manibus
largientem
:
da
timidum
doloris
ac
mortis
;
jam
cruces
&
ignes
&
Taurum
contemnet
:
da
libidinosum
,
Adulterum
,
Ganeonem
;
jam
sobrium
,
castum
,
continentem
videbis
:
da
crudelem
&
sanguinis
appetentem
;
jam
in
veram
clementiam
furor
ille
mutabitur
:
da
injustum
,
insipientem
,
peccatorem
;
continuò
&
aequus
&
prudens
&
innocens
erit
;
i.
e.
Give
me
a
man
who
is
wrathful
,
reproachful
,
ungovernable
,
and
with
a
few
words
of
God
I
will
render
him
as
placid
as
a
Lamb
;
give
me
a
covetous
,
a
niggardly
and
tenacious
man
;
I
will
return
him
to
thee
liberal
and
distributing
his
money
with
a
bountiful
hand
;
give
me
one
that
is
timorous
of
grief
and
death
,
he
shall
despise
all
manner
of
torment
;
give
me
one
that
is
lustful
,
adulterous
,
and
a
Buffoon
,
you
shall
presently
see
him
sober
,
chaste
,
and
continent
;
give
me
one
that
is
cruel
and
thirsty
of
bloud
,
his
fury
shall
be
immediately
converted
into
pity
and
clemency
;
give
me
one
that
is
unjust
,
foolish
,
and
criminal
,
and
he
shall
be
presently
rendred
just
,
prudent
,
and
innocent
;
which
wondrous
Changes
were
so
very
frequent
in
the
Primitive
times
,
that
the
Heathen
,
as
St.
Austin
hath
observed
,
were
very
much
amazed
at
them
,
and
therefore
attributed
them
to
the
power
of
Magick
,
thinking
it
impossible
they
should
ever
be
effected
without
the
assistance
of
some
very
powerful
Spirit
.
But
since
Christianity
hath
been
spread
through
the
World
,
and
prevailed
so
far
as
to
be
the
Religion
of
Nations
,
the
divine
Spirit
doth
not
ordinarily
work
upon
men
in
such
a
strange
and
miraculous
way
,
nor
produce
in
them
such
sudden
Changes
and
instantaneous
Conversions
,
but
proceeds
more
gradually
,
and
more
suitably
to
the
Methods
of
Humane
Nature
,
by
joyning
in
with
our
understandings
,
and
leading
us
on
by
reason
and
persuasion
from
Acts
to
Dispositions
,
and
from
Dispositions
to
Habits
of
Piety
.
So
that
whatsoever
Grace
he
now
affords
us
,
it
ordinarily
works
on
us
in
the
same
way
,
and
after
the
same
manner
as
if
all
were
performed
by
the
strength
of
our
own
reason
;
so
that
in
the
Renovation
of
our
natures
we
cannot
certainly
distinguish
what
is
done
by
the
Spirit
from
what
is
done
by
our
natural
Reason
and
Conscience
co-operating
with
him
;
only
this
we
do
most
certainly
know
,
that
in
this
blessed
work
the
Spirit
is
the
main
and
principal
Agent
;
that
without
him
we
can
do
nothing
;
and
that
he
is
the
Author
and
Finisher
of
our
faith
,
who
worketh
in
us
to
will
and
to
do
according
to
his
own
pleasure
;
but
yet
that
he
doth
not
work
upon
us
as
a
Mechanick
upon
dead
materials
,
but
as
upon
living
and
free
Agents
,
that
can
and
must
cooperate
with
him
;
that
he
acts
not
on
us
by
any
necessary
causality
,
but
in
such
a
way
as
is
fairly
consistent
with
the
natural
liberty
of
our
Wills
;
and
doth
not
renew
us
whether
we
will
or
no
,
but
takes
our
free
consent
and
endeavour
along
with
him
;
and
that
having
done
all
on
his
part
,
that
is
necessary
to
perswade
us
,
he
expects
that
we
should
consider
what
he
saith
,
and
upon
that
consent
to
his
gracious
Motions
,
and
express
this
consent
in
a
constant
course
of
holy
and
vertuous
endeavour
;
and
that
unless
we
do
thus
concur
with
him
,
we
shall
for
ever
remain
and
perish
in
our
sin
,
notwithstanding
all
that
grace
which
he
affords
us
.
But
as
for
the
particular
manner
of
the
Holy
Ghost's
operation
on
our
mind
,
it
is
not
to
be
expected
that
we
who
know
so
little
of
the
nature
and
intercourse
of
Spirits
should
be
able
to
render
a
clear
and
distinct
account
of
it
;
only
thus
much
may
be
said
,
that
our
Soul
being
a
thinking
Spirit
,
whose
very
Essence
consists
in
a
power
or
principle
of
cogitation
,
seems
naturally
incapable
of
any
other
passion
from
any
external
Agent
,
but
only
the
impression
of
Thoughts
.
For
how
can
a
Spirit
,
whose
very
Essence
is
thinking
,
be
any
otherwise
affected
by
any
thing
without
it
,
but
only
by
being
made
to
think
,
or
by
having
such
thoughts
and
considerations
impressed
on
it
?
And
by
the
same
reason
that
bodies
which
are
material
substances
are
impressible
only
by
matter
,
Souls
which
are
thinking
substances
must
be
impressible
only
by
Thought
.
And
hence
we
find
by
experience
that
there
is
no
Object
we
converse
with
can
any
otherwise
affect
our
Mind
,
than
by
suggesting
such
thoughts
and
cogitations
to
it
,
and
that
all
the
pleasure
and
torment
of
our
minds
consists
in
joyful
and
tormenting
thoughts
;
which
are
plain
Arguments
that
our
mind
is
a
sort
of
Being
which
nothing
but
thought
can
strike
or
touch
,
and
which
hath
no
sense
or
feeling
of
any
thing
but
only
of
dreadful
or
hopeful
,
pleasant
or
painful
Cogitations
.
And
if
this
be
so
,
then
the
way
of
the
Holy
Spirits
working
upon
our
minds
,
supposing
that
he
works
sutably
to
their
natures
,
must
be
by
inspiring
or
impressing
them
with
thoughts
.
For
as
he
is
an
infinite
Spirit
,
he
is
always
and
every
where
present
with
our
Spirits
,
and
hath
an
immediate
access
to
them
,
by
vertue
of
which
he
can
speak
to
our
minds
whenever
and
whatever
he
pleases
,
and
also
urge
what
he
speaks
with
that
life
and
power
,
as
to
excite
our
most
serious
consideration
and
attention
;
and
by
this
it
is
that
he
ordinarily
works
upon
us
in
order
to
the
reducing
us
to
God
,
viz.
by
inspiring
such
good
thoughts
into
our
minds
as
are
most
apt
to
move
and
perswade
us
to
believe
and
obey
the
Gospel
,
and
by
a
continued
repetition
of
them
urging
and
pressing
them
upon
us
in
order
to
the
reducing
our
vain
and
roving
minds
to
a
fixed
and
serious
attention
to
them
.
For
it
is
very
apparent
that
our
Faith
and
all
our
good
Resolutions
are
the
immediate
effects
of
deep
and
serious
consideration
,
I
considered
my
ways
,
saith
David
,
and
turned
my
feet
unto
thy
Testimonies
.
So
that
in
reducing
us
to
God
the
great
work
of
the
Spirit
is
to
reduce
us
to
a
fix'd
and
steady
consideration
;
which
being
once
effected
,
there
naturally
follows
a
good
resolution
,
unless
the
Will
be
invincibly
obstinate
;
and
to
this
as
naturally
succeeds
the
actual
return
of
the
Soul
to
God.
Now
to
reduce
us
to
this
fix'd
consideration
the
Holy
Ghost
,
in
the
first
place
,
suggests
good
thoughts
to
our
minds
,
and
then
to
keep
our
minds
fix'd
and
intent
on
them
,
that
so
our
worldly
cares
or
pleasures
may
not
divert
us
from
them
,
he
most
importunately
urges
and
repeats
the
same
thoughts
,
or
seconds
them
with
a
train
and
succession
of
new
ones
to
the
same
purpose
;
so
that
unless
we
are
incorrigibly
obstinate
against
all
good
motions
,
we
cannot
avoid
admitting
them
into
our
most
serious
consideration
,
and
when
they
are
there
,
they
cannot
fail
of
raising
in
us
good
desires
and
affections
,
which
if
we
carefully
cherish
will
soon
determine
in
holy
purposes
and
resolutions
.
In
all
which
things
,
you
see
,
it
is
only
by
impression
of
thoughts
that
the
Holy
Spirit
operates
on
our
minds
.
But
this
will
more
plainly
appear
by
considering
those
particular
operations
on
our
minds
which
the
Scripture
attributes
to
the
Holy
Ghost
,
all
which
may
be
ranked
under
these
five
Heads
:
-
1.
Illumination
.
-
2.
Sanctification
.
-
3.
Quickening
or
excitation
.
-
4.
Comforting
or
supporting
.
-
5.
Intercession
.
First
,
Illumination
or
informing
our
minds
with
the
light
of
heavenly
truth
;
thus
Eph.
1.17
,
18.
the
Apostle
prays
that
the
God
of
our
Lord
Iesus
Christ
,
the
Father
of
Glory
,
would
give
unto
them
the
Spirit
of
wisdom
and
revelation
in
the
knowledge
of
him
,
that
the
eyes
of
their
understanding
being
enlightned
,
they
might
know
what
is
the
hope
of
Christ's
calling
,
and
what
the
riches
of
the
glory
of
his
inheritance
in
the
Saints
;
and
1
Cor.
2.12
.
we
are
told
,
that
it
is
by
receiving
the
Spirit
of
God
that
we
know
the
things
that
are
freely
given
us
of
God.
Now
this
illumination
of
the
Spirit
is
two-fold
;
first
,
External
,
by
that
revelation
which
he
hath
given
us
of
God's
Mind
and
Will
in
the
holy
Scripture
,
and
that
miraculous
evidence
by
which
he
sealed
and
attested
it
;
for
all
Scripture
is
given
by
inspiration
of
God
,
2
Tim.
3.16
.
or
as
it
is
elsewhere
expressed
,
was
delivered
by
holy
men
,
as
they
were
moved
by
the
Holy
Ghost
,
2
Pet.
1.21
.
And
all
those
miraculous
testimonies
we
have
to
the
Truth
and
Divinity
of
Scripture
are
,
as
hath
been
already
proved
,
from
the
Holy
Ghost
,
and
upon
that
account
are
called
,
the
demonstration
of
the
Spirit
.
So
that
all
that
light
we
receive
from
Scripture
,
and
all
the
evidence
we
have
that
that
light
is
divine
,
we
derive
originally
from
the
Holy
Spirit
.
But
besides
this
external
illumination
of
the
Spirit
,
there
is
also
an
internal
one
,
which
consists
in
impressing
that
external
light
and
evidence
of
Scripture
upon
our
understandings
,
whereby
we
are
enabled
more
clearly
to
apprehend
and
more
effectually
to
believe
it
.
For
though
the
divine
Spirit
doth
not
(
at
least
in
the
ordinary
course
of
his
operation
)
illuminate
our
minds
with
any
new
truths
,
or
new
evidences
of
truth
,
but
only
presents
to
our
minds
those
old
and
Primitive
truths
and
evidences
which
he
at
first
revealed
and
gave
to
the
World
,
yet
there
is
no
doubt
but
he
still
continues
not
only
to
suggest
them
both
to
our
minds
,
but
to
urge
and
repeat
them
with
that
importunity
,
and
thereby
to
imprint
them
with
that
clearness
and
efficacy
,
as
that
if
we
do
not
through
a
wicked
prejudice
against
them
wilfully
divert
our
minds
from
them
to
vain
or
sinful
objects
,
we
must
unavoidably
apprehend
them
far
more
distinctly
,
and
assent
to
them
far
more
cordially
and
effectually
than
otherwise
we
should
or
could
have
done
.
For
alas
!
our
minds
are
naturally
so
vain
and
stupid
,
so
giddy
,
listless
,
and
inadvertent
,
especially
in
spiritual
things
which
are
abstract
from
common
sence
,
as
that
did
not
the
Holy
Spirit
frequently
present
,
importunately
urge
,
and
thereby
fix
them
on
our
minds
,
our
knowledge
of
them
would
be
so
confused
,
and
our
belief
so
wavering
and
unstable
,
as
that
they
would
never
have
any
prevailing
influence
on
our
Wills
and
Affections
.
So
that
our
knowledge
and
belief
of
divine
things
,
so
far
forth
as
they
are
saving
and
effectual
to
our
renovation
,
are
the
fruits
and
products
of
this
internal
illumination
of
the
Spirit
.
Secondly
,
Another
of
these
ordinary
operations
of
the
Spirit
is
Sanctification
;
which
consists
in
the
purifying
our
Wills
and
Affections
from
those
wicked
Inclinations
and
inordinate
Lusts
,
which
countermand
God's
Will
in
us
,
and
set
us
at
enmity
against
him
;
and
this
also
the
Scripture
attributes
to
the
Holy
Spirit
.
So
Tit.
3.5
.
For
according
to
his
mercy
he
saveth
us
by
the
washing
of
regeneration
and
renewing
of
the
Holy
Ghost
;
and
in
1
Cor.
6.11
.
But
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
,
in
the
name
of
our
Lord
Iesus
,
and
by
the
Spirit
of
our
God.
And
this
is
the
meaning
of
our
being
sealed
by
the
Spirit
,
so
often
mentioned
in
the
New
Testament
,
viz.
our
receiving
his
Image
or
Impression
from
him
;
which
consists
in
holiness
and
righteousness
,
and
by
this
Image
or
Impression
we
are
discriminated
and
set
apart
from
the
rest
of
the
World
,
as
a
chosen
Generation
,
a
royal
Priesthood
,
an
holy
Nation
,
and
a
peculiar
People
,
1
Pet.
2.9
.
and
made
Kings
and
Priests
unto
God
,
Rev.
1.6
.
upon
which
account
we
are
said
to
be
anointed
by
the
Spirit
,
1
John
2.20
.
and
by
the
same
Image
we
are
also
intitled
to
,
and
secured
of
all
the
blessings
of
the
New
Covenant
:
upon
which
account
it
is
called
,
The
earnest
of
the
Spirit
,
and
the
first-fruits
of
the
Spirit
.
And
this
Image
of
himself
the
Holy
Ghost
produces
in
us
by
suggesting
to
our
minds
the
powerful
Motives
and
Arguments
of
Religion
,
and
by
often
reiterating
,
imprints
them
upon
us
with
all
their
native
force
and
efficacy
in
the
most
lively
and
affecting
Characters
;
and
by
these
his
blessed
suggestions
he
by
degrees
perswades
and
bends
our
stubborn
Wills
,
m●lts
and
mollifies
our
hard
hearts
,
reduces
and
tempers
our
wild
affections
to
a
willing
compliance
with
the
Will
of
God
,
and
at
length
to
a
hearty
complacency
in
all
those
instances
of
Piety
and
Vertue
wherein
our
Sanctification
,
or
this
Image
of
himself
,
consists
.
Which
operation
of
the
Spirit
we
frequently
experience
in
our selves
.
For
how
often
do
we
find
good
thoughts
injected
into
our
minds
,
we
know
not
how
nor
whence
,
which
are
many
times
improved
into
such
strong
and
vehement
convictions
of
the
folly
and
danger
of
our
sin
,
as
even
in
the
midst
of
our
loose
mirth
and
jollity
,
and
in
despite
of
all
our
endeavour
to
chase
them
from
our
minds
,
and
rock
our selves
into
a
deep
security
,
cease
not
to
follow
,
and
haunt
,
and
importune
us
,
till
they
have
scared
us
into
wise
and
sober
Resolutions
;
and
though
we
,
like
ungrateful
Creatures
,
do
oftentimes
stifle
the
good
motions
of
the
Spirit
,
and
turn
a
deaf
Ear
to
his
Calls
and
gracious
Invitations
,
yet
doth
he
not
presently
give
us
over
,
but
still
,
as
we
are
running
away
from
him
,
we
hear
a
voice
behind
us
calling
after
us
to
return
;
and
though
we
still
run
on
,
yet
still
he
follows
us
with
his
importunities
through
the
whole
course
of
our
sinful
life
,
till
either
he
hath
brought
us
back
,
or
sees
us
past
all
hope
of
recovery
.
And
indeed
such
is
the
degeneracy
of
our
Natures
,
the
vanity
of
our
Minds
,
and
the
prejudice
of
our
Wills
and
Affections
against
God
and
Goodness
,
that
without
this
sanctifying
influence
of
the
Holy
Ghost
it
is
certain
no
man
ever
was
,
or
ever
will
be
reclaimed
to
a
state
of
Piety
and
Vertue
.
For
though
our
Religion
furnishes
with
such
Motives
as
are
infinitely
sufficient
to
perswade
us
,
and
though
our
Minds
and
Wills
are
not
so
depraved
,
but
that
still
we
are
naturally
capable
to
consider
,
and
naturally
free
to
follow
those
Motives
;
yet
so
vain
and
roving
are
our
Minds
,
so
averse
to
all
serious
and
spiritual
thoughts
;
so
stubborn
and
inflexible
are
our
Wills
to
those
spiritual
duties
which
those
Motives
perswade
to
;
so
cankered
and
prejudiced
against
them
,
that
did
not
the
Holy
Ghost
frequently
impress
them
on
our
Minds
,
and
Pathetically
urge
and
apply
them
to
our
Wills
and
Affections
,
we
should
never
of
our selves
so
throughly
consider
them
,
as
to
be
conquered
and
perswaded
by
them
;
but
either
our
thoughts
would
presently
fly
away
from
them
,
and
rove
into
sensual
cares
or
pleasures
,
or
our
Wills
and
Affections
,
by
objecting
their
prejudices
and
the
interest
of
their
Lusts
against
them
,
would
infallibly
b●ssle
and
defeat
them
.
So
that
it
is
to
this
sanctifying
influence
of
the
Holy
Ghost
that
all
the
Graces
and
good
Dispositions
of
our
Minds
are
owing
.
Thirdly
,
Another
of
th●se
ordinary
operations
of
the
Spi●it
is
Quickning
or
Exciting
us
in
the
ways
of
Piety
and
Vertue
.
For
as
by
his
sanctifying
influence
he
first
inspires
us
with
spiritual
life
,
so
he
still
proceeds
to
cherish
and
invigorate
it
,
and
to
quicken
it
up
into
Activity
and
Motion
,
whe●ever
he
perceives
it
droop
or
languish
.
Hence
the
Apostle
,
Gal.
5.25
.
If
we
live
by
the
Spirit
,
let
us
also
walk
by
the
Spirit
;
i.
e.
if
we
have
rec●i●ed
spiritu●l
life
from
him
,
let
us
move
and
act
by
him
;
and
hence
also
we
are
said
to
be
led
by
the
Spirit
of
God
,
i.
e.
to
be
moved
and
conducted
in
our
motion
by
him
,
Rom.
8.14
.
And
this
he
also
doth
partly
by
admonishing
and
putting
us
in
mind
of
our
duty
,
which
in
the
C●●ud
and
Hurry
of
our
Worldly
occasions
we
are
too
prone
to
forget
,
and
partly
suggesting
to
our
minds
such
considerations
of
Religion
as
are
most
apt
to
quicken
ou●
sluggish
endeavour
,
to
allure
our
hope
,
or
alarm
our
fear
,
or
●ff●ct
our
ingenuity
,
and
by
th●se
to
excite
our
zeal
,
and
render
us
more
active
and
v●gorous
in
the
ways
of
Piety
and
Vertue
;
and
of
this
operation
of
the
Holy
Spirit
there
is
no
good
man
but
hath
frequent
experience
.
For
thus
when
our
thoughts
are
squandered
abroad
among
our
worldly
cares
and
pleasures
,
we
are
many
times
assaulted
with
unexpected
temptations
,
which
●inding
our
minds
in
a
careless
,
forgetful
,
and
incogitant
posture
,
are
apt
to
surprise
and
hurry
us
into
sinful
actions
before
we
are
aware
,
in
which
nick
of
time
a
good
thought
is
suddenly
shot
into
our
minds
to
warn
and
admonish
us
of
the
precipice
of
sin
and
guilt
we
are
falling
into
,
by
which
,
if
we
are
not
wilfully
deaf
and
inadvertent
to
it
,
the
temptation
is
discovered
,
and
baffled
,
and
defeated
;
and
thus
also
when
through
the
many
temptations
that
do
here
surround
us
,
our
zeal
for
God
and
goodness
doth
at
any
time
languish
,
and
we
begin
to
grow
cold
and
indifferent
in
Religion
,
we
find
a
world
of
good
thoughts
pressing
so
hard
upon
our
minds
,
as
that
without
doing
violence
to
our selves
we
cannot
avoid
listening
and
attending
to
them
,
and
when
they
have
almost
forced
themselves
into
our
attention
,
there
they
do
so
vigorously
struggle
with
our
reluctant
Wills
,
so
Pathetically
address
to
our
listless
affections
,
that
without
equal
violence
to
our selves
we
cannot
avoid
being
moved
by
their
perswasions
,
and
at
last
conquered
by
their
powerful
importunities
.
Now
these
good
thoughts
are
many
times
the
immediate
inspirations
and
whispers
of
the
Holy
Spirit
to
our
minds
,
which
he
very
often
imprints
on
us
with
that
life
and
vigour
,
and
repeats
and
urges
with
that
efficacious
Ardour
and
restless
Importunity
,
that
unless
we
are
strangely
obstinate
we
cannot
find
in
our
hearts
to
repel
or
resist
them
.
Fourthly
,
Another
of
these
ordinary
operations
of
the
Holy
Spirit
on
mens
minds
is
comforting
and
supporting
them
,
or
inspiring
their
minds
with
such
joys
and
refreshments
as
are
necessary
to
support
them
under
the
difficulties
and
temptations
they
are
here
exposed
to
.
For
this
operation
of
the
Spirit
is
a
standing
provision
against
such
Difficulties
and
Temptations
as
are
too
great
for
an
ordinary
patience
and
courage
to
con●est
with
,
and
is
not
ordinarily
vouchsafed
to
us
,
but
only
at
such
times
when
we
are
called
to
do
or
suffer
something
beyond
our selves
,
and
above
our
own
strength
and
ability
;
in
which
cases
we
are
secured
of
this
supporting
influence
of
the
Spirit
by
that
Promise
,
1
Cor.
10.13
.
God
is
faithful
,
who
will
not
suffer
ye
to
be
tempted
above
what
ye
are
able
,
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
ye
may
be
able
to
bear
it
.
For
thus
we
read
of
the
Primitive
Church
,
that
they
walked
in
the
comfort
of
the
Holy
Ghost
,
Acts
9.31
.
i.
e.
had
the
constant
supporting
influence
of
the
Spirit
of
God
to
strengthen
and
bear
up
their
minds
under
that
mighty
work
and
grievous
persecutions
they
were
to
undergo
;
and
the
Apostle
makes
it
his
earnest
Prayer
to
God
for
his
Christian
Romans
,
that
he
would
fill
them
with
all
joy
and
peace
in
believing
,
that
is
,
in
their
profession
of
the
Christian
Faith
,
and
that
they
might
abound
in
hope
through
the
power
of
the
Holy
Ghost
,
Rom.
15.13
.
And
accordingly
we
find
the
Ages
of
Persecution
abounding
with
remarkable
instances
of
this
operation
of
the
Holy
Ghost
.
For
whereas
constant
Persecutions
never
failed
to
exterminate
false
Religions
from
the
World
,
witness
the
Heathen
Religion
and
the
Christian
Heresies
,
the
Priscillians
,
Arians
,
and
Donatists
,
which
whilst
they
were
tolerated
or
connived
at
,
did
mightily
encrease
and
multiply
,
but
under
vigorous
persecutions
immediately
shrunk
,
and
in
a
little
time
dwindled
into
nothing
;
the
true
Christianity
,
on
the
contrary
,
bore
up
its
head
under
the
heaviest
oppressions
,
and
triumphed
in
the
midst
of
flames
,
and
was
so
far
from
being
vanquished
by
all
the
barbarous
cruelties
of
its
Persecutors
,
that
the
more
they
persecuted
it
,
the
more
it
conquered
and
prevailed
,
which
doubtless
is
in
a
great
measure
to
be
attributed
to
this
supporting
influence
of
the
Holy
Spirit
,
which
still
accompanied
its
Confessors
and
Martyrs
.
For
how
was
it
possible
that
a
company
of
tender
Virgins
,
delicate
Matrons
,
and
aged
Bishops
could
ever
have
endured
those
long
and
dolorous
Martyrdoms
,
as
many
times
they
did
,
when
their
Tormentors
took
their
turns
from
morning
to
night
,
and
plied
them
with
all
kinds
of
cruelties
,
till
they
were
oftentimes
forced
to
give
over
,
and
confess
that
they
had
not
heart
enough
to
inflict
the
Tortures
which
those
poor
Sufferers
had
courage
enough
to
endure
?
How
could
they
have
sung
in
the
midst
of
Flames
,
smiled
upon
Racks
,
triumphed
upon
Wheels
and
Catastaes
,
and
there
challenged
their
Executioners
,
as
they
often
did
,
to
distend
their
Limbs
to
the
utmost
stretch
,
to
tear
their
flesh
with
Vngulae
,
to
scorch
their
tender
parts
with
fires
,
and
rake
their
bowels
with
Spikes
and
Gaunches
?
How
,
I
say
,
could
they
have
endured
all
these
miserable
harrasings
of
their
tender
flesh
with
the
most
witty
and
exquisite
Tortures
,
and
this
sometimes
for
sundry
days
together
,
when
for
one
base
and
cowardly
word
they
might
have
been
released
when
they
pleased
,
had
they
not
been
supported
with
an
invisible
hand
,
and
refreshed
with
such
strong
consolations
,
as
not
only
abated
,
but
sometimes
quite
extinguished
their
pains
?
And
the
same
comforts
,
though
not
perhaps
in
the
same
degree
,
other
good
men
have
frequently
experienced
;
sometimes
upon
their
undertaking
some
great
and
Heroick
Office
of
Piety
or
Vertue
,
sometimes
in
their
conflict
with
some
great
Temptation
,
sometimes
when
they
have
been
sorely
oppressed
with
some
mighty
sorrow
or
affliction
,
and
sometimes
in
the
hour
and
extremities
of
Death
;
for
it
is
only
upon
these
or
such
like
extraordinary
occasions
that
the
Holy
Spirit
usually
administers
these
great
Consolations
to
our
minds
.
And
this
he
also
performs
in
the
same
manner
as
he
doth
the
aforenamed
operations
,
viz.
by
suggesting
to
,
and
vigorously
impressing
comfortable
thoughts
upon
our
minds
;
for
there
is
no
doubt
but
that
as
he
can
impress
on
us
what
thought
soever
he
pleases
,
so
he
can
also
impress
it
with
what
strength
and
vigour
soever
he
pleases
,
and
accordingly
as
he
impresses
a
comfortable
thought
on
us
more
or
less
vigorously
,
it
must
of
necessity
be
a
greater
or
a
less
consolation
to
us
;
if
he
think
fit
,
and
our
state
require
it
,
he
can
imprint
a
comfortable
thought
on
us
with
that
strength
and
vehemence
,
as
that
it
shall
even
ravish
us
from
our
sense
,
and
so
ingross
all
our
attention
to
it
as
that
we
shall
be
altogether
mindless
and
insensible
of
any
pain
or
pleasure
of
the
body
.
For
thus
it
is
usual
for
serious
Contemplators
in
their
profound
Muses
to
collect
and
call
together
all
their
animal
spirits
to
attend
that
work
,
so
as
that
many
times
there
are
none
,
or
not
enough
at
least
remaining
to
supply
the
Offices
of
their
sense
,
and
carry
on
the
inferiour
operations
of
Nature
;
and
if
we
our selves
by
intense
thinking
can
thus
alienate
our
minds
from
sense
,
we
may
easily
suppose
that
the
Holy
Ghost
,
who
hath
the
command
of
our
minds
,
can
when
he
pleases
stamp
a
joyous
thought
so
vigorously
upon
them
,
as
that
it
shall
instantly
transport
them
into
an
ecstasie
,
and
ravish
them
from
all
Corporeal
sensation
.
And
that
thus
he
hath
done
is
notoriously
evident
in
the
above-named
Martyrs
,
whose
Senses
were
many
times
so
intranced
by
the
rapturous
contemplations
their
minds
were
seised
with
,
that
they
lay
smiling
and
sometimes
singing
under
the
bloudy
hands
of
their
Tormentors
,
without
any
apparent
sense
of
those
long
and
exquisite
cruelties
that
were
practised
upon
them
.
And
though
the
blessed
Spirit
seldom
applies
these
strong
and
powerful
Cordials
to
pious
minds
but
in
such
great
and
urgent
extremities
,
it
being
much
more
for
their
interest
to
be
kept
humble
and
lowly
than
to
be
ravished
with
continued
comforts
,
yet
ordinarily
he
administers
a
standing
peace
and
satisfaction
to
them
,
and
when
ever
their
necessities
call
for
it
,
he
inspires
them
with
such
degrees
of
joy
and
consolation
as
their
case
and
condition
requires
.
Fifthly
and
lastly
,
Another
of
these
ordinary
operations
of
the
Holy
Spirit
on
Men's
minds
is
Intercession
,
by
which
he
enables
us
to
offer
up
our
Prayers
to
God
with
such
ardent
and
devout
affections
as
are
in
some
measure
sutable
to
the
matter
we
pray
for
.
For
Prayer
being
the
immediate
converse
of
our
Souls
with
God
,
wherein
our
minds
are
obliged
to
withdraw
themselves
from
sense
and
sensible
things
,
and
wholly
to
retire
themselves
from
those
Objects
to
which
they
are
most
endeared
and
familiarized
,
into
the
divine
and
spiritual
world
,
there
is
no
one
duty
whatsoever
to
the
due
performance
of
which
our
carnal
affections
are
naturally
more
listless
and
averse
;
and
therefore
as
herein
we
have
most
need
of
the
Holy
Spirit
's
assistance
,
so
herein
he
more
especially
operates
on
our
minds
,
exciting
in
us
all
those
graces
and
affections
which
are
proper
to
the
several
parts
of
our
Prayer
,
such
as
shame
and
sorrow
in
the
confession
of
our
sins
;
a
sense
of
our
need
of
mercy
,
and
a
hope
of
obtaining
it
in
our
supplications
for
pardon
and
forgiveness
;
resignation
to
God's
Will
and
dependance
on
his
truth
and
goodness
in
our
address
for
temporal
mercies
and
deliverances
;
hunger
and
thirst
after
Righteousness
in
our
Petitions
for
his
grace
and
assistance
;
and
in
a
word
,
Gratitude
,
and
Love
,
and
Admiration
of
God
in
our
praises
and
thanksgivings
for
mercy
;
and
in
these
divine
affections
the
life
and
soul
of
Prayer
consists
.
And
accordingly
in
Gal.
4.6
.
the
Apostle
tells
us
,
Because
ye
are
Sons
,
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
,
crying
,
Abba
,
Father
;
that
is
,
by
kindling
devout
and
pious
affections
in
your
Souls
,
enabling
you
to
cry
to
God
with
all
earnestness
and
assurance
,
as
to
a
kind
and
merciful
Father
;
and
hence
also
we
are
said
to
pray
in
or
by
the
Holy
Ghost
,
Iude
20.
because
all
the
proper
graces
and
affections
of
Prayer
are
excited
in
us
by
him
.
And
this
his
excitation
of
the
graces
of
Prayer
in
us
is
called
his
making
Intercession
for
us
,
Rom.
8.26
,
27.
which
imports
no
more
than
his
enabling
us
to
offer
up
the
matter
of
our
Prayers
to
God
in
a
most
devout
and
affectionate
manner
,
or
as
he
there
explains
himself
,
with
sighs
and
groans
that
are
not
to
be
uttered
,
that
is
,
with
such
earnest
and
flagrant
affections
as
are
too
big
for
words
to
express
.
And
this
is
properly
to
intercede
for
us
.
For
as
Christ
,
who
is
our
Advocate
in
Heaven
,
doth
offer
up
our
Prayers
to
the
Father
,
and
enforce
them
with
his
own
Intercessions
;
so
his
Spirit
,
who
is
our
Advocate
on
Earth
,
begets
in
us
those
affections
which
render
our
Prayers
prevalent
,
and
wings
them
with
fervour
and
ardency
;
the
one
pleads
with
God
for
us
in
our
own
hearts
,
by
kindling
such
desires
there
as
render
our
Prayers
acceptable
to
him
,
and
the
other
pleads
with
him
for
us
in
Heaven
,
by
presenting
those
desires
,
and
soliciting
their
supply
and
acceptance
.
Now
this
Intercession
of
the
Holy
Spirit
is
also
performed
,
as
all
the
aforegoing
operations
,
by
suggesting
to
,
and
imprinting
such
thoughts
upon
our
minds
,
as
are
most
apt
to
raise
and
excite
our
affections
;
which
thoughts
he
often
urges
with
that
vehemence
,
and
presses
with
that
reiterated
importunity
,
that
if
we
do
not
wilfully
repel
them
from
our
minds
,
and
refuse
them
admittance
to
our
hearts
and
affections
,
they
cannot
fail
to
stir
up
in
us
all
the
graces
of
Prayer
,
and
enflame
our
Souls
with
a
servent
devotion
;
and
accordingly
whenever
we
harbour
these
suggestions
of
the
Spirit
,
and
by
seriously
attending
to
them
cherish
and
encourage
them
,
we
find
by
experience
they
so
affect
and
influence
our
devotions
,
as
that
in
every
Prayer
our
Souls
take
wing
,
and
,
like
the
Angel
that
appeared
to
Manoah
,
●ly
up
to
Heaven
in
the
flames
of
our
Sacrifice
.
And
thus
I
have
given
a
brief
account
both
of
what
the
Holy
Spirit
hath
done
,
and
of
what
he
still
continues
to
do
towards
the
promoting
and
effectuating
of
Christ's
Mediation
for
God
with
men
.
And
by
what
hath
been
said
it
abundantly
appears
that
he
hath
done
for
us
,
and
still
continues
to
do
all
that
our
case
and
necessity
requires
;
and
that
there
is
nothing
imaginable
wanting
on
his
part
towards
the
reducing
and
reconciling
our
minds
to
God.
So
that
now
he
may
justly
say
to
us
what
God
doth
to
his
Vineyard
,
Isa.
5.4
.
What
could
I
have
done
more
for
my
Vineyard
that
I
have
not
done
?
Or
,
as
the
Hebrew
expresses
it
,
What
is
to
be
done
more
?
Not
but
that
by
his
omnipotent
power
absolutely
considered
,
the
Holy
Spirit
can
do
more
for
us
than
he
ordinarily
doth
;
he
can
in
an
instant
infuse
a
new
nature
into
us
in
despite
of
all
the
resistance
of
our
Wills
,
and
make
such
irresistible
impressions
on
our
minds
as
our
most
inveterate
prejudice
and
enmity
against
God
shall
never
be
able
to
withstand
;
but
then
his
power
always
acts
by
the
direction
of
his
wisdom
,
and
can
do
no
otherwise
,
that
is
,
it
can
do
no
more
than
it
can
wisely
do
;
and
it
is
certain
that
ordinarily
and
regularly
it
cannot
wisely
so
act
upon
men
as
to
determine
their
natural
liberty
to
good
and
evil
;
since
by
so
doing
he
must
not
only
commit
a
perpetual
violence
on
the
frame
of
our
Beings
,
and
thereby
reverse
the
established
course
of
our
natures
,
but
also
destroy
the
very
being
of
Vertue
in
us
,
which
is
no
longer
Vertue
than
while
it
is
free
and
unconstrained
.
But
whatsoever
he
can
wisely
do
,
or
,
which
is
all
one
,
consistently
with
the
liberty
of
our
nature
,
he
hath
done
,
and
still
continues
doing
.
So
that
now
to
the
reduction
of
our
Souls
to
God
there
is
nothing
wanting
but
our
own
consent
and
free
co-operation
,
which
if
we
will
refuse
we
may
;
for
for
desperate
obstinacy
there
is
no
remedy
;
if
we
will
not
comply
with
the
blessed
Spirit
,
it
is
certain
he
will
not
save
us
whether
we
will
or
no.
So
that
when
inquisition
shall
be
made
for
the
bloud
of
our
Souls
,
the
utmost
we
can
charge
him
with
is
,
that
he
did
not
drag
us
to
Heaven
in
spite
of
our
teeth
,
and
bind
up
our
hands
in
the
Cords
of
an
irresistible
Fate
to
hinder
us
from
murdering
our selves
;
but
if
we
have
so
little
regard
of
our selves
as
to
spurn
at
our
own
happiness
,
it
is
by
no
means
fit
that
he
should
force
it
upon
us
,
and
it
would
be
a
very
mean
and
unreasonable
condescension
in
him
to
prostitute
his
grace
to
such
as
scorn
and
refuse
it
.
If
therefore
after
all
these
things
that
the
Spirit
hath
done
for
us
we
persist
and
finally
perish
in
our
enmity
against
God
,
he
may
fairly
wash
his
hands
in
innocency
over
us
,
and
charge
our
bloud
upon
our
own
heads
;
and
how
deplorable
soever
our
condition
proves
in
the
future
state
,
his
Iustice
will
Triumph
gloriously
in
our
ruine
,
and
our
own
Consciences
,
together
with
all
the
reasonable
World
,
will
be
forced
to
be
his
Compurgators
and
to
pronounce
him
infinitely
just
and
righteous
in
all
his
ways
.
SECT.
II.
Concerning
the
particular
Offices
of
Christ's
Mediation
.
FOR
the
clearer
stating
what
are
the
particular
Offices
of
the
Mediator
,
it
will
be
necessary
briefly
to
enquire
into
the
state
and
condition
of
the
Parties
between
whom
he
Mediates
,
as
they
stand
related
to
one
another
.
For
he
being
to
officiate
for
,
and
between
God
and
Man
,
to
be
sure
his
Offices
must
be
such
as
their
respective
states
and
conditions
do
require
.
For
how
can
he
officiate
effectually
between
them
,
unless
he
performs
all
those
good
Offices
on
both
sides
,
which
,
considering
their
states
as
they
stand
related
to
one
another
,
are
necessary
to
create
a
mutual
accord
and
agreement
between
them
?
Now
the
state
of
God
as
he
stands
related
to
us
,
is
that
of
a
supreme
and
absolute
Sovereign
over
blind
and
rebellious
Subjects
,
who
were
so
far
depraved
and
degenerated
,
as
that
we
neither
understood
his
Will
,
nor
were
at
all
disposed
to
obey
it
.
Wherefore
that
he
might
officiate
effectually
for
God
with
us
,
his
ignorant
and
rebellious
Subjects
,
it
was
necessary
,
First
,
that
he
should
perform
the
Office
of
a
Prophet
,
in
revealing
God's
Will
and
pleasure
to
us
,
of
which
the
whole
Race
of
Mankind
was
so
deplorably
ignorant
.
Secondly
,
That
he
should
perform
the
Office
of
a
King
,
in
exacting
our
obedience
to
God
,
and
subduing
our
stubborn
Wills
to
his
heavenly
pleasure
;
so
that
in
officiating
for
God
with
us
,
it
was
necessary
that
he
should
both
teach
us
as
God's
Prophet
,
&
rule
us
as
God's
King.
And
then
the
state
of
man
as
it
respects
God
,
is
that
of
a
most
guilty
and
criminal
Subject
,
who
by
a
continued
course
of
Rebellion
had
justly
and
highly
incensed
and
provoked
his
Sovereign
Lord
against
him
,
in
which
state
of
things
it
was
highly
necessary
that
in
officiating
for
us
with
God
,
our
Mediator
should
in
the
first
place
,
render
him
some
great
and
honourable
reparation
in
our
behalf
,
such
as
he
in
his
infinite
wisdom
should
think
meet
to
exact
for
those
high
and
manifold
affronts
and
Indignities
which
we
had
offered
to
his
Sacred
Person
and
Authority
.
For
without
some
such
reparation
he
could
not
well
have
admitted
of
any
reconciliation
with
us
,
without
prostituting
his
own
Authority
,
and
rendring
it
cheap
and
vile
in
the
eyes
of
bold
and
insolent
Offenders
.
Now
the
greatest
reparation
he
could
make
for
us
was
to
take
our
punishment
on
himself
,
by
offering
up
his
own
life
to
God
as
a
Sacrifice
for
the
sins
of
the
World.
And
then
,
secondly
,
it
was
necessary
that
having
made
this
reparation
for
us
,
he
should
thereupon
become
our
Advocate
,
and
plead
his
Sacrifice
to
God
in
our
behalf
,
that
for
the
sake
thereof
he
would
be
so
far
propitious
to
us
as
to
admit
us
upon
our
unfeigned
repentance
,
to
his
grace
and
favour
.
Both
which
are
comprehended
in
the
Priestly
Office
,
which
consists
,
as
I
shall
shew
hereafter
,
in
atoning
God
with
Sacrifice
.
So
that
the
particular
Offices
which
the
respective
states
of
God
and
Man
require
of
him
that
Mediates
between
them
,
is
to
teach
and
rule
for
God
,
and
to
expiate
and
Advocate
for
men
.
But
for
the
better
understanding
of
these
particular
Offices
it
is
necessary
we
should
briefly
consider
the
Method
and
Oeconomy
of
them
,
and
explain
in
what
Order
and
Manner
the
Mediator
hath
proceeded
and
advanced
in
the
exercise
and
administration
of
them
.
Which
in
short
was
thus
;
by
Commission
from
God
the
Father
he
came
down
into
this
World
,
where
the
first
Mediatorial
Office
he
undertook
was
that
of
Prophet
,
in
the
discharge
whereof
he
made
a
full
revelation
of
God's
Mind
and
Will
to
the
World.
And
having
performed
this
,
at
least
so
far
as
was
needful
in
his
own
Person
,
he
next
enters
upon
the
first
part
of
his
Priestly
Office
,
which
was
to
make
an
expiation
for
the
sins
of
the
World
,
by
the
Sacrifice
of
himself
;
and
this
being
finished
,
he
a
little
after
proceeded
to
the
other
part
,
which
was
to
make
an
Oblation
of
his
Sacrifice
to
God
in
Heaven
,
and
in
vertue
thereof
to
Advocate
for
us
,
and
solicite
our
Pardon
and
admission
into
the
divine
favour
;
upon
the
performance
of
all
which
,
and
as
a
glorious
reward
of
it
,
he
was
admitted
to
sit
down
at
the
right
hand
of
God
in
the
Throne
of
Regal
Authority
next
and
immediately
to
the
Father
.
For
so
Phil.
2.8
,
9
,
10.
the
Apostle
tells
us
,
He
humbled
himself
,
and
became
obedient
to
the
death
,
even
the
death
of
the
Cross
;
wherefore
God
also
hath
highly
exalted
him
,
and
given
him
a
name
above
every
name
,
that
at
the
name
of
Iesus
every
Knee
should
bow
.
And
in
Heb.
12.2
.
his
sitting
down
at
the
right
hand
of
the
Throne
of
God
is
the
consequence
of
his
enduring
the
Cross
,
and
despising
the
shame
of
it
.
So
that
in
short
,
the
Order
and
Method
in
which
he
proceeded
in
his
Mediatorial
Offices
was
this
;
First
,
he
Prophesied
,
then
he
made
expiation
for
our
sins
on
the
Cross
,
then
presented
his
Expiation
in
Heaven
,
and
therein
began
to
Advocate
or
intercede
for
us
;
and
then
he
received
that
Regal
Authority
by
which
he
is
to
reign
till
the
Consummation
of
all
things
.
And
therefore
for
the
more
clear
and
distinct
explication
of
these
particular
Offices
,
it
will
be
most
proper
to
treat
of
them
in
the
same
order
wherein
they
are
placed
in
the
divine
Oeconomy
,
beginning
first
with
the
Prophetick
,
thence
proceeding
to
the
Priestly
,
and
thence
to
the
Kingly
Office.
SECT.
III.
Of
the
Prophetick
Office
of
Iesus
Christ
.
COnsidering
the
manifold
Errors
,
and
the
deep
Ignorance
in
which
Mankind
was
almost
universally
lost
and
bewilder'd
,
it
was
absolutely
necessary
that
he
who
Mediated
for
God
with
men
,
in
order
to
the
reconciling
them
to
him
,
should
in
the
first
place
take
care
to
inform
them
of
the
Nature
,
and
instruct
them
in
the
Will
of
God
;
without
which
it
was
impossible
for
them
so
much
as
to
know
what
it
is
to
be
reconciled
to
him
.
And
accordingly
this
was
the
first
Mediatorial
Office
that
our
Saviour
undertook
,
viz.
to
Prophesie
to
the
World
,
i.
e.
to
reveal
and
publish
the
Gospel
to
Mankind
,
wherein
the
Nature
and
the
Will
of
God
,
and
the
Method
of
our
Salvation
,
are
plainly
stated
and
described
,
so
far
forth
at
least
as
it
is
necessary
to
our
reconciliation
to
him
.
Upon
which
account
he
is
called
the
Light
of
the
World
,
the
Sun
of
Righteousness
,
the
Way
,
and
the
Truth
,
and
the
bright
Morning
Star
;
all
which
refer
to
his
Prophetick
Office
,
which
is
the
fountain
of
all
that
spiritual
light
that
shines
through
the
World.
For
long
before
our
Saviour
was
born
,
it
was
foretold
of
him
that
he
should
execute
the
Office
of
a
Prophet
;
so
Deut.
18.15
.
The
Lord
thy
God
shall
raise
up
unto
thee
a
Prophet
,
from
the
midst
of
thee
,
of
thy
brethren
,
like
unto
me
,
unto
him
ye
shall
hearken
;
which
prophecy
S.
Peter
applies
to
our
Saviour
,
Acts
3.22
.
And
upon
this
and
other
Prophecies
of
the
Old
Testament
it
is
evident
,
it
was
a
general
anticipation
among
the
Iews
in
our
Saviour's
time
,
that
the
Messias
should
be
a
Prophet
.
For
thus
upon
Christ's
feeding
five
thousand
men
with
five
Loaves
and
two
Fishes
,
they
cried
out
,
This
is
of
a
truth
that
Prophet
that
should
come
into
the
world
,
John
6.14
.
so
upon
his
restoring
the
Centurion's
Servant
,
they
were
amazed
,
and
glorified
God
,
saying
that
a
great
Prophet
was
risen
up
among
them
,
Luke
7.16
.
And
so
also
his
own
Disciples
stile
him
,
A
Prophet
mighty
in
deed
and
word
before
God
and
all
the
People
.
Now
this
Prophetick
Office
of
Christ
consisted
not
so
much
in
foretelling
of
future
events
(
though
this
he
also
did
so
far
as
it
was
needful
for
the
Church
)
as
in
expounding
,
declaring
,
and
making
known
the
Will
of
God
to
us
by
divine
revelation
.
For
so
,
to
Prophesie
signifies
no
more
than
to
speak
from
,
or
in
the
stead
of
another
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
composition
,
being
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
thus
Exod.
7.1
.
God
said
to
Moses
,
I
have
made
thee
a
God
to
Pharaoh
,
and
Aaron
thy
brother
shall
be
thy
Prophet
,
that
is
,
he
shall
be
thy
mouth
to
deliver
to
Pharaoh
what
I
shall
deliver
to
thee
.
For
so
the
word
is
explained
,
Exod.
4.16
.
He
shall
be
thy
spokes-man
,
he
shall
be
to
thee
instead
of
a
Mouth
.
And
in
this
sence
the
Poets
were
anciently
called
the
Prophets
of
the
Muses
;
so
Theocritus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
e.
the
sacred
Prophets
of
the
Muses
;
and
Saint
Paul
himself
,
Tit.
1.12
.
calls
the
Heathen
Poets
their
Prophets
,
quoting
a
passage
out
of
Epimenides
,
who
though
he
is
stiled
by
Laertius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
great
Favourite
of
the
Gods
,
and
,
as
he
relates
the
Story
,
directed
the
Athenians
how
to
Lustrate
their
City
in
a
time
of
Pestilence
,
yet
if
we
may
credit
Aristotle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
he
never
prophesied
of
things
to
come
,
Rhet.
l.
3.
c.
17.
but
was
only
a
Divine
,
as
Plutarch
calls
him
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
a
friend
of
God
,
and
one
that
had
a
deep
insight
into
divine
things
.
By
which
it
is
evident
that
Prophesying
doth
not
necessarily
include
,
in
the
true
acceptation
of
it
,
foretelling
futurities
,
but
only
denotes
declaring
the
Mind
and
Will
of
God
in
any
matter
by
divine
inspiration
.
For
so
Iustin
Mart.
in
Cohortat
.
ad
Graec.
tells
us
,
that
the
Prophets
declared
those
things
to
the
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
which
the
Holy
Ghost
descending
upon
them
had
intended
by
them
to
teach
those
persons
who
were
truly
willing
to
be
instructed
in
the
true
Worship
of
God.
And
accordingly
S.
Chrysostom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Prophet
is
only
an
Interpreter
,
but
an
Interpreter
of
God.
And
so
also
Dionys.
the
Areop.
stiles
the
Prophets
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
the
Fathers
of
secret
wisdom
,
Epist.
9.
because
they
discovered
those
things
to
the
World
which
were
discoverable
only
by
divine
inspiration
.
And
in
this
large
sence
of
the
word
,
Christ's
Prophetick
Office
is
to
be
understood
,
viz.
as
a
declaring
and
signifying
the
Will
of
God
to
Mankind
,
concerning
the
Way
and
Method
of
our
reconciliation
to
God
,
and
eternal
salvation
by
him
.
But
for
the
fuller
explication
of
this
his
Mediatorial
Office
,
I
shall
endeavour
first
,
to
shew
how
excellently
he
was
fitted
and
accomplished
for
it
;
and
secondly
,
how
fully
and
effectually
he
hath
discharged
it
.
As
for
the
first
,
how
excellently
he
was
fitted
and
accomplished
for
this
Office
will
evidently
appear
by
these
three
considerations
:
I.
That
when
he
came
down
to
Prophesie
to
us
,
he
came
immediately
from
the
bosom
of
the
Father
.
For
as
he
was
the
Eternal
Son
of
God
he
was
always
with
him
from
all
Eternity
,
and
always
intimate
and
infinitely
dear
and
familiar
to
him
;
and
therefore
as
such
,
must
not
only
be
supposed
fully
to
comprehend
his
Nature
,
and
perfectly
to
know
his
Will
,
but
also
to
be
privy
to
his
most
secret
Thoughts
and
Councils
.
And
it
is
upon
this
account
perhaps
chiefly
that
he
is
called
the
Logos
,
or
Word
of
God
,
because
as
S.
Gregory
Nazianzen
discoursed
,
Orat.
36.
he
hath
the
same
relation
to
God
the
Father
that
a
word
or
inward
thought
hath
to
the
mind
;
not
only
in
regard
of
his
generation
without
any
passion
,
but
because
of
his
intimate
conjunction
with
him
,
by
which
he
perfectly
understands
him
,
and
so
hath
full
power
to
declare
him
.
For
the
Father
is
known
,
saith
he
,
by
the
Son
,
and
the
Son
is
a
brief
and
easie
demonstration
of
the
Father
,
as
every
thing
that
is
begotten
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
silent
word
of
that
which
begat
it
.
So
that
as
it
is
the
Office
of
our
Speech
to
declare
our
Minds
to
one
another
,
so
it
is
the
Office
of
this
Eternal
Word
of
the
Father
to
declare
his
Mind
and
Will
to
the
World
;
and
who
can
be
so
proper
to
declare
the
Father's
mind
to
us
as
he
who
from
all
Eternity
hath
been
so
familiar
to
his
inmost
thoughts
and
purposes
?
Hence
S.
Iohn
,
John
1.18
.
No
man
hath
seen
God
at
any
time
,
the
only
begotten
Son
,
who
is
in
the
bosom
of
the
Father
,
he
hath
declared
him
;
and
indeed
his
being
in
the
bosom
of
the
Father
,
i.
e.
being
most
near
and
intimate
to
him
,
did
perfectly
qualifie
him
to
declare
him
;
for
in
that
nearness
and
intimacy
he
could
not
but
have
a
most
perfect
knowledge
of
him
,
and
this
not
by
the
Instructions
of
Angels
,
nor
by
Dreams
or
Visions
,
as
other
Prophets
had
;
no
nor
meerly
by
the
Holy
Ghost
neither
,
but
by
an
immediate
personal
Intuition
of
his
Father's
thoughts
and
purposes
which
from
all
Eternity
were
exposed
to
his
view
and
prospect
.
II.
It
is
also
to
be
considered
,
that
as
he
came
down
immediately
from
God
,
to
Prophesie
to
us
,
so
he
came
down
into
our
own
nature
,
which
gave
a
vast
advantage
to
his
ministry
.
For
had
he
preached
to
us
,
as
he
did
to
the
Iews
,
from
Mount
Sinai
,
in
his
divine
person
,
the
Glory
and
Majesty
thereof
would
have
so
amazed
and
confounded
us
,
that
like
them
we
should
not
have
been
able
to
attend
to
him
,
and
our
minds
would
have
been
so
struck
with
the
terrible
manner
of
his
Ministry
,
that
we
could
never
have
fixed
our
thoughts
as
we
ought
upon
the
matter
of
it
.
For
so
the
Jews
upon
God's
preaching
personally
to
them
,
in
the
proper
equipage
of
his
divine
Majesty
,
were
struck
with
such
a
sacred
Horrour
,
as
that
they
were
not
able
to
bear
it
,
but
made
it
their
request
that
they
might
not
hear
the
voice
of
the
Lord
any
more
,
and
that
for
the
future
he
would
speak
with
them
by
Moses
,
whose
voice
they
could
more
easily
bear
,
and
better
attend
to
;
which
request
of
theirs
God
thought
so
reasonable
,
that
he
promises
to
raise
up
unto
them
a
Prophet
of
their
own
Brotherhood
,
like
unto
Moses
,
meaning
the
Word
incarnate
,
and
bids
them
hearken
to
him
,
Deut.
18.15
,
16.
i.
e.
since
you
cannot
endure
to
hear
me
speaking
to
you
in
the
Majesty
of
my
Divinity
,
I
will
hereafter
allay
and
qualifie
it
,
by
assuming
one
of
your
own
kind
and
kindred
into
personal
union
with
it
;
in
and
by
whom
I
will
vouchsafe
to
speak
to
you
in
such
a
familiar
and
condescending
manner
,
as
that
you
shall
be
able
freely
to
attend
without
any
terrour
or
disturbance
.
And
indeed
the
most
natural
way
of
instructing
humane
minds
is
by
humane
means
;
as
for
voices
from
Heaven
,
or
from
bright
and
glorious
appearances
on
earth
,
they
are
more
apt
to
confound
than
to
edifie
our
understandings
,
and
therefore
for
this
reason
,
among
others
,
Christ
thought
meet
to
assume
our
natures
,
that
so
he
might
treat
with
us
in
such
a
way
as
is
most
accommodate
thereunto
,
and
deliver
his
divine
Doctrines
to
us
in
a
humane
form
and
voice
,
that
so
being
conveyed
to
us
in
the
most
natural
and
familiar
manner
,
they
might
not
so
alarm
our
dread
as
to
confound
our
attention
,
but
might
instruct
our
minds
instead
of
scaring
and
amusing
them
.
And
therefore
he
did
not
only
qualifie
the
terrour
and
dreadfulness
of
his
divine
Majesty
by
putting
on
our
nature
,
but
together
with
it
he
put
on
all
the
condescensions
and
sweetnesses
of
a
most
familiar
and
endearing
conversation
,
and
conversed
among
men
in
such
a
generous
,
friendly
,
and
courteous
manner
,
as
charmed
and
enamoured
all
ingenuous
minds
,
and
thereby
attracted
their
attention
to
his
Doctrine
.
So
that
as
Christ
was
the
Son
of
God
he
perfectly
understood
his
Father's
Will
,
and
as
he
was
the
Son
of
Man
he
was
perfectly
fitted
to
reveal
and
declare
it
to
Mankind
.
And
as
by
being
God-man
he
was
most
perfectly
accomplished
to
declare
God's
Will
to
us
,
so
he
was
also
to
give
us
a
perfect
Example
of
Obedience
to
it
;
which
,
as
I
shall
shew
hereafter
,
was
a
necessary
part
of
his
Prophetick
Office.
For
without
assuming
humane
Nature
he
could
never
have
been
an
example
of
humane
Vertue
,
which
consists
in
acting
sutably
to
the
nature
of
a
Man
,
who
is
a
Compound
of
Spirit
and
Matter
,
Reason
and
Sense
,
Angel
and
Brute
,
from
which
contrary
Principles
there
arise
in
him
contrary
inclinations
and
affections
,
in
the
good
or
bad
government
whereof
all
humane
Vertue
and
Vice
consists
.
How
then
could
he
have
practised
those
vertues
which
consist
in
the
dominion
of
spiritual
and
rational
faculties
over
brutal
and
sensitive
,
such
as
Temperance
,
Chastity
,
Equanimity
,
and
the
like
,
had
he
not
assumed
that
nature
which
is
compounded
of
both
?
How
could
he
have
shewn
us
by
his
own
example
how
to
govern
the
Passions
,
and
conduct
our selves
in
the
Circumstances
of
men
,
had
he
not
communicated
with
us
in
the
Passions
and
Circumstances
of
humane
Nature
?
He
might
have
come
down
from
the
Heavens
to
us
inrobed
with
splendor
and
light
,
or
have
preached
his
Gospel
to
the
World
in
the
midst
of
a
Choir
of
Angels
from
some
bright
Throne
in
the
Clouds
,
and
it
would
have
been
more
convenient
for
himself
to
have
done
so
,
because
more
sutable
to
the
natural
Dignity
and
Majesty
of
his
Person
;
but
he
consulted
not
so
much
his
own
convenience
as
ours
;
he
knew
well
enough
that
his
appearance
among
us
in
such
an
illustrious
equipage
would
have
been
more
apt
to
astonish
than
to
instruct
us
,
to
have
amused
our
thoughts
into
a
profound
admiration
of
his
glories
,
than
to
have
directed
our
steps
in
the
paths
of
Piety
and
Vertue
,
and
that
it
would
be
much
more
for
our
interest
that
he
should
conduct
us
by
his
example
than
amaze
us
by
his
appearance
;
and
therefore
he
rather
chose
to
appear
to
us
in
our
own
nature
,
that
so
by
going
before
us
as
a
man
,
he
might
shew
us
by
his
example
what
became
men
to
do
,
and
trace
out
to
us
the
way
to
our
happiness
with
the
print
of
his
own
footsteps
.
So
that
his
coming
among
us
in
our
own
nature
was
of
vast
moment
to
his
Prophetick
Office
,
both
in
declaring
his
Father's
Will
to
us
,
and
setting
us
an
example
of
obedience
to
it
.
III.
And
lastly
,
It
is
farther
to
be
considered
,
that
as
he
came
down
immediately
from
the
Father
to
Prophesie
to
us
in
our
own
natures
,
so
while
he
abode
among
us
he
was
always
endued
with
the
Holy
Ghost
;
the
Spirit
of
the
Lord
,
from
whom
all
Prophetick
Inspiration
proceeds
rested
on
him
,
and
made
its
constant
residence
and
abode
in
his
humane
nature
.
So
that
whereas
it
descended
upon
other
Prophets
only
at
certain
times
,
and
upon
certain
occasions
,
by
reason
of
which
it
was
not
in
their
power
to
Prophesie
when
they
pleased
,
but
they
were
fain
to
attend
the
arbitrary
motions
of
the
Holy
Ghost
,
and
,
like
dead
Organ
Pipes
,
were
mute
and
silent
as
oft
as
he
withdrew
,
and
ceased
to
breath
into
them
his
divine
Enthusiasms
;
our
blessed
Saviour
had
the
Prophetick
Influx
at
command
,
and
could
Prophesie
whensoever
he
pleased
.
For
the
Holy
Ghost
resided
in
his
mind
,
and
like
an
assisting
Form
or
Genius
was
always
present
with
his
Understanding
,
and
being
,
as
was
shewed
before
,
subordinate
to
him
,
both
by
personal
Property
and
Agreement
with
the
Father
,
it
operated
in
him
whensoever
,
howsoever
,
and
whatsoever
he
pleased
;
and
was
as
intirely
at
his
disposal
as
his
own
most
voluntary
motions
.
So
that
whensoever
he
had
occasion
for
a
Revelation
,
he
no
sooner
willed
it
,
but
the
Holy
Ghost
immediately
inspired
it
into
him
,
and
whensoever
he
wanted
a
Miracle
to
confirm
a
Revelation
,
he
no
sooner
called
for
it
but
the
Holy
Ghost
immediately
exerted
it
by
him
.
For
,
as
I
shewed
before
,
he
did
both
Prophesie
and
effect
his
Miracles
by
the
Holy
Ghost
that
was
in
him
,
and
that
was
so
entirely
subject
to
him
through
the
whole
course
of
his
Ministry
,
that
he
could
Prophesie
,
and
do
Miracles
by
him
whensoever
he
pleased
;
and
hence
he
is
said
to
be
anointed
with
the
Holy
Ghost
,
and
with
power
,
Acts
10.38
▪
that
is
,
to
be
consecrated
to
the
Prophetick
Office
by
the
descent
of
the
Holy
Ghost
upon
him
,
by
whom
he
was
impowered
to
Prophesie
,
and
to
confirm
his
Prophecy
by
Miracles
;
for
so
it
follows
,
He
went
about
doing
good
,
and
healing
all
that
were
oppressed
with
the
Devil
,
for
God
was
with
him
;
and
accordingly
at
his
Baptism
he
was
solemnly
consecrated
the
great
Prophet
of
God
by
a
visible
Vnction
of
the
Holy
Ghost
,
who
,
as
St.
Luke
tells
us
,
descended
on
him
in
a
bodily
form
or
appearance
,
Chap.
3.
ver.
22.
which
St.
Matthew
thus
expresses
,
the
Spirit
of
God
descended
like
a
Dove
,
and
light
upon
him
,
Chap.
3.
ver.
16.
not
as
if
he
descended
in
the
form
of
a
Dove
,
but
,
as
it
seems
most
probable
,
he
assumed
a
body
of
light
or
fire
,
and
therein
came
down
from
above
,
just
as
a
Dove
with
its
Wings
spread
forth
is
observed
to
do
,
and
gathering
about
our
Saviour's
head
crowned
it
with
a
visible
Glory
.
For
so
in
the
Nazaren
Gospel
,
as
Grotius
observes
,
it
is
said
that
upon
this
descent
of
the
Holy
Ghost
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
there
immediately
shone
a
great
light
round
about
the
place
;
and
Iustin
Martyr
tells
us
,
that
when
Christ
was
Baptized
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
there
was
a
fire
lighted
in
the
River
Iordan
,
that
is
,
by
the
reflection
of
that
bright
and
flaming
appearance
,
in
which
the
Holy
Ghost
descended
,
the
River
seemed
to
be
all
on
fire
.
So
that
as
God
did
signalize
his
presence
in
the
Old
Tabernacle
by
a
visible
Light
or
Glory
,
so
the
Holy
Ghost
by
descending
on
our
Saviour
in
this
shining
appearance
,
declared
him
to
be
the
Tabernacle
of
his
divine
Presence
,
wherein
he
meant
from
thenceforth
to
reside
and
make
his
constant
abode
,
and
from
whence
and
by
whom
he
would
for
the
future
communicate
himself
to
Mankind
.
And
accordingly
the
sign
which
God
gave
to
Iohn
Baptist
,
by
which
he
might
know
the
Messias
when
he
saw
him
,
was
this
,
Vpon
whom
thou
shalt
see
the
Spirit
descending
and
remaining
on
him
,
the
same
is
he
which
baptizeth
with
the
Holy
Ghost
,
i.
e.
who
from
himself
,
or
from
his
own
fulness
shall
communicate
the
Holy
Ghost
to
the
World
,
Ioh.
1.33
.
For
so
full
was
Jesus
of
the
Holy
Ghost
,
that
he
not
only
prophesied
himself
,
and
did
miracles
by
it
whensoever
he
pleased
,
but
he
also
communicated
it
to
his
own
immediate
Disciples
,
and
impowered
them
to
communicate
it
to
others
;
and
hence
it
is
said
,
that
God
gave
not
the
Spirit
by
measure
to
him
,
John
3.34
.
i.
e.
with
limitations
,
and
restrictions
to
such
particular
times
,
or
ends
and
purposes
,
but
in
that
unlimited
manner
,
as
that
he
could
not
only
act
by
it
himself
whensoever
or
howsoever
he
pleased
,
but
also
communicate
it
to
others
in
what
degree
or
measure
soever
he
pleased
.
For
so
Ioh.
20.22
.
it
is
said
,
that
he
breathed
upon
his
Disciples
▪
and
bid
them
receive
the
Holy
Ghost
;
and
Acts
8.17
.
we
are
told
,
that
upon
their
laying
their
hands
upon
others
they
also
received
the
Holy
Ghost
.
And
by
this
unlimited
fulness
of
the
Holy
Ghost
,
which
our
Saviour
received
at
his
Baptism
,
he
was
perfectly
accomplished
for
his
Prophetick
Office.
For
the
Holy
Ghost
abode
in
him
after
that
visible
glory
in
which
he
descended
,
disappeared
,
even
throughout
the
whole
course
of
his
Ministry
;
and
hence
Luke
4.1
.
we
are
told
,
that
being
full
of
the
Holy
Ghost
he
returned
from
Iordan
;
and
after
he
had
finished
his
forty
days
Fast
in
the
Wilderness
,
he
returned
from
thence
in
the
power
of
the
Spirit
into
Galilee
,
ver.
14.
where
in
his
own
City
of
Nazareth
he
began
to
Prophesie
,
declaring
and
manifesting
that
the
Spirit
of
the
Lord
was
upon
him
,
vers.
18
,
to
23.
and
at
Cana
in
Galilee
he
began
to
work
Miracles
,
and
thereby
to
manifest
forth
his
Glory
,
Joh.
2.11
.
Thus
by
Prophesying
,
and
confirming
his
Prophecies
by
Miracles
,
he
exerted
that
fulness
of
the
Holy
Ghost
which
was
communicated
to
him
at
his
Baptism
.
And
now
,
since
before
he
came
down
to
Prophesie
to
us
he
was
from
Eternity
in
the
bosom
of
the
Father
,
and
since
when
he
came
down
he
was
clothed
in
humane
nature
,
and
in
that
nature
was
inspired
with
such
an
unbounded
fulness
of
the
Holy
Ghost
,
as
that
he
could
not
only
Prophesie
himself
,
and
confirm
his
Prophecy
by
Miracles
,
when
he
pleased
,
but
also
communicate
these
his
Gifts
to
others
in
what
measures
and
proportions
he
thought
fit
,
to
enable
them
to
Prophesie
for
him
wheresoever
he
thought
meet
to
send
them
,
what
can
we
imagine
farther
necessary
to
compleat
and
accomplish
him
for
the
Prophetick
Office
?
I
proceed
therefore
in
the
next
place
to
shew
how
throughly
and
effectually
he
discharged
this
Office
;
which
will
plainly
appear
by
considering
briefly
what
those
things
were
which
as
a
Prophet
he
performed
;
all
which
are
reducible
to
these
six
Heads
:
First
,
He
made
a
full
Declaration
of
his
Father's
Will
to
the
World.
Secondly
,
He
proved
and
confirmed
what
he
had
declared
by
Miracles
.
Thirdly
,
He
gave
a
perfect
Example
of
Obedience
to
what
he
had
declared
and
proved
to
be
his
Father
's
Will
.
Fourthly
,
He
sealed
his
declaration
with
his
own
Bloud
.
Fifthly
,
He
instituted
an
Order
of
men
to
preach
what
he
had
declared
to
the
World.
Sixthly
,
He
sent
his
Holy
Spirit
,
when
he
left
the
World
,
to
recollect
and
explain
to
those
men
what
he
had
declared
,
and
to
enable
them
also
to
prove
and
assert
it
by
Miracles
.
I.
He
made
a
full
Declaration
of
his
Father's
Will
to
the
World
,
viz.
in
those
Sermons
,
Parables
,
and
Discourses
of
his
which
we
find
recorded
in
the
four
Evangelists
,
in
which
the
whole
Will
of
God
concerning
the
Way
and
Method
of
our
Salvation
is
fully
and
perfectly
revealed
.
For
thus
S.
Paul
declares
to
the
Elders
of
the
Church
of
Ephesus
,
that
he
had
kept
back
nothing
that
was
profitable
for
them
,
but
had
testified
both
to
the
Iews
and
Greeks
repentance
towards
God
,
and
Faith
towards
our
Lord
Iesus
Christ
,
Acts
20.20
,
21.
and
ver.
27.
he
tells
them
,
that
he
had
not
shunned
to
declare
unto
them
all
the
Counsel
of
God.
Now
it
is
certain
that
this
whole
Counsel
of
God
,
which
he
had
preached
,
was
only
that
account
of
our
Saviour's
Discourses
and
Actions
which
S.
Luke
gives
us
in
his
Gospel
,
who
,
as
Irenaeus
tells
us
,
was
a
follower
of
S.
Paul
,
and
did
compile
into
one
Book
that
History
of
our
Saviour's
Life
and
Doctrine
which
S.
Paul
had
taught
and
delivered
;
and
if
so
,
then
the
whole
Counsel
of
God
must
be
contained
in
this
Gospel
;
and
accordingly
S.
Luke
tells
his
Theophilus
in
the
beginning
of
his
Gospel
,
That
forasmuch
as
many
had
set
forth
a
declaration
of
those
things
that
were
surely
believed
among
Christians
,
it
seemed
good
unto
him
also
,
having
had
a
perfect
understanding
of
all
things
from
the
first
,
to
write
them
down
in
order
,
that
he
might
know
the
certainly
of
those
things
wherein
he
had
been
instructed
.
From
whence
I
infer
,
that
supposing
that
S.
Luke
performed
what
he
promised
,
his
Gospel
must
contain
a
full
declaration
of
the
Christian
Religion
.
For
,
first
,
by
promising
to
give
an
account
of
those
things
that
were
surely
believed
among
Christians
,
he
engaged
himself
to
give
an
entire
account
of
Christianity
,
unless
we
will
suppose
that
there
were
some
parts
of
Christianity
which
the
Christians
of
that
time
did
not
surely
believe
.
Secondly
,
In
promising
to
give
an
account
of
those
things
of
which
he
had
perfect
understanding
from
the
first
,
and
in
which
his
Theophilus
had
been
instructed
,
he
also
engaged
himself
to
give
a
compleat
account
of
the
whole
Religion
,
unless
we
will
suppose
that
there
were
some
parts
of
this
Religion
which
S.
Luke
did
not
perfectly
understand
,
and
in
which
Theophilus
had
not
been
before
instructed
.
And
the
s●me
may
be
said
of
the
three
other
Evangelists
,
viz.
that
their
Gospels
do
severally
contain
all
the
necessary
Articles
of
Christianity
,
though
the
last
of
them
seems
to
have
been
wrote
upon
a
more
particular
design
▪
viz.
more
fully
to
explain
,
than
any
o●
the
former
Evangelists
had
done
,
the
Article
of
the
Divinity
and
eternal
generation
of
Jesus
Christ
the
Son
of
God.
And
if
the
whole
of
Religion
be
contained
in
these
Gospels
,
which
are
only
Histories
of
our
Saviour's
Preaching
and
Actions
,
then
it
cannot
be
denied
but
that
he
made
a
full
revelation
of
God's
Will
to
the
World.
It
is
true
,
there
are
sundry
other
divine
Writings
annexed
to
these
Gospels
▪
which
together
with
them
compleat
the
New
Testament
,
viz.
the
Acts
and
Epistles
of
the
Apostles
;
but
these
pretend
not
to
declare
any
new
Religion
to
the
world
.
For
as
for
the
Acts
of
the
Apostles
,
it
is
only
an
Historical
account
of
the
Preparations
of
Christ's
Ministers
for
the
preaching
that
Gospel
to
the
World
which
he
had
taught
them
,
and
of
the
Way
and
Method
of
their
procedure
in
it
,
in
despite
of
all
those
oppositions
they
met
with
.
And
as
for
the
Epistles
,
they
are
partly
Comments
and
Enlargements
on
our
Saviour's
Actions
and
Discourses
,
and
partly
Decisions
of
such
Controversies
as
arose
among
them
,
according
to
the
Analogie
of
that
Faith
which
our
Saviour
had
before
declared
and
revealed
;
but
in
all
these
Writings
there
is
no
one
Article
of
Faith
but
what
was
before
declared
and
defined
in
the
Sermons
and
Discourses
of
our
Saviour
.
And
then
as
for
the
Primitive
Writers
,
who
lived
in
or
near
the
Apostolical
Age
,
and
upon
that
account
had
much
greater
advantages
of
understanding
the
truths
of
Christianity
than
we
who
live
at
this
remote
distance
,
they
are
at
best
but
genuine
Commentators
on
that
Doctrine
which
our
Saviour
first
taught
,
and
his
Apostles
afterwards
more
fully
explained
to
the
World
;
but
as
for
declaring
any
new
Doctrines
,
or
defining
new
Articles
of
Faith
,
that
is
an
upstart
invasion
of
Christ's
Prophetick
Office
,
which
they
never
so
much
as
pretended
to
.
So
that
the
Prophecy
of
our
Saviour
is
the
Fountain
from
whence
all
Christian
truth
is
derived
,
as
containing
in
it
a
compleat
and
entire
Sum
of
God's
Will
and
Counsel
concerning
the
Salvation
of
Mankind
.
II.
As
he
taught
the
whole
Will
of
God
,
so
he
proved
that
what
he
taught
was
the
Will
of
God
by
sundry
miraculous
operations
,
which
are
the
great
evidences
by
which
God
always
demonstrated
the
truth
of
his
divine
revelations
,
and
which
of
all
others
are
the
most
popular
,
easie
,
and
convincing
proofs
that
can
be
given
of
them
.
For
as
for
the
Prophets
themselves
,
they
might
be
very
well
assured
that
their
Enthusiasms
were
divine
,
by
the
vehement
impressions
they
made
on
their
minds
,
which
were
such
as
did
as
fully
satisfie
them
that
they
were
from
God
,
as
the
strokes
of
the
Sun
beams
on
our
eyes
do
us
that
it
is
day
at
Noon
;
but
no
other
man
could
be
satisfied
that
what
they
spoke
was
by
divine
inspiration
,
without
either
being
divinely
inspired
himself
,
or
confirmed
by
them
in
the
belief
of
it
by
some
miraculous
sign
of
the
Divine
Power
;
which
latter
was
the
way
by
which
the
Prophets
of
Old
did
ordinarily
confirm
their
Doctrines
,
when
they
delivered
any
thing
new
to
the
World.
And
accordingly
though
our
Saviour
had
all
along
sufficiently
confirmed
his
Doctrines
to
the
Iews
by
the
Authorities
of
the
Old
Testament
,
yet
this
confirmation
of
his
Miracles
he
more
particularly
insists
on
,
and
appeals
to
;
thus
Iohn
10.25
.
The
works
,
saith
he
,
that
I
do
in
my
Father's
name
they
testifie
of
me
;
And
again
,
vers.
37
,
38.
If
I
do
not
the
works
of
my
Father
,
believe
me
not
,
but
if
I
do
,
though
ye
believe
not
me
,
believe
the
works
;
and
herein
he
places
the
inexcusable
sin
of
their
unbelief
,
that
they
persisted
in
it
notwithstanding
he
had
done
among
them
the
works
which
none
other
man
did
,
John
15.24
.
And
indeed
well
he
might
,
considering
the
miraculous
powers
he
exerted
among
them
;
for
how
often
did
he
even
before
their
eyes
subpoena
in
whatsoever
was
in
Heaven
,
or
Earth
,
or
Sea
,
to
give
their
testimony
to
his
Doctrine
;
he
made
the
Angels
minister
to
him
,
and
the
Devils
tremble
and
fly
before
him
,
and
the
Plants
and
Animals
,
the
Winds
and
Seas
obeyed
him
,
and
Health
and
Sickness
,
and
Life
and
Death
and
the
Grave
did
by
their
obedience
to
his
Word
bear
witness
to
the
truth
of
his
Doctrine
.
By
his
powerful
voice
he
shook
the
Heavens
,
and
sent
down
the
Holy
Spirit
on
his
Followers
;
he
tore
the
Rocks
,
and
opened
the
Graves
,
and
at
his
command
the
bodies
of
his
Saints
arose
;
and
,
which
was
more
miraculous
than
all
,
he
raised
himself
the
third
day
after
his
Crucifixion
,
and
having
finished
his
Course
upon
Earth
,
ascended
Triumphantly
into
Heaven
in
the
view
of
a
numerous
assembly
of
Spectators
.
All
which
were
such
illustrious
demonstrations
of
his
being
inspired
by
God
,
as
nothing
but
an
incurable
infidelity
could
ever
be
able
to
withstand
.
But
wh●t
proper
arguments
these
Miracles
of
his
we●e
to
convince
men
,
and
what
evidence
there
is
o●
the
truth
and
reality
of
them
,
will
be
shewn
at
l●rge
hereafter
,
and
therefore
it
will
be
needl●ss
at
present
to
insist
any
farther
on
this
particular
.
III.
Therefore
as
a
Prophet
he
gave
us
a
perfect
Example
of
Obedience
to
that
which
he
had
declared
and
proved
to
be
his
Father
's
Will
.
He
did
not
only
reveal
his
Father's
Will
to
mens
Ear
's
in
his
excellent
Sermons
and
Discourses
,
but
he
also
set
it
forth
before
their
Eyes
in
the
glorious
Example
of
his
Actions
.
For
what
he
taught
in
Words
he
exemplified
in
Deeds
,
and
his
Conversation
was
a
lively
Picture
of
his
Doctrine
,
wherein
all
that
Humility
and
Self-denial
,
that
Temperance
and
Iustice
,
that
Charity
and
Heavenly-mindedness
,
th●t
invincible
Constancy
of
Mind
,
and
generous
Contempt
of
the
World
,
which
he
taught
Mankind
,
were
drawn
to
the
life
,
and
expressed
in
their
fairest
colours
and
proportions
.
So
that
what
he
taught
in
Words
he
taught
over
again
in
Actions
,
and
explained
his
Rules
still
by
his
own
Example
;
for
his
Conversation
was
all
along
a
most
genuine
Comment
and
Paraphrase
on
his
Religion
;
by
casting
their
eyes
on
which
those
who
did
not
fully
understand
the
sence
of
his
Precepts
by
his
Words
,
might
very
easily
expound
it
by
his
Actions
.
For
there
is
no
doubt
but
a
good
Example
doth
far
more
effectually
instruct
than
good
Precepts
;
because
it
doth
not
only
express
the
same
vertues
that
the
Precepts
enjoyn
,
but
also
expresses
them
with
much
more
grace
and
Emphasis
.
For
whereas
Precepts
and
Discourses
of
Vertue
are
only
the
dead
Pictures
and
artificial
Landskips
and
Descriptions
of
it
,
a
vertuous
Example
is
Vertue
it self
,
informed
and
animated
,
alive
and
in
motion
,
exerting
and
exhibiting
it self
in
all
its
natural
Charms
and
Graces
.
And
therefore
as
we
know
a
man
much
better
when
we
see
himself
alive
and
in
action
,
than
when
we
only
see
his
Picture
,
so
we
understand
Vertue
much
better
when
we
see
it
living
and
acting
in
a
good
Example
,
than
when
we
only
behold
it
described
and
pictured
in
vertuous
Precepts
and
Discourse
.
So
that
by
giving
us
a
compleat
and
perfect
Example
of
Piety
and
Vertue
,
the
blessed
Jesus
hath
far
more
effectually
instructed
us
in
our
duty
than
by
all
those
heavenly
Sermons
which
he
preached
to
the
World
;
because
his
whole
life
was
nothing
else
but
a
continued
series
of
living
and
moving
Vertue
,
or
rather
it
was
nothing
but
Piety
and
Vertue
acting
their
several
parts
in
their
own
proper
Forms
,
and
exhibiting
themselves
to
the
Eyes
of
men
in
all
their
natural
Graces
.
And
as
the
Holiness
of
his
life
did
most
effectually
instruct
men
in
their
duty
,
so
it
could
not
but
very
much
confirm
them
in
the
truth
of
his
Doctrine
;
for
it
is
certain
if
his
Doctrine
were
false
,
it
was
not
a
simple
Error
,
but
a
downright
Lye
,
i.
e.
a
known
and
wilful
falsehood
;
because
it
depended
,
as
I
shall
shew
by
and
by
,
upon
matters
of
fact
,
which
he
could
not
but
know
whether
they
were
true
or
false
.
So
that
if
these
facts
were
false
,
he
was
a
wilful
Deceiver
in
affirming
them
,
and
building
his
Doctrines
upon
them
.
But
how
could
he
be
reasonably
suspected
of
lying
whose
whole
life
was
such
an
illustrious
example
of
goodness
and
unspotted
integrity
of
manners
?
For
it
is
to
serve
either
their
Covetousness
or
Ambition
,
their
Envy
or
their
Revenge
,
that
men
turn
wilful
Deceivers
▪
none
of
which
Vices
,
nor
so
much
as
the
least
appearance
of
them
are
visible
in
the
life
of
Iesus
,
but
their
contraries
continually
shone
through
the
whole
course
of
his
Actions
;
and
if
none
of
those
Vices
ever
appeared
in
him
,
that
could
any
way
tempt
him
to
lye
and
deceive
,
it
is
not
only
unjust
but
unreasonable
to
suspect
him
.
Thus
by
the
sanctity
of
his
life
he
not
only
instructed
men
in
his
Father's
Will
,
but
also
confirmed
them
in
the
belief
of
it
.
IV.
As
a
Prophet
also
he
sealed
his
Doctrine
with
his
bloud
;
which
is
the
highest
pledge
that
any
Mortal
can
give
of
his
truth
and
integrity
.
While
he
was
preaching
his
Doctrine
to
the
World
,
he
foresaw
all
along
that
he
must
either
recant
it
,
or
die
for
it
;
and
therefore
it
is
not
imaginable
that
he
would
have
proceeded
to
divulge
it
,
had
he
not
believed
it
to
be
true
.
For
what
man
in
his
wits
would
ever
publish
a
lye
to
the
world
,
when
he
knows
beforehand
he
must
either
recant
it
with
shame
,
or
assert
and
maintain
it
with
his
bloud
?
But
such
was
the
nature
of
his
Doctrine
,
that
he
could
not
believe
it
to
be
true
,
unless
it
were
so
;
because
the
truth
or
falsehood
of
it
depended
upon
matters
of
fact
,
wherein
he
could
not
be
deceived
;
namely
,
that
he
was
the
Son
of
God
,
that
he
came
down
from
him
,
and
had
dwelt
with
him
in
unspeakable
glory
and
happiness
from
the
foundations
of
the
world
,
Iohn
17.5
.
upon
the
truth
of
which
facts
depended
the
Authority
of
his
whole
Doctrine
;
but
whether
these
were
true
or
false
he
could
not
be
ignorant
if
he
were
in
his
wits
,
which
no
body
can
doubt
,
that
considers
the
exactness
of
his
Conversation
,
and
the
wisdom
and
dependence
of
his
Doctrine
.
Now
if
he
were
first
in
Heaven
,
and
was
sent
down
from
thence
to
preach
to
the
World
,
there
is
no
doubt
to
be
made
of
the
truth
of
his
Doctrine
;
and
whether
he
were
or
no
he
could
not
be
ignorant
;
if
he
were
not
there
,
he
not
only
died
with
a
wilful
lye
in
his
mouth
,
which
is
not
reasonably
imaginable
of
a
person
of
his
unspotted
Piety
and
Vertue
,
but
he
also
published
it
to
the
World
in
his
life
,
notwithstanding
he
knew
it
to
be
a
lye
,
and
foresaw
he
must
either
dye
for
it
,
or
shamefully
recant
it
,
which
is
not
imaginable
of
a
person
of
his
wisdom
and
soundness
of
mind
.
So
that
considering
that
he
could
not
but
certainly
know
whether
his
Doctrine
were
true
or
false
,
his
sealing
it
with
his
bloud
is
an
unanswerable
attestation
of
the
truth
of
it
;
and
accordingly
his
bloud
is
made
a
great
Testimony
of
the
truth
of
his
Gospel
,
1
Iohn
5.8
.
and
S.
Paul
tells
us
that
he
witnessed
a
good
confession
before
Pontius
Pilate
,
1
Tim.
6.13
.
that
is
,
in
affirming
before
Pilate
that
he
was
the
Son
of
God
,
and
King
of
the
Iews
;
even
when
he
certainly
foresaw
that
he
should
forfeit
his
life
by
it
,
he
took
it
upon
his
death
that
he
had
preached
nothing
but
the
truth
to
the
world
.
V.
As
a
Prophet
he
also
instituted
an
Order
of
men
to
publish
and
declare
his
Doctrine
to
the
World.
Whilst
the
gift
of
Prophecy
continued
in
the
Iewish
Church
,
there
were
certain
Schools
called
the
Schools
of
the
Prophets
,
in
which
men
were
trained
up
under
some
great
and
eminent
Prophets
,
who
were
the
Masters
of
those
Schools
,
in
the
knowledge
of
divine
things
,
and
the
practice
of
Piety
and
Vertue
,
that
so
being
educated
in
wisdom
and
goodness
,
they
might
be
the
better
disposed
and
qualified
to
receive
the
Prophetick
influx
,
and
deliver
God's
Messages
to
the
people
.
For
out
of
these
schools
God
ordinarily
called
those
persons
whom
he
imployed
and
sent
forth
to
prophesie
to
their
Kings
and
People
;
and
accordingly
our
Saviour
,
when
he
began
to
revive
the
spirit
of
Prophecy
in
his
own
Person
,
(
which
from
Malachi
till
then
,
which
was
for
the
space
of
four
hundred
years
,
had
been
utterly
extinct
)
immediately
erected
a
School
of
Prophets
▪
consisting
of
his
twelve
Apostles
and
seventy
Disciples
,
to
whom
,
as
it
seems
,
he
afterwards
added
thirty
eight
more
,
Vide
Acts
1.15
.
over
whom
he
himself
presided
as
the
great
Master
Prophet
,
in
order
to
the
instructing
their
minds
in
all
divine
wisdom
,
and
forming
their
manners
by
the
strictest
rules
of
Piety
and
Vertue
;
that
so
,
when
ever
occasion
required
,
they
might
be
duly
qualified
to
Prophesie
to
the
World.
And
accordingly
as
those
ancient
Masters
of
the
Prophetick
Schools
had
ordinarily
their
Scholars
personally
attending
on
them
,
and
,
upon
emergent
occasions
,
did
frequently
send
them
forth
as
their
Ministers
upon
Prophetick
Messages
,
Vid.
2
Kings
9.1
.
and
1
Kings
20
▪
35.
so
our
blessed
Saviour
kept
his
in
ordinary
attendance
about
him
,
that
so
they
might
hear
his
Doctrine
,
and
see
his
Miracles
,
and
observe
his
Conversation
;
and
,
upon
particular
occasions
,
he
sent
them
forth
as
his
Ministring
Disciples
to
Prophesie
in
his
name
;
Vid.
Luke
10.1
.
And
out
of
this
Prophetick
School
of
our
Saviour
the
Primitive
Prophets
of
our
Religion
were
called
and
sent
forth
to
preach
the
Gospel
through
the
World.
For
that
his
Gospel
might
be
taught
through
all
succeeding
Ages
to
the
end
of
the
World
,
he
first
erected
this
sacred
School
,
and
when
he
was
to
leave
it
,
he
deposited
a
standing
Commission
in
the
hands
of
his
twelve
Apostles
,
whom
he
ordained
to
preside
in
it
in
his
room
,
by
which
he
impowered
them
not
only
to
ordain
and
send
forth
the
present
Disciples
of
it
,
viz.
the
Presbyters
and
Deacons
,
to
teach
his
Gospel
to
all
Nations
,
but
also
to
derive
down
the
same
authority
to
their
Successors
through
all
Generations
to
come
;
For
as
the
Father
hath
sent
me
,
saith
he
,
so
send
I
you
,
Iohn
20.21
.
and
as
he
sent
them
,
so
they
still
sent
others
,
and
so
in
an
uninterrupted
line
of
Succession
hath
this
Commission
been
handed
and
derived
from
one
Generation
to
another
;
the
Bishops
who
next
succeeded
the
Apostles
in
presiding
over
the
Sacred
School
,
not
only
still
ordaining
other
Bishops
to
succeed
them
,
but
also
still
admitting
other
Presbyters
and
Deacons
,
who
are
as
the
Disciples
of
that
School
to
Minister
under
them
in
the
propagation
of
the
Gospel
.
Thus
Christ
as
the
Great
Prophet
of
the
Church
hath
erected
a
standing
Prophetick
School
or
Order
of
men
authoritatively
to
teach
and
declare
his
Gospel
to
all
succeeding
Ages
of
the
World.
VI.
And
lastly
,
As
he
was
a
Prophet
also
he
sent
his
Holy
Spirit
,
when
he
left
the
World
,
to
recollect
and
explain
to
his
Disciples
the
Doctrine
he
had
taught
them
,
and
to
enable
them
also
to
prove
and
assert
it
by
Miracles
▪
For
as
Elias
,
the
Great
Prophet
of
Israel
,
when
he
was
snatched
up
into
Heaven
,
let
drop
his
Mantle
,
and
,
with
that
,
derived
that
holy
Spirit
on
his
Disciple
Elisha
,
by
which
he
Prophesied
and
wrought
his
Miracles
,
so
Iesus
,
the
Great
Prophet
of
the
World
,
when
he
ascended
into
Heaven
,
derived
that
divine
Spirit
upon
his
Apostles
and
Disciples
,
by
which
he
himself
Prophesied
and
confirmed
his
Prophecies
by
miraculous
Evidences
while
he
was
upon
Earth
;
Vid.
supra
p.
66
,
67
▪
&c.
For
in
all
likelihood
the
Holy
Ghost
descended
on
the
day
of
Pentecost
not
only
on
the
Apostles
,
but
also
upon
all
the
rest
of
the
hundred
and
twenty
Disciples
,
of
whom
we
read
in
Acts
1.15
.
For
of
these
consisted
the
Prophetick
School
of
our
Saviour
,
who
in
all
probability
separated
them
while
he
was
yet
upon
Earth
from
the
rest
of
his
Followers
to
be
the
Heralds
and
Preachers
of
his
Gospel
to
the
World
;
and
if
so
,
we
may
reasonably
conclude
that
the
Holy
Ghost
fell
on
them
all
as
well
as
on
the
Apostles
,
to
qualifie
them
for
that
work
,
which
together
with
the
Apostles
they
had
been
fore-ordained
to
.
Indeed
,
as
the
Apostles
were
placed
in
a
higher
station
than
any
of
the
rest
,
as
being
authorized
by
Christ
to
superintend
and
preside
over
them
,
so
they
received
a
peculiar
Gift
of
the
Holy
Ghost
,
in
which
none
of
the
rest
communicated
with
them
,
and
that
was
conferring
by
imposition
of
hands
the
Holy
Ghost
upon
others
.
For
so
in
Acts
8.
we
find
that
when
Philip
had
converted
the
People
of
Samaria
,
he
could
not
confer
the
Holy
Ghost
on
them
,
but
Peter
and
Iohn
are
sent
thither
for
that
purpose
,
who
laid
their
hands
upon
them
,
and
they
received
the
Holy
Ghost
,
verse
17.
Now
by
thus
deriving
his
Holy
Spirit
on
his
Apostles
and
Disciples
,
the
blessed
Iesus
still
proceeded
by
them
to
Prophesie
to
the
World
,
till
through
their
Ministry
he
had
fully
consummated
his
Prophetick
Office
,
and
revealed
and
explained
the
whole
Doctrine
of
the
Gospel
.
For
till
such
time
as
the
whole
New
Testament
was
compleated
,
his
Ministers
generally
preached
by
the
immediate
inspiration
of
the
Holy
Ghost
,
who
,
as
I
have
shewn
at
large
,
p.
67
,
&c.
not
only
recollected
to
their
memories
those
Doctrines
which
Christ
himself
had
taught
them
,
but
also
explained
them
fully
to
their
minds
,
and
thereby
enabled
them
to
explain
them
fully
to
the
World
;
and
when
this
was
once
finished
,
and
the
whole
Doctrine
of
the
Gospel
committed
to
Writing
,
and
collected
into
a
Volume
,
the
Spirit
of
Prophecy
was
withdrawn
from
the
Ministers
of
Christianity
,
who
were
from
thenceforth
obliged
to
supply
the
want
of
it
by
their
own
study
and
industry
.
For
now
the
Gospel
being
fully
revealed
,
there
needed
no
farther
Revelation
;
and
for
the
Holy
Spirit
to
reveal
over
again
to
mens
minds
what
he
had
plainly
enough
revealed
already
,
and
set
before
their
eyes
,
would
have
been
but
actum
agere
,
to
multiply
actions
to
no
purpose
.
Whilst
the
Gospel
lay
hid
in
the
Eternal
Counsel
of
God
,
out
of
the
reach
and
prospect
of
humane
understandings
,
it
was
necessary
that
the
Holy
Ghost
should
immediately
reveal
it
to
the
minds
of
those
who
were
to
declare
it
to
the
World
;
otherwise
it
is
impossible
it
should
ever
have
been
known
to
Mankind
;
but
when
once
he
had
fully
revealed
it
to
them
,
and
declared
it
by
them
,
and
transmitted
their
declaration
by
a
standing
Scripture
to
all
succeeding
Generations
;
to
what
end
should
he
still
proceed
to
make
new
Revelations
of
it
,
unless
it
were
to
gratifie
mens
sloth
and
idleness
,
and
excuse
them
from
the
trouble
of
searching
and
studying
that
Scripture
in
which
he
had
taken
care
to
transmit
his
Gospel
to
them
?
But
though
that
blessed
Spirit
hath
never
been
wanting
to
Mankind
in
any
necessary
assistance
,
yet
when
once
he
hath
put
things
within
our
own
power
,
he
always
expects
that
we
should
do
them
,
and
not
sit
still
with
our
hands
in
our
Pockets
,
expecting
that
he
should
do
them
for
us
.
Since
therefore
by
transmitting
to
us
the
Scripture
,
he
hath
put
it
within
the
power
of
its
Ministers
to
understand
and
teach
the
Gospel
,
he
expects
that
they
should
exercise
that
power
in
a
diligent
study
of
those
things
which
lead
to
the
true
understanding
of
Religion
▪
and
not
depend
upon
new
Revelations
for
the
understanding
of
that
which
he
hath
already
sufficiently
revealed
to
them
.
For
thus
till
the
whole
Old
Testament
was
finished
,
God
continued
the
Spirit
of
Prophecy
in
the
Iewish
Church
,
after
which
he
immediately
withdrew
it
,
and
wholly
remitted
his
People
to
the
conduct
of
the
Priests
and
Levites
,
who
in
their
forty
eight
Cities
,
which
were
so
many
Vniversities
for
their
education
in
divine
Learning
,
diligently
read
and
studied
the
Law
,
and
thereby
accomplished
themselves
to
preach
and
explain
it
to
the
People
.
And
in
like
manner
God
continued
the
same
Spirit
of
Prophecy
in
the
Christian
Church
till
the
whole
New
Testament
was
revealed
and
written
,
and
Copies
of
it
dispersed
through
all
the
Churches
,
and
from
thenceforth
the
Spirit
of
Prophecy
ceased
,
and
in
the
room
of
its
first
inspired
Ministers
there
succeeded
an
ordinary
standing
Ministry
,
who
by
their
Learning
,
and
Industry
,
and
diligent
search
of
Scripture
were
to
supply
the
defect
of
immediate
Revelation
,
and
to
qualifie
themselves
to
teach
and
instruct
the
several
Flocks
that
were
committed
to
their
Charge
.
In
short
therefore
,
the
Spirit
of
Prophecy
remained
upon
the
Ministers
of
Christ
till
such
time
as
it
had
fully
revealed
and
clearly
explained
the
Gospel
to
them
,
and
when
this
was
done
,
and
they
had
transmitted
its
Revelations
to
writing
,
there
could
be
no
farther
need
of
it
,
unless
it
be
supposed
either
that
he
had
not
sufficiently
revealed
the
Gospel
to
them
,
or
that
he
hath
some
new
Gospel
to
reveal
.
And
thus
you
see
what
it
is
that
our
Saviour
hath
done
in
the
discharge
of
his
Prophetick
Office.
And
considering
all
,
I
know
not
what
farther
he
could
have
added
to
compleat
and
perfect
it
,
and
to
render
his
Prophecy
effectual
to
teach
and
instruct
the
World.
So
that
if
after
all
these
mighty
performances
we
still
remain
in
darkness
and
ignorance
,
the
blame
of
it
wholly
redounds
upon
our selves
;
for
he
hath
in
all
respects
abundantly
performed
his
part
towards
the
enlightening
of
the
World
,
and
chalked
out
to
us
the
way
to
our
happiness
with
such
plain
and
visible
lines
,
that
if
we
are
but
willing
to
walk
in
it
,
we
cannot
mistake
or
wander
from
it
;
but
if
we
will
be
so
supine
and
negligent
as
to
concern
our
selves
no
more
about
it
than
if
it
were
only
a
Fanciful
description
of
the
Road
to
Vtopia
,
or
the
High-way
to
the
World
in
the
Moon
,
it
is
impossible
we
should
be
throughly
acquainted
with
it
how
plainly
soever
it
is
described
.
It
is
true
,
there
are
some
Doctrines
in
Christianity
which
are
not
so
clearly
revealed
,
but
that
the
most
honest
minds
may
be
mistaken
about
them
;
but
then
these
are
such
as
are
far
remote
from
the
necessary
and
fundamental
Articles
,
upon
which
our
Salvation
depends
,
all
which
are
so
clearly
and
distinctly
revealed
,
that
there
is
nothing
but
a
perverse
Will
,
that
is
either
prejudiced
against
them
by
some
sinful
affection
,
or
through
a
profane
disregard
of
God
and
Religion
utterly
unconcerned
about
them
,
can
hinder
men
from
apprehending
them
;
and
if
when
the
divine
Light
shines
so
clearly
round
about
them
,
men
will
be
so
obstinate
as
to
shut
their
eyes
against
it
,
it
is
at
their
own
eternal
peril
,
and
they
are
as
justly
accountable
for
their
ignorance
,
as
if
they
had
sinned
against
the
clearest
knowledge
.
For
this
,
saith
our
Saviour
,
is
the
condemnation
of
the
World
,
that
light
is
come
into
the
World
,
and
men
love
darkness
more
than
light
.
If
therefore
through
any
wicked
prejudice
against
the
truth
,
or
through
a
profane
neglect
to
enquire
after
it
,
we
continue
ignorant
of
it
,
this
will
be
no
excuse
at
all
for
our
sinning
against
it
,
but
we
shall
be
as
certainly
condemned
for
our
affecting
Ignorance
,
and
loving
darkness
more
than
light
,
as
if
we
had
sinned
against
the
clearest
light
and
conviction
.
For
what
a
monstrous
instance
is
it
of
stupidity
and
impiety
together
to
shut
our
eyes
against
that
light
which
is
of
such
infinite
moment
to
us
,
and
which
the
Son
of
God
thought
worth
his
while
to
come
down
from
Heaven
to
reveal
to
us
;
what
is
this
,
but
to
tell
him
to
his
face
,
that
if
he
had
pleased
he
might
have
spared
his
pains
,
and
not
have
come
so
far
on
such
an
impertinent
Errand
as
is
not
worth
a
man's
while
to
listen
to
?
O
prodigious
supineness
and
stupidity
!
that
men
who
are
so
inquisitive
about
the
little
affairs
of
this
life
,
as
that
when
they
receive
but
a
Letter
in
which
they
imagine
any
of
their
worldly
interests
are
concerned
,
they
cannot
forbear
one
moment
breaking
it
open
and
perusing
the
Contents
of
it
,
should
yet
receive
a
Message
from
the
God
of
Heaven
by
his
own
Son
,
in
which
their
everlasting
happiness
or
misery
is
concerned
,
and
take
no
notice
of
it
,
but
let
it
lie
by
them
day
after
day
without
ever
enquiring
into
the
Contents
of
it
,
or
taking
the
least
care
and
pains
to
inform
themselves
about
it
.
Good
God!
what
reverence
have
these
wretched
Creatures
for
thee
,
or
what
regard
for
themselves
,
that
can
thus
receive
thy
Messages
,
and
with
them
their
own
Eternal
Fate
,
with
the
same
unconcern
and
indifferency
,
as
they
would
the
most
impertinent
Tales
of
Bedlam
?
Wherefore
as
we
regard
either
God
or
our
own
Souls
,
let
us
from
henceforth
be
perswaded
seriously
to
attend
to
this
great
and
momentous
Revelation
of
our
Saviour
,
and
throughly
to
inform
our
minds
with
its
Doctrines
and
Precepts
;
for
which
end
let
us
avoid
,
as
much
as
in
us
lies
,
busying
and
entertaining
our
thoughts
with
nice
and
curious
Speculations
,
or
remote
and
disputable
Opinions
;
and
betake
our selves
to
the
study
of
things
upon
which
our
Eternal
life
and
happiness
depends
,
viz.
of
the
Duties
which
the
Gospel
exacts
and
requires
of
us
,
and
of
the
Motives
by
which
it
presses
and
inforces
them
;
which
when
once
we
have
digested
into
a
clear
and
distinct
Scheme
of
practical
knowledge
,
that
will
be
a
standing
light
to
our
Wills
and
Affections
,
by
which
we
shall
always
see
our
way
before
us
,
and
be
secured
from
wandering
into
dangerous
errors
,
and
at
length
safely
conducted
to
eternal
light
and
happiness
.
SECT.
III.
Of
Christ's
Priestly
Office.
IN
treating
of
which
great
and
momentous
Argument
,
I
shall
endeavour
,
first
,
to
shew
what
the
ancient
Priesthood
was
,
and
in
what
Acts
it
consisted
.
Secondly
,
To
prove
that
the
ancient
Priesthood
in
its
proper
Acts
was
a
Type
and
Figure
of
the
Priesthood
of
our
Saviour
.
Thirdly
,
To
explain
the
Priesthood
,
and
Priestly
Acts
of
our
Saviour
corresponding
to
that
ancient
Priesthood
,
in
which
they
were
prefigured
.
First
,
What
the
ancient
Priesthood
was
,
and
in
what
Acts
it
consisted
.
In
the
first
Ages
of
the
World
it
is
evident
,
that
in
matters
which
concerned
himself
alone
,
every
man
was
his
own
Priest.
For
thus
in
sacrificing
to
God
upon
their
own
particular
accounts
,
both
Cain
and
Abel
officiated
for
themselves
,
but
in
Family-Sacrifices
the
Father
of
the
Family
was
the
Priest
,
as
is
evident
by
Noah
and
Iob
,
Gen.
8.22
.
Iob.
1.5
.
And
when
Families
were
multiplied
into
Tribes
and
greater
Societies
,
the
Prince
of
each
Society
was
also
the
Supreme
Priest
of
it
;
and
hence
before
Aaron
was
consecrated
,
Moses
,
who
was
the
Prince
of
Israel
,
officiated
also
as
the
Priest
in
that
solemn
Sacrifice
by
which
the
Covenant
with
Israel
was
confirmed
,
Exod.
24.6
.
And
long
before
Moses
,
Melchisedeck
,
King
of
Salem
,
was
also
Priest
of
the
most
High
God
,
Gen.
14.18
.
And
it
is
evident
that
originally
Kings
were
the
High-Priests
of
their
Countries
.
For
so
Aristotle
observes
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
Rule
and
Sacrifice
were
Offices
conjoyned
in
the
same
Person
,
Polit.
l.
3.
So
also
Virgil
Aen.
3.
Rex
Anius
,
Rex
idem
hominum
Phoebique
Sacerdos
,
i.
e.
Anius
in
the
same
Person
was
King
of
Men
,
and
Priest
of
Phoebus
;
upon
which
Servius
hath
this
Note
,
Sane
majorum
haec
erat
consuetudo
ut
Rex
esset
etiam
Sacerdos
vel
Pontifex
;
it
was
a
Custom
among
the
Ancients
,
that
the
King
should
be
also
Priest
or
High-Priest
.
Which
Custom
was
continued
for
a
long
while
in
Aegypt
,
and
from
thence
was
derived
to
the
Greeks
,
and
from
them
to
the
Romans
;
for
so
Plut.
Quaest.
Rom.
p.
279.
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Of
old
Kings
performed
the
most
and
greatest
parts
of
the
Sacred
Rites
,
and
together
with
the
Priests
sacrificed
the
Victims
;
but
upon
their
exceeding
their
due
bounds
,
and
taking
upon
them
to
domineer
proudly
and
unjustly
,
many
of
the
Greeks
took
from
them
all
their
Civil
Power
,
and
only
left
them
their
Authority
to
sacrifice
to
the
Gods
;
but
the
Romans
,
as
he
goes
on
,
utterly
rejecting
their
Kings
,
appointed
anoth●r
to
succeed
them
in
the
High
Priesthood
,
whom
they
wholly
debarred
from
intermedling
with
secular
Affairs
.
Dionysius
Halicarn
.
speaking
of
the
power
of
Kings
,
expresly
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
That
they
had
the
Government
of
all
Sacrifices
and
Sacred
Rites
,
and
whatsoever
was
to
be
done
to
the
holy
Gods
was
done
by
them
.
And
therefore
the
reason
why
Melchisedeck
here
is
more
particularly
taken
notice
of
under
the
Character
of
a
King
and
Priest
,
was
,
not
because
there
were
no
other
Kings
so
but
he
,
but
perhaps
because
all
other
Kings
that
were
Cotemporary
with
him
were
revolted
to
Idolatry
,
so
that
he
only
remained
a
Priest
of
the
most
High
God.
And
in
being
a
King
and
Priest
together
,
he
was
a
Type
of
our
Saviour
,
who
was
a
Priest
,
not
after
the
Order
of
Aaron
,
but
after
the
Order
of
Melchisedeck
.
Heb.
5.10
.
For
in
Aaron
the
Priestly
Office
was
separated
from
the
Kingly
,
which
later
remained
in
Moses
,
after
he
by
the
command
of
God
had
devolved
the
Priesthood
,
which
was
originally
in
himself
,
upon
his
Brother
Aaron
,
and
so
according
to
divine
institution
the
Priesthood
was
to
continue
in
the
Family
of
Aaron
,
separate
from
the
Regal
Power
,
till
the
coming
of
our
Saviour
,
who
reunited
those
Offices
in
himself
,
and
became
a
Royal
Priest
after
the
ancient
Order
of
Melchisedeck
.
For
upon
the
separation
of
these
Offices
none
could
be
a
Priest
of
the
Aaronical
Order
,
but
such
as
were
descended
from
the
Family
of
Aaron
,
and
therefore
Christ
could
not
be
a
Priest
of
that
Order
,
because
he
descended
from
the
Family
of
Iudah
,
and
being
of
the
Royal
Lineage
he
resumed
the
Priestly
Office
from
the
House
of
Aaron
,
and
joyned
it
to
the
Kingly
Office
again
,
with
which
it
was
originally
united
;
by
which
he
abrogated
the
Priesthood
of
the
Aaronical
Order
,
and
in
its
room
restored
the
ancient
Melchisedecan
or
Royal
Priesthood
.
And
hence
the
Author
to
the
Hebrews
observes
,
that
Christ
pertaineth
to
another
Tribe
,
of
which
no
man
gave
attendance
at
the
Altar
,
for
it
is
evident
that
our
Lord
sprang
out
of
Iudah
,
of
which
Tribe
Moses
spake
nothing
concerning
the
Priesthood
,
Heb.
7.13
,
14.
and
therefore
by
being
a
Priest
of
a
different
Tribe
from
that
to
which
the
Aaronical
Order
was
confined
,
he
disannulled
that
Order
,
and
erected
another
in
the
room
of
it
,
viz.
the
ancient
Order
of
Melchisedeck
,
which
was
before
the
Aaronical
.
Hence
S.
Ambrose
in
Loc.
&
quomodo
translatum
est
Sacerdotium
?
Ex
tribu
ad
tribum
,
de
Sacerdotali
ad
Regalem
,
ut
eadem
ipsa
sit
Regalis
&
Sacerdotalis
;
&
intuere
mysterium
,
primum
fuit
Regale
Sacerdotium
Melchised●ch
secundum
consequentiam
hujus
sermonis
;
secundum
etiam
fuit
Sacerdotale
in
Aaron
;
tertium
in
Christo
fuit
iterum
Regale
;
i.
e.
How
was
the
Priesthood
translated
?
Why
from
one
Tribe
to
another
,
viz.
from
the
Sacerdotal
to
the
Regal
,
that
so
it
might
be
both
Regal
and
Sacerdotal
;
and
this
is
the
Mystery
;
the
first
Priesthood
of
Melchisedeck
was
Regal
;
the
second
was
Sacerdotal
in
Aaron
;
the
third
was
Regal
again
in
Christ
.
For
that
which
distinguished
the
Melchisedecan
from
the
Aaronical
Priesthood
,
was
not
,
as
some
imagine
,
the
difference
of
their
Sacrifice
,
viz.
that
Melchisedeck
sacrificed
only
inanimate
things
,
whereas
Aaron
sacrificed
Animals
also
;
for
that
Melchisedeck
sacrificed
,
there
is
no
doubt
,
because
he
was
Priest
of
the
most
high
God
,
but
that
he
sacrificed
inanimate
things
only
,
such
as
Bread
and
Wine
,
there
is
not
the
least
intimation
in
Scripture
;
only
it
is
said
,
that
when
he
met
Abraham
he
brought
forth
Bread
and
Wine
,
Gen.
14.18
.
that
is
,
to
refresh
Abraham's
Soldiers
after
their
Battel
with
Chedorlaomer
,
as
the
manner
was
in
those
Countries
,
Vide
Deut.
23.4
.
and
Iudg.
8.15
.
and
6.15
.
And
what
is
all
this
to
his
Sacrificing
?
But
that
he
sacrificed
Animate
as
well
as
Inanimate
things
,
is
evident
,
not
only
because
animal
Sacrifices
were
generally
used
before
the
institution
of
the
Aaronical
Priesthood
,
and
it
is
very
improbable
that
he
who
was
so
eminently
the
Priest
of
the
most
High
God
should
never
offer
the
accustomed
Sacrifices
;
but
also
because
Christ's
Sacrifice
was
an
animate
one
,
who
was
a
Priest
after
Melchisedeck's
Order
,
and
not
of
the
Order
of
Aaron
,
Heb.
7.11
.
so
that
if
the
difference
between
these
two
Orders
consisted
in
this
difference
of
their
Sacrifice
,
Christ
must
be
rather
a
Priest
of
the
Aaronick
than
the
Melchisedecan
Order
.
And
how
could
the
Acts
of
the
Priesthood
of
Aaron
be
Typical
of
our
Saviour's
,
which
is
Melchisedecan
,
as
the
Scripture
all
along
makes
them
,
if
they
were
of
a
different
nature
from
those
of
Melchisedeck
?
How
could
Aaron's
bloudy
Sacrifices
be
Typical
of
our
Saviour's
Priesthood
,
which
was
after
the
Order
of
Melchisedeck
,
if
Melchisedeck's
Priesthood
admitted
no
bloudy
Sacrifice
?
As
to
the
Acts
of
their
Priesthood
therefore
,
for
any
thing
that
appears
to
the
contrary
,
these
two
Orders
were
the
same
,
but
in
this
they
apparently
differed
,
that
whereas
the
Regal
Power
was
united
to
Melchisedeck's
Priesthood
,
it
was
wholly
separated
from
Aaron's
,
who
in
all
probability
was
the
first
High
Priest
in
the
World
that
was
not
a
King
as
well
as
a
Priest.
The
Priestly
acts
therefore
of
these
two
different
Orders
being
the
same
,
we
shall
better
understand
the
nature
of
our
Saviour's
Priesthood
,
though
it
be
of
the
Order
of
Melchisedeck
,
by
the
account
we
have
of
the
Aaronical
,
than
by
that
of
the
Melchisedecan
Order
;
because
the
former
is
far
more
distinct
and
particular
than
the
later
.
For
of
the
Acts
and
Functions
of
Melchisedeck's
Priesthood
there
is
very
little
mention
in
Scripture
,
whereas
those
of
Aaron's
are
described
at
large
in
all
their
particular
Rites
and
Circumstances
.
The
Priestly
Office
therefore
in
general
consists
in
officiating
for
sinful
men
with
God
,
in
order
to
the
reconciling
of
God
to
them
,
and
obtaining
for
them
his
Favour
and
Benediction
.
To
which
end
there
are
two
Offices
necessary
to
be
performed
,
First
,
to
offer
Sacrifice
for
them
,
and
thereby
to
make
some
fitting
reparation
to
God
for
their
past
sins
and
provocations
;
Secondly
,
To
present
that
Sacrifice
to
God
,
and
in
the
Vertue
and
Merit
of
it
to
interceed
with
God
in
their
behalf
in
order
to
the
Restoring
them
to
his
Grace
and
Favour
.
And
accordingly
we
read
of
the
Iewish
High
Priest
,
who
of
all
their
other
Priests
was
the
most
perfect
Type
and
Representative
of
Christ
in
his
Priestly
Office
,
and
this
more
especially
in
Celebrating
the
Mysteries
of
the
great
day
of
Expiation
,
that
on
this
day
he
was
appointed
to
bring
the
Beast
to
the
door
of
the
Tabernacle
,
which
was
set
apart
to
die
for
the
Sins
of
the
People
,
and
to
kill
it
there
with
his
own
hands
;
by
which
action
he
did
,
as
the
Peoples
Representative
,
offer
a
life
to
God
as
a
reparation
for
those
manifold
sins
,
by
which
they
had
justly
forfeited
their
own
lives
to
him
;
after
which
he
was
to
take
the
Bloud
of
it
,
and
present
it
before
the
Lord
in
the
Holy
of
Holies
,
sprinkling
it
seven
times
with
his
finger
upon
and
before
the
Mercy-Seat
,
by
which
action
he
interceded
with
God
to
accept
that
Bloud
in
lieu
of
the
forfeited
lives
of
the
People
;
and
accordingly
the
whole
performance
is
called
making
an
Atonement
for
the
Children
of
Israel
for
all
their
sins
once
a
year
,
Lev.
16
34.
But
for
the
fuller
explication
of
the
Priestly
Office
,
it
is
necessary
we
should
briefly
explain
these
two
essential
Acts
of
it
,
viz.
of
sacrificing
,
and
presenting
the
Sacrifice
to
God
by
way
of
Intercession
for
the
People
.
As
for
the
first
of
these
the
Apostle
tells
us
,
that
every
High
Priest
is
ordained
to
offer
gifts
and
Sacrifices
,
Heb.
8.3
.
And
that
he
is
ordained
for
men
in
things
pertaining
unto
God
,
that
he
may
offer
both
Gifts
and
Sacrifices
for
sins
,
Heb.
5.1
.
It
is
true
indeed
to
sacrifice
,
in
a
strict
sence
,
i.
e.
to
kill
the
Sacrifice
,
seems
not
to
have
been
so
peculiar
to
the
Priestly
Office
,
as
to
present
the
bloud
of
the
Sacrifice
before
the
Lord
by
way
of
Intercession
,
the
later
of
which
was
so
appropriate
to
the
Priesthood
,
as
that
it
was
never
allowed
upon
any
occasion
whatsoever
for
any
but
a
Priest
to
perform
it
;
but
as
for
killing
the
Sacrifice
,
it
seems
that
not
only
the
Priests
,
but
sometimes
the
Levites
,
vid.
2
Chron.
30.17
.
yea
,
and
sometimes
the
People
themselves
were
allowed
to
perform
it
,
vid.
Lev.
4.24
,
29
,
33.
though
it
is
probable
that
the
Levites
were
allowed
it
only
in
cases
of
necessity
,
and
the
People
only
in
private
and
particular
sacrifice
;
but
in
the
publick
and
general
Expiation
wherein
Christ's
dying
for
the
sins
of
the
World
was
more
eminently
expressed
and
represented
,
not
only
the
presenting
the
bloud
of
the
Sacrifice
,
but
the
killing
it
too
,
was
peculiarly
appropriated
to
the
Priesthood
.
So
that
though
in
private
and
particular
Expiations
the
People
had
a
right
to
sacrifice
,
or
kill
the
Victim
,
yet
in
all
publick
ones
,
such
as
our
Saviour's
was
,
that
right
was
incommunicably
inherent
in
the
Priesthood
.
Now
the
killing
of
those
sacrifices
which
were
designed
for
expiations
of
sin
,
was
a
transferring
of
punishment
from
the
People
to
the
Victim
;
for
,
you
must
know
,
the
Iews
had
two
sorts
of
Laws
,
viz.
Civil
and
Ritual
;
their
Civil
Laws
were
enforced
according
to
their
strictest
sanction
,
with
the
Penalty
of
death
,
which
Penalty
,
in
many
cases
,
allowed
by
God
,
admitted
of
this
mitigation
,
that
the
life
of
a
Beast
should
be
accepted
in
exchange
for
the
forfeited
life
of
the
Offender
.
Their
Ritual
Laws
were
inforced
with
the
Penalty
of
legal
uncleanness
,
and
being
separated
upon
that
account
from
the
Congregation
and
Publick
Worship
;
which
Penalty
also
was
thus
far
relaxed
,
that
if
they
offered
the
life
of
a
Beast
in
Sacrifice
,
their
uncleanness
should
be
thereby
purged
,
and
themselves
restored
to
the
benefit
of
the
publick
Worship
.
In
both
which
cases
the
Sacrifice
was
evidently
substituted
to
suffer
for
the
Offender
,
and
in
the
first
case
he
was
substituted
to
suffer
that
very
punishment
which
the
Offender
had
incurred
.
And
therefore
you
find
that
the
greater
Crimes
were
no
otherwise
to
be
expiated
,
but
by
the
bloud
of
the
Offender
himself
,
whereas
for
lesser
ones
the
bloud
of
a
Beast
was
accepted
,
which
is
a
plain
Argument
,
that
that
punishment
which
in
greater
sins
was
exacted
of
the
Criminal
himself
,
was
in
the
case
of
smaller
sins
transferred
from
the
Criminal
to
the
Sacrifice
,
and
that
the
punishment
of
the
Beast
was
instead
of
the
punishment
of
the
Man
.
And
this
is
most
evident
in
the
case
of
the
Scape-Goat
,
who
upon
the
High
Priest's
laying
his
hands
upon
his
head
had
the
sins
of
the
People
transferred
on
him
,
and
was
thereby
so
polluted
,
that
he
defiled
the
man
that
led
him
into
the
Wilderness
,
who
was
therefore
obliged
before
he
returned
to
the
Camp
to
lustrate
himself
by
washing
his
Cloaths
,
and
bathing
his
flesh
in
water
,
Lev.
16.26
.
And
so
also
those
expiatory
Sacrifices
,
whose
bloud
was
carried
into
the
Holy
place
,
and
their
bodies
burnt
without
the
Camp
,
had
the
sins
of
the
People
so
imputed
to
them
,
and
were
so
defiled
by
that
Imputation
,
that
they
were
ordered
to
be
carried
without
the
Camp
immediately
,
lest
they
should
defile
the
whole
Congregation
,
and
those
who
carried
them
out
and
burnt
them
,
were
so
far
actually
defiled
by
them
,
that
it
was
unlawful
for
them
to
return
to
the
Camp
,
till
they
were
legally
purified
;
which
is
a
plain
argument
,
that
in
these
Sacrificial
Expiations
the
sin
and
guilt
of
the
People
was
still
transferred
upon
the
Sacrifice
,
and
consequently
that
the
death
of
these
Sacrifices
was
instead
of
the
death
of
those
Criminals
;
and
accordingly
,
Lev.
17.11
.
we
are
told
that
it
is
the
bloud
,
i.
e.
of
the
Sacrifice
that
maketh
an
atonement
for
the
Soul.
And
indeed
this
was
the
sence
which
all
Nations
had
of
Expiatory
Sacrifices
,
viz.
that
their
death
was
instead
of
the
Punishment
due
to
the
Offenders
that
offered
them
.
For
thus
the
Iews
by
making
Expiation
generally
understand
suffering
Punishment
for
another
in
order
to
his
being
released
from
suffering
it
himself
.
For
thus
whereever
it
is
said
by
them
,
Ecce
me
in
Expiationem
,
the
meaning
is
,
En
me
in
ejus
locum
,
ut
port●m
iniquitates
ejus
,
i.
e.
I
stand
in
such
a
ones
place
that
I
may
bear
his
Iniquities
;
and
so
,
Ecce
me
in
expiationem
R.
Chijae
&
filiorum
ejus
,
i.
e.
castigationes
quae
obveniunt
mihi
sint
in
expiationem
R.
Chijae
&
filiorum
ejus
;
Behold
I
am
for
an
expiation
of
R.
Chijah
and
his
Sons
,
i.
e.
Let
the
afflictions
that
happen
to
me
be
for
an
expiation
of
R.
Chijah
and
his
Sons
.
So
when
all
the
People
were
to
say
to
the
High
Priest
,
Simus
nos
expiatio
tua
,
the
meaning
was
,
In
nobis
fiat
expiatio
tua
,
nosque
subeamus
tuo
loco
quicquid
tibi
evenire
debet
:
Let
us
be
thy
Expiation
,
that
is
,
let
thy
Expiation
be
made
upon
us
,
and
let
us
undergo
in
thy
stead
whatsoever
evil
thou
hast
deserved
,
of
which
see
more
,
Buxt.
Lexic.
Chald.
p.
1078.
And
accordingly
in
the
Form
of
Prayer
they
used
at
the
killing
the
Sacrifice
,
they
plainly
expressed
the
substitution
of
it
in
the
room
of
their
own
forfeited
lives
,
Obsecro
Domine
,
peccavi
,
rebellis
fui
,
&c.
O
Lord
I
obsecrate
,
I
have
sinned
,
I
have
been
rebellious
,
I
have
acted
perversly
,
I
have
done
this
and
that
evil
,
of
which
I
now
heartily
repent
,
let
this
be
my
Expiation
,
and
let
those
evils
which
might
justly
fall
upon
my
head
fall
upon
the
head
of
my
Sacrifice
,
Outram
de
sacrif
.
p.
273.
And
so
also
for
the
Gentiles
,
Eusebius
Demonst.
l.
1.
tells
us
,
that
they
looked
upon
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
expiations
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
that
their
lives
were
a
commutation
for
the
lives
of
those
that
offered
them
,
as
who
should
say
a
life
for
a
life
;
and
accordingly
Porphyry
tells
us
,
that
the
first
original
of
the
sacrifice
of
Animals
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Certain
occasions
requiring
that
a
life
should
be
offered
for
a
life
,
Abstin
.
l.
4.
and
hence
they
were
wont
to
curse
the
Sacrifice
,
and
solemnly
to
impr●cate
all
those
evils
on
it
which
themselves
had
deserved
,
vid.
Herod
.
Euterp
.
&
Serv.
in
Aeneid
.
3.
From
all
which
it
is
abundantly
evident
that
this
Priestly
Act
of
sacrificing
or
killing
the
expiatory
Sacrifice
,
was
nothing
else
but
a
translating
the
punishment
that
was
due
to
the
Offerer
from
his
person
to
his
Victim
or
Sacrifice
.
But
then
Secondly
,
Besides
this
,
another
Sacerdotal
Act
was
pres●nting
the
bloud
of
the
Sacrifice
to
God
by
way
of
Intercession
for
the
People
.
For
when
the
Sacrifice
was
slain
,
the
Priest
was
to
take
the
bloud
,
and
sprinkle
some
of
it
round
about
the
Altar
of
burnt
Offerings
;
and
the
rest
of
it
,
say
the
Jews
,
was
poured
out
by
the
Priest
on
the
Southside
Floor
of
the
Altar
,
where
there
were
two
holes
through
which
it
ran
into
a
Channel
that
conveyed
it
into
the
Valley
of
Kidron
;
but
in
the
Sin-Offerings
for
the
High
Priest
and
the
Congregation
,
he
was
to
carry
the
bloud
within
the
Sanctuary
,
and
to
sprinkle
of
it
seven
times
before
the
Vail
of
the
Sanctuary
,
and
to
put
some
of
it
upon
the
Horns
of
the
Altar
of
Incense
,
after
which
the
Remainder
of
the
bloud
was
to
be
disposed
of
,
as
was
said
before
,
on
the
Altar
of
Burnt
Offerings
.
And
at
the
great
day
of
Expiation
,
the
High
Priest
himself
,
having
slain
the
Sacrifice
,
was
to
carry
the
bloud
of
it
into
the
Holy
of
Holies
,
and
there
with
his
finger
to
sprinkle
the
bloud
of
it
seven
times
before
the
Mercy-Seat
.
Now
this
sprinkling
of
the
bloud
was
nothing
else
but
a
solemn
presenting
of
the
life
of
the
sacrificed
Animal
to
God
,
as
an
exchange
or
price
of
Redemption
for
the
forfeited
life
of
the
Offender
.
For
whatsoever
was
offered
upon
the
Altar
was
always
looked
upon
as
religiously
presented
to
God
;
so
that
by
sprinkling
the
bloud
on
the
Altar
,
which
is
the
Vehicle
of
life
,
and
therefore
is
sometimes
called
the
Life
,
vide
Gen.
9.4
.
the
Life
was
solemnly
tendered
and
presented
to
God
as
to
the
supreme
Lord
of
life
and
death
;
and
the
meaning
of
this
tendry
,
was
to
move
God
by
way
of
Intercession
to
accept
of
that
life
instead
of
the
Offenders
,
which
was
forfeited
into
his
hands
.
For
since
,
as
a
Learned
Author
of
our
own
hath
observed
,
all
Divine
Worship
,
whether
natural
or
instituted
,
was
either
to
implore
or
to
commemorate
God's
grace
and
favour
,
this
solemn
sprinkling
of
the
bloud
in
expiatory
Sacrifices
must
necessarily
respect
the
imploring
of
God's
Pardon
of
those
sins
for
which
the
Expiation
was
designed
.
So
that
in
performing
this
Rite
the
Priest
was
a
silent
Intercessor
with
God
in
the
behalf
of
the
People
,
and
his
action
was
a
solemn
Deprecation
,
of
which
this
was
the
natural
language
and
meaning
;
O
Lord
I
beseech
thee
be
merciful
to
these
guilty
Supplicants
,
in
lieu
of
whose
bloud
,
which
I
acknowledge
is
justly
forfeited
to
thee
,
I
here
present
thee
the
life
of
this
sacrificed
Animal
,
whose
bloud
I
am
sprinkling
on
thy
Altar
,
humbly
imploring
thee
to
accept
it
as
a
ransom
for
their
lives
,
and
in
consideration
of
it
to
release
them
from
that
mortal
penalty
in
which
they
stand
bound
to
thy
Iustice
.
Upon
which
Intercession
of
his
,
God's
high
displeasure
was
atoned
,
and
the
Priest
thereupon
Authorized
to
bless
the
People
,
i.
e
▪
to
declare
that
God
was
appeased
and
reconciled
to
them
.
And
thus
you
see
what
the
Office
of
Priesthood
is
,
and
in
what
acts
it
consists
;
in
sum
therefore
it
consists
in
sacrificing
to
God
for
the
sins
of
the
People
,
and
interceding
with
him
in
the
vertue
of
the
Sacrifice
to
be
propitious
and
merciful
to
them
.
I
proceed
now
in
the
second
place
to
shew
that
both
these
Acts
of
the
Priestly
Office
among
the
Iews
,
were
designed
and
intended
by
God
for
Types
and
Shadows
of
the
Priesthood
of
our
Saviour
.
For
as
for
the
first
,
viz.
Sacrificing
,
the
Scripture
plainly
tells
us
that
it
was
instituted
for
a
Typical
representation
of
the
death
of
our
Saviour
.
For
so
the
Author
to
the
Hebrews
makes
the
Sacrificed
body
of
our
Saviour
to
answer
to
,
and
succeed
in
the
room
of
the
whole
body
of
the
Iewish
Sacrifices
,
as
the
true
Antitype
of
those
Types
and
Shadows
,
Heb.
10.5
,
6
,
&c.
Wherefore
when
he
cometh
into
the
World
,
speaking
of
Christ
,
he
saith
,
Sacrifice
and
Offering
thou
wouldest
not
,
but
a
body
hast
thou
prepared
me
,
that
is
,
a
body
to
be
sacrificed
in
the
room
of
that
former
Sacrifice
and
Offering
;
In
burnt
Offerings
and
Sacrifices
thou
hast
had
no
pleasure
;
Then
said
he
,
verse
9.
Lo
I
come
to
do
thy
will
O
God
;
that
is
,
to
die
a
Sacrifice
for
the
sins
of
the
world
;
and
hereby
,
saith
he
,
he
taketh
away
the
first
,
that
is
,
those
Typical
Sacrifices
,
that
he
may
establish
the
second
,
that
is
,
that
great
Sacrifice
of
Christ's
body
;
for
so
it
follows
,
verse
10.
By
the
which
will
we
are
sanctified
through
the
offering
of
the
body
of
Iesus
Christ
once
for
all
,
in
which
words
he
plainly
makes
all
the
Jewish
Sacrifices
in
general
to
be
Types
and
Figures
of
the
great
Sacrifice
of
our
Saviour's
Death
.
And
indeed
as
those
Sacrifices
were
all
of
them
to
be
slain
,
and
to
be
all
sound
and
immaculate
,
they
were
so
far
forth
at
least
express
Types
of
our
Saviour
,
both
as
to
his
death
,
and
unspotted
innocence
and
purity
.
But
then
as
for
those
Sacrifices
whose
bodies
were
burnt
without
the
Camp
,
they
were
more
peculiarly
Types
than
any
of
the
rest
,
of
our
Saviour's
Sacrifice
,
because
they
had
not
only
all
those
things
appertaining
to
them
by
which
the
other
Sacrifices
represented
it
,
but
besides
that
they
were
Expiations
for
sin
,
as
well
as
the
Sacrifice
of
our
Saviour
,
and
by
their
being
burnt
without
the
Camp
did
more
eminently
prefigure
our
Saviour's
being
Crucified
without
the
City
.
Hence
the
Apostle
,
Heb.
13.10
,
11
,
12.
We
have
an
Altar
whereof
they
have
no
right
to
eat
which
serve
the
Tabernacle
;
for
the
Bodies
of
those
Beasts
whose
bloud
is
brought
into
the
Sanctuary
by
the
High
Priest
for
sin
are
burnt
without
the
Camp
,
lest
they
should
pollute
the
Congregation
,
as
being
defiled
and
cursed
upon
the
account
of
the
Peoples
guilts
which
were
transferred
upon
them
;
Wherefore
Iesus
also
that
he
might
sanctifie
the
People
with
his
own
bloud
suffered
without
the
Gate
,
that
is
,
as
an
Expiatory
Sacrifice
,
that
took
upon
him
the
guilts
of
Mankind
,
and
thereby
became
polluted
and
accursed
;
in
which
words
the
death
of
our
Saviour
is
plainly
represented
as
the
true
Antitype
of
the
Expiatory
Sacrifices
of
the
Iews
;
and
accordingly
,
as
all
Types
have
much
less
in
them
of
that
which
they
prefigure
than
their
Antitypes
,
so
those
Expiatory
Sacrifices
had
something
of
real
Expiation
in
them
,
though
much
less
than
the
Sacrifice
of
our
Saviour
.
For
so
Heb.
9.13
,
14.
For
if
the
bloud
of
Bulls
and
of
Goats
and
the
ashes
of
an
Heifer
sprinkling
the
unclean
,
sanctifie
to
the
purifying
of
the
flesh
,
(
by
which
it
is
evident
that
there
was
a
real
Expiation
made
by
those
Sacrifices
,
so
far
as
concerned
the
purifying
mens
flesh
,
i.
e.
releasing
them
from
corporal
punishments
and
legal
uncleannesses
;
)
How
much
more
,
saith
he
,
shall
the
bloud
of
Christ
,
who
through
the
eternal
Spirit
offered
himself
without
spot
to
God
,
purge
your
Consciences
from
dead
works
;
where
the
same
expiation
in
kind
,
that
was
made
by
those
Legal
Sacrifices
,
is
expresly
attributed
,
though
in
a
much
higher
degree
,
to
the
Sacrifice
of
our
Saviour
;
which
plainly
argues
the
former
to
be
a
Type
and
Shadow
of
the
later
.
And
then
as
for
the
second
Act
of
the
Jewish
Priesthood
,
viz.
his
presenting
the
bloud
of
the
Sacrifice
to
God
by
way
of
Intercession
for
the
People
,
this
was
also
instituted
for
a
Typical
representation
of
our
Saviour's
presenting
the
bloud
of
his
sacrificed
body
to
God
by
way
of
Intercession
for
Mankind
.
And
hence
his
bloud
is
called
the
bloud
of
sprinkling
,
which
speaks
better
things
for
us
than
the
bloud
of
Abel
,
Heb.
12.24
.
which
is
a
plain
allusion
to
the
High
Priest's
sprinkling
the
bloud
of
the
Sacrifice
before
the
Mercy-Seat
on
the
great
day
of
Expiation
,
by
which
action
,
as
I
shewed
before
,
he
interceded
with
God
to
be
propitious
to
the
People
in
consideration
of
that
bloud
which
he
there
presented
in
their
behalf
.
And
therefore
as
the
Holy
of
Holies
was
a
Type
of
Heaven
,
Heb.
9.24
.
and
the
High
Priest's
entering
thereinto
after
he
had
slain
the
Sacrifice
,
a
Type
of
our
Saviour's
entring
into
Heaven
after
the
Sacrifice
of
himself
,
Ibid.
verse
7
,
11
,
12.
so
the
High
Pries●'s
sprinkling
the
bloud
before
the
Mercy-Seat
,
was
also
a
Type
of
our
Saviour's
presenting
his
bloud
to
the
Father
in
Heaven
,
and
there
pleading
it
in
our
behalf
;
and
hence
he
is
said
to
have
entered
into
the
Holy
place
,
that
is
,
into
Heaven
the
Antitype
of
the
Holy
of
Holies
,
and
to
have
obtained
Eternal
Redemption
for
us
neither
by
the
bloud
of
Bulls
and
Goats
,
as
the
Jewish
High
Priest
did
,
but
by
his
own
bloud
,
Heb.
9.12
.
where
the
High
Priest's
entering
into
the
Holy
of
Holies
with
the
bloud
of
Bulls
and
Goats
is
plainly
opposed
,
as
a
Type
to
its
Anti-type
,
to
Christ's
entering
into
Heaven
with
his
own
bloud
,
and
therefore
the
High
Priest's
interceding
for
the
People
in
the
Holy
of
Holies
in
vertue
of
the
bloud
of
their
Sacrifices
must
necessarily
be
Typical
of
Christ's
interceding
for
us
in
Heaven
in
the
vertue
of
his
.
Thus
as
God
cast
and
contrived
the
Rites
and
Ceremonies
of
the
Jewish
Law
in
general
into
a
prefiguration
or
visible
Prophecy
of
the
Mysteries
of
the
Gospel
,
that
so
by
those
Emblematical
Predictions
he
might
intimate
before-hand
those
glorious
truths
to
pious
and
inquisitive
minds
,
which
he
intended
afterwards
more
plainly
to
reveal
,
(
vid.
Col.
2.17
.
and
Heb.
10.1
.
)
so
particularly
in
the
Jewish
Priesthood
he
drew
a
rude
draught
and
representation
of
the
future
Priesthood
of
our
Saviour
,
that
so
by
that
figurative
Sacrifice
and
Intercession
he
might
visibly
foreshew
and
intimate
to
the
World
the
Sacrifice
and
Intercession
of
our
Saviour
.
For
thus
it
is
evident
from
Philo
that
the
Jews
understood
their
High
Priest
to
be
a
Type
of
the
Eternal
Word
or
Messias
;
for
thus
in
his
Allegories
he
makes
the
Temple
to
be
an
Embl●m
of
the
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
which
God's
first-born
Divine
Word
is
the
High
Priest
;
and
in
several
other
parts
of
his
Writings
he
makes
the
High
Priests
Crown
and
Vestments
to
be
Types
and
Representations
of
the
dignity
and
perfections
of
the
Eternal
Word
,
by
which
it
is
evident
,
that
by
their
Typical
High-Priesthood
the
Jews
were
in
some
measure
instructed
in
the
nature
of
the
Priesthood
of
our
Saviour
.
Thirdly
,
and
lastly
,
I
shall
now
proceed
to
explain
the
Priesthood
and
Priestly
Acts
of
our
Saviour
corresponding
to
that
ancient
Priesthood
in
which
they
were
prefigured
.
In
General
therefore
the
Priesthood
of
our
Saviour
corresponding
to
that
ancient
Priesthood
consists
in
offering
up
himself
a
Sacrifice
for
our
sins
,
and
in
presenting
that
Sacrifice
to
God
in
our
behalf
,
and
thereby
interceding
with
him
to
be
merciful
and
propitious
to
us
.
So
that
the
Priesthood
of
our
Saviour
consists
in
these
two
acts
:
First
,
In
offering
up
himself
a
Sacrifice
for
our
sins
.
Secondly
,
In
presenting
that
Sacrifice
to
God
by
way
of
Intercession
for
us
;
of
each
of
which
I
shall
discourse
at
large
.
SECT.
IV.
Concerning
the
Sacrifice
of
our
Saviour
.
IN
handling
the
first
of
these
,
viz.
the
Sacrifice
of
our
Saviour
,
I
shall
endeavour
,
first
,
to
shew
that
the
death
of
Christ
had
in
it
all
the
requisite
conditions
of
a
most
real
and
compleat
Sacrifice
for
sin
.
Secondly
,
To
make
appear
how
effectually
God's
exacting
such
a
Sacrifice
in
order
to
his
being
reconciled
to
sinners
conduces
to
their
reformation
.
First
,
That
the
death
of
Christ
had
in
it
all
the
requisite
conditions
of
a
real
and
most
compleat
Sacrifice
for
sin
.
Now
to
make
both
a
true
and
perfect
expiatory
Sacrifice
,
there
are
five
things
indispensibly
necessary
:
First
,
That
in
being
sacrificed
it
should
be
substituted
in
the
room
of
an
Offender
to
be
punished
for
him
in
order
to
his
being
released
from
his
own
Personal
obligation
to
punishment
.
For
in
all
those
Legal
expiations
which
prefigured
this
great
Expiation
of
our
Saviour
,
the
killing
of
the
Sacrifice
,
was
,
as
I
shewed
before
,
a
real
transferring
and
inflicting
upon
it
the
punishment
due
to
the
Offender
that
offered
it
,
in
order
to
his
being
excused
from
suffering
it
in
his
own
person
.
Secondly
,
Another
necessary
condition
of
an
Expiatory
Sacrifice
is
that
it
should
be
pure
,
sound
,
and
unblemished
;
and
indeed
this
condition
is
required
in
all
kinds
of
Sacrifices
,
whether
Expiatory
,
or
Eucharistical
,
that
they
should
be
pure
or
Legally
clean
,
and
that
they
should
be
sound
and
without
blemish
.
For
so
Lev.
22.20
.
But
whatsoever
hath
a
blemish
that
shall
ye
not
offer
,
for
it
shall
not
be
acceptable
for
you
;
and
ver.
21.
It
shall
be
perfect
,
i.
e.
sound
and
entire
,
to
be
accepted
:
there
shall
be
no
blemish
therein
;
and
then
he
goes
on
to
particulars
,
it
shall
not
be
blind
,
or
broken
,
or
having
a
W●n
,
or
scurvy
,
or
scabbed
,
verse
22.
Now
though
the
legal
uncleanness
and
the
natural
blemishes
here
forbidden
in
Sacrifices
had
nothing
of
sin
or
immorality
in
them
,
yet
the
prohibition
of
these
natural
blemishes
in
Sacrifices
that
were
incapable
of
moral
ones
,
denotes
the
necessity
of
a
moral
cleanness
and
unblemishedness
in
that
great
Expiatory
Sacrifice
for
the
sins
of
the
World
which
they
Typified
and
prefigured
;
and
hence
Christ
is
called
,
A
Lamb
without
blemish
and
without
spot
,
1
Pet.
1.19
.
Thirdly
,
Another
necessary
condition
to
a
perfect
Expiatory
Sacrifice
is
,
that
it
should
be
of
such
an
intrinsick
worth
and
value
as
that
its
death
may
be
,
in
some
measure
,
an
equivalent
Commutation
for
the
punishment
which
the
Offender
deserves
.
For
the
end
of
punishing
,
whether
it
be
the
Offender
himself
,
or
another
in
his
stead
,
is
to
secure
and
maintain
the
Authority
of
the
Law
;
in
order
whereunto
it
is
highly
requisite
that
the
punishment
should
ordinarily
be
equivalent
to
the
demerit
of
the
Crime
;
otherwise
it
will
not
be
a
sufficient
motive
to
warn
and
deter
men
from
committing
it
.
And
herein
consisted
the
imperfection
of
the
ancient
expiatory
Sacrifices
,
that
what
they
suffered
was
much
short
of
what
the
Offenders
they
suffered
for
deserved
;
for
they
only
substituted
the
life
of
a
Brute
in
the
room
of
the
life
of
a
Man
,
which
is
of
far
greater
worth
and
value
;
and
therefore
by
how
much
less
valuable
the
life
of
a
Beast
is
than
the
life
of
a
Man
,
by
so
much
less
was
the
punishment
transferred
upon
the
Sacrifice
,
than
the
guilt
contracted
by
the
Offender
.
Fourthly
,
Another
necessary
condition
to
the
making
of
a
true
and
perfect
Sacrifice
was
that
it
should
be
free
and
unforced
on
the
part
of
the
Offerer
.
For
since
he
had
deserved
the
punishment
in
his
own
Person
,
it
was
very
fit
,
both
that
the
Sacrifice
that
was
to
undergo
it
for
him
should
be
something
that
was
his
own
,
otherwise
he
could
have
no
right
to
substitute
it
in
his
own
stead
,
or
to
offer
its
life
to
God
in
exchange
for
his
own
;
and
that
he
should
freely
offer
it
to
be
killed
in
his
stead
,
otherwise
he
had
not
been
consenting
to
the
exchange
,
without
which
it
must
have
been
invalid
,
and
consequently
the
Expiation
void
;
and
hence
Lev.
1.3
.
it
is
required
that
he
should
offer
it
of
his
own
voluntary
will
at
the
door
of
the
Tabernacle
of
the
Congregation
before
the
Lord
.
Fifthly
,
It
is
also
a
necessary
condition
to
a
true
and
perfect
Sacrifice
for
sin
that
it
should
be
admitted
and
accepted
by
God
in
the
room
and
stead
of
the
punishment
that
is
due
to
him
from
the
Offender
himself
.
For
by
violating
his
Laws
we
give
God
a
right
to
exact
the
Penalty
of
them
at
our
own
hands
;
so
that
if
he
pleases
he
may
refuse
to
admit
of
any
Substitute
to
suffer
for
us
,
and
if
he
will
insist
upon
his
right
to
punish
us
in
our
own
persons
,
and
refuse
to
admit
of
any
exchange
;
what
another
suffers
for
us
will
signifie
nothing
to
our
discharge
or
acquittal
,
because
it
is
not
our
own
suffering
who
stand
personally
obliged
to
God
to
suffer
the
utmost
evil
that
our
sin
deserves
;
and
therefore
to
admit
another
to
suffer
for
us
is
an
Act
of
pure
Grace
and
Favour
in
him
,
which
he
may
grant
or
refuse
as
he
pleases
.
So
that
the
Expiatory
vertue
of
all
Sacrifice
lies
in
God's
admitting
and
accepting
it
in
exchange
for
that
personal
punishment
we
owe
him
;
and
hence
he
is
said
to
have
given
them
the
bloud
upon
the
Altar
to
make
an
atonement
for
their
Souls
,
Lev.
17.11
.
that
is
,
to
have
admitted
and
accepted
that
Bloud
which
was
offered
on
the
Altar
as
an
Atonement
for
their
lives
which
were
forfeited
to
him
.
And
thus
you
see
what
are
the
necessary
conditions
of
a
real
,
and
perfect
,
Expiatory
Sacrifice
;
all
which
,
as
I
shall
now
shew
you
,
do
fully
concenter
in
the
Death
and
Sacrifice
of
our
Saviour
.
As
I.
In
dying
or
being
sacrificed
he
was
substituted
in
the
room
of
sinful
men
to
be
punished
for
them
in
order
to
their
being
released
from
their
personal
obligation
to
punishment
.
And
hence
,
Tit.
2.14
.
he
is
said
to
have
given
himself
for
us
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
zealous
of
good
works
,
that
is
,
he
gave
his
life
in
exchange
for
ours
,
and
thereby
became
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
by
what
follows
,
it
is
plain
that
his
giving
himself
for
us
here
is
to
be
understood
by
way
of
an
expiation
,
for
it
was
,
first
,
to
redeem
us
from
all
iniquity
,
which
is
the
very
phrase
by
which
the
vertue
and
efficacy
of
Propitiatory
Sacrifices
is
expressed
;
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
redeem
in
the
Greek
,
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
to
expiate
by
Sacrifice
in
the
Hebrew
;
and
accordingly
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
the
Greek
signifies
the
price
of
redemption
,
is
frequently
used
for
the
Hebrew
Copher
,
which
signifies
a
price
to
reconcile
or
propitiate
.
So
that
Christ's
giving
himself
for
us
to
redeem
us
from
all
iniquity
,
must
signifie
,
according
to
the
common
acceptation
of
the
Phrase
,
his
laying
down
his
life
for
us
as
the
price
of
our
propitiation
with
God.
For
so
among
the
Jews
that
common
form
of
speech
,
Let
me
be
your
redemption
,
was
as
much
as
to
say
,
let
me
bear
your
Iniquities
,
and
undergo
the
punishment
of
them
that
you
may
escape
,
Buxt.
Lex
.
Chald.
10.78
.
Agreeably
to
which
in
Heb.
9.15
.
Christ
is
said
to
die
for
the
redemption
of
transgressions
,
that
is
,
to
buy
off
the
punishment
of
them
with
his
own
bloud
.
For
so
he
is
said
to
have
given
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
a
ransom
or
price
of
Redemption
for
all
,
1
Tim.
2.5
,
6.
and
to
have
given
his
life
as
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
ransom
for
many
,
Matth.
20.28
.
But
then
secondly
,
his
giving
himself
for
us
was
to
purifie
us
,
which
also
refers
to
the
purifications
which
were
made
by
Expiatory
Sacrifices
.
For
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
to
cleanse
from
guilt
by
Sacrifice
.
Thus
Lev.
16.30
.
On
that
day
shall
the
Priest
make
Atonement
for
ye
to
purifie
ye
,
that
ye
may
be
pure
from
all
your
sin
before
the
Lord
;
and
so
the
word
is
generally
taken
not
only
in
the
Writings
of
Moses
,
but
also
in
all
other
Authors
,
by
whom
Expiatory
Sacrifices
are
promiscuously
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
atoning
,
sanctifying
,
and
purifying
.
Agreeably
to
which
,
the
bloud
of
Christ
is
said
to
purifie
us
from
all
sin
,
i.
e.
from
the
guilt
of
all
sin
,
1
Ioh.
1.7
.
For
it
was
from
that
that
the
bloud
of
Sacrifices
did
immediately
purifie
men
.
And
hence
he
is
said
to
have
died
for
our
sins
,
1
Cor.
15.3
to
have
given
himself
for
our
sins
,
Gal.
1.4
.
and
to
have
once
suffered
for
our
sins
,
the
just
for
the
unjust
,
1
Pet.
3.8
.
and
his
Bloud
is
said
to
be
shed
for
many
for
the
remission
of
sins
,
Matth.
26.28
.
and
to
be
a
Propitiation
for
our
sins
,
1
John
4.10
.
by
which
expressions
it
is
evident
that
our
sins
were
the
cause
,
and
the
expiation
of
them
the
end
of
Christ's
suffering
;
and
it
is
upon
this
account
that
he
is
said
to
bear
our
sins
in
his
own
body
on
the
tree
,
1
Pet.
2.24
.
that
is
,
to
undergo
the
punishment
of
them
in
those
exquisite
torments
he
endured
upon
the
Cross
,
and
to
be
made
sin
for
us
,
2
Cor.
5.21
.
even
as
the
Expiatory
Sacrifices
were
made
sin
,
i.
e.
Piacula
,
that
underwent
the
punishment
of
sin
for
the
Offenders
that
offered
them
,
Lev.
4.3
,
29.
and
also
to
be
made
a
curse
for
us
,
Gal.
3.13
.
that
is
,
by
having
the
guilts
of
our
sins
transferred
on
him
,
even
as
the
Sacrifices
were
cursed
,
as
was
shewed
before
,
by
the
very
translation
of
the
guilts
of
the
people
upon
them
;
and
accordingly
,
as
by
this
Translation
those
Sacrifices
were
rendered
cursed
and
unclean
,
and
as
such
,
were
to
be
burnt
without
the
Camp
,
so
our
Saviour
upon
the
same
account
suffered
without
the
Gate
,
Heb.
13.11
,
12.
And
to
name
no
more
,
in
Isa.
53.
we
are
told
,
That
he
should
bear
our
griefs
,
and
carry
our
sorrows
,
and
be
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
;
that
the
Chastisements
of
our
peace
were
upon
him
,
and
that
by
his
stripes
we
should
be
healed
;
that
the
Lord
hath
laid
upon
him
the
iniquities
of
us
all
,
and
that
for
our
transgressions
he
was
stricken
,
that
his
Soul
was
made
an
Offering
for
sin
;
that
he
should
bear
our
iniquities
,
and
be
numbred
with
the
transgressors
,
and
bear
the
sins
of
many
,
and
make
intercession
for
the
transgressors
;
all
which
expressions
do
as
plainly
denote
him
to
be
substituted
to
be
punished
for
us
,
in
order
to
our
release
,
as
it
is
possible
for
words
to
do
;
and
,
unless
we
will
admit
that
to
be
the
sence
of
Scripture
,
which
the
words
of
it
do
as
plainly
import
as
they
could
have
done
if
it
had
been
its
sence
,
it
will
be
impossible
to
determine
it
to
any
sence
whatsoever
;
because
men
may
prevaricate
upon
the
plainest
words
,
and
with
quirks
of
Wit
and
Criticism
pervert
them
to
a
contrary
meaning
.
And
I
dare
undertake
by
the
same
Arts
that
our
Adversaries
use
to
avoid
the
force
of
these
Testimonies
,
to
elude
the
plainest
words
that
the
Wit
of
man
can
invent
to
express
this
Proposition
,
that
Christ's
Death
was
a
punishment
for
our
sins
;
which
to
any
reasonable
man
is
a
sufficient
answer
to
all
the
Socinian
Cavils
.
And
indeed
the
whole
current
of
Scripture
runs
so
clear
against
them
,
that
they
do
as
good
as
acknowledge
,
that
according
to
the
most
common
and
natural
acceptation
of
its
words
,
it
fairly
implies
the
Doctrine
we
contend
for
,
viz.
that
the
Death
of
Christ
was
a
real
punishment
for
the
sins
of
the
World
;
but
their
main
Plea
is
,
that
it
is
unjust
,
in
the
nature
of
the
thing
,
to
punish
one
man
for
the
sins
of
another
,
and
therefore
we
ought
rather
to
impose
any
sence
on
the
words
of
Scripture
,
how
forein
soever
,
than
attribute
to
God
so
great
a
piece
of
injustice
,
as
the
punishing
his
own
Son
for
the
sins
of
the
World.
But
as
for
the
Iustice
of
this
procedure
,
I
shall
endeavour
by
and
by
to
clear
and
vindicate
it
.
II.
He
died
in
pure
and
spotless
Innocence
;
and
this
was
highly
necessary
to
his
being
an
Expiatory
Sacrifice
for
the
sins
of
others
.
For
had
he
been
a
sinner
,
he
had
deserved
to
die
upon
his
own
account
,
and
the
utmost
effect
of
his
Death
could
have
been
only
the
Expiation
of
his
own
sin
,
by
which
his
life
must
have
been
forfeited
to
the
divine
Justice
;
and
it
is
impossible
that
he
who
hath
forfeited
his
own
life
,
should
by
his
death
redeem
the
forfeited
lives
of
others
.
And
accorcordingly
,
Heb.
7.26
,
27.
we
are
told
,
that
such
an
High
Priest
became
us
who
is
holy
,
harmless
,
and
undefiled
,
separate
from
sinners
,
and
made
higher
than
the
Heavens
,
who
needed
not
daily
,
as
those
High
Priests
,
to
offer
up
sacrifice
first
for
his
own
sins
,
&c.
because
the
Sacrifice
which
he
offered
was
his
own
life
;
so
that
had
he
been
obliged
to
offer
that
for
his
own
sins
,
it
could
have
made
no
Expiation
for
ours
;
the
bare
payment
of
a
man
's
own
debt
being
no
satisfaction
for
other
mens
.
And
therefore
herein
the
Apostle
places
the
vertue
and
efficacy
of
Christ's
bloud
,
by
which
it
was
rendred
sufficiently
precious
to
be
a
ransom
for
the
sins
of
the
World
,
that
it
was
of
a
Lamb
without
spot
or
blemish
,
i.
e.
the
bloud
of
a
most
holy
and
innocent
person
,
who
never
deserved
the
least
evil
on
his
own
account
,
and
therefore
was
truly
precious
,
and
sit
to
be
a
ransom
for
the
sins
of
others
,
1
Pet.
1.18
,
19.
And
accordingly
he
is
said
to
be
made
sin
for
us
,
i.
e.
to
be
devoted
as
a
Sacrifice
for
our
sins
,
who
knew
no
sin
,
2
▪
Cor.
5.21
.
where
you
see
the
great
Emphasis
of
his
Sacrifice
is
laid
upon
his
Innocence
,
as
that
which
was
necessary
to
qualifie
him
to
be
a
Sacrifice
for
others
.
So
that
by
that
spotless
obedience
of
Christ's
life
,
through
the
whole
course
of
which
he
did
no
sin
,
neither
was
there
any
guile
found
in
his
mouth
,
he
consecrated
himself
an
acceptable
Sacrifice
to
God
for
the
sins
of
the
World.
III.
His
Death
was
of
sufficient
intrinsick
worth
and
value
to
be
an
equivalent
commutation
for
the
punishment
that
was
due
to
the
whole
world
of
sinners
.
For
the
reason
why
God
would
not
pardon
sinners
without
some
commutation
for
the
punishment
that
was
due
from
them
to
his
Justice
,
was
that
he
might
preserve
and
maintain
the
Authority
of
his
Laws
and
Government
.
For
had
he
exacted
the
punishment
from
the
sinners
themselves
,
he
must
have
destroyed
the
whole
Race
of
Mankind
;
and
had
he
pardoned
them
,
on
the
other
hand
,
without
any
punishment
at
all
,
he
must
have
exposed
his
authority
to
the
contempt
and
outrage
of
every
bold
and
insolent
Offender
;
and
therefore
to
avoid
these
dangerous
extremities
of
severity
and
impunity
,
his
infinite
wisdom
found
out
this
expedient
,
to
admit
of
some
exchange
for
our
persons
and
punishment
,
that
so
some
other
thing
or
person
being
substituted
in
our
stead
,
to
suffer
and
be
punished
for
us
,
neither
we
might
be
destroyed
,
nor
our
sins
be
unpunished
.
This
therefore
being
the
reason
of
God's
admitting
of
Sacrifice
,
it
was
highly
requisite
that
the
punishment
of
the
Sacrifice
should
bear
some
proportion
to
the
guilt
of
the
Offenders
;
otherwise
it
will
not
answer
God's
reason
of
admitting
it
.
For
since
the
reason
of
his
admitting
it
was
the
security
of
his
Authority
,
the
less
he
had
admitted
,
the
less
he
must
have
secured
his
Authority
by
it
.
For
to
have
exacted
a
small
punishment
for
a
great
demerit
,
would
have
been
within
a
few
degrees
as
destructive
to
his
Authority
as
to
have
exacted
none
at
all
;
to
punish
but
little
for
great
Crimes
,
is
within
one
remove
as
mischievous
to
Government
as
total
impunity
;
and
therefore
to
support
his
own
Authority
over
us
,
it
was
highly
requisite
that
he
should
exact
not
only
a
punishment
for
our
sin
,
but
also
a
punishment
proportionable
to
the
guilt
and
demerit
of
it
.
For
there
is
no
doubt
but
the
nearer
the
punishment
is
to
the
demerit
of
the
sin
,
the
greater
security
it
must
give
to
his
Authority
.
And
upon
this
account
the
Sacrifices
of
the
Iews
were
infinitely
short
of
making
a
full
expiation
for
their
sins
;
because
being
but
brute
Animals
,
their
death
was
no
way
a
proportionable
punishment
to
the
great
demerit
of
the
sins
of
the
People
.
For
what
proportion
could
there
be
between
the
momentany
sufferings
of
a
Beast
,
and
those
eternal
sufferings
which
the
sins
of
a
man
do
deserve
?
The
death
of
a
Beast
is
a
punishment
very
short
of
the
death
of
a
Man
,
but
infinitely
short
of
that
eternal
death
to
which
the
man's
guilts
do
oblige
him
;
and
accordingly
the
Expiations
which
were
made
for
Men
by
the
death
of
those
Beasts
were
very
short
and
imperfect
.
For
so
the
Apostle
tells
us
,
that
they
only
sanctified
to
the
purifying
of
the
flesh
,
Heb.
9.13
.
that
is
,
to
the
acquitting
them
from
their
Corporal
Penalties
and
legal
Vncleannesses
;
but
could
not
at
all
make
them
perfect
as
pertaining
to
their
Consciences
,
i.
e.
could
not
expiate
the
guilt
of
any
wilful
sin
,
by
which
their
Consciences
were
laid
waste
and
wounded
,
ver.
9.
And
accordingly
the
Heathen
seem
to
be
aware
how
short
the
death
of
Beasts
was
of
the
punishment
which
was
due
for
the
sins
of
Men.
For
though
in
ordinary
cases
they
sacrificed
Beasts
,
as
well
as
the
Iews
,
yet
in
great
extremities
,
when
they
conceived
their
Gods
to
be
highly
displeased
with
them
,
even
the
most
civilized
of
them
sacrificed
Men
;
which
shews
,
that
they
thought
the
death
of
Beasts
to
be
an
insufficient
expiation
for
the
sins
of
men
.
And
indeed
it
cannot
be
denied
but
that
the
Sacrifice
of
a
Man
,
as
such
,
is
much
more
proportionable
to
the
punishment
which
the
sins
of
men
deserve
,
than
the
Sacrifice
of
a
Beast
;
because
a
Man
is
a
much
nobler
Creature
,
as
being
far
advanced
above
a
Beast
by
the
Prerogative
of
his
Reason
;
and
consequently
his
death
,
considered
as
a
Man
,
must
be
a
much
more
valuable
exchange
for
the
punishment
that
is
due
to
those
he
dies
for
.
But
herein
the
Heathen
were
miserably
mistaken
,
that
they
did
not
consider
that
the
men
whom
they
sacrificed
,
were
sinners
as
well
as
themselves
,
and
that
it
is
a
much
greater
flaw
in
an
Expiatory
Sacrifice
to
be
a
Sinner
than
to
be
a
Brute
.
For
whereas
the
latter
only
renders
it
less
effectual
and
valuable
;
the
former
,
as
was
shewn
before
,
renders
it
utterly
void
and
insignificant
;
and
therefore
though
the
death
of
a
Man
,
considered
as
such
,
is
of
much
more
value
than
the
death
of
a
Beast
,
yet
to
expiate
for
the
sins
of
men
,
there
is
more
internal
vertue
and
efficacy
in
the
death
of
an
innocent
Beast
,
than
of
a
sinful
Man
;
because
the
latter
can
expiate
only
for
his
own
sin
,
whereas
the
former
can
have
no
sin
but
that
of
others
to
expiate
.
Since
therefore
men
were
all
spotted
and
blemished
with
Sin
,
there
was
no
life
so
fit
for
them
to
offer
to
God
,
in
commutation
for
their
forfeited
lives
,
as
that
of
innocent
Brutes
;
so
that
the
best
commutation
they
could
make
was
infinitely
short
of
their
demerit
.
And
suppose
that
the
men
which
the
Heathen
offered
had
been
all
pure
and
innocent
,
yet
their
lives
would
have
been
only
an
equivalent
commutation
for
the
forfeited
lives
of
an
equal
number
of
sinners
;
unless
therefore
one
half
of
Mankind
had
been
innocent
,
and
they
had
been
sacrificed
for
the
other
half
that
was
guilty
,
it
had
not
been
an
equal
Commutation
so
much
as
for
the
temporal
punishment
which
was
due
to
God
from
the
guilty
;
but
then
for
their
eternal
punishment
a
Hecatomb
of
Angels
had
been
short
and
insufficient
.
For
what
proportion
is
there
between
a
temporary
death
and
an
eternal
misery
?
Since
therefore
,
in
great
compassion
to
us
,
God
hath
thought
meet
to
accept
of
a
Sacrifice
in
lieu
of
that
punishment
which
was
due
to
him
from
Mankind
,
and
since
to
secure
his
own
Authority
,
it
was
highly
requisite
that
what
this
Sacrifice
suffered
for
us
,
should
be
in
some
measure
equivalent
to
what
we
had
deserved
,
and
since
we
had
deserved
to
suffer
for
ever
,
it
necessarily
follows
that
this
Sacrifice
must
be
something
infinitely
more
precious
and
valuable
than
the
bloud
of
Bulls
and
Goats
,
yea
,
than
the
lives
of
Men
or
Angels
;
and
what
can
that
be
but
the
bloud
of
the
Eternal
Son
of
God
,
the
infinite
dignity
of
whose
Person
rendered
his
sufferings
for
us
equivalent
to
the
infinite
demerit
of
our
sins
.
For
it
was
the
dignity
of
his
Person
that
gave
the
value
to
his
sufferings
,
and
inhanced
his
temporary
Death
to
a
full
equivalence
to
those
endless
miseries
which
we
had
deserved
.
For
if
the
life
of
a
King
be
(
as
David's
People
told
him
)
worth
ten
thousand
lives
,
of
what
an
infinite
value
must
the
life
of
the
Lord
of
glory
and
of
the
Prince
of
life
be
,
who
being
the
Son
of
God
,
of
the
same
Nature
and
Essence
with
his
eternal
Father
,
must
from
thence
necessarily
derive
upon
his
Sacrifice
an
immensity
of
worth
and
efficacy
.
And
hence
we
are
said
to
be
purchased
with
the
bloud
of
God
,
Acts
20.28
.
and
to
have
the
life
of
God
laid
down
for
us
,
Iohn
3.16
.
and
to
be
redeemed
not
with
corruptible
things
,
as
Silver
and
Gold
,
but
with
the
precious
bloud
of
Christ
,
1
Pet.
1.18
,
19.
and
accordingly
the
Author
to
the
Hebrews
makes
the
vertue
and
efficacy
of
Christ's
bloud
to
consist
in
the
worth
and
value
of
it
;
For
if
the
bloud
of
Bulls
and
Goats
,
&c.
sanctified
to
the
purifying
of
the
flesh
,
how
much
more
shall
the
bloud
of
Christ
,
who
through
the
eternal
Spirit
offered
himself
without
spot
to
God
,
purge
your
consciences
from
dead
works
to
serve
the
living
God
,
Heb.
9.13
,
14.
By
all
which
it
is
evident
that
it
was
the
infinite
dignity
of
Christ's
Person
which
derived
that
infinite
merit
on
his
Sacrifice
,
whereby
it
became
an
equivalent
to
the
infinite
demerit
of
our
sins
.
Nay
,
of
such
an
infinite
value
and
worth
was
his
Sacrifice
,
that
it
not
only
countervailed
for
the
punishment
due
for
our
sin
,
but
did
abundantly
preponderate
it
;
upon
which
account
God
ingaged
himself
,
not
only
to
remit
that
Punishment
,
in
consideration
of
it
,
but
also
to
bestow
his
Spirit
and
eternal
life
on
us
;
both
which
,
as
hath
been
shewn
before
,
are
as
well
the
purchace
of
Christ's
bloud
,
as
the
remission
of
our
sins
.
For
God
might
have
remitted
our
punishment
without
superadding
the
gift
of
his
Spirit
and
eternal
life
to
it
;
and
therefore
since
,
in
consideration
of
Christ's
bloud
,
he
hath
superadded
these
Gifts
to
the
remission
of
our
punishment
,
it
is
evident
that
his
bloud
was
equivalent
to
both
,
i.
e.
that
it
was
not
only
a
valuable
consideration
for
the
pardon
of
our
sins
,
but
also
for
the
assistance
of
his
Spirit
,
and
our
eternal
happiness
.
IV.
His
Death
was
on
his
part
voluntary
and
unforced
.
For
since
as
a
Sacrifice
he
was
to
be
innocent
,
and
yet
to
undergo
the
punishment
of
our
sin
,
he
could
not
be
the
one
,
and
do
the
other
without
his
own
free
consent
and
approbation
.
For
no
innocent
person
can
be
justly
made
obnoxious
to
punishment
but
by
his
own
Act
and
Choice
;
because
punishment
bears
a
necessary
respect
to
sin
,
and
the
desert
of
suffering
evil
doth
originally
spring
out
of
doing
evil
.
So
that
an
innocent
person
,
considered
as
such
,
cannot
deserve
to
be
punished
,
nor
consequently
be
justly
obliged
thereunto
;
but
yet
,
notwithstanding
his
innocency
,
he
may
by
his
own
Will
and
Consent
oblige
himself
to
undergo
a
punishment
which
otherwise
he
did
not
deserve
,
and
when
he
hath
so
obliged
himself
,
the
punishment
may
be
justly
exacted
of
him
.
For
though
he
hath
no
sin
of
his
own
to
be
punished
for
,
yet
he
may
by
his
own
act
oblige
himself
to
undergo
the
punishment
of
another
man's
.
And
therefore
though
merely
as
an
innocent
person
he
cannot
deserve
to
be
punished
,
either
upon
his
own
account
,
or
any
other
man's
,
because
having
no
sin
of
his
own
he
cannot
be
guilty
of
another
man's
;
yet
so
far
as
he
hath
the
free
disposal
of
himself
,
he
may
substitute
himself
in
the
room
of
one
that
is
guilty
,
and
thereby
render
himself
obnoxious
to
his
punishment
.
As
for
instance
,
suppose
that
by
some
criminal
action
of
his
own
a
man
hath
forfeited
his
liberty
or
life
to
the
Law
,
it
is
certain
that
no
innocent
man
,
as
such
,
can
be
thereupon
obliged
to
suffer
death
or
imprisonment
;
but
suppose
that
this
innocent
man
having
the
free
disposal
of
himself
shall
voluntarily
offer
his
own
life
or
liberty
to
the
Magistrate
in
exchange
for
the
forfeited
life
or
liberty
of
the
Criminal
,
and
the
Magistrate
shall
think
meet
to
accept
it
,
in
this
case
he
is
justly
liable
,
notwithstanding
his
innocence
,
to
undergo
the
punishment
that
was
due
to
the
Offender
.
For
if
he
may
justly
offer
this
exchange
,
as
there
is
no
doubt
but
he
may
,
supposing
that
he
hath
the
free
disposal
of
himself
,
to
be
sure
the
Magistrate
may
justly
accept
of
it
,
because
the
life
of
the
Offender
is
as
much
in
his
disposal
as
the
life
that
is
offered
him
in
exchange
for
it
,
is
in
the
disposal
of
the
Offerer
;
so
that
he
hath
as
much
right
to
give
the
Offerer
the
Offender's
life
for
his
,
as
the
Offerer
hath
to
give
his
own
life
for
the
Offenders
;
and
when
both
Parties
have
a
right
to
the
goods
which
they
exchange
with
each
other
,
and
the
goods
which
they
receive
are
on
both
sides
equivalent
to
the
goods
which
they
give
,
it
is
impossible
the
exchange
should
be
injurious
to
either
;
the
Magistrate
cannot
be
injured
,
because
for
the
life
of
the
Offender
which
he
gives
he
receives
the
life
of
the
Offerer
which
is
equivalent
;
the
Offerer
cannot
be
injured
,
because
for
his
own
life
which
he
gives
he
receives
the
life
of
the
Offender
which
is
dearer
to
him
;
and
neither
Party
being
injured
,
the
exchange
must
be
just
and
equal
on
both
sides
.
Now
that
Christ
had
the
free
disposal
of
his
own
life
,
he
himself
tells
us
,
Iohn
10.18
.
No
man
taketh
my
life
from
me
,
but
I
lay
it
down
of
my self
;
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
up
again
,
this
commandment
have
I
received
of
my
Father
;
And
that
the
lives
of
our
Souls
were
in
God's
free
disposal
,
as
being
justly
forfeited
to
him
by
our
sins
,
the
Scripture
assures
us
when
it
tells
,
that
all
have
sinned
,
and
that
the
wages
of
sin
is
death
.
Christ's
life
therefore
being
in
his
own
free
disposal
,
he
had
an
undoubted
right
to
exchange
it
with
God
for
the
lives
of
our
Souls
,
and
the
lives
of
our
souls
being
in
God's
free
disposal
,
he
had
as
undoubted
a
right
to
exchange
them
with
Christ's
for
his
life
upon
the
free
Tendry
which
he
made
of
it
.
And
in
this
exchange
neither
Party
could
be
injured
,
because
they
both
received
an
equivalent
for
what
they
gave
;
Christ
gave
his
own
life
to
God
,
for
which
God
gave
him
the
lives
of
our
Souls
in
exchange
,
which
were
far
dearer
to
him
;
God
gave
the
lives
of
our
Souls
to
Christ
,
for
which
Christ
gave
him
his
own
most
precious
life
in
exchange
,
which
,
considering
the
infinite
dignity
of
his
Person
,
was
at
the
least
tant-amount
.
It
is
true
indeed
,
both
Parties
having
a
right
to
the
free
disposal
of
the
goods
which
they
exchange
with
each
other
,
to
render
the
exchange
just
and
valid
it
was
necessary
that
both
should
be
freely
consenting
to
it
;
now
that
God
was
freely
consenting
I
shall
shew
by
and
by
;
and
that
Christ
was
so
too
the
Scripture
expresly
testifies
;
for
so
we
are
told
,
that
he
gave
himself
for
our
sins
,
Gal.
1.4
.
and
that
he
gave
his
life
a
ransom
for
many
,
and
gave
his
flesh
for
the
life
of
the
World
,
Matt.
21.28
.
and
in
a
word
,
that
he
gave
himself
for
us
that
he
might
redeem
us
from
all
iniquity
,
Tit.
2.14
.
and
that
he
laid
down
his
life
for
us
,
1
John
3.16
.
all
which
plainly
imply
,
that
by
his
own
voluntary
consent
he
substituted
himself
to
suffer
in
our
stead
that
we
might
escape
,
and
freely
exchanged
his
own
life
with
God
for
the
lives
of
our
Souls
which
were
forfeited
to
him
.
And
if
,
notwithstanding
his
innocence
,
it
were
just
in
God
to
expose
him
,
without
any
respect
to
our
sins
,
to
all
those
bitter
sufferings
he
endured
,
(
and
that
it
was
so
the
Socinians
themselves
must
acknowledge
,
or
charge
God
with
injustice
)
how
much
more
was
it
just
when
of
his
own
accord
he
substituted
himself
to
bear
our
punishment
for
us
,
and
freely
exchanged
his
life
for
our
Salvation
?
V.
And
lastly
,
His
Death
was
admitted
and
accepted
by
God
in
lieu
of
the
punishment
which
was
due
to
him
from
Mankind
;
and
it
is
this
that
compleats
it
an
Expiatory
Sacrifice
,
and
without
this
it
had
been
altogether
insignificant
to
the
expiation
of
sin
,
notwithstanding
all
the
above-named
qualifications
.
For
it
is
the
personal
punishment
of
the
Offender
which
sin
gives
God
a
right
to
,
and
which
the
Obligation
of
his
violated
Law
exacts
;
since
therefore
all
Mankind
had
sinned
,
they
all
stood
bound
to
God
to
suffer
the
desert
of
their
sin
in
their
own
persons
,
and
therefore
the
suffering
of
another
in
our
stead
can
signifie
nothing
towards
the
releasing
us
from
this
Obligation
,
unless
God
in
pure
Grace
and
Favour
to
us
shall
please
to
admit
and
accept
it
;
because
anothers
suffering
is
not
ours
,
and
it
is
ours
that
God
hath
a
right
to
.
Indeed
the
punishment
of
the
guilty
person
himself
,
supposing
it
to
be
equal
to
his
fault
,
doth
without
any
interposal
of
Grace
,
extinguish
the
guilt
of
it
,
and
by
its
own
force
and
vertue
dissolve
his
Obligation
to
punishment
;
because
when
a
man
hath
suffered
as
much
as
he
deserves
,
he
hath
suffered
as
much
as
the
Law
can
oblige
him
to
,
and
so
consequently
cannot
be
obliged
to
suffer
any
more
;
but
should
another
suffer
for
me
even
as
much
as
I
deserved
to
suffer
my self
,
it
will
be
altogeth●r
insignificant
to
the
expiation
of
my
guilt
,
unless
God
in
meer
grace
will
accept
it
for
my
suffering
,
because
it
is
not
anothers
suffering
but
my
own
that
the
obligation
of
his
Law
demands
and
exacts
of
me
;
and
although
the
others
suffering
for
me
may
as
effectually
secure
the
Honour
and
Authority
of
God's
Law
as
if
I
had
suffered
what
I
deserved
in
my
own
person
,
yet
it
is
evident
that
in
admitting
the
others
suffering
instead
of
mine
,
God
remits
and
relaxes
the
Obligation
of
his
Law
,
which
requires
that
I
should
suffer
in
my
own
person
.
And
therefore
notwithstanding
that
Christ
hath
suffered
for
us
,
and
God
hath
admitted
his
suffering
for
ours
,
yet
this
being
out
of
meer
grace
and
favour
to
us
,
he
is
still
truly
said
to
pardon
and
forgive
us
for
Christ's
sake
,
Eph.
4.32
.
because
for
the
sake
of
Christ's
suffering
he
graciously
remits
to
us
the
Obligation
of
his
Law
which
requires
the
punishment
of
our
sin
at
our
own
hands
;
and
since
his
remitting
to
us
the
Obligation
of
his
Law
for
the
sake
of
Christ's
suffering
was
pure
grace
and
favour
,
he
was
not
at
all
obliged
to
remit
it
unconditionally
,
but
being
absolute
Master
of
his
own
graces
and
favours
he
might
remit
it
upon
what
terms
and
conditions
he
pleased
.
So
that
though
if
we
had
suffered
in
our
own
persons
the
utmost
of
what
our
sin
doth
deserve
,
he
had
been
obliged
in
justice
to
discharge
us
without
any
farther
condition
,
yet
since
out
of
his
own
free
grace
he
hath
admitted
another
to
suffer
for
us
,
he
may
admit
it
with
what
limitations
he
pleases
,
and
if
he
shall
think
meet
(
as
he
hath
done
)
to
limit
it
to
our
repentance
and
amendment
,
all
that
Christ
hath
suffered
for
us
will
be
insignificant
to
our
discharge
from
our
obligation
to
punishment
unless
we
repent
and
amend
.
So
that
the
Death
of
Christ
,
you
see
,
doth
not
expiate
mens
sins
as
their
personal
punishments
do
,
by
their
own
natural
vertue
,
but
by
vertue
of
God's
accepting
it
upon
his
own
terms
and
conditions
.
And
without
God's
accepting
it
,
it
would
not
have
been
at
all
an
expiation
for
the
sins
of
the
World
,
and
without
the
conditions
upon
which
he
accepteth
it
,
viz.
our
repentance
and
amendment
,
it
will
not
be
at
all
an
Expiation
for
ours
.
Now
God
hath
solemnly
declared
his
acceptance
of
Christ's
Death
as
an
Expiation
for
our
sins
;
for
it
was
God
that
laid
upon
him
the
iniquities
of
us
all
,
Isa.
53.6
.
that
gave
his
only
begotten
Son
,
John
3.16
.
and
sent
him
to
be
a
propitiation
for
us
,
1
Joh.
4.10
.
which
plainly
imply
his
free
acceptance
of
him
;
And
therefore
Christ
is
said
to
have
given
himself
for
us
an
Offering
and
a
Sacrifice
to
God
for
a
sweet
smelling
savour
,
Eph.
5.2
.
i.
e.
for
an
Expiation
that
was
highly
grateful
and
acceptable
to
him
.
So
that
now
the
expiation
of
our
sins
by
the
bloud
of
Christ
wholly
depends
on
our
performing
the
condition
on
which
God
hath
accepted
it
,
and
since
it
is
upon
condition
that
we
repent
and
amend
,
that
God
hath
accepted
the
bloud
of
Christ
in
exchange
for
the
eternal
punishment
we
owe
him
,
unless
we
perform
this
condition
,
the
Bloud
of
Christ
will
not
at
all
avail
us
,
but
we
shall
still
remain
as
much
obliged
to
undergo
that
punishment
,
as
if
he
had
never
died
for
us
at
all
.
God's
acceptance
indeed
hath
made
the
Death
of
Christ
available
for
us
under
those
conditions
and
limitations
upon
which
he
accepted
it
,
but
if
when
he
hath
accepted
it
conditionally
,
we
expect
that
it
should
avail
us
absolutely
and
unconditionally
,
we
miserably
deceive
and
abuse
our
own
souls
.
Thus
far
therefore
God's
acceptance
of
Christ's
Death
instead
of
the
punishment
we
have
deserved
hath
rendred
it
an
effectual
expiation
and
ransom
for
sinners
,
that
if
they
repent
and
amend
they
shall
be
released
and
acquitted
from
the
obligation
they
lie
under
to
suffer
eternal
punishment
in
their
own
persons
,
and
entitled
to
everlasting
life
and
happiness
.
And
thus
the
Death
of
Christ
,
you
see
,
had
in
it
all
the
necessary
qualifications
of
a
real
and
compleat
propitiatory
Sacrifice
;
I
proceed
therefore
in
the
second
place
to
shew
what
a
wise
and
effectual
method
this
of
God's
admitting
Christ's
Sacrifice
for
sinners
is
to
reduce
and
reform
Mankind
,
which
will
evidently
appear
by
considering
these
five
things
:
First
,
That
the
Sacrifice
of
Christ's
Death
was
a
most
sensible
and
affecting
acknowledgment
of
the
infinite
guilt
and
demerit
of
our
sin
.
For
thus
under
the
Law
the
offering
of
Propitiatory
Sacrifices
implied
a
most
solemn
and
sensible
confession
of
the
guilt
of
the
Offerer
.
For
his
laying
his
hand
upon
the
head
of
his
Sacrifice
,
was
a
Symbolical
action
by
which
he
solemnly
acknowledged
to
God
that
he
had
justly
deserved
to
suffer
that
death
himself
which
his
Sacrifice
was
suffering
for
him
;
and
accordingly
the
Jews
have
this
Maxim
,
Vbi
non
est
peccatorum
confessio
,
ibi
non
est
impositio
manuum
,
quia
manuum
impositio
ad
confessionem
pertinet
;
where
there
is
no
confession
of
sins
there
is
no
imposition
of
hands
,
because
the
imposition
of
hands
appertains
to
Confession
.
For
so
Lev.
5.5
.
they
are
particularly
directed
to
confess
their
sins
upon
their
bringing
their
Trespass-Offering
before
the
Lord
,
and
,
as
hath
been
shewn
before
,
they
had
a
set
Form
of
Confession
in
all
their
expiatory
Sacrifices
,
and
particularly
in
that
solemn
Propitiation
,
viz.
the
dismission
of
the
Scape-Goat
,
the
High
Priest
is
directed
to
lay
both
his
hands
upon
the
Goat's
Head
,
and
to
confess
over
him
all
the
iniquities
of
the
Children
of
Israel
,
Lev.
16.21
.
so
that
as
Confession
is
a
kind
of
audible
Sacrifice
,
so
Sacrifice
was
a
kind
of
visible
Confession
;
and
the
demerit
of
their
sin
being
thus
represented
to
their
Eyes
by
the
death
of
their
Sacrifice
,
was
far
more
apt
to
move
and
affect
them
with
horror
and
detestation
of
it
,
than
any
audible
Confession
how
severe
or
pungent
soever
.
And
accordingly
our
Saviour
in
offering
up
himself
as
an
expiation
for
our
sin
,
did
as
it
were
,
lay
his
hand
upon
his
own
head
,
and
,
as
our
Representative
,
solemnly
acknowledge
to
God
that
we
had
justly
deserved
to
suffer
for
our
sin
a
punishment
equivalent
to
that
which
he
was
undergoing
for
us
.
And
what
a
dreadful
one
must
that
be
which
is
equivalent
to
the
Death
of
the
Son
of
God
?
What
less
punishment
than
our
everlasting
misery
can
countervail
the
temporary
death
of
him
who
was
so
eminent
and
innocent
,
who
was
God-man
united
in
one
person
,
and
the
Lamb
of
God
without
spot
or
blemish
?
If
the
Iews
by
sacrificing
a
Beast
did
make
such
a
moving
acknowledgment
,
that
they
themselves
deserved
to
die
,
how
much
more
did
Christ
by
sacrificing
himself
for
us
,
acknowledge
in
our
stead
that
we
deserved
to
die
eternally
?
So
that
whatsoever
vertue
there
is
in
the
most
bitter
and
pathetick
confession
to
create
in
mens
minds
a
horrour
and
detestation
of
their
sins
,
all
that
and
much
more
there
is
in
the
Sacrifice
of
our
Saviour
,
whose
Bloud
cried
louder
against
our
sins
,
and
made
a
far
more
Tragical
confession
of
their
demerit
than
it
's
possible
for
the
most
sorrowful
Penitent
to
do
with
all
the
Eloquence
of
his
grief
and
bitter
strains
of
self-abhorrence
.
And
hence
our
Saviour
is
said
to
have
condemned
sin
in
the
flesh
,
Rom.
8.3
.
i.
e.
to
have
solemnly
acknowledged
by
his
dying
for
it
,
what
a
dreadful
punishment
it
deserves
.
Secondly
,
It
is
to
be
considered
also
,
that
the
Sacrifice
of
Christ's
Death
was
a
most
ample
declaration
of
God's
severity
against
our
sins
.
All
wise
Governours
ought
so
to
exercise
their
Mercy
,
as
that
it
may
not
be
prejudicial
to
their
Authority
by
giving
Offenders
encouragement
to
kick
against
it
;
but
whilst
their
mercy
is
easie
,
and
apt
to
be
moved
by
slight
Reasons
and
Motives
,
it
will
infallibly
expose
their
Authority
,
and
render
it
cheap
and
vile
in
the
eyes
of
bold
and
insolent
Offenders
;
the
Reasons
therefore
which
move
a
Prince
to
pardon
Criminals
ought
to
be
such
,
if
possible
,
as
give
all
manner
of
discouragement
to
them
from
presuming
upon
impunity
for
the
future
.
God
therefore
being
inclined
by
the
infinite
benignity
of
his
Nature
to
shew
mercy
to
sinners
,
was
obliged
in
wisdom
to
shew
it
in
such
a
way
,
and
upon
such
reasons
as
might
sufficiently
discourage
them
from
presuming
upon
his
Mercy
to
the
prejudice
of
his
Authority
;
and
there
is
no
reason
could
be
so
sufficient
to
this
end
,
as
a
valuable
Sacrifice
to
suffer
in
our
stead
,
and
bear
the
punishment
of
our
sin
;
which
reason
carries
with
it
such
an
awful
severity
,
as
must
needs
dishearten
any
considering
sinner
from
presuming
upon
impunity
if
he
go
on
in
his
sin
.
For
next
to
exacting
the
punishment
of
the
Offender
himself
,
the
most
dreadful
severity
he
could
have
expressed
was
not
to
remit
it
upon
any
consideration
but
this
,
that
some
other
should
undergo
it
in
his
stead
;
and
by
how
much
greater
and
more
valuable
the
person
is
,
who
undergoes
it
for
us
,
so
much
greater
and
more
formidable
God's
severity
appears
in
remitting
it
to
us
.
Since
therefore
in
consideration
of
our
Pardon
,
God
would
admit
no
meaner
Sacrifice
than
the
precious
Bloud
of
his
own
Eternal
Son
,
he
hath
hereby
expressed
the
utmost
indignation
against
our
sin
,
that
he
could
possibly
do
,
unless
he
had
absolutely
resolved
never
to
pardon
it
at
all
.
So
that
now
we
have
all
the
reason
that
Heaven
or
Earth
can
afford
us
,
to
tremble
at
his
severity
,
even
while
we
are
within
the
Arms
of
his
mercy
.
For
what
man
in
his
Wits
would
take
encouragement
to
sin
on
from
a
mercy
that
cost
the
Bloud
of
the
Son
of
God
?
He
that
can
presume
upon
such
a
reason
of
mercy
hath
courage
enough
to
out-face
the
flames
of
Hell
,
and
if
Hell
it self
had
stood
open
before
us
,
and
we
had
seen
the
damned
Ghosts
weltering
in
the
flames
of
it
,
it
would
not
have
given
us
such
a
loud
and
horrible
warning
of
God's
severity
against
our
sin
as
this
tremendous
Sacrifice
of
the
Son
of
God
doth
.
If
then
a
mercy
that
is
so
secured
from
being
made
an
encouragement
to
sin
by
the
terrible
reason
and
consideration
upon
which
it
is
founded
cannot
deter
us
from
sinning
on
,
there
is
no
wise
mercy
that
we
are
capable
of
,
and
consequently
no
mercy
that
the
great
God
can
indulge
with
safety
to
his
Authority
.
For
what
mercy
can
be
safe
from
our
abuse
and
presumption
,
if
this
be
not
that
is
thus
guarded
with
thunder
,
and
attended
with
the
utmost
severity
that
mercy
could
possibly
admit
of
?
Wherefore
if
after
I
have
seen
my
Saviour
in
his
Agony
deprecating
with
fruitless
cries
that
fearful
Cup
which
I
deserved
;
if
after
I
have
beheld
him
hanging
on
the
Cross
,
covered
with
Wounds
and
Bloud
,
and
in
the
bitter
Agony
of
his
Soul
heard
him
crying
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
,
in
a
word
,
if
after
I
have
seen
that
God
,
to
whom
he
was
infinitely
dear
and
precious
,
turn
a
deaf
ear
to
his
mournful
cries
,
and
utterly
refuse
to
abate
him
so
much
as
one
degree
or
circumstance
of
a
most
shameful
and
tormenting
death
in
consideration
of
my
Pardon
;
If
,
I
say
,
after
such
a
horrible
spectacle
I
have
heart
enough
to
sin
on
,
I
am
a
couragious
sinner
indeed
,
or
rather
a
desperate
one
,
not
to
be
affected
or
restrained
by
all
the
terrors
of
Hell.
Thirdly
,
This
Sacrifice
of
Christ
is
also
to
be
considered
as
a
most
obliging
expression
of
the
love
of
God
and
our
Saviour
to
us
.
For
if
God
had
so
pleased
he
might
have
exacted
our
punishment
at
our
own
hands
,
and
made
us
smart
for
ever
in
our
own
Persons
,
and
this
notwithstanding
we
had
heartily
repented
.
For
though
to
repent
is
the
best
thing
a
sinner
can
do
,
yet
it
doth
not
alter
the
nature
of
the
sin
he
repenteth
of
,
so
as
to
render
it
less
evil
or
less
deserving
of
punishment
;
nor
indeed
is
Repentance
a
sufficient
reason
to
move
the
all-wise
Governour
of
the
World
to
grant
a
publick
Act
of
pardon
and
indulgence
to
sinners
;
it
being
inconsistent
with
the
safety
of
any
Government
,
Divine
or
Humane
,
so
far
to
encourage
Offenders
,
as
to
indemnifie
them
by
a
publick
Declaration
meerly
upon
condition
of
their
future
repentance
and
amendment
.
For
all
men
are
naturally
apt
to
presume
that
God
will
be
better
to
them
than
his
word
,
and
therefore
had
he
declared
that
he
would
pardon
them
upon
their
repentance
without
any
other
reason
,
this
would
have
encouraged
them
to
hope
that
he
might
pardon
them
,
though
they
repented
not
at
all
,
or
at
least
though
they
repented
but
by
halves
.
Wherefore
since
our
repentance
is
not
a
sufficient
reason
to
oblige
God
to
grant
a
publick
Pardon
to
sinners
,
and
since
this
was
the
best
reason
we
could
offer
in
our
own
behalf
to
move
him
thereunto
,
it
hence
necessarily
follows
,
that
he
might
have
justly
exacted
the
punishment
of
our
sin
of
us
,
and
made
us
smart
for
it
for
ever
,
notwithstanding
the
best
reason
we
could
have
offered
him
to
the
contrary
.
But
such
was
his
goodness
towards
us
,
as
to
admit
another
to
suffer
in
our
stead
,
that
so
neither
we
might
be
ruined
,
nor
our
sins
be
unpunished
.
And
then
that
the
punishment
of
our
sin
might
be
a
sufficient
reparation
to
his
injured
Authority
,
he
admitted
his
own
Son
upon
his
voluntary
offering
himself
to
undergo
it
for
us
,
who
by
the
dignity
and
innocence
of
his
Person
rendered
that
temporary
Death
he
underwent
for
us
equi●alent
to
that
eternal
Death
which
we
had
deserved
.
Now
what
a
Prodigy
of
love
was
this
,
that
the
God
of
Heaven
whom
we
had
so
infinitely
offended
,
should
part
with
his
own
Son
for
us
,
and
freely
consent
that
he
should
undergo
our
punishment
!
Which
while
I
seriously
consider
,
it
puzzles
my
conceit
,
and
out-reaches
my
wonder
;
so
that
though
I
have
infinite
reason
to
rejoyce
in
it
,
yet
while
I
am
contemplating
it
,
I
seem
to
be
looking
down
from
some
stupendious
Precipice
,
whose
height
fills
me
with
a
sacred
horrour
,
and
almost
oversets
my
Reason
.
But
Oh!
the
amazing
love
of
the
Son
of
God
towards
us
,
that
he
should
put
himself
in
our
stead
,
and
interpose
his
own
Breast
as
a
living
Shield
between
ours
and
his
Father's
Vengeance
!
which
,
considering
the
greatness
of
his
Person
,
and
of
our
unworthiness
,
is
such
a
stupendious
expression
of
Love
,
as
no
Romance
of
Friendship
ever
thought
of
!
And
what
is
the
proper
influence
of
all
this
love
,
but
to
oblige
us
for
ever
to
God
and
our
Saviour
,
in
the
bands
of
a
reciprocal
affection
;
to
melt
down
our
stubbornness
and
enmity
against
them
,
and
draw
us
on
to
our
duty
with
the
Cords
of
an
invincible
indearment
?
For
is
it
possible
my
sins
should
be
as
dear
to
me
as
the
Son
of
God
was
to
his
own
Father
,
and
yet
the
Father
left
him
out
of
love
to
me
,
and
shall
not
I
leave
them
out
of
love
to
him
?
And
when
the
Son
of
God
hath
been
so
kind
to
me
as
to
lay
down
his
life
for
me
,
can
I
be
so
ingrateful
to
him
as
to
doat
upon
those
sins
which
he
hated
more
than
all
the
shame
and
torment
which
he
endured
on
their
account
;
those
sins
that
were
the
cause
of
all
his
sufferings
,
the
Thorns
that
gored
his
Temples
,
and
the
Nails
that
pierced
his
hands
and
feet
?
Sure
if
we
are
not
utterly
lost
to
all
that
is
modest
and
ingenuous
,
tender
or
apprehensive
in
Humane
Nature
,
it
will
be
impossible
for
us
to
resist
these
endearing
instances
of
the
love
of
God
and
our
Saviour
,
which
carry
warmth
and
fervour
enough
with
them
to
melt
the
most
obdudurate
natures
.
Fourthly
,
Christ's
Death
and
Sacrifice
is
also
to
be
considered
as
a
sure
and
certain
ground
of
our
hope
of
pardon
,
if
we
repent
and
amend
.
For
it
was
upon
the
vertue
of
Expiatory
Sacrifices
that
all
Mankind
depended
for
their
reconciliation
with
God
;
and
therefore
these
Sacrifices
were
a
principal
part
not
only
of
the
Religion
of
the
Iews
,
but
of
the
Gentiles
too
,
who
besides
their
Eucharistical
,
had
their
constant
Expiatory
Oblations
to
atone
and
pacifie
their
Gods.
And
this
more
especially
in
times
of
publick
Danger
and
Calamity
,
when
they
conceived
their
Gods
to
be
most
offended
with
them
;
at
which
Seasons
they
were
wont
to
offer
up
their
most
costly
Sacrifices
,
and
devote
not
only
Hecatombs
of
Beasts
to
their
Altars
,
but
many
times
the
more
precious
lives
of
Men
,
Women
,
and
Children
,
imagining
that
the
more
valuable
the
life
was
,
the
greater
vertue
there
was
in
it
to
appease
the
angry
Deity
.
And
upon
this
sacred
Rite
did
all
the
World
build
their
hope
of
reconciliation
with
God
,
as
being
conscious
that
by
their
sin
they
had
forfeited
their
own
lives
to
him
,
and
that
there
was
no
other
way
to
redeem
them
,
but
by
making
a
commutation
with
him
,
and
offering
him
another
life
for
their
own
,
which
was
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
a
life
for
their
life
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
the
price
of
their
Redemption
.
But
alas
so
miserably
defective
were
the
very
best
of
their
Sacrifices
,
that
they
could
not
rationally
depend
on
them
with
any
confidence
or
assurance
.
For
as
for
the
Heathen
Sacrifices
,
God
had
never
promised
to
accept
them
,
and
it
being
an
act
of
pure
grace
and
favour
in
him
to
admit
of
such
a
commutation
,
it
wholly
depended
on
his
own
good-will
,
whether
he
would
admit
it
or
no
;
and
without
some
express
revelation
it
was
impossible
for
them
to
know
which
way
his
Will
was
determined
in
the
case
.
And
then
even
their
most
precious
Sacrifices
,
which
were
the
lives
of
Men
,
were
infinitely
short
in
value
to
redeem
the
Lives
and
Souls
of
those
that
offered
them
;
those
sacrificed
men
being
sinners
themselves
,
and
they
but
a
few
sinners
for
many
.
And
as
for
the
Iewish
Sacrifices
,
though
God
in
many
cases
had
promised
to
accept
them
in
commutation
for
the
lives
of
their
Bodies
,
yet
those
being
only
the
lives
of
Brutes
,
which
were
but
negatively
innocent
,
as
being
incapable
of
Sin
or
Vertue
,
could
merit
nothing
of
God
,
and
consequently
were
infinitely
short
of
a
valuable
commutation
for
the
forfeited
lives
of
their
Souls
.
All
which
considered
,
there
was
no
relying
on
them
for
Redemption
from
the
Obligation
they
lay
under
to
eternal
punishment
.
But
now
all
these
defects
are
abundantly
supplied
in
the
Sacrifie
of
our
blessed
Saviour
.
For
his
life
was
not
only
infinitely
valuable
by
reason
of
his
personal
Union
to
the
Godhead
,
and
so
in
it self
an
equivalent
Ransom
;
he
was
not
only
no
Sinner
,
which
the
best
of
the
Heathen
Sacrifices
were
;
he
was
not
only
Negatively
innocent
,
which
was
all
that
the
Iewish
Sacrifices
were
;
but
he
was
also
perfectly
righteous
,
and
by
vertue
thereof
infinitely
dear
and
acceptable
to
God
;
and
,
to
crown
all
,
God
himself
both
by
express
Revelation
,
and
by
raising
him
from
the
dead
,
hath
openly
declared
his
acceptance
of
his
precious
bloud
,
as
a
Ransom
for
the
sins
of
the
World.
And
upon
this
most
sure
and
certain
ground
stands
our
hope
of
pardon
and
reconciliation
with
God.
So
that
in
the
precious
bloud
of
this
our
meritorious
and
accepted
Sacrifice
we
openly
behold
the
mercy
of
God
inviting
us
into
grace
and
favour
,
and
with
out-stretched
arms
ready
to
receive
and
embrace
us
;
which
gives
us
the
most
effectual
encouragement
in
the
World
to
return
to
our
duty
.
I
confess
if
we
had
no
such
Sacrifice
to
depend
on
,
the
sence
of
our
past
guilts
might
justly
discourage
us
from
all
thoughts
of
future
repentance
;
for
though
the
natural
goodness
and
benignity
of
God
might
happily
give
us
some
small
hope
,
yet
on
the
other
hand
the
consideration
of
his
natural
abhorrence
of
sin
,
and
the
mighty
Obligations
he
lies
under
to
punish
it
,
as
he
is
a
wise
and
righteous
Governour
,
would
very
much
dash
our
hope
out
of
countenance
.
So
that
the
utmost
encouragement
we
could
have
had
,
would
be
that
which
the
King
of
Nineveh
gave
his
People
,
Who
can
tell
if
God
will
turn
and
repent
,
and
turn
away
from
his
fierce
anger
that
we
perish
not
?
Jonah
3.9
.
But
now
we
can
certainly
tell
,
that
if
we
will
turn
from
our
sins
,
he
will
turn
from
his
anger
;
for
our
hope
depends
not
on
a
doubtful
peradventure
,
but
upon
a
full
,
perfect
,
and
sufficient
Sacrifice
,
paid
down
to
,
and
accepted
of
God.
What
then
should
hinder
us
from
returning
to
him
,
who
are
thus
firmly
assured
of
his
gracious
reception
,
and
do
certainly
know
before-hand
,
that
all
our
past
provocations
shall
be
blotted
out
,
and
our
penitent
Souls
embraced
with
the
same
grace
and
favour
as
if
we
had
never
offended
?
Fifthly
,
and
lastly
,
This
Sacrifice
of
Christ
is
also
to
be
considered
as
the
Seal
and
Confirmation
of
the
New
Covenant
.
For
thus
of
old
Covenants
between
God
and
Men
were
wont
to
be
sealed
and
transacted
by
Sacrifice
.
So
Gen.
15.
Abraham
,
by
God's
Command
,
being
to
strike
Covenant
with
him
,
offered
a
Sacrifice
,
which
he
divided
in
the
middle
,
laying
each
Moyety
one
against
the
other
,
between
which
God
passed
in
the
likeness
of
a
burning
Lamp
,
and
so
made
a
Covenant
with
him
,
saying
,
Vnto
thy
Seed
will
I
give
this
Land
;
in
which
Rite
of
passing
between
the
parts
,
God
condescended
to
the
manner
of
Men
;
for
so
the
Iews
,
when
they
struck
Covenant
with
God
,
were
wont
to
cut
the
Sacrifice
in
sunder
,
and
pass
between
the
parts
thereof
,
Ier.
34.18
,
19.
by
which
action
they
made
this
imprecation
on
themselves
,
Thus
let
me
be
divided
and
cut
in
pieces
if
I
violate
the
Oath
I
have
now
made
.
And
accordingly
,
the
bloud
of
the
Sacrifice
is
called
by
Moses
,
The
bloud
of
the
Covenant
,
Exod.
24.8
.
and
the
Iews
are
said
to
make
a
Covenant
with
God
by
Sacrifice
,
Psal.
50.5
.
For
all
Expiatory
Sacrifices
were
regularly
attended
with
Peace-offerings
,
in
both
which
the
Priest
or
the
People
were
God's
Guests
,
and
in
token
of
reconciliation
did
eat
and
drink
with
him
of
the
provisions
of
his
Altar
or
Table
.
For
in
the
burnt-offerings
,
the
sin-offerings
,
and
the
trespass-offerings
,
the
Priests
only
,
as
the
Proxies
and
Representatives
of
the
People
,
were
admitted
to
be
God's
Guests
;
but
then
in
the
Peace-offerings
which
followed
them
,
the
People
themselves
were
admitted
to
his
Table
to
partake
with
him
of
those
sacred
Viands
.
So
that
in
the
first
the
Priests
,
as
the
Peoples
Representatives
,
struck
Covenant
with
God
for
them
,
in
the
second
they
struck
Covenant
with
God
for
themselves
.
Thus
as
it
was
the
Custom
of
all
Nations
to
solemnize
their
Covenants
with
one
another
,
by
eating
together
,
so
God
,
in
condescension
to
the
manner
of
men
,
and
to
confirm
their
Faith
in
his
Promises
,
did
by
the
same
Rite
engage
himself
in
Covenant
with
them
.
And
in
the
same
manner
the
Sacrifice
of
our
blessed
Lord
was
a
Seal
and
Ratification
of
the
New
Covenant
;
upon
which
account
it
is
called
,
as
the
Iewish
Sacrifices
were
,
the
bloud
of
the
Covenant
,
Heb.
10.29
.
Heb.
13.20
.
For
his
Sacrifice
upon
the
Cross
was
the
meritorious
Sin-offering
,
in
which
he
,
as
the
High-Priest
,
the
Head
and
Representative
of
his
Church
,
did
solemnize
the
New
Covenant
between
God
and
us
,
and
obtained
of
his
Father
an
inviolable
Ratification
of
his
Promise
of
Grace
and
Eternal
life
.
For
in
that
dreadful
transaction
God
did
solemnly
engage
himself
to
Christ
in
the
behalf
of
his
Church
,
to
perform
to
her
what
he
had
promised
,
to
the
utmost
,
upon
the
terms
specified
in
the
New
Covenant
.
And
therefore
Christ
is
said
to
have
made
reconciliation
in
his
own
body
on
the
Cross
,
and
to
have
slain
the
enmity
thereon
,
Eph.
2.16
.
and
to
have
made
peace
,
that
is
,
a
Covenant
of
peace
,
through
the
bloud
of
the
Cross
,
Col.
1.20
.
But
then
to
this
Sin-offering
there
follows
a
Peace-offering
,
and
that
is
the
Lord's
Supper
,
in
which
the
Church
,
for
her self
,
by
eating
and
drinking
at
this
Table
,
strikes
Covenant
with
God
,
and
upon
those
holy
signs
of
Christ's
Body
and
Bloud
,
gives
to
,
and
receives
from
God
assurance
of
mutual
Amnesty
and
Friendship
;
and
hence
,
1
Cor.
10.16
,
20.
this
holy
Supper
is
called
,
The
Communion
of
the
Body
and
Bloud
of
Christ
,
and
drinking
the
Cup
of
the
Lord
,
and
being
partakers
of
the
Table
of
the
Lord
.
For
when
God
in
this
Supper
doth
by
the
hand
of
his
Priest
present
his
Bread
and
Wine
to
us
,
he
doth
thereby
renew
his
Covenant
with
us
,
and
when
we
receive
,
and
eat
and
drink
God's
Viands
,
we
thereby
renew
our
Covenant
with
him
.
Thus
God
in
great
condescension
to
our
desponding
minds
hath
been
pleased
to
ratifie
his
Covenant
with
us
in
our
own
way
and
manner
;
not
that
this
ratification
doth
render
his
Covenant
surer
in
it self
,
for
nothing
can
be
surer
than
his
promise
;
and
yet
for
the
confirmation
of
our
diffident
minds
,
he
is
sometimes
pleased
to
add
his
Oath
to
his
Promise
,
and
,
for
the
same
reason
,
to
his
Promise
and
Oath
he
hath
superadded
these
federal
Ratifications
,
which
being
the
same
with
those
legal
Forms
and
Rituals
by
which
men
were
wont
to
ratifie
their
Covenants
and
Agreements
with
one
another
,
are
upon
that
account
more
apt
to
assure
and
confirm
our
minds
.
And
now
what
a
mighty
influence
must
this
solemn
confirmation
of
the
New
Covenant
have
upon
us
,
to
excite
and
quicken
our
Piety
and
Vertue
,
and
render
us
actively
zealous
of
good
Works
?
For
when
God
hath
not
only
owned
all
the
promises
of
the
New
Covenant
to
be
his
,
by
the
many
miraculous
attestations
he
hath
given
them
,
but
hath
also
vouchsafed
by
all
those
federal
Rites
,
that
were
most
sacred
among
men
,
to
oblige
himself
to
perform
them
,
we
have
abundant
reason
to
believe
,
not
only
that
it
is
he
that
hath
promised
all
the
good
things
of
this
Covenant
,
but
also
that
he
is
fully
resolved
to
perform
those
promises
to
us
,
if
we
perform
the
conditions
of
them
;
since
by
the
Bloud
of
his
own
Son
he
hath
engaged
himself
to
him
in
our
behalf
,
and
by
the
Sacramental
signs
of
the
Body
and
Bloud
of
his
Son
he
hath
engaged
himself
to
us
in
our
own
persons
to
perform
what
he
hath
promised
to
the
utmost
punctilio
.
So
that
now
our
Faith
in
the
Covenant
stands
upon
a
firm
and
immoveable
foundation
,
as
having
not
only
the
Promise
a●d
the
Oath
,
but
also
the
Seal
of
God
to
depend
on
;
and
having
all
the
good
things
of
the
Covenant
thus
solemnly
consigned
to
us
,
what
abundant
encouragement
doth
it
give
us
to
return
to
God
and
our
Duty
?
For
now
we
are
not
only
assured
of
his
pardon
and
gracious
reception
,
but
also
of
the
assistance
of
his
blessed
Spirit
to
back
and
enforce
our
pious
endeavours
,
and
to
enable
us
to
conquer
all
those
resistances
of
flesh
and
bloud
with
which
we
are
to
contend
;
and
to
encourage
us
to
contend
with
all
our
might
,
we
have
an
immortal
Crown
of
Glory
proposed
to
us
as
the
reward
of
our
victory
,
and
are
firmly
assured
,
that
after
we
have
spent
a
few
moments
here
in
the
practice
of
Piety
and
Vertue
,
we
shall
be
removed
from
hence
into
that
triumphant
state
of
Immortality
,
there
to
reign
in
unspeakable
glory
and
delight
among
the
blessed
Conquerors
above
,
and
sing
Hallelujahs
with
them
for
ever
.
For
to
all
these
blessed
things
we
are
entitled
by
the
ratifications
of
the
New
Covenant
.
Having
therefore
these
great
and
precious
Promises
sealed
to
us
by
the
bloud
of
Iesus
,
Let
us
cleanse
our selves
from
all
filthiness
of
Flesh
and
Spirit
,
perfecting
holiness
in
the
fear
of
the
Lord
▪
2
Cor.
7.1
.
And
thus
you
see
how
effectually
the
Death
of
Christ
,
as
it
is
a
Sacrifice
for
sin
,
contributes
to
our
reformation
.
But
after
all
,
it
must
be
acknowledged
that
it
contributes
only
as
a
concurrent
cause
with
our
own
endeavours
;
it
doth
not
work
upon
us
as
if
we
were
dead
Machines
,
that
have
no
vital
principle
of
action
in
us
;
nor
yet
as
necessary
Agents
,
that
have
no
free-will
or
principle
of
self-determination
;
it
draws
us
indeed
,
but
it
is
with
the
cords
of
a
man
,
i.
e.
with
a
powerful
grace
and
perswasion
,
but
doth
not
drive
or
hale
us
with
any
violent
or
irresistible
Agency
.
For
after
all
the
powerful
influence
of
his
Death
to
reform
and
amend
us
,
we
are
still
in
our
own
disposal
,
and
so
may
resist
and
baffle
the
efficacy
of
his
Death
,
and
in
despite
of
it
continue
in
our
wickedness
if
we
please
.
But
if
we
do
,
it
is
at
our
own
eternal
peril
,
and
we
must
one
day
expect
to
answer
,
not
only
for
the
bloud
of
our
own
souls
,
which
in
despite
of
the
most
powerful
method
of
saving
them
we
have
wilfully
ruined
and
destroyed
,
but
also
for
the
bloud
of
our
Saviour
,
which
we
have
not
only
defeated
,
but
trampled
on
;
and
if
both
these
be
brought
to
our
account
,
it
had
been
better
for
us
,
not
only
that
we
had
never
been
born
,
but
that
our
Saviour
himself
had
never
been
born
,
since
all
that
he
hath
done
to
save
us
will
be
brought
in
judgment
against
us
,
as
an
horrid
aggravation
of
our
guilt
,
to
inflame
the
reckoning
of
our
punishment
.
So
that
unless
we
concur
with
this
great
design
of
Christ
,
by
endeavouring
our
own
reformation
to
the
utmost
of
our
power
,
his
Death
will
not
only
be
as
insignificant
to
our
happiness
as
it
is
to
the
redemption
of
Devils
,
but
even
those
vocal
wounds
of
his
,
which
were
made
to
plead
for
,
will
accuse
and
condemn
us
,
and
that
eloquent
Bloud
,
which
in
its
Native
Language
speaks
better
things
for
us
than
the
bloud
of
Abel
,
will
like
the
Souls
under
the
Altar
,
raise
a
cry
of
vengeance
on
us
as
high
as
the
Tribunal
of
God.
Wherefore
as
we
would
not
find
this
blessed
Sacrifice
,
which
was
designed
for
our
City
of
refuge
,
converted
into
an
avenger
of
bloud
let
us
diligently
concur
with
it
to
our
utmost
●ower
in
this
n●cessary
design
of
our
reformation
,
that
so
being
washed
white
and
clean
in
the
bloud
of
it
,
we
may
appear
before
God
holy
,
and
unblameable
,
and
unreproveable
in
his
sight
.
And
thus
I
have
given
an
account
of
the
first
Act
of
Christ's
Priesthood
,
viz.
his
Sacrifice
.
SECT.
V.
Of
Christ's
Intercession
,
or
presenting
his
Sacrifice
to
God
in
Heaven
,
by
way
of
Advocation
for
us
.
I
NOW
proceed
to
the
second
Act
of
our
Saviour's
Priesthood
,
corresponding
to
that
ancient
Priesthood
,
in
which
it
was
typified
and
prefigured
,
viz.
his
presenting
his
Sacrifice
to
God
in
Heaven
,
thereby
to
move
God
,
as
our
Advocate
,
to
be
merciful
and
propitious
to
us
.
In
discoursing
of
which
I
shall
endeavour
,
First
,
To
explain
the
nature
of
that
Advocation
which
he
performs
by
presenting
his
sacrificed
body
in
Heaven
.
Secondly
,
To
shew
the
admirable
tendency
of
this
Method
of
God's
communicating
his
graces
and
favours
to
us
,
through
the
Intercession
and
Advocation
of
our
Saviour
to
reduce
and
reform
Mankind
.
As
for
the
First
,
viz.
the
Nature
of
this
our
Saviour's
Advocation
for
us
in
Heaven
,
it
may
be
thus
defined
,
It
is
a
solemn
address
of
our
blessed
Saviour
to
God
the
Father
in
our
behalf
,
wherein
by
presenting
to
him
his
own
Sacrificed
body
,
and
by
continuing
and
perpetuating
the
presentation
of
it
,
he
doth
effectually
move
and
solicite
him
graciously
to
receive
and
accept
our
Prayer
,
and
to
impower
him
to
bestow
on
us
all
those
graces
and
favours
,
which
in
consideration
of
his
Sacrifice
God
hath
promised
to
us
.
For
the
better
understanding
of
which
Definition
I
shall
distinctly
explain
the
several
parts
of
it
,
which
are
these
four
:
First
,
It
is
a
solemn
address
of
our
blessed
Saviour
to
God
the
Father
in
our
behalf
.
Secondly
,
This
Address
is
performed
by
the
presenting
his
Sacrificed
body
to
the
Father
in
Heaven
.
Thirdly
,
It
is
continued
and
perpetuated
by
the
perpetual
Oblation
or
presenting
of
this
his
sacrificed
body
.
Fourthly
,
In
vertue
of
this
perpetual
Oblation
he
doth
always
successfully
move
and
solicite
God
;
and
this
,
First
,
To
receive
and
graciously
accept
our
sincere
and
hearty
Prayers
;
and
,
Secondly
,
To
impower
him
to
bestow
on
us
all
those
graces
and
favours
which
in
consideration
of
his
Sacrifice
God
hath
promised
to
us
.
I.
This
Advocation
of
Christ
in
Heaven
is
a
solemn
address
to
the
Father
in
our
behalf
.
And
this
is
implied
in
the
very
word
Advocation
;
for
the
proper
business
of
an
Advocate
is
to
address
in
the
behalf
of
his
Client
,
to
the
Party
with
whom
he
is
concerned
,
or
to
plead
the
Cause
of
his
Client
with
some
Person
with
whom
he
hath
some
difference
,
or
from
whom
he
expects
some
favour
.
Now
S.
Iohn
tells
us
,
that
we
have
an
Advocate
with
the
Father
,
Iesus
Christ
the
righteous
,
1
John
2.1
.
which
must
therefore
necessarily
imply
his
addressing
to
the
Father
in
our
behalf
,
in
order
to
the
composing
that
difference
which
sin
hath
made
between
him
and
us
,
and
to
the
obtaining
for
us
his
mercy
and
favour
.
For
in
this
sence
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
here
render
Advocate
,
is
generally
used
among
all
Authors
,
vide
Outram
de
Sacrif
.
p.
360.
And
so
also
the
word
Intercession
signifies
to
address
for
one
person
to
another
,
in
order
to
the
reconciling
some
matter
of
difference
between
them
,
or
to
the
obtaining
from
the
one
some
favour
for
the
other
.
And
therefore
since
Jesus
Christ
is
said
to
intercede
for
us
at
the
right
hand
of
God
,
Rom.
8.34
.
this
Intercession
also
must
necessarily
imply
his
making
application
to
God
in
our
behalf
.
For
so
the
Phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
to
intercede
for
,
signifies
to
advocate
or
plead
the
cause
of
another
;
as
on
the
contrary
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
always
signifie
to
accuse
,
Rom.
11.2
.
1
Maccab.
8.32
.
and
1
Maccab.
10.61
.
and
1
Mac.
11.25
.
And
consequently
when
our
Saviour
is
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
must
necessarily
denote
his
addressing
himself
to
God
as
our
Advocate
,
to
plead
our
cause
,
and
solicite
our
interest
;
and
accordingly
,
Heb.
9.24
.
we
are
told
that
Christ
is
entered
into
Heaven
it self
,
now
to
appear
in
the
presence
of
God
for
us
,
which
phrase
cannot
without
infinite
force
be
otherwise
understood
,
than
of
his
appearing
for
us
as
our
Advocate
to
God.
By
all
which
it
appears
that
in
this
his
intercession
for
us
,
our
Saviour
addresses
to
God
the
Father
,
from
whose
bountiful
hands
he
procures
and
receives
all
those
blessings
and
favours
which
he
derives
to
us
.
So
that
the
Father
is
the
Fountain
whence
all
our
blessings
flow
,
and
the
Son
is
the
Channel
that
receives
them
thence
,
and
conveys
them
down
to
us
.
For
,
as
he
is
Mediator
,
the
Son
can
bestow
nothing
on
us
in
his
own
right
,
independently
from
the
Father
,
whose
Minister
he
is
,
and
by
whose
Commission
and
Authority
he
acts
;
And
since
they
are
all
his
Father's
goods
which
he
bestows
upon
us
,
he
cannot
justly
bestow
them
without
his
leave
and
consent
,
the
obtaining
of
which
is
the
great
business
of
his
Intercession
,
whereby
he
continually
moves
and
solicites
the
Father
to
grant
to
him
those
good
things
in
our
behalf
,
which
as
the
high
Almoner
of
the
Father's
graces
and
favours
he
bestows
upon
us
.
So
that
whatsoever
he
gives
to
us
he
receives
of
the
Father
,
and
whatsoever
he
receives
of
the
Father
he
procures
by
his
intercession
with
,
and
address
to
him
in
our
behalf
.
II.
This
address
is
performed
by
the
presenting
his
sacrificed
body
to
the
Father
in
Heaven
.
For
thus
,
as
was
shewed
before
,
the
High
Priest's
address
to
God
,
for
the
People
,
consisted
in
presenting
the
bloud
of
the
sacrifice
to
him
,
in
sprinkling
it
upon
and
before
the
Mercy-Seat
,
which
was
the
Throne
of
the
divine
Majesty
.
For
he
made
no
vocal
Prayer
for
them
in
the
Holy
of
Holies
,
and
consequently
he
performed
not
his
intercession
by
words
,
but
by
actions
;
and
the
principal
action
he
performed
there
was
sprinkling
the
bloud
of
the
Sacrifice
,
which
action
was
a
very
significant
Intercession
,
importing
this
Sense
,
O
God
,
I
beseech
thee
,
accept
this
bloud
which
I
offer
thee
for
the
lives
of
thy
People
which
are
forfeited
to
thee
.
And
accordingly
our
blessed
Saviour
after
he
had
offered
up
himself
a
Sacrifice
for
our
sins
upon
Earth
,
ascends
into
Heaven
,
the
true
Antitype
of
the
Holy
of
Holies
,
and
there
presents
not
his
bloud
but
his
sacrificed
body
to
the
Father
,
that
body
which
not
long
before
bled
and
died
on
the
Cross
,
and
which
,
as
it
seems
probable
,
carried
with
it
all
the
wounds
it
received
in
its
Crucifixion
;
for
by
the
story
of
Thomas
it
is
certain
it
retained
them
after
its
Resurrection
.
And
by
thus
presenting
his
sacrificed
body
to
the
Father
,
he
did
what
the
High
Priest
did
when
he
sprinkled
the
bloud
of
his
Sacrifice
,
i.
e.
he
interceded
for
us
with
God
;
and
indeed
he
interceded
more
prevalently
by
this
significant
action
,
than
if
he
had
used
all
the
Eloquence
of
Men
and
Angels
.
For
his
wounds
are
vocal
,
and
his
bloud
speaks
,
yea
,
and
not
only
speaks
better
things
for
us
than
the
bloud
of
Abel
spoke
,
but
also
expresses
what
it
speaks
far
more
powerfully
and
emphatically
than
it
is
possible
for
any
verbal
Oratory
to
do
.
So
that
by
the
presenting
to
his
Father
his
wounded
and
bleeding
body
,
which
carries
with
it
an
inexhaustible
fountain
of
Rhetorique
and
Persuasion
,
he
makes
the
most
moving
and
pathetical
intercession
for
us
,
the
sense
of
which
is
this
,
though
the
full
force
and
Emphasis
of
it
no
Language
can
express
,
O
my
Father
behold
this
sacrificed
body
of
mine
,
which
,
by
thy
consent
and
approbation
,
hath
been
substituted
to
bear
the
punishment
which
was
due
to
thee
from
Mankind
;
and
through
the
wounds
of
which
I
have
chearfully
poured
out
the
precious
bloud
of
God
,
as
a
ransom
for
the
sins
of
the
World
;
for
the
sake
of
this
bloud
therefore
be
thou
so
far
propitious
to
those
miserable
sinners
it
was
shed
for
,
as
,
upon
condition
they
shall
repent
,
to
accept
it
in
exchange
for
the
lives
of
their
Souls
which
are
forfeited
to
thee
,
to
release
them
from
the
Obligation
they
are
under
to
die
eternally
,
and
upon
their
final
perseverance
in
well-doing
to
crown
them
with
eternal
life
;
and
that
this
bloud
which
at
thy
command
I
have
willingly
shed
for
them
may
not
,
through
their
inability
to
repent
and
persevere
,
be
utterly
ineffectual
to
them
;
O
send
thy
Holy
Spirit
to
assist
their
weak
faculties
,
to
excite
their
endeavours
,
and
co-operate
with
them
.
This
is
the
Language
of
Christ's
sacrificed
body
in
Heaven
,
and
these
are
the
better
things
which
his
bloud
bespeaks
for
us
.
For
his
bloud
bespeaks
those
good
things
for
us
in
Heaven
for
which
he
shed
it
upon
Earth
,
i.
e.
the
remission
of
our
sins
,
and
our
eternal
life
;
of
which
blessings
his
bloud
being
the
price
that
God
had
promised
to
accept
,
his
presenting
it
to
him
in
Heaven
not
only
speaks
for
,
but
humbly
demands
them
,
as
carrying
with
it
the
unanswerable
claim
of
an
accepted
Price
to
a
stated
Purchace
.
So
that
this
address
which
Christ
makes
for
us
to
God
in
heaven
is
not
performed
by
him
after
the
manner
of
a
prostrate
Supplicant
,
with
bended
knees
,
up-lifted
hands
,
and
lowly
supplications
,
but
in
such
a
manner
as
comports
with
the
Kingly
Majesty
he
is
advanced
to
,
and
so
as
at
the
same
time
to
assert
his
own
right
of
purchace
in
the
blessings
he
addresses
for
,
and
yet
to
acknowledge
God
to
be
the
supreme
fountain
and
disposer
of
them
.
And
this
the
Scripture
tells
us
he
performs
by
appearing
in
the
presence
of
God
for
us
,
and
presenting
his
sacrificed
body
to
him
as
a
standing
motive
to
prevail
with
him
to
be
propitious
to
us
,
and
to
crown
us
with
all
those
graces
and
favours
in
consideration
of
which
he
laid
down
his
life
for
us
.
And
accordingly
he
is
said
to
offer
himself
to
God
for
us
in
heaven
,
Heb.
9.25
.
and
to
offer
his
one
Sacrifice
,
i.
e.
to
God
in
heaven
,
for
sin
for
ever
,
Heb.
10.12
.
By
which
offering
or
presenting
his
Sacrifice
to
God
,
he
doth
at
once
claim
for
us
by
the
right
of
his
purchace
all
those
good
things
for
which
he
paid
down
the
price
of
his
bloud
,
and
also
by
a
silent
desire
pray
to
God
to
bestow
them
upon
us
,
whereby
he
acknowledges
him
to
be
the
sovereign
disposer
of
them
.
So
that
this
significant
action
of
Christ's
presenting
his
sacrificed
body
to
God
is
both
a
Claim
and
a
Prayer
,
or
rather
it
is
a
Prayer
backt
and
enforced
with
a
rightful
claim
to
the
blessings
he
prays
for
.
For
so
for
that
particular
blessing
of
the
Spirit
,
he
himself
tells
us
,
I
will
pray
the
Father
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
,
John
14.16
.
not
that
he
offers
up
any
other
Prayer
to
the
Father
but
what
his
wounds
and
bloud
continually
make
,
which
with
incessant
importunity
do
move
and
solicite
God
in
our
behalf
;
but
his
meaning
is
this
,
by
presenting
that
Sacrifice
to
my
Father
in
Heaven
,
which
I
am
going
to
offer
on
the
Cross
,
and
by
which
,
among
other
blessings
,
I
shall
purchace
of
my
Father
his
Holy
Spirit
for
you
,
I
will
pray
him
to
send
his
Holy
Spirit
to
you
,
I
will
pray
him
by
my
wounds
and
bloud
,
which
are
a
thousand
times
more
moving
and
eloquent
than
any
vocal
Prayer
I
can
offer
in
your
behalf
;
for
while
they
pray
him
to
send
his
Spirit
to
you
,
they
lay
an
undeniable
claim
to
what
they
pray
for
,
as
being
the
dear
and
inestimable
price
by
which
I
am
purchasing
his
Spirit
for
you
.
From
all
which
it
is
evident
that
this
address
which
Christ
now
makes
for
us
to
his
Father
in
Heaven
,
consists
in
the
presenting
his
sacrificed
body
to
him
,
by
which
he
both
prays
to
him
,
and
claims
what
he
prays
for
.
III.
It
is
by
the
continued
and
perpetual
oblation
or
presentment
of
this
his
sacrificed
body
to
the
Father
that
Christ
continues
and
perpetuates
this
his
address
or
intercession
in
our
behalf
.
For
the
fi●st
presenting
or
o●lation
of
his
sacrificed
body
in
Heaven
was
the
beginning
and
commencement
of
his
intercession
,
and
the
whole
progress
of
his
intercession
is
nothing
but
that
same
oblation
continued
and
perpetuated
.
For
as
the
High
Priest
was
interceding
for
the
people
all
the
time
that
he
was
presenting
the
bloud
of
the
Sacrifice
before
the
Lord
,
so
Christ
is
interceding
for
us
all
the
while
that
he
is
presenting
his
sacrificed
body
in
Heaven
.
For
it
is
by
the
presence
of
his
sacrificed
body
that
he
intercedes
,
and
therefore
so
long
as
his
body
is
present
in
Heaven
,
so
long
he
must
be
interceding
by
it
in
our
behalf
.
So
that
between
the
Iewish
High
Priest's
Intercession
and
Christ's
there
is
this
vast
difference
,
that
the
former
presented
himself
in
the
Holy
of
Holies
with
his
Sacrifice
,
and
consequently
interceded
by
it
,
but
once
a
year
,
viz.
on
the
great
day
of
Expiation
,
whereas
the
latter
continually
presents
his
Sacrifice
in
Heaven
,
and
so
doth
continually
intercede
by
it
;
and
whereas
the
bloud
which
the
High
Priest
presented
was
so
mean
and
inconsiderable
that
the
whole
vertue
of
it
was
still
spent
in
one
Act
of
Intercession
,
as
not
being
available
enough
for
him
to
intercede
with
it
twice
,
insomuch
that
in
every
new
act
of
Intercession
he
was
still
fain
to
present
new
bloud
;
the
bloud
of
Christ
was
of
that
infinite
moment
and
value
as
that
though
he
makes
a
continued
and
perpetuated
Intercession
by
it
,
yet
the
vertue
and
efficacy
,
the
power
and
prevalency
of
it
with
God
remains
fresh
and
unimpaired
,
so
that
he
needs
not
sacrifice
again
that
so
he
may
have
new
bloud
to
present
,
but
with
that
which
he
shed
1600.
years
ago
he
still
intercedes
for
us
with
the
same
effect
and
success
as
when
he
first
presented
it
to
his
Father
in
Heaven
.
Upon
which
account
there
was
no
need
that
he
should
offer
himself
often
,
as
the
High
Priest
entered
into
the
holy
place
every
year
,
with
bloud
of
others
:
for
then
must
he
have
often
suffered
,
since
the
foundation
of
the
World
;
but
now
once
in
the
end
of
the
world
hath
he
appeared
to
take
away
sin
by
the
sacrifice
of
himself
,
Heb.
9.25
,
26.
So
that
Christ's
one
Sacrifice
being
of
perpetual
vertue
and
efficacy
,
and
being
,
as
such
,
perpetually
presented
to
the
Father
in
heaven
,
he
therewithal
makes
a
continued
and
uninterrupted
Intercession
for
us
,
and
will
continue
to
do
so
to
the
end
of
the
World.
Hence
we
are
said
to
be
sanctified
through
the
offering
of
the
body
of
Iesus
once
for
all
,
Heb.
10.10
.
And
whereas
every
Priest
standeth
daily
ministring
and
offering
oftentimes
the
same
Sacrifices
which
can
never
take
away
sin
,
this
man
after
he
had
offered
one
Sacrifice
for
sins
for
ever
sate
down
on
the
right
hand
of
God
,
vers.
11
,
12.
and
this
offering
his
one
Sacrifice
for
sins
in
heaven
being
for
ever
,
it
is
a
perpetually
continued
act
of
Intercession
for
us
.
For
so
it
is
said
that
he
ever
lives
to
make
intercession
for
us
,
Heb.
7.25
.
i.
e.
he
ever
lives
in
Heaven
,
so
as
by
his
perpetual
presence
there
to
make
perpetual
Intercession
for
us
.
And
upon
the
account
of
the
perpetuity
of
this
his
Priestly
Act
of
Intercession
he
is
said
to
have
an
unchangeable
Priesthood
not
barely
because
he
continues
for
ever
,
for
so
he
might
have
done
and
yet
●eased
to
have
been
a
Priest
,
but
because
he
continues
for
ever
exercising
his
Priesthood
,
or
presenting
his
Sacrifice
,
Heb.
7.24
.
And
hence
also
he
is
said
to
be
a
Priest
for
ever
after
the
Order
of
Melchisedeck
,
that
is
,
not
only
to
be
a
Royal
Priest
,
as
Melchisedeck
was
,
which
,
as
I
shewed
before
,
was
the
proper
Character
of
Melchisedeck's
Priesthood
,
but
to
be
a
Royal
Priest
for
ever
,
Heb.
7.17
.
For
Melchisedeck
was
not
only
a
Royal
Priest
,
but
also
a
Type
or
Shadow
of
an
eternal
Royal
Priest
;
and
that
,
as
he
was
without
Father
,
and
without
Mother
,
without
descent
,
or
Genealogy
,
having
neither
beginning
of
days
,
nor
end
of
life
,
but
made
like
unto
the
Son
of
God
,
abideth
a
Priest
continually
,
Heb.
7.3
.
where
the
Phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
descent
,
or
Genealogy
,
explains
what
is
meant
by
without
Father
,
and
without
Mother
,
i.
e.
without
any
Father
or
Mother
mentioned
in
the
Genealogies
of
Moses
;
so
the
Syriac
version
,
whose
Father
and
Mother
are
neither
of
them
recorded
in
the
Genealogies
;
in
which
he
very
much
differed
from
the
Aaronical
Priests
,
whose
Fathers
and
Mothers
names
were
constantly
recorded
in
the
Jewish
Genealogies
,
as
appears
from
Esdr.
11.62
.
and
so
also
Philo
on
the
Decalogue
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
the
descent
and
Progeny
of
the
Priests
is
kept
with
all
manner
of
exactness
.
So
that
there
being
no
Genealogy
at
all
of
Melchisedeck
in
Scripture
,
he
is
introduced
into
the
History
like
a
man
dropt
down
from
Heaven
,
for
so
the
Text
goes
on
,
having
neither
beginning
of
days
,
nor
end
of
life
,
i.
e.
in
the
History
of
Moses
,
which
,
contrary
to
its
common
usage
,
when
it
makes
mention
of
great
men
,
takes
no
notice
at
all
of
the
time
,
either
of
Melchisedeck's
birth
or
death
;
and
herein
he
is
made
like
unto
the
Son
of
God
,
i.
e.
by
the
History
of
Moses
,
which
mentions
him
appearing
and
acting
upon
the
Stage
without
either
entrance
or
exit
,
as
if
like
the
Son
of
God
he
had
abode
a
Priest
continually
.
So
that
as
Moses's
History
treats
of
Melchisedeck
,
without
taking
any
notice
of
his
beginning
or
end
,
as
if
he
were
a
Royal
Priest
for
ever
,
so
Christ
in
truth
and
reality
is
a
Royal
Priest
for
ever
,
because
by
the
perpetual
Oblation
and
presenting
his
Sacrifice
to
the
Father
,
he
perpetually
exercises
his
Priesthood
,
and
makes
a
continued
intercession
for
Mankind
.
IV.
This
address
being
made
by
the
continued
Oblation
or
presenting
of
his
sacrificed
body
to
the
Father
,
is
in
the
vertue
thereof
always
effectual
and
successful
.
For
his
Sacrifice
,
as
hath
been
shewn
at
large
,
was
the
price
of
his
purchace
of
those
blessings
he
intercedes
for
;
the
price
which
God
by
a
solemn
agreement
with
our
Saviour
had
obliged
himself
to
admit
and
accept
.
For
the
only
blessings
he
intercedes
for
,
are
those
which
are
specified
in
the
New
Covenant
,
which
New
Covenant
God
granted
to
Mankind
in
consideration
of
the
meritorious
Death
and
Sacrifice
of
our
Saviour
;
and
accordingly
when
he
went
to
offer
up
himself
a
Sacrifice
for
us
,
he
tells
us
that
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
what
was
determined
,
or
agreed
on
between
his
Father
and
himself
,
Luke
22.22
.
And
hence
our
Saviour
tells
us
,
that
his
Father
in
consideration
of
what
he
was
to
suffer
,
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Covenant
to
him
a
Kingdom
,
Luke
22.29
.
which
Kingdom
includes
a
Kingly
power
to
bestow
upon
his
faithful
Subjects
the
Rewards
of
his
Religion
,
which
are
the
blessings
of
the
New
Covenant
;
and
of
this
Covenant
,
by
which
God
obliged
himself
in
consideration
of
Christ's
Death
,
to
bestow
this
Kingly
power
upon
him
,
that
of
Heb.
10.7
.
seems
to
be
intended
,
then
said
I
,
Lo
I
come
,
in
the
Volume
of
the
Book
it
is
written
of
me
,
to
do
thy
will
O
God
;
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
the
Volume
of
the
Book
,
may
perhaps
be
more
truly
translated
the
Instrument
,
Indenture
,
or
Covenant
that
is
between
thee
and
me
.
For
so
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
which
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
answers
,
signifieth
any
sort
of
writing
,
and
particularly
a
Bill
,
Deut.
24.1
.
according
to
which
sence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
here
signifie
the
volume
or
folding
of
a
Bill
,
or
,
which
is
all
one
,
an
Indenture
or
Covenant
.
When
therefore
he
s●ith
,
Lo
I
come
,
in
the
Indenture
or
Cov●nant
which
is
between
thee
and
me
,
by
which
thou
has●
bequeathed
or
covenanted
to
me
a
Kingdom
,
or
power
to
bestow
such
and
such
blessings
on
my
faithful
Subjects
,
in
this
Covenant
,
I
say
,
it
is
exprest
or
written
,
that
I
should
come
to
do
thy
will
,
i.
e.
to
offer
up
that
body
which
thou
hast
prepared
for
me
,
a
Sacrifice
for
the
sins
of
the
World
,
ver.
5.
And
indeed
how
could
it
have
been
foretold
of
him
,
as
it
is
Isa.
53.
that
he
should
justifie
many
by
bearing
their
iniquities
,
and
that
he
should
see
the
travail
of
his
soul
,
i.
e.
for
our
Salvation
,
and
be
satisfied
,
had
not
the
Father
obliged
himself
by
Contract
and
Covenant
to
justifie
and
save
us
,
in
consideration
of
his
Sacrifice
?
And
indeed
this
whole
Prediction
carries
with
it
a
Promise
from
the
Father
to
Christ
,
that
upon
the
consideration
of
his
Death
and
Sacrifice
he
should
be
effectually
impowered
to
save
and
justifie
us
.
Since
therefore
the
Sacrifice
of
Chri●t
was
the
great
consideration
upon
which
the
Father
granted
to
him
the
blessings
of
the
New
Covenant
in
our
behalf
,
and
since
it
is
by
presenting
that
Sacrifice
,
and
in
the
vertue
of
it
,
that
he
intercedes
with
the
Father
for
those
blessings
,
we
may
confidently
assure
our selves
he
cannot
fail
of
success
,
because
he
intercedes
with
a
righteous
God
,
of
whom
by
presenting
to
him
the
consideration
of
his
grant
,
he
hath
acquired
a
right
to
obtain
the
blessings
he
intercedes
for
.
For
now
he
intercedes
for
us
with
the
price
of
our
Redemption
in
his
hands
,
so
that
he
doth
not
act
precariously
,
or
as
a
meer
Orator
,
that
begs
and
supplicates
without
any
claim
,
and
so
may
be
denied
and
rejected
without
any
injustice
,
but
whatsoever
he
asks
he
asks
in
the
right
of
his
Sacrifice
,
by
accepting
of
which
inestimable
consideration
the
Father
hath
obliged
himself
to
grant
what
he
aks
for
.
So
that
now
he
cannot
be
denied
those
Favours
which
he
craves
in
our
behalf
,
without
manifest
injustice
,
because
by
mutual
Contract
between
himself
and
his
Father
he
hath
purchased
to
himself
a
right
to
obtain
them
,
and
hath
bought
and
paid
for
them
with
his
own
bloud
.
And
how
can
we
imagine
that
the
most
just
and
holy
God
can
ever
be
so
outragiously
unjust
to
his
own
Son
,
as
to
be
deaf
to
his
Intercessions
,
while
he
intercedes
in
the
right
of
that
precious
bloud
,
which
his
Son
freely
paid
,
and
he
as
freely
accepted
,
in
consideration
of
those
blessings
he
intercedes
for
?
It
being
therefore
evident
,
by
what
hath
been
said
,
that
the
Intercession
of
Christ
is
a
most
effectual
and
successful
address
to
the
Father
,
to
all
the
intents
and
purposes
for
which
it
is
made
,
it
now
remains
only
that
we
give
an
account
to
what
intents
and
purposes
it
is
that
he
makes
this
address
to
the
Father
:
First
,
Therefore
it
is
to
move
and
solicite
him
graciously
to
receive
and
accept
our
sincere
and
hearty
Prayers
;
and
,
Secondly
,
To
obtain
of
him
Power
and
Authority
to
bestow
on
us
all
those
Graces
and
Favours
which
in
consideration
of
his
Sacrifice
God
hath
promised
us
.
I.
One
intent
or
purpose
of
Christ's
making
this
address
to
the
Father
,
is
to
move
and
solicite
him
graciously
to
receive
and
accept
our
sincere
and
hearty
Prayers
.
For
thus
the
Incense
which
the
Priests
offered
twice
a
day
upon
the
Golden
Altar
,
and
which
the
High-Priest
offered
once
a
year
in
the
Holy
of
Holies
,
was
a
Symbol
or
Emblem
of
the
Prayers
of
the
People
,
which
they
mystically
offered
up
to
God
with
it
;
and
hence
the
Psalmist
,
Let
my
prayers
be
set
forth
before
thee
as
Incense
,
Psalm
141.2
.
and
S.
Iohn
calls
the
Odours
that
filled
the
Golden
Vials
,
the
prayers
of
the
Saints
,
Rev.
5.8
.
and
that
the
Prayers
of
the
Saints
were
offered
with
the
Incense
upon
the
Golden
Altar
,
is
evident
from
Rev.
8.3
.
And
accordingly
while
the
High-Priest
was
offering
the
Incense
in
the
Holy
of
Holies
,
the
People
in
their
Court
offered
up
their
silent
and
mental
Prayers
to
God
;
for
so
Ecclus.
50.15
,
18
,
19
,
21.
we
read
that
whiles
Simon
the
High-Priest
was
offering
the
Incense
to
God
,
all
the
People
fell
on
their
faces
to
the
ground
,
and
besought
the
Lord
most
High
in
prayer
,
till
the
Ministry
of
the
Lord
was
done
,
i.
e.
till
the
High-Priest
had
offered
the
Incense
;
and
S.
Luke
makes
mention
of
the
Peoples
praying
without
in
the
time
of
Incense
,
Luke
1.10
.
By
all
which
it
is
evident
,
that
this
fuming
of
the
Incense
by
the
Priests
and
High-Priest
,
was
nothing
but
a
mystical
Oblation
of
those
Prayers
to
God
,
which
the
People
were
pouring
out
while
the
Mystery
was
performing
.
Since
therefore
the
High-Priest
was
a
Type
of
Christ
,
and
his
entrance
into
the
Holy
of
Holies
a
Type
of
Christ's
entrance
into
Heaven
,
his
offering
Incense
there
,
which
was
a
mystical
Oblation
of
the
Prayers
of
the
People
,
must
necessarily
be
a
Type
of
Christ's
offering
and
recommending
our
Prayers
to
his
Father
,
which
he
promised
his
Disciples
he
would
perform
when
he
came
to
Heaven
,
John
16.26
,
27.
In
that
day
ye
shall
ask
in
my
name
,
and
I
say
not
unto
you
that
I
will
pray
the
Father
for
you
,
which
in
our
Saviour's
way
of
expression
(
which
is
,
when
he
mentions
two
things
,
to
pass
by
,
and
seemingly
deny
the
one
,
that
so
he
may
the
more
illustrate
and
amplifie
the
other
,
Vide
John
12.4
.
Joh.
5.45
,
46
,
47.
)
plainly
implies
that
he
would
,
for
the
Father
himself
loveth
you
,
because
ye
have
loved
me
.
And
therefore
it
is
through
him
that
we
are
said
to
have
access
unto
the
Father
,
Eph.
2.18
.
and
by
him
to
have
access
to
the
divine
grace
,
Rom.
5.2
.
and
in
him
to
have
boldness
and
access
with
confidence
,
Eph.
3.12
.
and
Rev.
8.3
.
he
is
represented
as
that
Angel
of
the
Covenant
,
who
at
the
Golden
Altar
before
God
,
doth
offer
up
the
prayers
of
the
Saints
,
incensed
by
the
merit
of
his
Sacrifice
.
For
it
is
the
Sacrifice
of
Jesus
that
hallows
and
consecrates
all
our
prayers
and
good
works
,
the
best
of
which
have
so
many
sinful
defects
and
imperfections
cleaving
to
them
,
as
would
render
them
abominable
to
the
pure
and
holy
God
,
were
they
not
purged
and
expiated
by
this
great
Propitiation
.
And
though
Prayer
be
a
duty
we
stand
eternally
obliged
to
by
our
continual
dependence
upon
God
,
yet
in
this
degeneracy
of
our
Nature
there
are
so
many
sins
do
still
accompany
our
Prayers
,
as
that
were
they
not
expiated
by
some
very
acceptable
and
meritorious
satisfaction
,
the
cry
of
them
would
drown
the
cry
of
our
Prayers
,
and
for
ever
hinder
their
access
to
the
divine
ear
and
aceptance
.
So
that
it
is
only
in
the
vertue
of
that
Sacrifice
with
which
our
Saviour
intercedes
for
us
in
Heaven
,
that
our
Prayers
have
admittance
thither
;
it
is
his
bloud
alone
that
purifies
our
polluted
Supplications
,
and
out-cries
the
guilt
of
those
sins
that
go
along
with
them
.
For
by
presenting
that
Sacrifice
to
his
Father
,
with
which
he
made
satisfaction
for
our
sins
on
the
Cross
,
he
continually
moves
and
solicites
that
those
sinful
defects
which
cleave
to
our
Prayers
may
be
pardoned
and
remitted
;
upon
which
motion
of
his
our
Prayers
are
continually
purged
from
the
guilt
of
those
defects
,
and
thereupon
introduced
into
the
divine
acceptance
as
pure
and
innocent
,
spotless
and
unblemished
devotions
.
And
as
by
presenting
his
Sacrifice
he
purges
the
guilt
of
our
Prayers
,
so
he
enforces
and
seconds
them
.
For
,
as
hath
been
shewn
before
,
the
very
presenting
his
Sacrifice
is
a
Symbolical
Prayer
for
those
very
blessings
which
we
pray
for
;
and
not
only
so
,
but
a
Prayer
that
is
enforced
with
a
just
claim
,
and
doth
plead
the
right
of
Purchace
to
all
the
blessings
it
sues
for
,
and
so
cannot
justly
be
denied
or
rejected
.
And
when
he
thus
prays
with
us
,
and
continually
joyns
the
cry
of
his
Bloud
to
the
cry
of
our
Prayers
,
we
may
safely
depend
upon
it
,
that
we
shall
prevail
,
and
find
free
access
to
the
Throne
of
God's
grace
and
acceptance
.
And
hence
we
are
said
to
have
boldness
to
enter
into
the
Holy
of
Holies
,
that
is
,
to
draw
near
by
Prayer
to
God
,
by
the
Bloud
of
Iesus
,
by
a
new
and
living
way
which
he
hath
consecrated
for
us
through
the
vail
,
that
is
to
say
,
his
flesh
,
Heb.
10.19
,
20.
And
our
Saviour
himself
assures
us
,
that
whatsoever
we
shall
ask
in
his
name
,
he
will
do
it
;
and
again
he
repeats
it
,
If
ye
shall
ask
any
thing
in
my
name
,
I
will
do
it
,
John
14.13
,
14.
that
is
,
he
will
procure
it
for
us
,
by
joyning
his
Intercessions
with
our
Prayers
,
for
so
ver.
16.
he
explains
himself
,
I
will
pray
the
Father
.
II.
The
other
intent
and
purpose
of
his
making
this
Address
or
Intercession
for
us
to
the
Father
,
is
,
to
obtain
of
him
Power
and
Authority
to
bestow
on
us
all
those
graces
and
favours
which
in
consideration
of
his
Sacrifice
God
hath
promised
us
.
It
is
not
to
move
the
Father
to
bestow
on
us
the
blessings
of
the
New
Covenant
immediately
with
his
own
hand
that
our
Saviour
intercedes
,
but
to
impower
himself
,
as
Mediator
between
the
Father
and
us
,
to
bestow
them
upon
us
,
according
to
the
terms
and
conditions
upon
which
they
are
proposed
to
us
.
For
though
it
is
most
certainly
true
,
that
every
good
and
perfect
gift
comes
down
from
above
,
even
from
the
Father
of
Lights
,
yet
it
is
as
certain
that
they
come
not
down
to
us
from
the
Father
immediately
,
but
are
all
derived
to
us
through
the
hands
of
the
Son
,
who
by
his
continual
Intercession
obtains
continual
power
and
authority
of
the
Father
to
derive
and
confer
on
us
all
those
heavenly
gifts
.
So
that
as
the
High
Priest
,
when
he
had
presented
the
bloud
of
the
Sacrifice
in
the
Holy
of
Holies
,
was
Authorized
by
God
to
bless
the
people
,
vide
1
Chron.
23.13
.
even
so
our
blessed
Saviour
▪
by
presenting
his
meritorious
Sacrifice
in
Heaven
,
and
in
the
vertue
thereof
interceding
for
us
with
the
Father
,
is
continually
authorized
by
him
effectually
to
bless
us
,
i.
e.
to
confer
on
us
the
blessings
of
the
New
Covenant
upon
the
terms
and
conditions
that
they
are
therein
proposed
.
For
this
power
he
obtains
of
God
by
his
perpetual
Intercession
;
and
hence
he
is
said
to
be
able
to
save
all
those
to
the
utmost
that
come
unto
God
by
him
,
seeing
he
ever
lives
to
make
intercession
for
us
,
Heb.
7.25
.
where
his
power
,
or
ability
to
save
us
to
the
utmost
,
i.
e.
to
confer
on
us
all
the
blessings
of
the
New
Covenant
,
is
expresly
attributed
to
his
ever
living
to
make
intercession
for
us
,
which
is
a
plain
Argument
,
that
the
intent
of
his
Intercession
is
to
move
God
to
authorize
him
to
save
us
,
seeing
that
in
answer
to
his
Intercession
he
is
continually
impowered
and
authorized
thereunto
.
For
it
is
to
be
considered
,
that
this
power
and
authority
,
and
the
exercise
of
it
,
appertains
to
his
Kingly
Office
,
which
he
first
arrived
to
,
and
still
continues
in
,
by
vertue
of
his
Intercession
;
and
indeed
herein
consists
the
Royalty
of
his
Priesthood
,
in
that
by
interceding
for
us
as
Priest
in
the
vertue
of
his
Sacrifice
,
and
continuing
to
do
so
,
he
first
obtained
,
and
still
continues
vested
with
Kingly
Power
and
Authority
to
bestow
on
us
those
heavenly
blessings
he
intercedes
for
;
and
it
is
to
this
purpose
that
he
intercedes
,
not
that
the
Father
would
bestow
them
on
us
immediately
,
but
that
he
would
put
and
continue
it
in
his
power
to
bestow
them
,
as
Mediator
between
the
Father
and
us
;
so
that
he
acquired
and
holds
his
Royalty
by
his
Priesthood
,
and
that
Kingly
Power
by
which
he
gives
us
the
blessings
of
the
New
Covenant
,
God
gave
and
continues
to
him
by
way
of
answer
and
return
to
his
Priestly
Intercession
.
And
hence
he
is
said
upon
his
offering
one
sacrifice
for
sin
for
ever
,
i.
e.
upon
the
perpetual
Oblation
of
his
Sacrifice
in
Heaven
,
to
have
sate
down
on
the
right
hand
of
God
,
i.
e.
in
the
Throne
of
his
Kingly
Power
and
Authority
,
Heb.
10.12
▪
and
accordingly
Eph.
4.8
.
we
are
told
,
that
upon
his
ascending
up
on
high
,
i.
e.
to
present
his
sacrificed
body
in
heaven
,
he
led
captivity
captive
,
and
gave
gifts
unto
men
,
which
necessarily
implies
,
that
he
had
received
power
and
authority
from
his
Father
to
give
them
;
and
so
Psal.
68.18
.
whence
these
words
are
quoted
,
expresses
it
,
He
received
gifts
for
men
,
i.
e.
upon
the
presenting
his
Sacrifice
,
as
Priest
,
he
received
of
the
Father
those
Gifts
for
men
which
by
his
Kingly
power
he
afterwards
distributed
among
them
.
So
that
what
he
gives
by
his
Kingly
power
,
he
receives
by
his
Priestly
,
and
both
the
gifts
which
he
gives
,
and
the
authority
by
which
he
gives
them
,
are
the
fruits
and
returns
of
that
perpetual
Intercession
which
he
makes
by
his
Sacrifice
.
And
that
by
his
Intercession
our
Saviour
hath
acquired
this
Royal
power
of
giving
us
the
blessings
of
the
New
Covenant
he
himself
doth
plainly
enough
intimate
;
for
thus
of
the
Spirit
,
which
is
one
of
those
great
blessings
,
he
tells
his
Disciples
,
It
is
expedient
for
you
that
I
go
away
,
i.
e.
to
Heaven
to
intercede
for
you
,
for
if
I
go
not
away
the
Comforter
will
not
come
,
i.
e.
he
will
not
come
but
upon
my
Intercession
;
but
if
I
depart
I
will
send
him
unto
you
,
namely
,
by
that
Royal
Authority
which
upon
my
Intercession
I
shall
receive
from
the
Father
,
Ioh.
16.7
.
And
accordingly
St.
Peter
tells
the
Jews
that
Christ
being
exalted
by
the
right
hand
of
God
,
and
having
received
of
the
Father
the
promise
of
the
Holy
Ghost
,
i.
e.
upon
his
Intercession
in
Heaven
,
he
hath
shed
forth
this
which
ye
now
see
and
hear
,
i.
e.
the
miraculous
vertues
of
the
Holy
Ghost
,
Acts
2.33
.
And
so
for
remission
of
sins
,
he
tells
us
,
that
he
hath
the
Keys
of
hell
and
death
,
Rev.
1.18
.
i.
e.
power
to
bind
or
loose
,
to
pardon
or
condemn
;
and
lastly
for
eternal
life
,
he
expresly
tells
the
Church
of
Laodicea
,
To
him
that
overcomes
will
I
grant
to
sit
with
me
on
my
Throne
,
even
as
I
have
overcome
,
and
am
sate
down
with
my
Father
on
his
,
Rev.
3.21
.
By
all
which
it
is
abundantly
evident
that
Christ
hath
a
Royal
power
delegated
to
him
from
the
Father
upon
his
intercession
,
to
grant
and
bestow
all
the
blessings
of
the
New
Covenant
upon
those
that
comply
with
its
terms
and
conditions
.
For
so
all
the
graces
and
favours
of
God
are
in
Scripture
said
to
be
derived
in
,
by
,
or
through
Jesus
Christ
;
for
so
Eph.
1.3
.
God
the
Father
is
said
to
bless
us
with
all
spiritual
blessings
in
or
through
Christ
;
and
Rom.
6.23
.
Eternal
life
is
said
to
be
the
gift
of
God
through
Iesus
Christ
our
Lord
;
and
we
are
said
to
be
heirs
of
God
,
or
inheritors
of
his
blessings
,
through
Christ
,
Gal.
4.7
.
which
plainly
implies
,
that
though
it
is
from
God
the
Father
originally
that
all
our
mercies
are
derived
,
yet
it
is
through
God
the
Son
immediately
that
they
are
all
derived
to
us
,
and
that
whatsoever
God
bestows
upon
us
he
bestows
by
the
hand
of
Jesus
Christ
,
whom
upon
his
first
Oblation
of
his
precious
Sacrifice
in
heaven
,
and
continual
intercession
with
it
,
he
constituted
and
continues
the
Royal
distributer
of
all
his
graces
and
favours
to
the
World.
And
therefore
since
there
is
no
doubt
but
that
that
which
he
obtains
by
his
intercession
is
the
thing
which
he
intercedes
for
,
it
necessarily
follows
,
that
the
thing
which
he
intercedes
for
is
power
to
bestow
on
us
the
blessings
of
the
New
Covenant
,
because
he
hath
actually
obtained
that
power
by
his
Intercession
.
Having
thus
given
as
plain
and
as
brief
an
account
as
I
could
of
this
second
Priestly
Act
of
our
Saviour
,
viz.
his
Intercession
for
us
in
Heaven
by
the
continual
Oblation
of
his
Sacrifice
there
,
I
proceed
in
the
second
place
to
shew
the
admirable
tendency
of
this
method
,
of
God's
communicating
his
Graces
and
Favours
to
us
through
the
intercession
of
our
Saviour
,
to
reduce
and
reform
Mankind
;
which
will
plainly
appear
by
considering
the
following
particulars
:
First
,
This
method
naturally
tends
to
excite
in
us
a
mighty
aw
and
reverence
of
God's
Majesty
.
Secondly
,
It
also
tends
to
give
us
the
strongest
conviction
of
God's
hatred
and
abhorrence
of
our
sins
.
Thirdly
,
It
also
tends
most
effectually
to
secure
us
from
presuming
upon
God's
mercy
while
we
continue
in
our
sins
.
Fourthly
,
It
tends
to
encourage
us
to
draw
near
to
God
with
Chearfulness
and
freedom
.
Fifthly
,
It
tends
to
give
us
the
most
ample
assurance
of
his
gracious
intentions
towards
us
if
we
repent
and
return
to
our
duty
.
I.
This
method
of
God's
communicating
his
Favours
to
us
through
our
Saviour's
intercession
is
naturally
apt
to
excite
in
us
a
mighty
aw
and
reverence
of
the
divine
Majesty
.
For
in
this
degenerate
condition
wherein
our
Nature
is
inverted
and
turned
upside
down
,
and
our
sensitive
faculties
have
got
the
ascendant
of
our
Reason
,
rational
Objects
have
incomparably
less
force
on
,
and
prevalence
with
us
,
than
material
and
sensitive
.
And
hence
it
is
that
we
are
so
unapt
to
be
affected
with
the
Majesty
of
God
,
though
in
it self
infinite
and
incomprehensible
,
because
it
being
purely
spiritual
,
is
objected
only
to
our
Faith
and
Reason
,
and
doth
not
strike
upon
our
sense
with
the
Rays
of
a
visible
glory
.
And
hence
it
was
that
under
the
Old
Testament
God
so
frequently
exhibited
himself
to
mens
eyes
,
in
sensible
appearances
,
as
particularly
sometimes
in
a
humane
shape
,
and
sometimes
in
a
body
of
light
or
of
shining
flame
,
that
so
by
making
an
impression
of
his
great
Majesty
on
their
sense
he
might
affect
them
with
a
sutable
aw
and
dread
of
it
.
And
for
the
same
reason
that
he
conversed
with
them
in
these
sensible
appearances
,
he
also
treated
with
them
by
a
Mediator
on
Mount
Sinai
;
for
God
commanded
that
bounds
should
be
set
round
about
the
Mountain
which
the
People
were
forbid
upon
peril
of
death
to
break
through
unto
the
Lord
to
gaze
,
and
only
Moses
,
their
Mediator
,
together
with
his
Brother
Aaron
,
were
permitted
to
ascend
the
Mount
,
and
to
have
immediate
access
to
him
;
and
by
thus
keeping
them
at
a
distence
from
his
sacred
presence
,
and
only
suffering
them
to
approach
him
by
their
Mediator
,
he
took
an
effectual
course
to
inspire
their
minds
with
a
reverential
aw
of
his
divine
Majesty
,
which
is
in
it self
so
infinitely
sacred
and
August
that
it
seems
it
would
have
been
an
high
Prophanation
in
them
to
have
conversed
with
it
immediately
.
And
accordingly
God
by
keeping
us
at
a
distance
from
him
,
and
allowing
us
to
have
access
to
him
only
by
our
Mediator
,
expresses
the
greatness
of
his
Majesty
,
which
is
too
sacred
to
be
mingled
in
conversation
with
us
,
too
sublime
to
admit
of
the
immediate
addresses
of
poor
Mortals
,
yea
,
and
which
no
Mortal
must
approach
without
the
Mediation
of
his
own
Eternal
Son
;
for
thus
Plato
in
his
Sympos
.
gives
it
as
an
instance
of
the
Majesty
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
e.
God
doth
not
mingle
himself
with
men
,
but
all
the
converse
and
intercourse
between
him
and
us
is
transacted
by
the
Mediation
of
Demons
.
And
if
it
were
thought
so
great
an
instance
of
God's
Majesty
,
that
he
would
not
be
approached
by
us
without
the
Mediation
of
Angels
,
to
what
an
infinite
height
must
he
be
exalted
above
us
,
when
no
less
a
person
than
he
who
is
God-man
can
so
much
as
give
us
access
to
him
,
or
present
our
Prayers
and
Supplications
at
his
feet
.
O!
what
an
awful
sense
therefore
of
the
Majesty
of
God
should
this
consideration
beget
in
our
minds
!
For
how
can
we
think
of
him
without
dread
and
reverence
when
we
consider
how
he
is
secluded
by
the
infinite
sacredness
of
his
own
Majesty
from
all
immediate
converse
and
intercourse
with
us
,
and
how
he
is
exalted
so
infinitely
above
us
,
as
that
we
cannot
have
access
to
him
so
much
as
by
our
Prayers
and
Supplications
without
the
interposition
of
a
Mediator
who
is
greater
than
the
greatest
of
all
the
Kings
on
Earth
,
or
Angels
in
Heaven
?
Surely
he
who
can
thus
think
of
God
without
being
struck
into
a
profound
aw
and
reverence
of
his
Majesty
,
must
have
a
mind
so
hardened
against
all
the
impressions
of
Reason
,
as
that
no
wise
thought
can
ever
move
or
affect
it
.
II.
This
method
of
God's
communicating
his
favours
to
us
through
our
Saviour's
Intercession
tends
also
to
give
us
the
strongest
conviction
of
God's
hatred
and
abhorrence
of
our
sins
.
For
doubtless
to
convince
us
how
deeply
he
resents
our
sinful
behaviour
towards
him
,
the
most
effectual
course
he
could
take
,
next
to
that
of
banishing
us
from
his
presence
for
ever
,
was
to
exclude
us
from
all
immediate
intercourse
with
him
,
and
not
to
admit
of
any
more
addresses
or
supplications
from
us
but
by
the
hand
of
some
Mediator
.
Hereby
he
plainly
demonstrates
how
infinitely
pure
and
abhorrent
to
sin
his
nature
is
,
that
he
will
not
suffer
a
sinful
Creature
to
come
near
him
but
by
Proxy
,
nor
accept
of
a
service
from
a
guilty
hand
,
nor
listen
to
a
Prayer
from
a
sinful
mouth
,
till
it
is
first
hallowed
and
presented
to
him
by
a
pure
and
holy
Mediator
.
If
therefore
we
are
not
infinitely
conceited
of
our selves
,
this
procedure
of
his
cannot
but
lay
us
low
in
our
own
eyes
,
and
make
us
deeply
sensible
of
our
own
vileness
and
baseness
.
For
how
infinitely
detestable
must
our
sins
be
in
his
eyes
,
when
notwithstanding
all
his
kindness
and
benevolence
towards
us
,
he
keeps
us
at
such
a
distance
from
him
,
and
will
not
be
prevailed
with
,
without
some
powerful
intercession
,
so
much
as
to
hear
our
Prayers
,
or
to
have
any
kind
of
communication
or
intercourse
with
us
?
And
accordingly
you
find
that
when
the
three
Friends
of
Iob
had
treated
him
so
despitefully
and
uncharitably
,
God
to
manifest
his
displeasure
against
them
,
commands
them
to
make
use
of
Iob's
Mediation
,
Iob
42.7
.
My
wrath
,
saith
he
to
Elephas
,
is
kindled
against
thee
,
and
against
thy
two
Friends
,
for
ye
have
not
spoken
of
me
the
thing
that
is
right
,
as
my
servant
Iob
hath
:
therefore
take
unto
you
seven
Bullocks
and
seven
Rams
,
and
go
to
my
servant
Iob
,
and
offer
up
for
your selves
a
burnt
Offering
,
and
my
servant
Iob
shall
pray
for
you
,
for
him
will
I
accept
,
lest
I
deal
with
you
after
your
folly
;
as
if
he
should
have
said
,
that
you
may
see
how
ill
I
resent
your
severe
and
cruel
usage
of
that
good
man
,
know
,
that
if
you
offer
to
address
to
me
immediately
for
your selves
,
I
will
certainly
throw
your
Prayers
back
upon
your
faces
;
as
therefore
you
hope
to
be
restored
to
my
favour
,
go
to
that
injured
Friend
of
yours
,
and
beseech
him
to
mediate
for
you
,
and
I
will
hear
him
though
I
will
not
hear
you
.
And
after
the
same
manner
doth
God
manifest
his
high
displeasure
against
our
sins
,
that
he
will
not
suffer
us
to
approach
him
immediately
,
to
present
our
Petitions
to
him
with
our
own
hands
,
but
will
have
them
all
presented
to
him
by
a
hand
that
is
more
acceptable
to
him
than
our
own
,
and
not
only
so
,
but
by
the
greatest
and
most
acceptable
hand
in
the
World
,
even
that
of
his
own
Eternal
Son
,
the
Son
of
his
Essence
and
delight
,
in
whom
he
is
for
ever
well
pleased
.
For
it
is
through
him
alone
that
we
have
access
to
the
Father
,
whom
our
sins
have
so
horribly
incensed
against
us
,
that
no
Advocate
in
Heaven
or
Earth
,
less
great
and
less
dear
to
him
than
his
own
Son
,
can
prevail
with
him
to
be
reconciled
to
us
upon
our
most
unfeigned
repentance
,
or
so
much
as
to
accept
of
our
humble
Supplications
.
O
good
God!
what
a
woful
distance
have
my
sins
made
between
thee
and
me
,
that
notwithstanding
the
infinite
goodness
and
benignity
of
thy
nature
I
cannot
be
admitted
to
thee
,
nor
expect
any
favour
at
thy
hands
upon
any
less
powerful
interest
or
application
than
that
of
thine
only
begotten
Son
;
but
O
stupid
creature
that
I
am
,
to
make
light
of
those
sins
that
have
so
highly
incensed
thee
against
me
,
that
none
in
Heaven
or
Earth
but
only
that
dearly
beloved
Son
can
prevail
with
thee
to
cast
a
propitious
eye
on
me
,
or
so
much
as
to
give
me
access
to
the
footstool
of
the
Throne
of
thy
grace
!
III.
This
way
of
God's
communicating
his
favours
to
us
through
the
intercession
of
Christ
is
also
most
apt
to
secure
us
from
presuming
upon
God's
mercy
while
we
continue
in
our
sins
.
There
is
no
one
thing
doth
more
universally
obstruct
the
reformation
of
men
,
than
their
confident
presumption
,
that
God
will
be
merciful
to
them
notwithstanding
they
persist
in
their
rebellions
against
him
.
For
all
men
have
a
natural
notion
of
the
infinite
goodness
and
benevolence
of
the
Divine
Nature
,
together
with
which
all
bad
men
have
a
natural
desire
to
sin
without
disturbance
;
when
therefore
their
Conscience
begins
to
clamour
against
their
wickedness
,
and
to
vex
and
persecute
them
for
it
,
the
mercy
of
God
is
the
usual
Sanctuary
they
fly
to
.
Peace
,
froward
Conscience
,
cry
they
,
God
is
a
most
gracious
and
merciful
Being
,
hard
to
be
provoked
,
and
easie
to
be
pacified
;
fear
not
therefore
,
his
mercy
is
infinitely
greater
than
my
faults
,
and
I
am
sure
so
good
a
God
as
he
is
can
never
find
in
his
heart
to
destroy
his
Creature
and
Off-spring
for
such
Peccadillo's
as
these
.
With
such
presumptions
as
these
they
commonly
lull
their
Consciences
asleep
,
and
so
sin
on
securely
in
despite
of
all
the
threats
and
warnings
of
Heaven
that
Thunder
about
their
ears
.
Now
to
prevent
such
presumptions
as
these
,
and
dash
them
quite
out
of
countenance
,
there
is
no
consideration
in
the
world
can
be
more
effectual
than
this
of
God's
communicating
his
mercies
to
us
through
the
intercession
of
our
Saviour
.
For
if
,
notwithstanding
the
goodness
of
his
nature
,
he
will
not
be
propitious
to
us
,
no
not
upon
our
repentace
,
without
being
moved
thereunto
by
the
powerful
intercession
of
his
own
Son
,
how
can
we
ever
expect
that
he
should
be
propitious
to
us
whether
we
repent
or
no
?
Is
it
likely
he
should
be
more
indulgent
to
us
for
our
own
sake
,
than
he
is
for
his
Son's
sake
and
our
own
together
;
or
that
,
when
all
that
his
Son
can
obtain
for
us
is
to
receive
us
into
favour
in
case
we
will
lay
down
our
Arms
,
that
we
by
our
own
interest
should
prevail
with
him
to
receive
us
while
we
persist
in
our
obstinacy
and
rebellion
;
in
short
,
if
our
repentance
,
which
is
the
best
thing
we
can
render
him
,
be
not
sufficient
to
move
him
to
pardon
us
,
without
being
seconded
and
enforced
with
the
powerful
Oratory
of
our
Saviour's
Intercession
,
what
should
move
him
when
we
have
neither
repentance
nor
a
Saviour
to
intercede
for
us
?
For
our
Saviour
will
not
intercede
for
us
unless
we
repent
,
and
our
repentance
will
not
prevail
for
us
,
unless
he
intercede
;
what
hope
have
we
therefore
while
we
continue
impenitent
,
when
our
repentance
it self
,
which
is
the
best
thing
we
can
do
to
move
God
to
be
propitious
to
us
,
is
insufficient
without
Christ's
intercession
,
and
when
without
our
repentance
Christ
will
not
intercede
for
us
;
and
if
the
tears
of
a
penitent
suppliant
will
not
prevail
with
him
without
an
Intercessor
,
what
hope
is
there
that
the
affronts
of
an
impenitent
rebel
should
?
But
suppose
we
might
reasonably
presume
upon
the
benignity
of
God's
nature
,
that
he
will
be
propitious
to
us
,
notwithstanding
our
impenitence
,
yet
it
is
to
be
considered
,
that
now
he
hath
placed
the
dispensation
of
his
mercy
in
the
hand
of
a
Mediator
,
who
is
not
left
to
dispose
of
it
arbitrarily
,
as
he
shall
think
fit
,
but
is
confined
and
limited
to
dispose
of
it
only
to
penitent
offenders
.
For
Christ's
Trust
can
extend
no
farther
than
to
dispence
God's
mercy
to
us
upon
the
terms
of
that
Covenant
of
which
he
is
Mediator
,
which
Covenant
proposes
mercy
to
us
only
upon
condition
of
our
repentance
.
So
that
now
we
can
expect
no
mercy
from
God
,
but
what
passes
through
the
hands
of
Jesus
our
Mediator
,
who
cannot
,
without
violating
his
trust
,
dispence
the
mercy
of
God
to
us
except
we
repent
and
amend
.
For
now
God
cannot
dispence
his
mercy
to
us
immediately
,
without
displacing
his
Son
from
his
Mediatorship
,
and
his
Son
cannot
dispence
his
mercy
to
us
unconditionally
,
without
transgressing
the
bounds
and
limits
that
are
prescribed
to
him
;
and
therefore
since
God
hath
restrained
himself
to
dispence
his
mercy
only
through
his
Son
,
and
restrained
his
Son
to
dispence
it
only
to
penitents
,
for
us
to
presume
upon
the
mercy
of
God
while
we
continue
impenitent
,
is
the
greatest
nonsense
in
the
world
;
it
is
to
suppose
either
that
God
will
cancel
the
Oeconomy
of
his
mercy
for
our
sakes
,
and
resume
the
dispensation
of
it
immediately
into
his
own
hands
,
meerly
to
favour
and
encourage
us
in
our
Rebellion
against
him
,
or
that
Christ
will
betray
the
trust
which
his
Father
hath
reposed
in
him
,
and
dispence
his
mercy
to
us
contrary
to
his
Orders
;
that
is
,
either
that
God
the
Father
will
depose
his
Son
for
our
sakes
,
or
that
God
the
Son
will
be
unfaithful
to
the
Father
for
our
sakes
,
both
which
suppositions
are
equally
absurd
and
blasphemous
.
Whilst
therefore
God
proceeds
with
us
in
this
established
method
of
granting
his
mercy
to
us
only
through
his
Son
,
and
confining
his
Son
to
dispence
it
to
us
only
upon
the
conditions
of
the
New
Covenant
;
to
flatter
our selves
with
hopes
of
mercy
while
we
continue
impenitent
,
is
to
presume
both
against
reason
and
possibility
.
IV.
This
way
of
God's
communicating
his
Favours
to
us
through
the
mediation
of
Christ
is
also
most
apt
in
it self
to
encourage
us
to
approach
him
with
Chearfulness
and
freedom
.
For
it
is
a
natural
effect
of
guilt
to
suggest
to
mens
minds
dreadful
and
anxious
thoughts
of
God
,
and
whilst
we
are
under
such
thoughts
of
him
,
how
is
it
possible
for
us
to
approach
him
immediately
,
and
without
any
Friend
or
Advocate
to
introduce
and
speak
for
us
,
with
any
chearfulness
or
freedom
?
For
with
what
confidence
can
I
address
to
an
incensed
and
offended
God
,
purely
upon
my
own
fund
or
interest
,
when
I
am
conscious
of
a
thousand
times
more
evil
in
me
to
provoke
him
against
me
,
than
of
good
to
recommend
me
to
his
favour
?
Unless
therefore
I
am
secured
of
some
powerful
friend
in
Heaven
,
that
is
infinitely
more
acceptable
to
God
than
I
can
modestly
hope
to
be
,
and
that
will
agitate
for
me
,
and
solicite
my
cause
with
all
his
power
and
interest
,
my
sense
of
the
innumerable
provocations
I
have
given
him
to
turn
his
back
upon
me
,
must
either
render
me
quite
desperate
of
success
at
the
Throne
of
his
grace
,
or
cause
me
to
approach
it
with
unspeakable
horrour
and
confusion
.
So
that
my
intercourse
with
God
must
either
be
wholly
interrupted
,
or
rendred
very
difficult
and
uneasie
to
me
;
because
my
slavish
dread
of
him
must
either
chase
me
from
his
Altars
,
or
drag
we
to
them
with
violence
and
reluctancy
.
And
hence
it
is
,
that
under
the
sense
of
our
guilt
we
naturally
fly
to
the
Intercessions
of
others
whom
we
believe
to
have
more
interest
with
God
than
our selves
;
because
we
cannot
modestly
promise
our selves
a
free
admittance
and
access
to
him
upon
our
own
account
.
Which
probably
was
the
Reason
of
the
first
institution
of
Demon-worship
among
the
Heathens
,
whose
minds
being
stung
with
the
sense
of
their
own
guilts
,
they
were
not
able
to
approach
God
without
fearful
despondence
and
anxiety
;
whereupon
they
began
to
cast
about
(
as
it
is
natural
for
guilty
minds
to
do
)
how
they
might
procure
some
other
Beings
,
that
were
in
great
favour
with
God
,
to
interpose
with
him
in
their
behalf
;
and
having
learned
by
an
universal
Tradition
,
that
there
was
a
sort
of
middle
Beings
,
called
Angels
or
Demons
,
between
the
Sovereign
God
and
Men
,
they
began
to
address
to
these
,
and
to
bribe
them
with
Sacrifices
and
sacred
honours
to
intercede
with
God
in
their
behalf
.
And
hence
Apuleius
de
Daemon
.
Soc.
calls
these
Demons
,
Mediae
potestates
per
quas
&
desideria
nostra
&
merita
ad
Deos
commeant
;
inter
terricolas
coelicolasque
vectores
hinc
precum
inde
donorum
;
qui
ultro
citroque
portant
hinc
petitiones
inde
suppetias
,
seu
quidam
utrumque
interpretes
&
salutigeri
;
i.
e.
They
are
middle
powers
by
whom
our
desires
and
merits
are
presented
to
the
Gods
;
they
go
between
Heaven
and
Earth
,
and
carry
from
hence
the
Prayers
of
men
,
and
from
thence
the
Gifts
of
God
;
from
Earth
they
go
with
Petitions
,
and
from
Heaven
they
return
with
Supplies
,
or
they
are
the
Interpreters
of
both
Worlds
,
that
do
continually
carry
and
report
the
mutual
salutations
of
both
to
each
other
.
By
which
it
is
evident
that
they
thought
it
very
necessary
,
in
order
to
God's
accepting
their
addresses
,
that
they
should
be
presented
and
recommended
to
him
by
some
better
Beings
than
themselves
;
their
guilty
minds
,
it
seems
,
suggesting
to
them
that
it
would
be
high
presumption
for
such
great
offenders
as
themselves
,
to
approach
the
divine
Majesty
,
without
being
introduced
and
Patronized
by
some
more
pure
and
holy
Beings
.
And
I
am
very
apt
to
think
that
the
great
cause
of
that
Spirit
of
bondage
which
possessed
the
ancient
Iews
,
and
rendred
them
so
diffident
and
tremulous
in
all
their
approaches
to
God
,
was
their
want
of
an
explicite
knowledge
of
the
Mediator
.
For
what
dismal
and
melancholy
expostulations
do
we
frequently
meet
with
in
their
addresses
to
God
;
such
as
,
Wilt
thou
be
angry
for
ever
?
Hast
thou
forgotten
to
be
gracious
?
Wilt
thou
remember
thy
loving
kindness
no
more
?
Which
plainly
shews
,
that
their
guilt
suggested
to
them
such
frightful
apprehensions
of
God
,
as
did
very
much
cramp
their
hope
and
confidence
in
him
.
And
hence
the
Apostle
opposes
this
Spirit
of
bondage
in
them
to
that
Christian
Spirit
of
Adoption
,
by
which
we
cry
Abba
Father
,
i.
e.
by
which
we
approach
God
with
great
freedom
and
assurance
,
and
go
to
him
as
Children
to
a
kind
and
merciful
Father
,
Rom.
8.15
.
Now
if
you
would
know
from
whence
this
Christian
freedom
and
assurance
proceeds
,
the
Author
to
the
Hebrews
will
inform
you
,
Heb.
10.21
,
22.
Having
therefore
an
High-Priest
over
the
houshold
of
God
,
i.
e.
to
mediate
and
intercede
for
us
,
let
us
draw
near
with
a
true
heart
and
full
assurance
of
faith
;
and
Heb.
4.14
,
15
,
16
the
Apostle
urges
our
having
a
compassionate
High-Priest
in
Heaven
to
intercede
for
us
,
as
an
argument
to
encourage
us
to
come
boldly
to
the
Throne
of
grace
.
And
indeed
what
greater
encouragement
can
we
have
to
draw
nigh
unto
God
with
an
humble
confidence
,
than
this
consideration
,
that
the
highest
Favourite
he
hath
in
Heaven
or
Earth
is
our
Advocate
;
and
that
he
is
not
only
infinitely
concerned
for
us
,
as
being
akin
to
us
by
nature
,
and
having
a
compassionate
sense
of
our
infirmities
;
that
he
doth
not
only
imploy
in
our
behalf
all
the
favour
and
interest
he
hath
with
God
as
he
is
the
Son
of
his
Essence
,
and
the
Object
of
his
delight
,
but
that
he
ever
intercedes
for
us
in
the
right
and
vertue
of
that
Meritorious
Sacrifice
with
which
he
bought
and
purchased
all
those
heavenly
blessings
he
intercedes
for
.
So
that
now
all
we
have
to
do
is
to
return
to
God
by
an
unfeigned
repentance
,
which
if
we
do
,
he
stands
engaged
to
undertake
our
cause
;
and
what
may
we
not
expect
from
the
Patronage
of
so
great
and
powerful
a
Mediator
?
For
how
great
soever
our
past
sins
are
,
his
interest
in
Heaven
is
far
greater
;
how
loud
and
clamorous
soever
our
past
Provocations
are
,
his
Bloud
and
Wounds
are
far
louder
;
and
how
importunately
soever
our
past
guilts
may
imprecate
the
divine
Vengeance
upon
us
,
his
Intercessions
do
far
more
importunately
and
prevalently
deprecate
it
.
So
that
now
we
cannot
reasonably
doubt
of
a
free
admission
to
God
in
any
case
whatsoever
wherein
our
Saviour
will
make
use
of
his
interest
for
us
with
God
,
and
therefore
since
in
all
cases
he
doth
continually
imploy
his
interest
for
us
,
but
only
in
that
of
our
impenitence
,
every
Penitent
sinner
in
the
World
hath
a
door
of
access
set
open
to
him
by
the
Intercession
of
Iesus
,
through
which
he
may
freely
enter
,
and
with
an
humble
confidence
apply
himself
to
God
for
mercy
,
and
for
grace
to
help
him
in
the
time
of
need
.
Thus
by
the
Mediation
of
our
Saviour
,
God
hath
taken
off
that
Imbargo
which
mens
guilts
had
laid
upon
their
commerce
with
Heaven
,
and
made
way
for
a
free
and
generous
intercourse
between
himself
and
his
Creatures
.
V.
And
lastly
,
This
way
of
communicating
his
Favours
to
us
through
the
Mediation
of
Christ
,
is
most
apt
to
assure
our
diffident
minds
of
God's
gracious
intentions
to
perform
to
us
all
the
good
things
which
he
hath
promised
us
upon
our
performing
the
conditions
of
them
.
It
is
true
,
if
God
had
only
promised
them
,
we
should
have
had
abundant
reason
to
believe
him
on
his
own
bare
word
,
without
any
farther
security
;
but
alas
,
to
be
diffident
and
distrustful
is
the
inseparable
property
of
guilty
minds
,
and
so
great
is
our
guilt
and
ill
desert
,
and
so
inestimable
are
the
blessings
and
favours
which
God
promises
us
,
that
when
we
reflect
upon
both
,
and
compare
them
together
,
it
so
confounds
our
Reason
,
and
astonishes
our
Faith
,
that
notwithstanding
all
the
security
God
hath
given
us
,
we
can
hardly
believe
without
trembling
and
diffidence
.
So
that
had
not
God
given
us
some
other
security
besides
that
of
his
own
bare
word
and
promise
,
it
would
have
extreamly
puzled
our
Faith
to
believe
that
God
sincerely
intended
such
mighty
goods
for
such
unworthy
Subjects
.
For
when
ever
we
reflected
on
our
own
guilt
and
ill-desert
,
we
must
have
looked
upon
God
as
our
adverse
Party
,
as
one
that
was
concerned
only
for
his
own
right
and
honour
,
to
retrieve
from
us
that
natural
homage
we
owed
him
,
and
had
hitherto
unjustly
detained
from
him
;
and
we
should
have
been
but
too
apt
to
suspect
,
that
when
once
he
had
obtained
this
end
of
us
,
he
would
be
much
less
concerned
to
make
good
our
right
to
his
promise
,
than
he
was
to
recover
his
own
to
our
duty
.
Now
although
this
had
been
a
most
unreasonable
suspicion
after
the
God
of
Truth
had
passed
his
word
to
the
contrary
,
yet
there
is
nothing
so
unreasonable
which
guilty
minds
are
not
apt
to
suspect
;
and
therefore
out
of
great
condescension
to
this
pitiable
infirmity
of
his
sinful
Creatures
,
God
thought
meet
,
upon
his
entrance
into
a
New
Covenant
with
us
,
not
only
to
oblige
himself
thereby
to
bestow
on
us
the
most
inestimable
favours
if
we
performed
our
part
,
but
also
to
put
the
making
good
of
his
Obligation
into
a
third
hand
,
namely
,
into
the
hand
of
a
Mediator
,
who
by
the
nature
of
his
Office
is
as
much
obliged
to
secure
our
right
as
God's
,
as
being
equally
concerned
for
both
parties
;
as
well
that
God
should
make
good
to
us
what
he
hath
promised
,
as
that
we
should
make
good
to
him
what
he
requires
.
So
that
now
we
have
no
longer
to
do
with
God
immediately
as
our
adverse
party
,
but
all
our
intercourse
with
him
is
by
a
Mediator
,
who
by
his
Office
is
obliged
to
be
on
our
side
as
well
as
God's
,
and
to
see
that
what
he
hath
promised
be
performed
to
us
,
as
well
as
that
what
he
requires
be
performed
by
us
.
And
hence
our
Saviour
is
called
the
Mediator
of
the
New
Covenant
,
and
the
Mediator
of
a
better
Covenant
;
which
expressions
plainly
bespeak
him
to
be
an
Authorized
security
on
both
sides
,
for
the
mutual
performance
to
each
other
of
what
they
stand
respectively
obliged
to
by
this
Covenant
;
and
hence
also
he
is
called
the
Sponsor
or
surety
of
a
better
Covenant
,
because
he
stands
engaged
for
the
performance
of
both
Parties
,
so
far
as
it
was
possible
for
him
to
oblige
them
thereunto
;
for
us
,
to
oblige
us
by
the
strongest
motives
to
repent
and
persevere
in
well-doing
;
and
for
God
,
to
oblige
him
by
the
most
powerful
pleas
to
pardon
and
crown
us
with
eternal
life
;
the
later
of
which
he
performs
by
his
Intercession
,
wherein
by
continually
pleading
that
precious
bloud
which
God
hath
long
since
accepted
in
consideration
of
our
pardon
and
eternal
life
,
he
continually
obtains
Power
and
Authority
from
God
to
bestow
on
us
the
blessings
he
intercedes
for
.
So
that
now
we
have
not
only
God's
Word
,
but
also
the
Suretiship
of
our
Saviour
to
depend
on
;
who
not
only
stands
engaged
to
us
for
God
,
that
he
shall
perform
all
his
promises
to
us
,
but
hath
also
right
and
power
upon
the
just
claim
of
his
Sacrifice
to
oblige
him
to
perform
them
.
So
that
,
as
God
,
in
condescension
to
the
pitiable
diffidence
of
guilty
minds
,
hath
been
graciously
pleased
to
seal
his
Promises
with
his
Oath
;
so
,
that
he
might
leave
us
no
umbrage
of
distrust
,
he
hath
superadded
to
both
the
collateral
security
of
a
Mediator
for
the
performance
of
them
;
of
a
Mediator
that
hath
purchased
of
him
all
the
blessings
he
hath
promised
us
,
and
paid
for
them
with
his
own
bloud
,
and
so
is
not
only
obliged
to
sue
for
them
at
the
Throne
of
his
grace
,
but
also
Authorized
to
claim
them
at
the
Tribunal
of
his
Iustice
;
and
,
in
a
word
,
of
a
Mediator
in
whose
hands
he
hath
actually
deposited
all
the
blessings
he
hath
promised
us
,
and
made
his
Executor
in
trust
for
the
performance
of
his
bequests
to
the
heirs
of
promise
.
So
that
now
to
distrust
the
performance
of
his
Promise
to
us
,
is
not
only
to
suspect
God's
Word
and
his
Oath
,
which
are
altogether
as
sacred
and
inviolable
as
his
God-head
,
but
also
to
question
the
security
,
and
arraign
the
fidelity
of
a
Mediator
that
died
for
us
;
that
purchased
for
us
with
his
own
bloud
all
the
blessings
which
God
hath
promised
us
,
by
vertue
whereof
he
not
only
rightfully
claims
them
of
God
,
but
hath
also
actually
received
them
in
our
behalf
.
So
that
now
we
cannot
be
defeated
of
them
unless
he
will
with-hold
them
from
us
,
and
he
cannot
withhold
them
from
us
without
violating
his
trust
,
since
it
is
for
us
,
and
in
our
behalf
that
God
hath
deposited
them
in
his
hands
;
and
can
we
imagine
that
he
who
was
so
true
and
kind
a
friend
to
us
,
as
to
lay
down
his
life
to
purchase
them
for
us
,
will
be
now
so
unkind
and
unfaithful
together
,
as
to
detain
them
from
us
,
when
God
hath
intrusted
him
with
them
in
our
behalf
,
and
fully
impowered
and
authorized
him
to
bestow
them
upon
us
?
Having
therefore
the
security
not
only
of
God's
Promise
and
Oath
,
but
also
of
our
Saviour's
kindness
and
fidelity
,
for
the
performance
of
God's
part
of
the
New
Covenant
if
we
perform
ours
,
what
an
infinite
encouragement
must
it
give
us
to
forsake
our
sins
,
and
return
to
our
duty
?
For
now
,
if
we
repent
,
we
have
no
more
reason
to
question
God's
pardoning
and
forgiving
us
;
if
we
persevere
to
the
end
in
well-doing
,
we
have
no
more
cause
to
doubt
of
his
crowning
us
with
eternal
happiness
,
than
we
have
to
distrust
our
present
being
and
existence
.
If
therefore
the
most
ample
assurance
that
God
himself
can
give
us
of
his
mercy
and
our
happiness
,
hath
any
force
in
it
to
oblige
us
to
repent
and
amend
,
this
our
Saviour's
Intercession
you
see
fairly
proposes
to
us
;
so
that
if
this
proposal
doth
not
effectually
influence
our
hope
,
and
thereby
excite
and
animate
our
endeavours
,
it
is
impossible
that
any
encouragement
should
ever
move
or
affect
us
.
And
thus
you
see
,
in
all
these
several
particulars
,
how
effectually
this
way
of
God's
communicating
his
Favours
to
us
through
the
Intercession
of
our
Saviour
,
tends
to
our
reformation
and
amendment
;
what
a
fruitful
Topick
of
motives
it
is
to
induce
us
to
repentance
,
and
how
pathetically
it
addresses
to
every
affection
in
us
that
is
capable
of
persuasion
;
what
awful
and
reverential
thoughts
of
Almighty
God
it
suggests
to
our
minds
,
to
dispose
our
stubborn
Wills
to
an
humble
submission
to
him
;
what
a
horrible
representation
it
makes
of
our
sins
,
and
of
God's
wrath
and
indignation
against
them
,
and
what
a
dreadful
alarm
it
gives
to
our
fear
to
rouse
and
awake
us
out
of
our
sinful
security
;
And
,
in
a
word
,
how
powerfully
it
encourages
us
to
draw
near
unto
God
,
and
to
make
our
addresses
to
him
with
an
humble
and
generous
freedom
,
and
what
vast
assurances
it
gives
to
our
hope
of
his
gracious
intentions
towards
us
,
if
we
repent
and
amend
.
All
which
considered
,
one
would
think
it
were
impossible
for
any
man
that
believes
and
understands
this
wonderful
method
of
mercy
,
not
to
be
moved
and
affected
by
it
;
and
certainly
that
man
who
hath
obstinacy
enough
to
withstand
all
its
persuasions
,
and
finally
to
defeat
and
baffle
those
powerful
attempts
which
it
makes
to
reclaim
him
,
is
a
Creature
not
to
be
moved
by
Reason
and
Argument
.
For
in
this
he
hath
conquered
the
greatest
motives
of
all
sorts
that
can
be
urged
to
persuade
men
,
and
when
once
he
is
got
beyond
the
reach
of
persuasion
,
and
no
motive
of
ingenuity
,
or
hope
,
or
fear
can
affect
him
,
his
condition
is
desperate
,
and
his
obstinacy
incurable
.
Wherefore
,
as
we
would
not
finally
disappoint
this
wonderful
contrivance
of
God
to
reclaim
us
,
and
thereby
render
our selves
for
ever
desperate
,
let
us
at
length
be
persuaded
seriously
to
consider
the
Motives
and
Arguments
it
proposes
to
us
,
and
never
to
cease
urging
and
pressing
them
upon
our
own
souls
,
till
they
have
conquered
our
obstinate
Wills
and
prejudiced
Affections
,
and
finally
captivated
us
into
a
free
compliance
with
their
powerful
persuasions
.
For
if
through
our
wilful
neglect
and
inconsideration
this
mighty
project
of
mercy
prove
utterly
unsuccessful
with
us
,
it
is
certain
we
have
sinned
our selves
past
all
hope
of
recovery
,
and
it
will
be
in
vain
to
make
any
farther
experiment
on
us
.
And
when
we
have
once
baffled
this
last
and
most
powerful
remedy
of
the
divine
Goodness
,
what
remains
but
that
it
should
give
us
up
,
and
utterly
abandon
us
to
the
just
desert
and
dire
effects
of
our
own
folly
and
obstinacy
!
SECT.
VI.
Of
the
Kingly
Office
of
our
Saviour
.
WHen
I
first
entred
upon
this
Argument
of
the
particular
Offices
of
our
Mediator
,
I
proposed
to
handle
them
in
the
same
order
that
he
performed
and
executed
them
;
and
accordingly
,
as
he
began
with
his
Prophetick
Office
,
of
which
his
whole
life
was
a
continued
Ministry
,
so
I
have
treated
of
this
Office
in
the
first
place
;
and
as
from
his
Prophetick
he
proceeded
to
his
Priestly
Office
,
one
part
of
which
he
executed
on
the
Cross
,
where
he
offered
himself
a
Sacrifice
for
the
sins
of
the
World
,
and
the
other
upon
his
Ascension
into
Heaven
,
where
he
presented
,
and
still
continues
to
present
his
Sacrifice
to
the
Father
by
way
of
intercession
for
us
,
so
I
proceeded
in
the
next
place
to
treat
of
his
Priesthood
in
both
the
parts
of
it
;
and
now
in
the
last
place
,
in
pursuit
of
the
same
order
,
I
proceed
to
his
Regal
or
Kingly
Office
,
which
was
the
last
he
entered
upon
,
after
he
had
finished
his
Prophecy
,
offered
his
Sacrifice
,
and
presented
it
to
his
Father
in
Heaven
.
For
so
in
Scripture
the
Regality
of
Christ
is
always
spoken
of
as
successive
to
both
his
Prophetick
and
Priestly
Office
,
and
as
the
fruit
and
reward
of
his
faithful
discharge
and
execution
of
them
.
So
Phil.
2.8
,
9
,
10.
it
was
because
he
humbled
himself
,
and
became
obedient
to
death
,
even
the
death
of
the
Cross
,
that
God
highly
exalted
him
,
and
gave
him
a
name
which
is
above
every
name
,
that
at
the
name
of
Iesus
every
knee
should
bow
,
of
things
in
heaven
,
and
things
in
earth
,
and
things
under
the
earth
▪
And
Rom.
14.9
.
the
Apostle
tells
us
,
that
it
was
for
this
end
that
Christ
both
died
,
and
rose
,
and
revived
,
that
he
might
be
Lord
both
of
the
dead
and
living
;
and
accordingly
the
Angels
in
St.
Iohn's
Vision
,
attribute
his
advancement
to
his
Regal
dignity
to
the
merit
of
his
Death
and
Sacrifice
,
Rev.
5.12
.
Worthy
is
the
Lamb
that
was
slain
to
receive
Power
,
and
Riches
,
and
Wisdom
,
and
Strength
,
and
Honour
,
and
Glory
,
and
Blessing
.
And
hence
his
sitting
at
the
right
hand
of
God
,
which
is
the
great
Scripture-Metaphor
by
which
his
Regal
Authority
is
expressed
(
of
the
sense
and
meaning
of
which
vide
Pearson's
Exposition
of
the
Creed
,
p.
277
,
278
,
279.
)
is
mentioned
as
the
fruit
and
consequence
of
his
Death
and
Intercession
.
So
Heb.
1.3
.
When
he
had
by
himself
purged
our
sins
,
i.
e.
by
dying
for
us
on
Earth
,
and
presenting
his
Sacrifice
in
Heaven
,
he
sate
down
on
the
right
hand
of
the
Majesty
on
high
;
and
Heb.
10.12
.
But
this
man
after
he
had
offered
one
Sacrifice
for
sins
for
ever
,
sate
down
on
the
right
hand
of
God
;
and
so
also
1
Pet.
3.22
.
we
are
told
,
that
it
was
upon
his
going
into
Heaven
,
i.
e.
to
present
his
Sacrifice
to
his
Father
there
,
that
he
was
advanced
to
the
right
hand
of
God
,
and
that
Angels
,
and
Authorities
,
and
Powers
were
made
subject
to
him
.
For
his
going
into
Heaven
was
a
Priestly
Act
,
corresponding
to
the
High
Priest's
going
into
the
Holy
of
Holies
,
to
present
his
Sacrifice
to
God
there
;
so
that
Christ's
first
arrival
into
Heaven
,
and
presenting
his
Sacrifice
there
,
is
the
beginning
and
commencement
of
his
Intercession
,
in
answer
to
which
he
first
received
of
his
Father
that
Royal
Power
and
Authority
which
he
exercises
both
in
Heaven
and
Earth
;
and
it
is
by
vertue
of
the
continuance
of
that
his
Priestly
Intercession
,
that
this
his
Royal
power
is
continued
and
perpetuated
to
him
.
So
that
as
he
is
a
Royal
Priest
,
i.
e.
a
Priest
invested
with
Regal
power
to
bestow
the
blessings
he
intercedes
for
,
so
he
is
a
Sacerdotal
King
,
i.
e.
a
King
that
holds
his
Regal
power
in
the
right
and
virtue
of
his
Priestly
Intercession
.
For
it
is
by
the
continuance
of
his
Intercession
that
he
obttains
the
continuance
of
his
Royal
Authority
to
bestow
those
blessings
on
us
which
he
intercedes
for
.
So
that
as
Christ
intercedes
in
the
vertue
of
his
Sacrifice
,
so
he
rules
in
the
vertue
of
his
Intercession
.
And
accordingly
you
find
in
Scripture
his
Ascension
into
Heaven
,
there
to
intercede
for
us
,
represented
as
a
Triumphal
progress
to
his
Coronation
,
wherein
,
after
the
manner
of
Princes
in
that
glorious
Solemnity
,
he
scatters
a
Royal
Largess
among
his
Subjects
,
Ephes.
4.8
.
It
is
true
,
before
his
Ascension
he
tells
his
Disciples
,
that
all
power
was
given
him
in
Heaven
and
Earth
,
Matth.
28.18
.
but
this
it
is
evident
he
spake
by
way
of
Prolepsis
or
Anticipation
,
a
very
usual
Scheme
of
speech
in
Scripture
,
which
is
to
express
things
of
certain
futurity
as
if
they
were
actually
existing
;
according
to
which
Scheme
all
power
is
given
me
imports
no
more
than
all
power
is
shortly
to
be
given
me
,
i.
e.
upon
my
Ascension
into
Heaven
.
For
so
it
is
evident
our
Saviour
must
be
understood
in
that
parallel
expression
,
Iohn
5.22
.
The
Father
judgeth
no
man
,
but
hath
committed
all
judgment
to
the
Son
;
which
words
he
spake
long
before
his
Death
,
when
it
is
evident
,
that
all
judgment
,
i.
e.
Vniversal
,
Regal
authority
was
not
actually
committed
to
him
▪
but
there
was
only
a
certain
futurity
of
it
.
For
so
he
himself
tells
us
,
that
his
sitting
down
with
his
Father
on
his
Throne
,
or
investiture
with
that
Regal
Authority
which
he
now
exercises
,
was
the
reward
and
consequence
of
his
overcoming
,
or
consummate
victory
on
the
Cross
,
Rev.
3.21
.
By
all
which
it
is
evident
,
that
it
was
upon
his
Ascension
into
Heaven
,
and
Oblation
of
his
Sacrifice
there
,
by
way
of
Intercession
,
that
Christ
was
installed
in
his
Vniversal
,
Mediatorial
Kingdom
.
It
is
true
,
our
Saviour
had
a
particular
Kingdom
in
this
World
,
viz.
the
Iewish
Church
,
not
only
before
his
Ascension
,
but
before
his
Incarnation
,
as
I
shall
shew
hereafter
;
but
as
for
that
Right
of
Dominion
over
the
Gentile
world
too
,
by
which
he
became
universal
Lord
and
King
,
he
was
not
invested
with
it
till
his
Ascension
into
Heaven
.
And
therefore
he
himself
tells
us
,
that
his
Mission
into
this
world
was
purely
to
the
lost
Sheep
of
the
house
of
Israel
,
Matth.
15.24
.
and
accordingly
in
the
pursuance
of
this
his
Mission
,
when
he
sent
forth
his
Ministers
to
preach
his
Gospel
,
he
orders
them
not
to
go
into
the
way
of
the
Gentiles
,
nor
to
enter
into
the
City
of
the
Samaritans
,
but
to
go
rather
to
the
lost
sheep
of
the
house
of
Israel
,
Matth.
10.5
,
6.
which
implies
that
at
that
time
he
was
not
actually
authorized
to
subdue
and
reduce
the
Gentiles
under
his
dominion
,
but
that
his
Authority
extended
only
to
the
Iewish
Nation
:
but
when
he
had
told
his
Disciples
,
in
that
proleptical
speech
after
his
Resurrection
,
that
all
power
was
given
him
in
Heaven
and
Earth
,
it
immediately
follows
,
go
ye
therefore
and
teach
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
&c.
as
if
he
had
said
,
now
my
Commission
and
Authority
is
inlarged
,
and
I
am
made
Vniversal
Lord
and
King
,
go
ye
therefore
in
pursuance
of
it
,
and
by
your
Ministry
endeavour
to
reduce
all
Nations
under
my
dominion
.
And
hence
it
was
that
the
Mystery
of
the
calling
of
the
Gentiles
into
the
Kingdom
of
Christ
was
not
revealed
till
after
his
Ascension
▪
vid.
Acts
11.18
.
because
it
was
upon
his
Ascension
that
he
received
his
Vniversal
,
Kingly
Authority
over
them
,
and
till
then
it
was
to
no
purpose
to
reveal
it
.
So
that
it
was
over
the
Gentile
world
peculiarly
that
he
received
Power
and
Dominion
upon
his
Ascension
into
Heaven
;
he
was
King
of
the
Iews
long
before
,
but
upon
his
Ascension
he
was
invested
with
a
right
of
Dominion
over
the
Gentiles
too
,
and
thereupon
became
the
Vniversal
Lord
and
Monarch
of
the
World
under
the
most
High
God
and
Father
of
all
things
:
but
this
I
shall
have
occasion
farther
to
explain
hereafter
.
In
the
prosecution
of
this
great
Argument
I
shall
endeavour
these
six
things
:
First
,
To
give
an
account
of
the
Beginning
and
Progress
of
this
Kingdom
of
Christ
.
Secondly
,
To
explain
the
Nature
and
Constitution
of
it
.
Thirdly
,
To
shew
who
are
the
Ministers
of
it
under
Christ
.
Fourthly
,
To
assign
and
explain
the
Regal
Acts
which
Christ
hath
,
and
doth
,
and
will
hereafter
exercise
in
it
.
Fifthly
,
To
give
an
account
of
the
End
and
Conclusion
of
it
.
Sixthly
,
and
lastly
,
To
shew
the
reason
and
wisdom
of
this
method
of
God's
governing
sinful
men
by
this
his
Mediatorial
King
Christ
Iesus
.
SECT.
VII
.
Of
the
Rise
and
Progress
of
Christ's
Kingdom
.
AS
for
the
first
,
viz.
the
beginning
and
progress
of
Christ's
Kingdom
,
I
shall
endeavour
to
give
an
account
of
it
in
these
following
Propositions
:
First
,
That
the
Kingdom
of
Christ
is
founded
upon
the
New
Covenant
.
Secondly
,
That
the
new
Covenant
commenced
immediately
after
the
Fall
,
and
was
afterwards
particularly
renewed
to
Abraham
and
his
Posterity
.
Thirdly
,
That
upon
its
first
Commencement
Christ
was
the
Mediator
of
it
,
and
so
he
continued
all
along
in
that
particular
renewal
that
was
made
of
it
to
the
People
of
Israel
.
Fourthly
,
Therefore
that
as
Mediator
of
this
Covenant
Christ
was
King
of
all
that
were
admitted
into
it
,
and
particularly
of
Abraham
and
his
Posterity
,
or
the
People
of
Israel
with
whom
it
was
renewed
.
Fifthly
,
That
after
his
coming
into
the
world
he
still
retained
his
Title
of
King
of
Israel
in
particular
,
till
they
finally
rejected
him
,
and
the
Covenant
in
which
his
Kingdom
is
founded
.
Sixthly
,
That
though
the
main
body
of
that
Nation
rejected
him
,
yet
there
was
a
Remnant
of
it
that
received
and
acknowledged
him
as
their
rightful
Lord
and
King.
Seventhly
,
That
this
Remnant
still
continued
the
same
individual
Kingdom
of
Christ
with
the
former
,
though
very
much
reformed
and
improved
.
Eighthly
,
That
to
this
individual
Kingdom
of
Christ
thus
reformed
and
improved
was
superadded
all
those
Gentiles
that
were
afterwards
converted
to
Christianity
.
First
,
That
the
Kingdom
of
Christ
is
founded
in
the
New
Covenant
.
For
it
is
by
the
New
Covenant
that
he
engages
himself
to
us
to
be
our
gracious
and
merciful
Lord
,
and
that
we
engage
our selves
to
him
to
be
his
faithful
and
obedient
Subjects
;
and
from
these
mutual
Engagements
results
the
relation
of
King
and
Subjects
between
him
and
us
.
So
that
the
Church
or
Kingdom
of
Christ
consists
of
all
those
People
,
Nations
,
and
Kindreds
,
who
have
been
admitted
into
this
Covenant-relation
to
him
,
wherein
by
a
solemn
Vow
of
Fealty
and
Allegiance
,
they
have
indispensably
obliged
themselves
to
serve
and
obey
him
;
but
of
this
I
shall
have
occasion
to
discourse
more
largely
hereafter
.
Secondly
,
Therefore
this
new
Covenant
commenced
immediately
af●er
the
Fall
,
and
was
afterwards
in
a
particular
manner
renewed
to
Abraham
and
his
Posterity
.
For
the
New
Covenant
was
a
Plank
thrown
forth
to
Mankind
immediately
after
that
woful
Shipwreck
that
was
made
by
the
Fall.
For
no
sooner
had
God
denounced
his
deserved
Doom
on
our
lapsed
Parents
,
but
to
support
them
from
sinking
into
utter
desperation
,
he
subjoyns
that
gracious
promise
,
Gen.
3.15
.
The
Seed
of
the
woman
shall
bruise
the
Serpent's
head
;
where
by
the
Seed
of
the
woman
,
not
only
Christian
,
but
the
ancient
Iewish
Interpreters
understand
the
Messias
,
and
by
the
Serpent
the
Devil
,
who
in
the
form
of
a
Serpent
had
tempted
our
first
Parents
to
that
fatal
revolt
which
drew
after
it
all
those
miserable
consequents
which
their
Posterity
have
groaned
under
ever
since
;
by
the
Messias
his
bruising
the
Serpent's
head
,
is
meant
his
assaulting
and
crushing
under
foot
the
very
seat
of
all
his
strength
and
power
,
and
finally
rescuing
mankind
from
under
his
Dominion
and
Tyranny
.
For
this
Promise
was
the
first
dawning
,
the
morning
Twilight
of
the
New
Covenant
;
and
,
so
far
as
we
can
find
,
the
only
discovery
of
it
to
the
Old
World
,
and
therefore
in
all
probability
was
the
sole
ground
and
object
of
that
faith
by
which
Abel
and
Enoch
were
justified
in
the
sight
of
God
,
Heb.
11.4
,
5.
For
though
that
Promise
was
but
a
dark
and
obscure
intimation
of
the
Gospel-Covenant
,
yet
thus
much
it
plainly
proposed
to
them
,
that
from
the
first
Parents
of
the
World
there
should
descend
a
certain
Person
,
who
should
conquer
the
Devil
that
had
conquered
them
,
and
thereby
repair
the
damage
of
their
Apostasie
;
by
believing
of
which
,
it
seems
,
and
acting
accordingly
,
they
found
grace
and
favour
in
the
sight
of
God
;
but
however
it
is
apparent
that
the
New
Covenant
was
in
force
in
the
time
of
the
Old
World
,
because
it
is
evident
both
that
the
faith
of
the
Ante-diluvian
Patriarchs
was
actually
accepted
by
God
,
and
that
their
faith
could
upon
no
other
account
have
been
accepted
by
him
,
but
only
in
the
vertue
of
this
New
Covenant
.
But
after
the
Floud
God
more
clearly
and
expresly
renewed
this
gracious
Covenant
with
Abraham
and
his
Children
,
Gen.
12.2
,
3.
where
he
promises
to
bless
him
,
to
make
his
name
great
,
and
himself
a
blessing
,
and
to
bless
them
that
blessed
him
,
and
curse
them
that
cursed
him
,
and
in
him
,
that
is
,
in
the
Messias
,
who
should
descend
from
him
,
vid.
Gal.
3.16
.
to
make
all
the
Families
of
the
Earth
blessed
;
which
Covenant
he
again
renews
to
him
,
Cap.
13.
and
Cap.
15.
and
then
in
Chap.
17.
he
yet
again
renews
it
more
largely
and
solemnly
,
assuring
him
not
only
that
he
should
be
a
Father
of
many
Nations
,
&c.
but
that
that
Covenant
should
extend
to
his
Posterity
as
well
as
to
him
,
and
that
he
would
be
a
God
to
him
,
and
to
his
Seed
after
him
;
immediately
after
which
he
institutes
the
Ceremony
of
Circumcision
for
a
perpetual
Seal
and
Ratification
of
his
Covenant
between
him
and
them
;
and
upon
this
Covenant
it
was
that
the
Iewish
Church
was
founded
.
For
so
Circumcision
,
which
was
the
standing
Seal
of
this
Covenant
,
was
also
the
standing
Rite
of
admission
into
that
Church
;
which
is
a
plain
argument
,
that
to
be
a
Member
of
that
Church
,
and
a
Confederate
in
this
Covenant
was
one
and
the
same
thing
,
because
they
were
admitted
both
by
one
and
the
same
Rite
.
Now
from
the
New
Testament
it
is
evident
,
that
this
Covenant
with
Abraham
,
upon
which
the
Iewish
Church
was
built
,
was
the
Gospel
or
New
Covenant
.
For
so
Gal.
3.8
.
the
Apostle
calls
the
delivery
of
this
Covenant
preaching
the
Gospel
to
Abraham
,
which
must
be
apparently
fals
,
if
this
and
the
Gospel
Covenant
were
not
the
same
;
and
in
verse
29.
he
tells
them
,
if
ye
be
Christ's
,
i.
e.
true
Christians
,
then
are
ye
Abraham's
Seed
,
i.
e.
that
spiritual
Seed
to
whom
the
Covenant
with
Abraham
extends
,
and
heirs
according
to
the
Promise
,
i.
e.
of
that
Covenant
;
but
how
could
they
be
Abraham's
seed
,
by
being
Christians
,
and
heirs
to
the
promise
of
Abraham's
Covenant
,
if
the
Seed
with
whom
Abraham's
Covenant
was
made
,
were
of
a
different
Religion
from
Christians
,
and
the
Covenant
it self
were
of
a
different
kind
from
the
Christian
Covenant
?
But
that
it
was
the
very
same
,
appears
yet
further
,
because
,
in
the
first
place
,
it
requires
the
same
Condition
,
viz.
an
obediential
or
practical
Faith.
For
so
,
Gen.
15.6
.
it
is
said
,
that
Abraham
believed
in
the
Lord
,
and
he
accounted
it
to
him
for
righteousness
,
i.
e.
though
he
had
formerly
been
guilty
of
many
sins
,
and
at
present
could
not
challenge
any
reward
from
God
,
yet
upon
that
obedient
faith
which
he
exercised
,
God
acquitted
and
justified
him
,
or
,
which
is
the
same
thing
,
dealt
with
him
as
if
he
had
been
perfectly
righteous
;
and
accordingly
his
Circumcision
,
which
was
the
Ratification
of
that
Covenant
,
is
in
Rom.
4.11
.
called
the
Seal
of
the
righteousness
of
faith
,
i.
e.
of
his
Iustification
,
or
being
accounted
righteous
,
and
dealt
with
accordingly
by
God
,
upon
his
Faith
or
practical
Assent
to
God's
Promise
.
And
accordingly
the
Apostle
,
Gal.
3.9
.
thus
concludes
,
so
then
they
which
be
of
faith
,
i.
e.
sincere
Believers
,
as
Abraham
was
,
are
blessed
with
faithful
Abraham
;
in
which
words
he
expresly
asserts
that
Abraham
and
Christians
are
blessed
upon
the
same
terms
,
viz.
upon
an
obediential
and
practical
Faith.
And
as
Abraham's
required
the
same
Condition
with
the
New
Covenant
,
so
it
also
contained
the
same
Promises
.
For
although
those
Promises
according
to
the
outside
and
literal
sence
of
them
,
do
contain
only
temporal
blessings
,
yet
it
is
apparent
,
that
they
had
all
the
eternal
blessings
of
that
New
Covenant
lock'd
and
treasured
up
in
the
mystical
sence
of
them
.
For
thus
S.
Paul
expresly
tells
us
,
that
the
Iustification
of
the
New
Covenant
was
couched
in
that
Promise
that
was
made
to
Abraham
,
Gal.
3.8
.
The
Scripture
foreseeing
that
God
would
justifie
the
Heathen
through
faith
,
preached
the
Gospel
before
unto
Abraham
,
saying
,
In
thee
shall
all
Natio●s
be
bl●ssed
;
which
necessarily
implies
,
that
in
that
bl●ssing
was
included
their
Iustification
in
the
sight
of
God.
And
as
for
divine
Grace
and
Assistance
to
inable
men
to
repent
and
persevere
in
well-doing
,
the
Prophet
Micah
tells
us
,
that
one
part
of
God's
performing
his
truth
unto
Iacob
,
and
his
mercy
to
Abraham
,
consisted
in
his
subduing
our
iniquities
,
and
casting
our
sins
into
the
depths
of
the
Sea
,
Micah
7.19
,
20.
And
lastly
,
as
for
eternal
life
,
the
Apostle
plainly
tells
us
,
that
God
gave
the
inheritance
,
i.
e.
of
Justification
to
etern●l
life
,
to
Abraham
by
promise
,
Gal.
3.18
.
upon
which
gift
we
are
assured
that
Abraham
looked
for
a
City
which
hath
f●undations
,
whose
builder
and
mak●r
is
God
,
Heb.
11.10
.
Since
therefore
both
the
conditions
required
,
and
the
blessings
promised
,
in
Abraham's
and
the
New
Covenant
were
in
all
particulars
the
same
,
it
necessarily
follows
,
th●t
they
were
one
and
the
same
Covenant
.
It
is
true
indeed
,
as
to
the
manner
of
the
revelation
of
it
there
was
a
vast
difference
;
for
whereas
in
the
Gospel
it
is
revealed
throughout
with
the
greatest
clearness
and
perspicuity
,
and
in
plain
and
literal
terms
,
it
was
delivered
vailed
to
Abraham
and
his
Posterity
under
general
and
obscure
expressions
,
which
at
best
exhibited
to
them
but
a
dark
and
confused
apprehension
of
it
.
But
however
it
is
still
the
same
Covenant
,
notwithstanding
it
be
thus
differently
expressed
,
even
as
it
is
the
same
Sun
that
sometimes
is
overcast
with
clouds
,
and
other
times
shines
forth
with
a
full
splendor
.
Thirdly
,
From
the
very
first
Commencement
of
this
Covenant
Christ
was
Mediator
of
it
,
and
so
hath
continued
all
along
under
that
particular
Renewal
of
it
,
which
God
made
to
the
People
of
Israel
.
For
the
Scripture
expresly
affirms
,
that
he
is
the
Mediator
and
Surety
of
this
New
and
better
Covenant
,
that
is
,
that
it
is
he
who
as
our
Advocate
with
God
obtains
for
us
the
Blessings
of
this
Covenant
,
and
who
as
our
King
under
God
dispenses
th●m
to
us
;
and
if
he
be
thus
the
Mediator
of
this
Covenant
now
,
he
must
have
always
been
so
,
even
from
the
Fall
,
upon
which
it
commenced
,
to
his
Ascension
into
Heaven
,
otherwise
the
New
Covenant
,
upon
which
he
now
Mediates
,
must
have
been
four
thousand
years
without
a
Mediator
;
which
,
considering
the
whole
state
and
condition
of
it
,
can
by
no
means
be
allowed
.
For
besides
that
,
the
Fall
of
man
was
the
reason
why
God
withdrew
himself
from
all
immediate
converse
with
him
,
and
that
therefore
it
is
reasonably
to
be
presumed
,
that
whatsoever
converse
he
had
with
him
afterwards
,
it
was
through
a
Mediator
,
there
is
nothing
more
evident
from
Scripture
than
that
this
very
Covenant
,
which
is
the
standing
Medium
of
God's
converse
and
intercourse
with
men
,
was
granted
to
us
by
God
in
consideration
of
Christ's
Death
and
Sacrifice
.
Since
therefore
it
was
granted
long
before
Christ
died
,
even
from
the
Fall
of
Adam
,
it
must
be
granted
upon
Christ's
obliging
and
engaging
himself
to
the
Father
to
die
for
us
in
the
fulness
of
time
;
which
engagement
of
his
was
virtually
and
in
effect
an
offering
up
himself
a
Sacrifice
for
us
;
God
being
as
much
secured
of
it
upon
his
engagement
,
as
if
he
had
actually
performed
it
.
Upon
which
account
he
is
called
the
Lamb
slain
from
the
foundation
of
the
world
,
Rev.
13.8
.
because
upon
his
obliging
himself
to
die
for
us
,
which
was
immediately
after
the
Fall
,
the
Event
became
as
certain
and
infallible
as
if
in
that
very
moment
he
had
breathed
out
his
Soul
upon
the
Cross.
And
accordingly
God
proceeded
on
it
as
on
a
sure
and
certain
Fund
,
and
in
consideration
of
it
granted
the
new
Covenant
to
the
World.
Hence
the
Apostle
tells
us
,
that
it
was
by
means
of
his
death
that
there
was
redemption
for
the
transgressions
that
were
under
the
first
Covenant
,
Heb.
9.15
.
Since
therefore
it
was
in
consideration
of
Christ's
future
Sacrifice
that
God
first
granted
this
Covenant
to
men
,
it
necessarily
follows
,
that
upon
the
same
consideration
he
at
the
same
time
appointed
Christ
to
be
the
Mediator
of
it
,
because
,
as
I
shewed
before
,
he
is
Mediator
in
the
right
and
vertue
of
his
Sacrifice
by
which
he
obtained
it
;
and
therefore
since
his
Sacrifice
had
the
same
vertue
in
it
when
it
was
future
,
as
it
hath
now
when
it
is
past
,
he
had
the
same
right
to
be
Mediator
of
it
then
,
as
he
hath
now
.
In
short
,
Christ's
Sacrifice
was
as
certain
in
God's
account
,
and
therefore
as
prevalent
with
him
,
before
,
as
after
it
was
offered
;
and
therefore
since
his
Mediatorship
of
the
New
Covenant
is
wholly
owing
to
the
prevalence
of
his
Sacrifice
,
there
was
the
same
reason
why
God
should
admit
him
to
be
Mediator
of
it
before
it
was
offered
as
after
;
and
accordingly
long
before
he
offered
up
his
Sacrifice
,
he
is
called
the
Angel
or
Minister
of
the
Covenant
,
Mal.
3.1
.
And
St.
Paul
expresly
tells
us
,
that
four
hundred
and
thirty
years
before
the
Law
of
Moses
this
Covenant
was
confirmed
of
God
to
Abraham
in
Christ
,
Gal.
3.17
.
and
if
it
was
then
confirmed
in
Christ
,
it
is
certain
that
then
Christ
was
the
Mediator
of
it
.
Fourthly
,
Christ's
being
always
Mediator
of
this
Covenant
necessarily
implies
his
having
been
always
King
under
God
of
all
that
ever
were
admitted
into
it
,
and
particularly
of
the
People
of
Israel
;
because
his
Kingly
Office
is
so
necessary
and
essential
a
part
of
his
Mediatorship
,
that
he
cannot
be
properly
a
Mediator
without
it
.
For
to
mediate
as
he
doth
between
God
and
men
,
is
to
act
Authoritatively
for
and
in
the
behalf
of
both
parties
;
so
that
if
he
act
only
for
one
,
he
cannot
be
truly
said
to
be
a
Mediator
between
both
;
but
in
his
acting
Authoritatively
for
God
consists
his
Royalty
or
Kingly
Office
,
as
you
may
see
p.
7
,
8.
and
if
his
Mediatorial
Office
necessarily
includes
a
Kingly
power
,
to
be
sure
that
power
must
extend
to
all
that
ever
were
admitted
into
the
Covenant
upon
which
he
Mediates
.
For
how
can
any
man
be
admitted
into
that
Covenant
,
of
which
he
is
the
authorized
Mediator
,
without
being
subject
to
all
the
Authority
which
his
Mediatorship
necessarily
implies
?
Hence
therefore
it
follows
,
that
Christ
hath
been
always
King
of
the
Church
of
God
,
or
confederate
Society
of
the
true
Worshippers
of
him
,
in
all
Ages
of
the
world
.
For
thus
in
the
Old
world
St.
Peter
tells
us
,
1
Pet.
3.19
.
that
by
that
very
Spirit
whereby
Christ
rose
from
the
dead
he
went
and
preached
to
the
spirits
in
prison
,
i.
e.
by
Noah
,
who
by
the
immediate
inspiration
of
the
Holy
Spirit
was
a
Preacher
or
Herald
of
Righteousness
,
Christ
preached
to
the
Spirits
or
Souls
of
men
,
whilst
they
were
yet
shut
up
in
,
and
united
to
their
bodies
,
long
before
that
general
separation
of
their
Souls
from
their
Bodies
which
was
made
by
the
Floud
;
vid.
Dr.
Ham.
in
Loc.
at
this
time
,
I
say
,
whilst
they
were
yet
alive
,
Christ
preached
to
them
,
to
warn
them
of
that
general
destruction
which
was
pursuing
them
,
and
would
ere
long
overtake
them
,
unless
they
speedily
repented
;
which
shews
that
long
before
the
Floud
Christ
acted
as
a
King
in
issuing
out
by
his
Heralds
his
Royal
Proclamations
to
men
to
declare
his
Will
and
Pleasure
to
them
,
and
warn
them
of
the
fatal
consequence
of
their
disobedience
to
it
.
Soon
after
the
Floud
mankind
almost
universally
Apostatized
from
God
to
Idolatry
;
so
that
the
Church
or
Society
of
the
true
Worshippers
of
him
was
quickly
reduced
into
a
very
narrow
compass
;
so
that
four
hundred
years
after
it
seems
very
probable
th●t
Melchisedeck
was
the
only
King
in
the
world
who
was
not
an
Idolater
.
And
now
God
seeing
his
Church
almost
totally
extinguished
by
this
general
defection
of
mankind
from
his
Covenant
;
to
recover
and
repair
it
,
he
calls
Abraham
out
of
his
Idolatry
and
Idolatrous
Country
,
and
with
him
and
his
Posterity
renews
the
New
Covenant
which
the
rest
of
mankind
had
renounced
and
deserted
;
and
to
secure
them
from
ever
revolting
from
it
,
he
seals
and
ratifies
it
with
them
by
a
sign
in
their
flesh
,
viz.
that
of
Circumcision
,
which
he
gave
them
as
a
mark
to
distinguish
and
preserve
them
distinct
from
the
Idolatrous
Nations
round
about
them
.
And
when
afterwards
the
Posterity
of
Abraham
was
multiplied
in
Aegypt
into
a
numerous
Nation
,
and
this
Rite
of
Circumcision
being
by
Ishmael
and
Esau
derived
to
their
Posterity
,
and
so
made
common
to
other
Nations
with
Israel
,
God
to
renew
this
distinction
gives
them
the
Ceremonial
Law
upon
their
coming
out
of
Aegypt
;
one
great
design
of
which
,
even
as
that
of
Circumcision
,
was
to
diversifie
them
from
their
neighbouring
Idolaters
by
contrary
rites
and
observances
;
and
hence
the
Mosaick
Law
is
called
by
the
Apostle
a
middle
Wall
of
partition
,
Eph.
2.14
.
alluding
to
that
middle
Wall
in
the
Temple
which
divided
the
Court
of
the
Iews
from
the
Court
of
the
Gentiles
,
or
Gentile
Proselytes
of
the
Gate
,
who
because
they
were
not
circumcised
,
were
counted
unclean
,
and
upon
that
account
divided
from
the
Circumcised
by
a
Wall
of
stone
of
three
Cubits
high
;
and
a
little
after
,
ver.
15.
he
calls
this
Law
the
enmity
between
the
Jews
and
Gentiles
,
because
one
great
design
of
it
was
to
divide
and
separate
the
Jews
from
the
Gentiles
,
and
thereby
to
secure
them
from
revolting
from
the
New
Covenant
by
mingling
and
confounding
themselves
with
Idolaters
.
By
which
means
the
New
Covenant
became
in
a
manner
appropriate
to
Israel
,
none
being
allowed
admission
into
it
but
only
such
as
freely
submitted
themselves
to
the
distinguishing
Laws
of
that
Communion
by
which
they
were
separated
from
all
other
Nations
.
Hence
the
Apostle
tells
us
,
that
to
them
pertained
the
Covenants
,
Rom.
9.4
.
i.
e.
the
New
Covenant
it self
,
together
with
Circumcision
the
Seal
of
it
,
which
is
also
called
a
Covenant
.
And
the
same
Apostle
puts
together
being
Aliens
to
the
Commonwealth
of
Israel
,
and
strangers
to
the
Covenants
of
Promise
,
as
inseparable
Concomitants
,
Eph.
2.12
.
And
hence
it
is
that
they
are
stiled
God's
peculiar
People
,
Deut.
14.2
.
and
his
peculiar
Treasure
,
Psal.
135.4
.
because
by
this
Covenant
which
pass'd
between
God
and
them
they
were
separated
to
God
from
all
other
Nations
;
and
upon
the
same
account
also
they
are
called
the
Lord's
portion
,
and
the
Lot
of
his
inheritance
,
Deut.
32.9
.
The
New
Covenant
therefore
being
thus
particularly
confined
to
the
People
of
Israel
,
whilst
it
continued
so
,
Christ
who
was
always
the
Mediator
of
it
must
be
particularly
the
Mediatorial
Head
and
King
,
that
under
the
most
High
God
and
Father
ruled
and
governed
that
Church
and
People
.
But
because
upon
the
truth
of
this
Assertion
this
whole
Argument
depends
,
I
shall
endeavour
,
as
briefly
as
I
can
,
to
evince
and
prove
it
in
these
following
Propositions
:
First
,
That
there
was
a
certain
extraordinary
Angel
who
frequently
appeared
and
spake
to
the
Jewish
Patriarchs
,
who
is
sometimes
called
Iehovah
,
and
sometimes
the
Angel
of
Iehovah
,
who
ordinarily
assumed
to
himself
divine
Appellations
,
and
to
whom
those
holy
men
ordinarily
rendered
divine
Honours
,
and
Vows
,
and
Sacrifices
.
Secondly
,
This
extraordinary
Angel
was
a
divine
Person
,
and
no
created
Being
.
Thirdly
,
That
he
was
that
divine
Person
that
descended
upon
Mount
Sinai
,
and
from
thence
removed
into
the
Tabernacle
,
and
thence
into
the
Temple
.
Fourthly
,
That
this
divine
Person
was
not
God
the
Father
.
Fifthly
,
That
he
was
God
the
Son.
First
,
That
there
was
a
certain
extraordinary
Angel
,
who
frequently
appeared
,
and
spake
to
the
Jewish
Patriarchs
,
who
is
sometimes
called
Iehovah
,
and
sometimes
the
Angel
of
Iehovah
,
&c.
Of
which
I
might
give
innumerable
instances
,
but
for
brevities
sake
shall
only
mention
two
;
the
first
is
that
of
Gen.
18.
where
we
read
of
three
men
,
that
is
as
all
agree
,
three
Angels
in
humane
shapes
,
one
of
which
in
verse
13.
is
expresly
called
Iehovah
;
after
which
upon
their
going
towards
Sodom
,
the
same
Iehovah
speaks
to
Abraham
again
,
ver.
17.
And
Iehovah
said
,
shall
I
hide
from
Abraham
that
which
I
am
doing
?
and
so
again
ver.
20.
then
in
ver.
22.
it
is
said
,
that
the
men
turned
their
faces
from
thence
▪
and
went
up
to
Sodom
,
but
Abraham
stood
yet
before
Iehovah
,
i.
e.
two
of
the
Angels
went
their
way
to
Sodom
;
for
so
Chap.
19.
v.
1.
we
read
but
of
two
of
them
that
arrived
thither
;
so
that
the
Iehovah
before
whom
Abraham
stood
must
be
the
third
who
stay'd
behind
conferring
with
Abraham
,
in
which
Conference
Abraham
several
times
addresses
to
him
under
the
name
of
Iehovah
,
and
verse
25.
calls
him
the
Iudge
of
all
the
earth
,
and
then
verse
33.
it
is
said
,
that
Iehovah
went
away
when
he
had
made
an
end
of
speaking
unto
Abraham
.
The
other
instance
is
in
Genes.
28.
from
verse
12.
where
you
have
recorded
the
Vision
of
Iacob's
Ladder
,
above
which
,
ver.
13.
it
is
said
,
Iehovah
stood
and
said
,
I
am
the
Lord
God
of
Abraham
thy
Father
,
&c.
upon
which
Iacob
when
he
awaked
cries
out
,
Surely
Iehovah
is
in
this
place
,
ver.
16.
thereupon
he
sacrifices
to
him
,
ver.
18.
calls
the
place
Bethel
,
or
the
House
of
God
,
ver.
19.
and
offers
a
Vow
to
him
,
ver.
20.
wherein
he
obliges
himself
to
acknowledge
him
for
his
God
,
ver.
21.
but
Chap.
31.
ver.
11
,
13.
this
divine
Person
is
called
both
the
Angel
of
God
,
and
the
God
of
Bethel
;
and
Iacob
himself
in
Gen.
48
15
,
16.
calls
him
the
God
before
whom
his
Father
Abraham
and
Isaac
did
walk
,
the
God
which
fed
him
all
his
life
long
,
and
the
Angel
which
redeemed
him
from
all
evil
.
And
with
this
God
in
the
form
of
a
man
we
find
Iacob
wrestling
a
whole
night
together
,
supposing
him
,
as
it
seems
,
to
be
an
ordinary
Angel
,
Chap.
32.
ver.
24.
but
understanding
afterwards
who
he
was
,
he
calls
the
name
of
the
place
Peniel
,
because
he
had
seen
God
face
to
face
,
ver.
30.
which
God
in
Hos.
12.4
,
5.
is
called
both
the
Angel
,
and
the
Lord
of
Hosts
.
And
this
divine
Angel
,
or
Angel
of
God
,
if
you
pursue
the
sacred
History
,
you
will
find
is
the
very
same
that
afterwards
appeared
to
Moses
in
the
burning
bush
,
&
under
him
conducted
Israel
through
the
red
Sea
and
Wilderness
in
the
appearance
of
a
Pillar
of
fire
and
cloud
.
For
so
he
is
all
along
called
promiscuously
Iehovah
,
and
the
Angel
of
Iehovah
,
vid.
Exod.
3.2
,
4.
Exod.
13.21
.
compared
with
Chap.
14.19
.
Secondly
,
That
he
was
a
divine
Person
and
no
created
Angel
,
is
evident
not
only
from
his
assuming
to
himself
the
incommunicable
Name
,
but
also
the
incommunicable
Attributes
of
Iehovah
.
For
so
he
tells
Iacob
,
not
only
that
he
was
Iehovah
God
of
Abraham
his
Father
,
and
the
God
of
Isaac
,
Gen.
28.13
.
not
only
that
he
was
the
God
of
Bethel
,
where
he
anointed
a
Pillar
,
and
vowed
a
vow
to
him
,
Gen.
31.13
.
but
also
that
he
was
God
Almighty
,
Gen.
35.11
.
whereas
the
Psalmist
tells
us
,
that
Iehovah
is
God's
name
alone
,
Psal.
83.18
.
and
Almightiness
,
as
all
agree
,
is
an
incommunicable
perfection
of
God
;
so
that
had
this
Angel
been
a
created
Being
,
it
would
have
been
the
highest
degree
of
Sacriledge
and
Profaneness
in
him
to
arrogate
to
himself
that
incommunicable
Name
and
Attribute
.
I
know
it
is
usually
objected
,
that
he
assumed
God's
Name
and
Attributes
,
not
as
due
to
his
Person
,
but
to
his
Character
,
as
he
was
the
Embassador
of
God
,
and
so
represented
his
Majesty
;
but
where
,
I
beseech
you
,
was
it
ever
heard
that
an
Embassador
was
allowed
to
assume
the
Name
and
Titles
of
his
King
?
Would
it
not
be
deemed
high
Arrogance
at
least
,
if
not
High
Treason
,
for
an
English
Embassador
in
the
delivery
of
his
Embassie
thus
to
declare
himself
,
I
am
that
high
and
mighty
Prince
James
the
Second
,
King
of
England
,
&c.
And
can
it
be
thought
that
God
,
who
under
the
Iewish
Oeconomy
was
so
peculiarly
jealous
of
his
honour
,
and
had
such
peculiar
reason
for
it
,
considering
the
infinite
proneness
of
that
people
to
Idolatry
,
would
not
only
permit
,
but
authorize
a
Creature
to
assume
his
Name
and
Attributes
,
and
not
only
avouch
it self
to
be
God
,
but
also
arrogate
his
incommunicable
Perfections
and
Prerogatives
?
The
Prophets
,
we
know
,
were
God's
Embassadors
as
well
as
the
Angels
,
but
yet
they
never
presumed
to
call
themselves
God
or
Iehovah
,
or
to
arrogate
Omnipotence
to
themselves
,
which
yet
they
had
as
much
right
to
do
as
this
Angel
,
supposing
him
to
be
a
created
Being
;
but
on
the
contrary
,
whereas
this
Angel
always
spake
in
his
own
name
,
and
delivered
what
he
said
as
his
own
word
,
the
Prophets
always
spake
in
a
different
stile
,
and
still
ushered
in
what
they
delivered
with
a
thus
saith
the
Lord
;
and
the
same
to
be
sure
this
blessed
Angel
would
have
done
,
had
he
been
only
an
Embassador
from
God.
But
besides
that
he
assumed
God's
Name
,
and
Attributes
;
he
not
only
admitted
but
required
divine
honours
to
be
rendered
to
him
.
For
so
,
as
hath
been
shewn
before
,
he
not
only
admitted
Iacob
to
offer
Sacrifice
,
and
a
religious
Vow
to
him
,
and
therein
to
devote
himself
to
him
as
to
his
God
,
but
also
required
him
to
make
and
dedicate
an
Altar
to
him
at
Bethel
,
Gen.
35.1
.
so
also
he
admitted
Ioshuah
to
fall
on
his
face
to
the
Earth
and
worship
him
,
and
not
only
so
,
but
bids
him
loose
his
shooe
from
his
foot
,
telling
him
that
the
place
whereon
he
stood
was
holy
,
as
being
consecrated
by
his
divine
Presence
,
Iosh.
5.14
,
15.
and
the
same
command
,
inforced
with
the
same
reason
,
he
gave
before
to
Moses
out
of
the
burning
bush
,
Exod.
3.5
.
and
to
name
no
more
,
he
received
a
burnt-offering
,
and
a
meat-offering
at
the
hands
of
Manoah
and
his
Wife
,
Iudg.
13.23
.
And
is
it
likely
that
any
created
good
Angel
would
ever
have
admitted
these
things
,
especially
considering
how
strictly
S.
Iohn
was
forbid
by
the
Angel
,
at
whose
feet
he
fell
down
to
worship
him
,
See
thou
do
it
not
,
I
am
thy
fellow
servant
—
worship
God
,
Rev.
19.10
.
and
so
again
,
Rev.
22.9
.
Thirdly
,
That
he
was
also
that
divine
Person
that
descended
upon
Mount
Sinai
,
and
from
thence
removed
into
the
Tabernacle
,
and
thence
into
the
Temple
,
is
evident
from
what
is
recorded
of
him
,
Numb.
22.22
,
&c.
where
we
have
the
History
of
the
Angel
of
the
Lord's
meeting
Balaam
on
the
way
as
he
was
going
to
curse
the
People
of
Israel
;
now
that
by
that
Angel
there
is
meant
this
divine
Angel
,
or
Angel
Iehovah
appears
,
first
,
from
verse
32.
where
he
tells
Balaam
,
Behold
I
come
out
to
be
an
Adversary
,
because
thy
way
is
perverse
before
me
,
i.
e.
it
is
contrary
to
that
will
of
mine
which
I
declared
to
thee
,
verse
12.
where
it
is
said
,
That
God
said
unto
Balaam
,
thou
shalt
not
go
with
them
,
thou
shalt
not
curse
the
People
,
for
they
are
blessed
,
which
is
a
plain
evidence
,
that
this
God
and
that
Angel
of
Iehovah
were
the
same
Person
.
And
then
,
secondly
,
verse
35.
it
is
said
that
this
Angel
of
Iehovah
said
unto
Balaam
,
go
with
the
men
,
but
only
the
word
that
I
shall
speak
unto
thee
,
that
thou
shalt
speak
,
whereas
he
that
afterwards
spake
unto
him
,
and
instructed
him
what
he
should
say
to
Balak
,
is
expresly
called
God
and
Iehovah
;
for
so
Numb.
23.4
,
5.
it
is
said
,
that
God
met
Balaam
,
and
that
Iehovah
put
a
word
into
his
mouth
;
whence
it
appears
,
that
this
God
and
Iehovah
was
the
same
Person
with
that
Angel
of
the
Lord
th●t
gave
him
that
charge
,
but
only
the
word
that
I
shall
speak
unto
thee
,
that
shalt
thou
speak
.
But
then
,
thirdly
and
lastly
,
Balaam
himself
calls
the
app●rition
of
this
Angel
,
the
vision
of
the
Almighty
,
Numb.
24.4
,
16.
which
sh●ws
that
this
Angel
was
the
Almighty
himself
.
Now
this
Angel
Iehovah
,
Balaam
in
his
inspired
Parable
calls
Iehovah
the
God
and
King
of
Israel
,
and
the
God
that
brought
them
out
of
Aegypt
,
Numb.
23.21
,
22.
which
is
the
very
stile
of
that
.
God
that
descended
upon
Mount
Sinai
,
I
am
Iehovah
thy
God
that
brought
thee
out
of
the
Land
of
Aegypt
,
Exod.
20.2
.
which
is
a
plain
argument
,
that
it
was
all
but
one
and
the
same
Person
.
But
then
Iudg.
2.
we
have
the
History
of
another
Appearance
of
this
great
Angel
of
Iehovah
,
who
,
as
we
are
told
in
verse
1.
came
from
Gilgal
unto
Bochim
,
and
by
what
he
there
saith
of
himself
,
it
is
evident
that
he
was
that
very
God
that
came
down
upon
Mount
Sinai
,
and
afterwards
dwelt
in
the
Tabernacle
;
for
there
he
declares
,
that
it
was
he
that
made
them
go
up
out
of
Aegypt
,
and
brought
them
to
the
Land
which
he
sware
unto
their
Fathers
,
which
is
the
language
of
that
God
that
dwelt
in
the
Tabernacle
,
vid.
Exod.
33.1
.
that
it
was
he
that
said
,
I
will
never
break
Covenant
with
you
,
and
ye
shall
make
no
League
with
the
Inhabitants
of
this
Land
,
and
that
they
should
throw
down
their
Altars
:
but
,
saith
he
,
ye
have
not
obeyed
my
voice
;
why
have
ye
done
this
?
Wherefore
I
said
,
I
will
not
drive
them
out
from
before
ye
,
but
they
shall
be
as
thorns
in
your
sides
,
and
their
Gods
shall
be
a
snare
to
you
,
ver.
1
,
2
,
3.
which
are
the
very
words
of
God
from
the
Tabernacle
,
as
you
may
see
Exod.
34.12
,
13.
Numb.
33.55
.
which
is
a
plain
Argument
,
that
this
Angel
and
that
God
that
dwelt
in
the
Tabernacle
were
one
and
the
same
Person
.
And
then
that
he
was
the
God
that
afterwards
fix'd
his
abode
in
the
Temple
is
very
apparent
.
For
,
besides
that
no
body
questions
but
that
it
was
the
same
divine
Person
that
brought
Israel
out
of
Aegypt
,
led
them
through
the
Wilderness
,
came
down
upon
Mount
Sinai
,
resided
in
the
Tabernacle
,
and
that
afterward
removed
into
the
Temple
,
we
have
a
particular
evidence
,
that
this
person
was
the
Angel
Iehovah
,
in
Isa.
6.1
.
where
the
Prophet
tells
us
,
that
he
saw
Iehovah
sitting
on
a
Throne
,
high
and
lifted
up
,
and
his
train
filled
the
Temple
;
by
which
it
is
evident
that
he
appear'd
to
him
in
a
visible
form
,
else
how
could
the
Prophet
have
seen
him
?
and
that
sitting
,
which
is
a
Corporeal
Posture
;
but
this
the
second
ver.
puts
out
of
all
doubt
,
which
attributes
to
him
a
face
and
feet
,
implying
that
his
appearance
was
in
a
humane
form
,
the
very
same
in
which
this
Angel
Iehovah
was
wont
to
make
his
appearances
to
men
;
and
then
that
Prophet
concludes
,
that
he
should
certainly
die
,
because
his
eyes
had
seen
the
King
,
the
Lord
of
Hosts
;
which
is
the
same
terrible
apprehension
that
men
always
expressed
upon
the
appearance
of
this
Angel
Iehovah
.
Thus
upon
the
sight
of
him
Manoah
cries
out
,
We
shall
surely
die
,
because
we
have
seen
God
,
Judg.
13.22
.
and
so
also
Gideon
,
Judg.
6.22
.
and
the
Children
of
Israel
,
Exod.
20.19
.
and
Moses
himself
,
Exod.
3.6
.
So
that
among
the
Ancients
it
seems
it
was
a
received
opinion
,
that
the
appearance
of
this
illustrious
one
did
commonly
abode
death
unto
those
that
beheld
him
.
Since
therefore
the
Prophet
had
the
same
dreadful
apprehension
upon
his
vision
of
God
in
the
Temple
,
that
all
men
had
before
him
upon
the
appearance
of
this
Angel
Iehovah
to
them
,
it
is
at
least
very
probable
that
that
God
and
this
Angel
were
the
same
divine
person
.
Fourthly
,
That
this
divine
Person
was
not
the
most
High
God
the
Father
.
For
besides
that
our
Saviour
tells
the
Jews
,
that
they
had
not
heard
the
Father's
voice
at
any
time
,
nor
seen
his
shape
or
appearance
,
John
5.37
.
which
is
a
plain
evidence
that
that
divine
Person
who
spake
and
appeared
to
their
Fathers
in
a
humane
voice
or
shape
,
was
not
God
the
Father
,
of
whom
the
same
Apostle
tells
us
,
that
no
man
hath
seen
God
at
any
time
,
John
1.18
.
whereas
it
is
expresly
said
of
Moses
and
Aaron
,
Nadab
and
Abihu
,
and
the
seventy
Elders
of
Israel
,
that
they
saw
the
God
of
Israel
,
viz.
upon
Mount
Sinai
,
and
,
as
it
is
evident
from
the
Text
,
it
was
in
a
humane
shape
that
they
saw
him
,
for
there
was
under
his
feet
as
it
were
a
paved
work
of
Saphir
stone
,
Exod.
24.9
,
10.
and
if
he
appeared
to
them
with
feet
,
it
is
reasonable
to
suppose
that
he
appeared
with
all
the
other
parts
of
a
humane
body
,
for
though
Moses
tells
the
People
,
that
they
saw
no
similitude
on
the
Mount
,
but
only
heard
a
voice
,
Deut.
4.12
.
yet
this
doth
not
at
all
hinder
,
but
that
Moses
and
the
seventy
Elders
with
him
might
and
did
;
for
so
when
Moses
desired
to
see
the
glory
of
God
upon
the
Mount
,
God
tells
him
,
thou
art
not
able
to
see
my
face
,
i.
e.
by
reason
of
the
glory
and
lustre
of
it
,
for
no
man
shall
see
my
face
and
live
,
i.
e.
no
man
can
endure
without
great
hazard
of
his
life
the
brightness
and
splendor
of
my
countenance
,
and
from
this
passage
in
all
probability
sprang
that
common
opinion
in
mens
minds
,
that
they
should
surely
die
whenever
they
saw
God
or
the
Angel
Iehovah
;
and
then
God
proceeds
,
and
tells
Moses
,
that
he
would
place
him
in
the
Clift
of
the
Rock
,
and
cover
him
with
his
hand
whilst
he
passed
by
,
and
that
when
he
was
passed
by
he
would
take
away
his
hand
,
and
permit
him
to
see
his
back
parts
,
Exod.
33.20
,
21
,
22
,
23.
by
all
which
it
seems
evident
that
this
Apparition
of
God
upon
the
Mount
,
which
Moses
and
the
Elders
saw
,
was
in
a
humane
form
,
since
it
had
not
only
feet
,
but
face
,
and
hands
,
and
back
parts
,
which
is
not
only
a
farther
Evidence
that
this
God
was
the
same
divine
Person
with
that
Angel
Iehovah
,
who
appeared
so
often
in
humane
shape
,
but
also
a
plain
argument
that
he
was
not
God
the
Father
,
who
,
as
S.
Iohn
tells
us
,
was
never
seen
in
any
shape
or
appearance
whatsoever
;
besides
all
which
,
I
say
,
how
can
the
Father
,
who
is
the
first
and
supreme
person
in
the
holy
Trinity
,
from
whom
both
the
Son
and
holy
Spirit
are
sent
,
be
in
any
sence
stiled
(
as
this
divine
Person
of
whom
we
are
treating
is
)
the
Angel
of
Iehovah
?
For
the
word
Angel
,
which
imports
a
Messenger
,
implies
some
kind
of
Inferiority
to
him
whose
Angel
or
Messenger
he
is
,
&
therefore
can
in
no
sence
be
truly
and
properly
applied
to
the
most
high
God
and
Father
.
Fifthly
,
and
lastly
,
That
this
divine
Person
was
God
the
Son.
For
,
First
,
that
it
was
he
who
appeared
to
the
Patriarchs
,
and
particularly
to
Abraham
,
those
words
of
our
Saviour
plainly
imply
,
in
Ioh.
8.56
.
Your
Father
Abraham
rejoyced
to
see
my
day
,
and
he
saw
it
and
was
glad
;
where
by
Abraham's
seeing
of
Christ's
day
,
must
necessarily
be
meant
his
real
,
and
actual
,
and
personal
sight
of
Christ
himself
;
for
so
the
Jews
understood
it
,
Thou
art
not
yet
(
say
they
in
the
following
verse
)
fifty
years
old
,
and
hast
thou
seen
Abraham
?
As
much
as
if
they
should
have
said
,
How
is
it
possible
that
ever
thou
shouldest
personally
and
actually
see
Abraham
,
or
he
thee
,
as
thy
words
do
import
,
when
as
yet
thou
art
not
fifty
years
old
,
and
it
is
many
Ages
since
that
Abraham
died
.
If
therefore
the
Jews
did
not
mistake
Christ's
sence
,
it
is
plain
that
by
seeing
his
day
he
meant
personally
and
actually
seeing
himself
;
but
that
they
did
not
mistake
him
is
evident
,
because
if
they
●ad
,
Christ
ought
to
have
corrected
them
by
explaining
himself
into
some
other
sence
,
and
not
suffer
them
to
run
away
with
such
a
gross
mistake
in
a
matter
of
such
mighty
moment
;
instead
of
which
he
plainly
allows
and
c●untenances
their
sence
in
the
Answer
which
he
gave
them
,
verse
58.
Verily
,
verily
I
say
unto
you
,
before
Abraham
was
I
am
;
as
much
as
if
he
had
said
,
it
is
no
such
impossible
matter
as
you
imagine
that
Abraham
should
see
me
and
I
h●m
,
because
I
have
a
fix'd
and
eternal
existence
,
and
therefore
was
in
being
before
ever
he
was
bo●n
.
So
that
either
the
Jews
apprehended
Christ
aright
,
and
if
so
,
Abraham
really
and
actually
saw
him
,
or
Christ
in
his
Answer
prevaricated
with
them
,
and
meerly
plaid
upon
their
mistake
;
and
if
Abraham
personally
saw
Christ
,
it
is
certain
that
Christ
must
be
that
divine
Person
that
appeared
to
him
.
But
then
Secondly
,
That
it
was
he
also
that
brought
Israel
out
of
Aegypt
,
and
descended
upon
Mount
Sinai
at
the
gi●ing
the
Law
to
them
,
i.
e.
who
declared
himself
to
be
the
Lord
their
God
that
brought
them
out
of
the
Land
of
Aegypt
,
is
apparent
from
Heb.
12.26
.
where
it
is
expresly
affirmed
,
that
it
was
Christ's
voice
which
then
did
shake
the
Earth
,
i.
e.
when
the
Law
was
delivered
in
Thunder
from
Mount
Sinai
,
which
is
a
plain
argument
,
that
Christ
was
that
Iehovah
,
who
came
down
upon
Mount
Sinai
,
and
whose
voice
caused
the
whole
Mount
to
quake
greatly
,
Exod.
19.18
.
the
same
also
is
evident
from
Eph.
4.8
.
Wherefore
he
saith
,
i.
e.
the
Psalmist
,
Psalm
68.18
.
when
he
,
i.
e.
Christ
(
of
whom
he
had
been
speaking
just
before
,
verse
7.
ascended
up
on
high
,
he
led
captivity
captive
,
and
gave
gifts
unto
men
;
so
that
either
Christ
must
be
the
Person
of
whom
the
Psalmist
speaks
,
or
the
Apostle
must
grosly
mis-quote
and
mis-apply
him
;
and
if
he
be
the
same
Person
,
then
from
that
Psalm
it
is
evident
:
First
,
That
it
was
he
that
went
before
the
People
,
and
marched
with
them
through
the
Wilderness
,
verse
7.
to
15.
Secondly
,
That
it
was
he
that
was
among
the
thousands
of
Angels
in
Sinai
in
the
holy
place
,
and
by
their
Ministry
promulgated
the
Law
from
thence
;
verse
17.
Thirdly
,
That
it
was
he
who
was
the
God
and
King
,
whose
goings
were
seen
in
the
Sanctuary
,
ver.
24.
Fourthly
,
That
it
was
he
who
was
the
God
of
the
Temple
at
Ierusalem
,
vers.
29.
For
all
these
things
are
expresly
spoken
of
him
that
ascended
on
high
,
and
led
captivity
captive
,
and
received
gifts
for
men
,
vers.
18.
which
the
Apostle
tells
us
was
Christ
.
Thirdly
,
That
it
was
he
also
that
conducted
them
through
the
Wilderness
into
Canaan
,
appears
from
that
of
St.
Paul
,
1
Cor.
10.9
.
Neither
let
us
tempt
Christ
as
some
of
them
,
i.
e.
of
the
People
of
Israel
in
the
Wilderness
,
also
tempted
,
or
as
some
Copies
read
it
,
as
some
of
them
also
tempted
him
,
and
were
destroyed
by
Serpents
;
and
although
in
most
Copies
him
be
not
expressed
,
yet
in
all
it
is
necessarily
implied
;
for
if
they
tempted
in
the
Wilderness
,
it
is
certain
that
they
tempted
some
body
,
and
to
understand
by
that
some
body
any
other
than
Christ
,
who
is
the
only
Person
before
mentioned
,
is
against
all
Grammar
and
reason
;
against
Grammar
,
which
allows
no
other
Accusative
to
be
understood
by
the
Verb
than
that
of
some
thing
or
person
aforesaid
in
the
same
Sentence
;
against
Reason
,
because
if
we
understand
any
other
Accusative
but
him
or
Christ
who
is
the
only
Person
afore-mentioned
,
we
must
make
the
Apostle
speak
loosely
and
indeterminately
,
whereas
otherwise
it
is
evident
he
speaks
most
strictly
and
certainly
;
for
there
is
no
word
in
the
Text
but
only
Christ
which
determines
the
Accusative
that
the
Verb
tempted
implies
;
so
that
if
that
doth
not
determine
it
,
it
must
be
left
wholly
indeterminate
,
but
if
it
doth
,
it
must
be
him
or
Christ
;
and
to
make
the
holy
Oracles
speak
loosely
and
vagrantly
where
they
may
as
well
be
understood
to
speak
strictly
and
determinately
,
is
not
only
impious
but
unreasonable
.
If
therefore
it
was
Christ
that
some
of
the
Jews
tempted
in
the
Wilderness
,
it
necessarily
follows
in
the
first
place
,
that
Christ
was
with
them
there
,
and
secondly
,
that
he
was
that
God
against
whom
they
spake
,
Numb.
21.5
.
which
is
the
place
the
Apostle
here
refers
to
,
where
it
is
said
,
that
the
People
spake
against
God
and
against
Moses
,
for
which
God
sent
fiery
Serpents
among
them
,
ver.
6.
If
therefore
Christ
was
with
them
in
the
Wilderness
,
and
was
that
God
against
whom
they
spake
in
the
Wilderness
,
there
is
no
doubt
but
that
he
was
that
God
that
led
them
through
it
,
and
brought
them
into
Canaan
.
Fourthly
,
That
it
was
he
who
dwelt
in
the
Jewish
Tabernacle
and
Temple
is
evident
from
Iohn
12.41
.
These
things
said
Isaias
when
he
saw
his
glory
and
spake
of
him
;
the
occasion
of
which
words
is
this
;
at
ver.
37.
St.
Iohn
takes
notice
of
the
perverse
Infidelity
of
the
Iews
in
not
believing
in
Christ
,
notwithstanding
all
the
Miracles
he
had
shewn
them
,
ver.
38
,
39
,
40.
which
he
shews
was
no
more
than
what
the
Prophet
Isay
had
long
before
foretold
of
them
,
Isa.
6.9
,
10.
and
then
he
concludes
,
ver.
41.
These
things
said
Isaiah
when
he
saw
his
glory
and
spake
of
him
,
where
by
his
glory
it
is
evident
the
Apostle
means
Christ's
glory
,
and
by
speaking
of
him
,
speaking
of
Christ
;
for
so
in
ver.
37.
where
the
discourse
begins
,
it
is
plain
he
means
Christ
when
he
tells
us
,
that
yet
they
believed
not
on
him
,
and
in
ver.
42.
it
is
as
plain
that
he
means
him
still
,
when
he
tells
us
,
that
nevertheless
among
the
chief
Rulers
also
many
believed
in
him
;
and
if
by
him
he
means
Christ
,
as
all
agree
he
doth
,
both
in
ver.
37.
and
42.
either
the
four
Verses
between
must
be
included
within
a
Parenthesis
(
which
we
have
no
reason
to
imagine
,
seeing
there
is
●o
note
of
a
Parenthesis
to
be
found
in
any
Copy
,
nor
doth
the
discourse
it self
require
it
,
which
from
Verse
to
Verse
runs
all
along
in
a
close
and
continued
dependence
)
or
by
him
,
must
be
meant
Christ
,
in
ver.
41.
also
;
and
if
it
was
Christ's
glory
which
Isaiah
saw
,
and
Christ
of
whom
he
spake
,
then
it
is
evident
that
Christ
was
the
God
who
inhabited
the
Temple
.
For
so
in
Isa.
6.1
.
which
is
the
place
St.
Iohn
here
refers
to
,
Isaiah
tells
us
,
that
in
the
year
that
King
Vzziah
died
he
saw
the
Lord
sitting
on
a
Throne
high
and
lifted
up
,
and
his
Train
filled
the
Temple
;
if
therefore
Christ
was
this
Lord
,
as
St.
Iohn
affirms
,
it
is
certain
from
these
words
that
it
was
he
who
sate
upon
the
Throne
in
the
Temple
,
and
had
his
Train
or
Retinue
of
Angels
there
.
Fifthly
and
lastly
,
That
Christ
also
was
that
Iehovah
and
divine
Lord
and
King
who
under
the
most
high
Father
presided
over
the
Iewish
Church
,
is
evident
from
several
places
of
the
New
Testament
,
compared
with
the
Old
,
from
whence
they
are
cited
.
I
shall
only
instance
in
two
,
the
first
of
which
is
Eph.
5.14
.
Wherefore
he
saith
,
that
is
the
Prophet
Isaiah
,
awake
thou
that
sleepest
,
and
arise
from
the
dead
,
and
Christ
shall
give
thee
light
;
which
words
are
a
Paraphrastical
reference
to
Isa.
60.1
.
Arise
,
shine
,
for
thy
light
is
come
,
and
the
glory
of
the
Lord
is
risen
upon
thee
;
but
now
unless
we
suppose
Christ
to
be
this
Lord
or
Iehovah
,
the
Prophet
is
so
far
from
saying
here
,
that
Christ
shall
give
thee
light
,
as
St.
Paul
affirms
,
that
he
makes
no
mention
at
all
of
him
;
either
therefore
Isaiah
says
no
such
thing
as
,
Christ
shall
give
thee
light
,
which
is
to
give
the
lie
to
St.
Paul
,
or
else
the
true
sense
of
that
saying
of
Isaiah
,
The
glory
of
the
Lord
is
risen
upon
thee
,
must
be
,
that
Christ
shall
give
thee
light
;
which
it
cannot
be
,
if
Christ
and
that
Lord
were
two
distinct
persons
;
but
that
they
are
one
and
the
same
,
is
evident
from
Isa.
44.6
.
Thus
faith
Iehovah
,
the
King
of
Israel
,
and
his
Redeemer
,
the
Lord
of
Hosts
,
I
am
the
first
,
and
I
am
the
last
,
and
besides
me
there
is
no
God
;
which
divine
Character
of
I
am
the
first
,
and
I
am
the
last
,
he
elsewhere
gives
himself
in
Chap.
41.4
.
and
Chap.
48.12
.
of
this
Prophecy
.
Now
this
very
Character
of
the
God
of
Israel
Christ
assumes
to
himself
,
Rev.
1.11
.
I
am
Alpha
and
Omega
,
the
first
and
the
last
;
so
again
,
ver.
17.
and
Chap.
2.8
.
and
Chap.
22.13
.
Now
how
can
we
,
with
any
reverence
to
our
Saviour
,
suppose
that
he
would
ever
have
assumed
to
himself
this
distinguishing
Character
of
the
God
of
Israel
,
and
that
in
the
very
same
words
,
and
without
ever
explaining
them
into
a
different
sense
,
had
he
not
been
the
very
same
Person
?
since
he
could
not
but
foresee
that
he
should
hereby
endanger
the
misleading
of
his
Church
,
and
tempting
her
into
a
false
opinion
of
his
Person
.
For
what
man
that
was
not
prepossessed
with
a
contrary
opinion
,
would
ever
have
thought
that
our
Saviour
did
not
mean
himself
to
be
the
God
of
Israel
,
when
he
thus
verbatim
applies
to
himself
his
personal
Character
without
any
kind
of
restriction
or
explication
?
Should
any
man
hear
a
voice
from
an
invisible
Person
seriously
pronouncing
,
I
am
William
the
Conqueror
,
(
as
S.
Iohn
did
this
voice
from
Christ
,
I
am
the
first
and
the
last
)
would
he
not
presently
conclude
either
that
this
Person
was
the
Ghost
of
that
victorious
Prince
,
or
that
that
voice
was
a
designed
delusion
?
Since
therefore
our
Saviour
declares
,
that
he
is
the
first
and
the
last
,
which
is
the
essential
Character
by
which
Iehovah
the
King
of
Israel
describes
himself
,
and
doth
no
where
intimate
a
different
sence
of
this
Character
as
applied
to
himself
,
from
what
it
signified
as
applied
to
the
Iehovah
,
it
necessarily
follows
,
that
either
he
meant
not
sincerely
,
or
that
himself
and
that
Iehovah
the
King
of
Israel
were
the
same
Person
.
And
accordingly
,
Zach.
9.9
.
which
all
agree
is
a
Prophecy
of
our
Saviour
,
he
is
expresly
called
the
King
of
Israel
,
Rejoyce
greatly
,
O
Daughter
of
Sion
,
shout
O
Daughter
of
Ierusalem
,
behold
thy
King
cometh
unto
thee
;
the
most
natural
sence
of
which
Phrase
thy
King
,
is
he
that
is
now
thy
King
,
not
he
that
is
hereafter
to
be
so
;
and
if
then
when
this
Prophecy
was
delivered
,
he
was
King
of
the
Daughter
of
Zion
,
or
People
of
Israel
,
to
be
sure
he
was
always
so
;
and
therefore
the
Prophet
Malachi
calls
the
Temple
which
was
the
Palace
of
the
divine
King
of
Israel
,
the
Temple
of
Christ
,
Mal.
3.1
.
Behold
I
will
send
my
Messenger
,
i.
e.
John
Baptist
,
and
he
shall
prepare
my
way
before
me
,
and
the
Lord
whom
ye
seek
shall
suddenly
come
to
his
Temple
,
even
the
Angel
of
the
Covenant
whom
ye
delight
in
,
behold
he
shall
come
,
saith
the
Lord
of
Hosts
;
from
whence
I
infer
,
first
,
that
this
Lord
of
Hosts
,
which
is
the
ordinary
stile
of
the
God
of
Israel
,
was
Christ
,
whose
Messenger
and
fore-runner
Iohn
Baptist
was
,
vid.
Luke
1.76
.
And
secondly
,
That
the
Temple
,
which
was
the
abode
of
this
Lord
of
Hosts
,
was
the
Temple
of
Christ
;
the
Lord
whom
ye
seek
shall
suddenly
come
to
his
Temple
;
which
cannot
be
meant
of
God
the
Father
,
because
in
the
next
words
he
is
called
the
Angel
of
the
Covenant
,
which
all
agree
is
Christ
;
if
then
the
Temple
of
Ierusalem
was
the
Temple
of
Christ
,
and
he
was
that
Lord
of
Hosts
that
dwelt
in
it
,
it
necessarily
follows
,
that
he
was
that
divine
King
of
Israel
who
under
God
the
Father
governed
the
Iewish
Church
.
And
now
having
proved
at
large
this
fourth
Proposition
,
which
is
the
principal
Hinge
upon
which
the
whole
Argument
turns
,
I
proceed
,
Fifthly
,
That
after
his
coming
into
the
World
he
still
retained
this
his
Right
and
Title
of
King
of
Israel
in
particular
,
till
they
finally
rejected
him
,
and
Apostatized
from
that
Covenant
on
which
his
Kingdom
is
founded
.
For
he
did
not
at
all
divest
himself
by
his
Incarnation
,
of
that
Royal
Authority
he
was
vested
with
as
he
was
the
Eternal
Word
and
Son
of
God
,
hereafter
to
be
incarnate
.
For
this
his
Royal
Authority
,
as
I
shewed
before
,
is
necessarily
implied
in
his
Mediatorship
of
the
New
Covenant
,
of
which
,
as
I
have
also
shewed
,
he
was
always
Mediator
without
any
discontinuance
or
interruption
.
So
long
therefore
as
the
New
Covenant
continued
in
force
with
the
Iews
in
particular
,
so
long
he
was
their
Mediatorial
King
in
particular
,
under
God
the
Father
.
Now
it
is
certain
that
the
New
Covenant
continued
in
force
with
them
so
long
as
they
continued
to
be
the
Church
of
God
,
because
it
was
the
New
Covenant
that
made
them
so
;
and
it
is
certain
they
continued
the
Church
of
God
many
years
after
the
Incarnation
of
our
Saviour
,
even
till
such
time
as
by
their
obstinate
rejecting
of
our
Saviour
,
and
incurable
Apostasie
from
that
Covenant
which
made
them
the
Church
and
People
of
God
,
they
had
finally
incensed
him
to
reject
them
,
to
break
off
his
Covenant-relation
to
them
,
and
utterly
to
dispark
and
un-Church
them
.
And
therefore
we
find
that
for
several
years
both
our
Saviour
and
his
Apostles
continued
in
close
Communion
with
the
Iewish
Church
,
frequented
their
Temple
and
Synagogues
,
and
joyned
with
them
in
all
the
Solemnities
of
their
Publick
Worship
;
by
which
they
owned
them
to
be
the
true
Church
of
God
,
and
consequently
to
be
yet
in
Covenant
with
him
.
Since
therefore
they
continued
in
the
New
Covenant
after
Christ's
Incarnation
,
Christ
must
also
continue
the
Mediator
of
that
Covenant
to
them
,
and
consequently
their
Mediatorial
King.
And
hence
he
is
stiled
,
the
King
of
the
Iews
in
particular
,
after
his
Incarnation
;
for
so
the
Wise-men
in
their
enquiry
after
him
,
Where
is
he
that
is
born
King
of
the
Iews
?
Matt.
2.2
.
And
that
he
was
born
King
of
the
Iews
,
not
merely
as
he
was
descended
from
the
Loins
of
David
,
but
by
a
Title
that
he
had
Antecedent
to
his
birth
,
viz.
as
he
was
the
Son
of
God
,
hereafter
to
be
Incarnate
,
is
evident
by
that
confession
of
Nathanael
,
Joh.
1.49
.
Rabbi
thou
art
the
Son
of
God
,
thou
art
the
King
of
Israel
;
where
his
being
the
King
of
Israel
is
consequent
to
his
being
the
Son
of
God
;
and
so
Iohn
12.13
.
they
who
attended
him
in
his
progress
to
Ierusalem
salute
him
with
a
Blessed
is
the
King
of
Israel
that
cometh
in
the
name
of
the
Lord
;
which
S.
Iohn
makes
the
accomplishment
of
that
forementioned
Prophecy
,
Zach.
9.9
.
Rejoyce
greatly
,
O
daughter
of
Zion
—
behold
thy
King
cometh
unto
thee
sitting
on
an
Asses
Colt
,
verse
14
,
15.
And
this
Title
our
Saviour
assumes
to
himself
in
that
good
confession
he
made
before
Pontius
Pilate
,
who
asking
him
,
Art
thou
King
of
the
Iews
?
He
answered
him
,
Sayest
thou
this
of
thy self
,
or
did
others
tell
it
thee
of
me
?
And
when
Pilate
presses
him
for
a
more
explicite
answer
,
he
tells
him
,
My
Kingdom
is
not
of
this
world
;
as
much
as
if
he
had
said
,
I
know
the
Jews
,
mine
enemies
,
have
insinuated
to
thee
,
that
by
assuming
to
my self
this
Title
of
King
of
the
Iews
,
I
design
to
usurp
the
temporal
Dominion
of
Caesar
thy
Master
;
but
let
not
that
trouble
thee
,
for
though
it
is
most
certain
that
I
am
King
of
the
Jews
,
yet
my
Kingship
and
Caesar's
are
of
a
quite
different
nature
,
and
do
no
way
clash
or
interfere
with
one
another
;
for
whereas
his
Kingdom
is
Temporal
,
mine
is
purely
spiritual
,
and
not
of
this
world
;
and
when
Pilate
insists
farther
,
Art
thou
a
King
then
?
Jesus
answers
,
Thou
sayest
I
am
a
King
,
i.
e.
thou
sayest
truly
so
,
to
this
end
was
I
born
,
and
for
this
cause
came
I
into
the
world
,
that
I
should
bear
witness
to
the
truth
,
John
18.33
,
34
,
35
,
36
,
37.
And
as
he
retained
the
Title
of
King
of
the
Jews
after
his
Incarnation
,
so
we
frequently
find
him
exercising
his
Royal
Authority
among
them
.
For
in
the
first
place
,
he
not
only
authoritatively
explained
to
them
those
old
and
eternal
Laws
of
Morality
which
he
delivered
to
them
from
Mount
Sinai
,
and
inforced
them
with
new
Sanctions
and
Motives
;
but
he
also
gave
them
two
new
Laws
,
viz.
that
of
Baptism
,
and
that
of
the
Lord's
Supper
,
to
be
continued
in
force
to
the
end
of
the
world
.
Secondly
,
He
erected
a
perpetual
form
of
Government
and
Discipline
in
his
Church
,
and
gave
Commission
to
his
Apostles
to
exercise
and
administer
it
,
and
to
derive
down
their
Commission
to
all
succeeding
Generations
.
Thirdly
,
he
actually
forgave
sins
,
Matth.
9.2
.
compared
with
the
sixth
,
where
he
doth
not
only
pronounce
to
one
that
was
sick
of
the
Palsie
,
Son
,
thy
sins
are
forgiven
thee
;
but
declares
that
he
did
it
by
that
power
and
authority
which
he
had
upon
earth
to
forgive
sins
.
All
which
being
acts
of
Regal
power
,
do
sufficiently
manifest
that
,
even
whilst
he
was
upon
Earth
,
he
was
vested
with
Royal
Authority
,
and
that
by
assuming
our
nature
he
did
not
divest
himself
of
his
ancient
Royalty
,
but
still
continued
King
of
the
Iews
so
long
as
they
continued
a
Church
.
Sixthly
,
That
though
the
main
body
of
the
People
of
Israel
rejected
Christ
,
and
were
thereupon
rejected
by
him
,
yet
there
was
a
Remnant
of
them
that
received
and
acknowledged
him
for
their
rightful
Lord
and
King.
For
so
,
as
S.
Paul
observes
,
it
is
foretold
of
Isaiah
concerning
Israel
,
Though
the
number
of
the
Children
of
Israel
be
as
the
sand
of
the
Sea
,
a
remnant
shall
be
saved
,
Rom.
9.27
.
and
accordingly
it
proved
in
the
event
.
For
though
the
much
greater
part
of
the
Jewish
Nation
obstinately
persisted
in
their
Infidelity
and
Rebellion
against
the
blessed
Iesus
their
King
,
notwithstanding
all
those
powerful
Arts
and
Methods
he
had
used
to
reclaim
and
save
them
;
yet
there
was
a
great
number
of
them
that
willingly
received
and
loyally
adhered
to
him
.
For
not
only
the
Disciples
which
he
gathered
whilst
he
was
upon
Earth
,
but
also
the
first
Converts
after
his
Ascension
into
Heaven
,
were
generally
of
the
Iewish
Nation
,
within
which
not
only
his
own
Personal
Ministry
was
confined
,
but
also
the
Ministry
of
his
Apostles
for
some
time
after
his
Ascension
.
For
so
S.
Paul
and
Barnabas
tell
the
Jews
,
that
it
was
necessary
the
Word
of
God
should
first
have
been
spoken
to
them
,
Acts
13.46
.
But
this
Proposition
is
so
manifest
from
the
whole
Gospel
,
that
I
shall
not
need
to
insist
any
farther
upon
it
.
Seventhly
,
Therefore
that
this
Remnant
still
continued
the
same
individual
Church
or
Kingdom
of
Christ
with
the
former
,
though
very
much
reformed
and
improved
.
For
it
still
remained
upon
the
same
basis
with
the
former
,
as
having
the
self-same
Covenant
for
its
Charter
,
which
is
the
form
that
Identifies
all
Societies
,
and
,
notwithstanding
the
perpetual
change
and
renovation
of
their
parts
,
still
continues
them
the
same
individual
Politick
bodies
.
Since
therefore
that
remnant
of
Israel
,
who
believed
in
Christ
,
continued
still
in
the
same
Covenant
with
that
whereupon
the
old
Jewish
Church
was
founded
,
it
necessarily
follows
,
that
they
were
not
a
new
or
distinct
Church
,
but
still
remained
the
same
individual
sacred
society
with
the
old
.
So
that
they
were
the
unbelieving
Jews
that
revolted
from
their
old
Church
,
by
rejecting
the
Mediator
of
that
Covenant
by
which
it
was
formed
and
constituted
;
but
as
for
the
believing
Jews
,
who
imbraced
and
acknowledged
him
,
they
still
continued
in
it
,
and
so
remained
the
same
continued
Church
,
as
being
still
united
and
incorporated
by
the
same
Charter
.
But
though
it
was
the
same
continued
body
with
the
old
Jewish
Church
,
yet
was
it
very
much
reformed
and
improved
by
our
blessed
Saviour
.
For
,
in
the
first
pl●ce
,
whereas
before
it
was
extremely
corrupted
through
the
many
false
glosses
and
superstitious
traditions
of
their
Elders
,
and
like
an
un●●est
Garden
,
was
all
overgrown
with
Thorns
and
Weeds
,
its
Religion
being
almost
dwindled
away
into
Ceremonies
,
and
outward
observances
,
and
evaporated
into
a
dead
shew
and
formality
;
our
blessed
Saviour
repaired
its
ruines
and
decays
,
removed
its
rubbish
,
and
reformed
its
disorders
,
and
restored
it
to
its
primitive
beauty
and
purity
.
For
the
great
design
of
all
his
Sermons
and
Parables
was
to
explain
the
Laws
of
it
into
their
Genuine
sence
,
and
to
rescue
them
from
the
false
Glosses
and
Comments
of
the
Scribes
and
Pharisees
;
to
reprehend
and
expose
its
hypocrisie
and
formality
,
and
to
refine
its
Religion
from
all
those
corrupt
and
heterogeneous
mixtures
with
which
it
was
dasht
and
sophisticated
.
That
Remnant
of
the
Jews
therefore
who
believed
in
Christ
,
and
submitted
to
his
Doctrine
,
when
all
the
rest
of
them
finally
rejected
him
,
were
the
same
individual
continued
body
with
the
Old
Jewish
Church
,
as
purified
and
reformed
from
its
errors
and
corruptions
.
For
by
submitting
to
our
Saviour's
regulations
they
did
not
commence
into
a
new
Church
,
but
still
continued
the
same
body
,
only
with
this
difference
,
that
whereas
before
it
was
distempered
with
sundry
corrupt
humours
,
now
it
was
throughly
purged
and
recovered
.
And
as
our
Saviour
restored
that
Church
to
its
ancient
purity
,
so
,
secondly
,
he
advanced
and
improved
it
to
a
far
more
perfect
state
than
it
was
in
even
under
its
primitive
Constitution
.
It
is
true
,
as
for
the
Religion
of
that
Church
it
was
for
substance
the
same
with
that
which
our
Saviour
and
his
Apostles
taught
;
it
proposed
to
them
the
same
Covenant
,
and
the
same
Mediator
,
and
the
very
same
Doctrines
,
and
Articles
concerning
this
Mediator
,
to
create
in
them
the
same
belief
,
and
oblige
them
to
the
same
practice
,
only
with
this
difference
,
that
whereas
it
proposed
him
to
their
belief
as
hereafter
to
be
incarnate
and
sacrificed
,
to
rise
and
to
ascend
into
heaven
;
it
proposes
him
to
ours
as
actually
incarnate
and
sacrificed
,
and
as
actually
risen
and
ascended
;
but
this
is
only
a
circumstantial
difference
,
since
that
,
as
to
all
the
purposes
of
his
Mediation
,
his
future
Incarnation
and
Sacrifice
,
&c.
had
the
same
vertue
and
influence
with
his
actual
.
But
though
as
to
the
main
the
ancient
Iewish
Religion
was
the
same
with
ours
,
yet
in
respect
of
clearness
,
and
easiness
,
and
amplitude
,
there
is
a
vast
difference
between
them
.
For
,
first
,
as
to
clearness
,
it
is
evident
that
it
was
much
more
darkly
and
obscurely
revealed
to
the
ancient
Iews
than
it
is
to
us
;
for
to
them
it
was
revealed
only
either
in
general
Promises
,
out
of
which
they
were
fain
to
argue
and
deduce
particulars
;
or
in
temporal
Promises
,
that
carried
a
mystical
sence
with
them
,
and
obscurely
implied
the
spiritual
blessings
which
the
Gospel
proposes
;
or
in
dark
Types
and
material
Figures
and
Emblems
,
which
were
Prophetick
Pictures
,
or
,
as
the
Apostle
calls
them
,
shadows
of
good
things
to
come
.
For
thus
in
that
general
Promise
,
In
thy
Seed
shall
all
the
Nations
of
the
Earth
be
blessed
,
was
included
Christ
,
and
all
those
particular
blessings
which
we
receive
by
and
through
him
;
under
those
temporal
promises
of
deliverance
from
their
enemies
,
and
peace●ble
possession
of
Canaan
,
was
couched
their
deliverance
from
sin
and
hell
,
and
their
eternal
rest
and
happiness
in
heaven
;
and
under
their
legal
Sacrifices
,
the
all-sufficient
Sacrifice
of
the
blessed
Mediator
was
exhibited
and
represented
to
them
;
and
in
a
word
,
under
the
High
Priest's
offering
the
bloud
of
the
Sacrifice
in
the
Holy
of
Holies
,
was
intimated
the
Mediator's
intercession
for
them
in
heaven
.
Thus
both
the
Promises
and
Types
of
the
Iewish
Religion
were
all
of
them
obscure
revelations
of
Christianity
,
which
is
nothing
but
Mystical
Judaism
,
or
Judaism
explained
into
its
spiritual
sence
and
meaning
.
And
accordingly
the
Apostle
makes
a
Iew
,
according
to
the
spiritual
sence
of
the
Iewish
Religion
,
to
be
the
same
with
a
Christian
;
for
he
is
not
a
Iew
,
saith
he
,
i.
e.
in
a
spiritual
sence
,
that
is
one
outwardly
,
neither
is
that
Circumcision
which
is
outward
in
the
flesh
,
but
he
is
a
Iew
who
is
one
inwardly
,
i.
e.
who
is
a
Jew
according
to
the
inward
and
spiritual
sence
of
Judaism
;
and
Circumcision
is
that
of
the
heart
,
in
the
Spirit
and
not
in
the
Letter
,
whose
praise
is
not
of
men
,
but
of
God
,
Rom.
2.28
,
29.
and
if
the
spiritual
Iew
be
a
Christian
,
then
the
spiritual
Iudaism
must
be
Christianity
.
But
though
this
obscure
revelation
of
Christianity
was
sufficient
to
enable
men
,
that
sincerely
attended
to
it
,
to
grope
out
their
way
to
eternal
happiness
;
yet
it
is
impossible
it
should
ever
give
them
,
without
some
farther
revelation
,
a
distinct
and
explicite
understanding
of
it
.
In
general
they
understood
that
there
was
a
rich
vein
of
spiritual
sence
running
all
through
the
Letter
of
their
Law
;
that
there
were
glorious
mysteries
wrapt
up
within
those
weak
and
beggarly
elements
,
like
precious
Diamonds
under
a
rough
coat
.
For
so
not
only
the
Author
to
the
Hebrews
,
but
also
Philo
the
Jew
in
his
Allegories
of
the
Law
,
and
almost
in
all
his
other
Writings
,
makes
the
Rites
and
Ceremonies
of
the
Jewish
Religion
to
be
Types
and
Figures
of
Divine
and
Moral
truths
;
and
particularly
the
High
Priest
and
his
Vestments
to
be
a
figure
of
the
eternal
Word
and
his
perfections
.
And
as
they
understood
this
in
general
,
so
from
sundry
passages
in
the
book
of
the
Psalms
it
is
apparent
that
the
good
Jews
had
a
prospect
beyond
the
outside
and
letter
of
their
Law
,
even
into
the
Mystical
sence
and
meaning
of
it
;
and
that
through
its
dark
shadows
they
saw
a
great
deal
of
the
substance
and
reality
of
the
Gospel
.
Hence
David
observes
in
Psal.
25.14
.
that
the
secret
,
i.
e.
mystery
,
of
the
Lord
is
with
them
that
fear
him
,
and
he
shall
shew
them
his
Covenant
;
which
implies
that
there
was
something
of
a
Cabala
of
the
spiritual
sence
of
the
Law
among
the
true
Israelites
,
by
which
they
were
instructed
a
great
deal
farther
than
the
bare
Letter
and
outside
of
it
;
especially
considering
that
Prayer
of
David
,
Psalm
119.18
.
Open
thou
mine
eyes
that
I
may
behold
wondrous
things
out
of
thy
Law
,
which
is
a
plain
argument
,
that
under
the
literal
s●nce
of
that
Law
which
was
plain
and
obvious
,
and
had
no●hing
of
depth
or
mystery
,
he
saw
a
spiritual
and
mystical
sence
,
in
which
some
very
wonderful
truths
were
included
.
For
if
there
had
b●en
no
more
in
it
than
the
literal
meaning
,
it
is
not
to
be
im●gined
he
would
have
prayed
as
he
doth
,
ver.
19.
Hide
not
thy
Commandments
from
me
;
and
ver.
27
Make
me
to
understand
the
way
of
thy
Precepts
,
so
shall
I
talk
of
thy
wondrous
works
;
which
plainly
sh●ws
that
there
were
mysteries
co●●hed
under
the
Letter
of
the
Law
,
which
were
both
wonderful
in
themselves
,
and
very
difficult
to
be
understand
;
and
accordingly
,
ver.
69.
he
tells
us
,
that
he
had
seen
an
end
of
all
perfections
,
but
that
God's
Commandments
were
exceeding
broad
,
which
shews
that
he
had
discovered
something
in
that
Law
beyond
the
literal
sence
of
it
(
which
was
far
from
being
exceeding
broad
)
even
a
vast
Mine
of
mystical
sence
,
whose
bottom
he
was
not
able
to
reach
.
Now
this
mystical
sence
,
as
hath
been
shewed
,
was
Christianity
,
which
under
that
dispensation
of
it
was
so
overcast
with
clouds
and
darkness
,
that
in
all
probability
the
most
pious
and
inquisitive
minds
had
but
very
imperfect
and
confus●●●pp●ehensions
●pp●ehensions
of
it
.
But
when
our
Saviour
came
into
the
World
he
unveiled
the
Jewish
Religion
,
and
decyphered
all
●hose
mystical
Characters
wherein
its
spiritual
s●●ce
was
expressed
;
and
what
he
had
revealed
before
only
in
obscure
generals
,
and
mysterious
types
▪
he
now
delived
to
the
world
in
plain
and
explicite
Articles
of
Faith.
And
having
unriddled
all
those
Types
and
Shadows
,
and
turned
them
inside
outwards
,
and
revealed
their
hidden
sence
to
the
world
in
plain
and
naked
Propositions
,
he
utterly
repealed
and
abrogated
them
as
things
of
no
farther
use
;
those
sacred
truths
which
they
contained
,
and
darkly
intimated
,
being
now
made
manifest
,
and
set
forth
to
open
view
in
a
far
more
clear
and
glorious
light
.
For
the
proper
use
and
design
of
all
those
Types
was
to
teach
the
Gospel
;
so
the
Apostle
,
the
Law
was
our
School-master
to
bring
us
unto
Christ
,
Gal.
3.24
.
but
it
is
evident
they
were
designed
to
teach
it
but
darkly
and
mysteriously
.
For
the
Iews
being
bred
among
the
Aegyptians
,
who
were
wont
to
express
their
d●vine
and
moral
Doctrines
by
sensible
Images
or
Hieroglyphicks
,
God
in
compliance
therewith
(
the
Jews
being
infinitely
fond
of
the
manners
of
Aegypt
)
thought
it
meet
at
first
to
express
the
Gospel
to
them
in
the
same
typical
manner
,
i.
e.
to
represent
the
whole
method
and
Oeconomy
of
it
in
visible
signs
and
figures
,
which
he
intended
only
for
a
rude
draught
of
the
Gospel
,
which
he
purposed
afterwards
to
draw
to
the
life
,
and
express
more
clearly
and
exactly
.
When
therefore
our
Saviour
had
fully
revealed
to
the
World
the
sence
and
meaning
of
those
Types
,
and
expressed
what
they
did
so
mysteriously
signifie
in
plain
and
clear
Propositions
,
they
from
thenceforth
became
altogether
useless
,
and
for
that
reason
were
repealed
,
and
utterly
expunged
out
of
the
Rubrick
of
divine
Worship
.
So
that
now
the
Gospel
which
hitherto
ran
under
ground
in
a
dark
and
mysterious
Channel
,
broke
forth
into
a
visible
stream
from
underneath
that
surface
of
Types
and
Shadows
which
had
hitherto
covered
and
in
a
great
measure
concealed
it
from
the
sight
and
view
of
the
world
.
And
therefore
we
need
no
longer
grope
after
it
among
Shadows
and
Vmbrages
,
as
the
good
Jews
were
fain
to
do
under
the
Mosaick
Dispensation
,
those
Doctrines
of
it
which
before
were
all
Mystery
and
overcast
with
Types
and
Shadows
,
being
now
brought
forth
from
behind
the
Curtain
into
open
view
,
and
presented
barefaced
to
our
understandings
in
a
most
plain
,
and
easie
,
and
familiar
sense
.
Since
therefore
the
Types
of
the
Law
,
and
Iesus
Christ
taught
the
same
Religion
,
and
only
he
taught
more
plainly
and
clearly
what
they
taught
more
darkly
and
mysteriously
,
it
hence
necessarily
follows
,
that
those
believing
Jews
who
received
and
acknowledged
Christ
,
espoused
no
new
Religion
,
but
still
adhered
to
that
good
old
Religion
which
the
significant
Rites
and
Ceremonies
of
their
Law
had
all
along
preached
to
them
;
and
that
it
was
only
the
unbelieving
Jews
who
rejected
Christ's
Doctrine
,
that
were
the
true
Apostates
from
the
ancient
Judaism
,
which
preached
and
exhibited
to
them
all
those
holy
mysteries
of
which
the
Religion
of
our
Saviour
is
composed
;
but
as
for
those
of
them
who
believed
in
Jesus
,
they
continued
stedfast
in
the
mystick
and
spiritual
sense
of
their
ancient
Religion
,
and
though
they
forsook
their
old
School-master
,
the
Law
,
under
which
they
had
been
trained
and
educated
,
yet
still
they
retained
their
old
Lesson
.
For
the
Doctrine
of
Iesus
was
the
standing
Doctrine
of
their
Legal
Types
,
which
they
taught
darkly
and
obscurely
,
but
he
most
clearly
and
distinctly
;
and
therefore
though
those
believing
Jews
still
continued
in
the
same
Doctrine
,
yet
they
had
very
good
reason
to
change
their
Teacher
,
and
from
being
the
Disciples
of
the
Law
to
become
the
Disciples
of
Iesus
,
under
whose
instruction
they
were
sure
to
improve
far
beyond
what
they
had
hitherto
done
under
their
old
Master
.
Since
therefore
Christianity
is
nothing
but
the
ancient
Judaism
explained
and
unriddled
,
it
hence
necessarily
follows
,
that
the
believing
Jews
,
by
embracing
it
,
did
not
commence
a
new
Church
distinct
from
the
ancient
Jewish
one
,
but
were
the
same
Church
,
still
continued
and
improved
;
the
same
Church
,
because
founded
on
the
same
Religion
;
but
the
same
Church
improved
,
because
enlightened
with
a
far
more
distinct
and
explicite
knowledge
of
that
Religion
.
And
as
our
Saviour
did
very
much
improve
the
Religion
of
the
Jewish
Church
in
respect
of
clearness
and
perspicuity
,
so
he
did
also
in
respect
of
easiness
.
For
besides
those
many
Rites
and
Ceremonies
which
the
Law
of
Moses
superadded
to
it
,
as
Types
and
Shadows
of
the
Gospel
,
there
were
sundry
others
superadded
to
it
by
the
same
Law
,
partly
in
conformity
to
the
more
innocent
Rites
of
the
Aegyptians
,
among
whom
the
Jews
were
educated
,
and
of
whose
Rites
and
Manners
they
were
pertinaciously
fond
;
and
partly
in
opposition
to
their
Magical
and
Idolatrous
ones
,
vid.
Vol.
1.
p.
45
,
46.
For
the
Primitive
Jewish
Religion
was
that
which
the
Patriarchs
and
their
Posterity
professed
and
practised
before
the
giving
of
the
Law
,
and
to
which
the
Ceremonial
Law
was
but
a
superaddition
;
but
by
reason
of
the
vast
number
of
Rites
and
Ceremonies
which
this
Law
contained
(
which
yet
considering
their
state
and
temper
was
very
necessary
for
them
)
their
Religion
was
rendered
exceeding
cumbersom
and
grievous
to
them
;
and
therefore
the
Apostle
justly
calls
it
a
yoke
which
neither
they
nor
their
fore-fathers
were
able
to
bear
,
Acts
15.10
.
But
our
Saviour
when
he
came
into
the
World
,
who
was
the
substance
and
accomplishment
of
all
those
Ceremonial
Types
and
Prophetick
Pictures
,
unloaded
it
of
all
those
burthensom
appendages
,
and
thereby
restored
it
to
that
ancient
ease
and
liberty
in
which
it
was
before
that
yoke
of
bondage
was
imposed
on
it
:
nay
,
and
not
only
so
,
but
also
render'd
it
more
easie
than
ever
,
for
whereas
before
the
Law
it
had
annexed
to
it
that
painful
Rite
of
Circumcision
,
which
was
the
Primitive
Seal
of
that
Religion
or
Covenant
,
our
blessed
Saviour
exchanged
it
for
a
much
gentler
and
easier
,
viz.
that
of
Baptism
.
For
whereas
Circumcision
was
not
only
an
infamous
Rite
among
the
greatest
part
of
the
Gentile
World
,
and
upon
that
account
unfit
to
be
the
sign
of
initiation
into
the
Church
of
Christ
,
which
was
now
to
be
enlarged
and
propagated
through
the
World
;
but
also
a
bloudy
and
painful
one
,
and
upon
that
account
more
apt
to
affright
men
from
,
than
to
ini●iate
them
into
his
Church
;
Baptism
was
a
Rite
that
both
Jews
and
Gentiles
reverenced
,
and
that
is
very
easie
and
practicable
in
its
own
nature
.
So
that
whereas
the
ancient
Judaism
was
rendered
a
yoke
of
bondage
(
as
the
Apostle
calls
it
,
Gal.
5.10
.
)
through
those
numerous
Rites
and
Ceremonies
that
were
superinduced
upon
it
,
our
Saviour
disburthened
it
of
them
all
,
and
thereby
rendered
it
an
easie
yoke
,
as
he
himself
calls
it
,
Matt.
11.30
.
Since
therefore
Christianity
,
for
the
main
,
is
nothing
but
the
ancient
Judaism
released
from
the
bondage
of
the
Ceremonial
Law
,
and
restored
to
its
Primitive
easiness
and
freedom
,
it
hence
follows
,
that
by
embracing
Christ
and
his
Doctrine
the
believing
Jews
did
not
turn
to
a
new
Religion
,
nor
consequently
constitute
a
new
Church
,
but
still
continued
in
their
Old
Religion
,
which
our
Saviour
only
bettered
and
improved
,
and
rendered
far
more
easie
and
practicable
.
Thirdly
and
lastly
,
Our
Saviour
very
much
improved
the
Jewish
Church
and
Religion
in
respect
of
the
extent
and
Amplitude
of
it
.
It
is
true
,
the
Gentiles
who
embraced
the
Jewish
Religion
were
always
allowed
admission
into
the
Jewish
Church
.
For
so
at
first
not
only
Abraham
himself
and
his
Children
,
but
his
Servants
also
were
admitted
into
Covenant
with
God
,
and
thereby
made
his
Church
and
People
.
And
in
the
Reigns
of
David
and
Solomon
,
as
Mr.
Selden
de
Iure
l.
2.
cap.
2.
observes
,
there
were
vast
numbers
of
Converts
to
the
Jewish
Church
out
of
all
the
Neighbouring
Nations
;
and
in
Ahasuerus's
Reign
many
of
the
People
of
the
Land
,
of
Media
and
Persia
,
became
Iews
,
Esther
8.17
.
and
afterwards
in
Hyrcanus's
Reign
the
whole
Nation
of
the
Idumeans
embraced
the
Jewish
Religion
;
all
which
,
and
many
more
,
as
the
true
Children
of
Abraham's
faith
,
were
by
Circumcision
initiated
into
the
Covenant
God
made
with
him
and
his
Posterity
,
and
thereby
became
Co-members
with
them
of
the
same
Corporation
,
and
Coheirs
to
the
same
Promises
.
But
though
the
Gate
of
the
Jewish
Church
was
never
shut
against
the
Gentiles
,
yet
,
as
I
shewed
before
,
there
were
sundry
of
the
Rites
of
that
Church
instituted
on
purpose
to
divide
and
separate
the
Jews
from
the
Gentiles
,
to
create
a
distance
and
mutual
strangeness
between
them
,
that
thereby
the
Jews
might
be
preserved
and
secured
from
mingling
with
the
Gentile
Idolatries
.
Now
by
these
distinguishing
Rites
,
which
begat
an
inveter●te
mutual
prejudice
between
the
Jews
and
Gentiles
,
the
Jewish
Church
was
very
much
narrowed
and
contracted
.
For
in
the
first
place
th●se
distinguishing
Rites
by
prejudicing
the
Iews
against
the
Gentiles
restrained
them
from
all
free
converse
and
communication
with
them
,
and
thereby
from
propagating
their
Religion
among
them
;
and
secondly
,
by
prejudicing
the
Gentiles
against
the
Iews
,
they
also
prejudiced
them
against
the
Jewish
Religion
,
and
rendered
their
minds
extremely
averse
to
the
entertainment
of
it
.
Thus
as
these
Ceremonious
singularities
of
the
Jewish
Church
were
to
the
Iews
great
preservatives
against
the
Idolatries
of
the
Gentiles
,
so
to
the
Gentiles
they
were
very
great
hinderances
of
their
conversion
to
the
Religion
of
the
Jews
.
And
therefore
our
Saviour
,
in
order
to
his
design
of
propagating
Christianity
among
the
Gentiles
,
which
is
the
true
Spirit
and
Mystery
of
Iudaism
,
found
it
necessary
to
remove
from
it
these
offensive
Rites
,
which
lay
as
so
many
stumbling
blocks
in
the
way
to
the
conversion
of
the
Gentiles
to
it
,
and
so
by
pulling
down
this
middle
Wall
of
partition
between
the
Jews
and
Gentiles
,
and
abolishing
this
enmity
of
Ordinances
which
created
such
a
vast
distance
between
them
,
he
opened
and
prepared
the
way
to
the
conversion
of
the
Gentiles
,
and
took
a
most
prudent
and
effectual
course
to
make
peace
between
them
and
the
Jews
,
and
to
reconcile
them
both
into
one
body
in
the
Cross
,
and
and
hereby
to
extend
and
enlarge
the
Church
into
an
universal
Corporation
.
In
short
therefore
Christianity
being
nothing
else
but
only
Judaism
separated
from
all
those
Appendages
of
it
,
which
rendered
it
obscure
,
and
burthensom
,
and
narrow
,
it
hence
follows
that
that
Remnant
of
Jews
who
received
and
embraced
it
,
were
so
far
from
renouncing
their
old
Religion
,
that
they
still
admitted
,
and
professed
,
and
adhered
to
it
under
its
greatest
advantages
and
improvements
;
that
they
renounced
nothing
of
it
but
only
its
comparative
defects
,
and
did
only
admit
of
these
new
reformations
of
it
,
by
which
our
Saviour
advanced
it
to
its
utmost
lustre
and
perfection
,
and
rendered
it
infinitely
more
clear
,
and
easie
,
and
extensive
;
and
since
it
was
their
old
Religion
thus
reformed
and
improved
that
they
still
embraced
and
continued
in
,
upon
their
turning
Christians
,
it
necessarily
follows
,
that
they
did
not
become
a
new
,
distinct
Church
,
but
were
only
a
continued
succession
of
the
Old
one
.
And
hence
it
is
that
Christians
in
the
New
Testament
are
sometimes
called
Iews
,
Rev.
2.9
.
i.
e.
reformed
Jews
,
or
,
which
is
the
same
,
true
Christians
;
and
sometimes
the
Israel
of
God
,
Gal.
6.16
.
and
sometimes
the
Children
of
Abraham
,
Gal.
3.7
.
and
sometimes
a
chosen
generation
,
a
Royal
Priesthood
,
an
holy
Nation
,
a
peculiar
people
,
which
is
the
proper
Character
of
the
Iews
,
because
by
their
Faith
and
Religion
,
which
is
nothing
but
the
true
spiritual
and
mystick
Judaism
,
they
were
Iews
and
Israelites
,
and
the
Children
of
Abraham
,
though
they
were
not
all
so
according
to
the
Flesh
,
as
the
Apostle
distinguishes
,
1
Cor.
10.18
.
and
hence
also
it
is
that
the
Christian
Church
is
called
the
new
Ierusalem
,
Rev.
3.12
.
because
it
is
nothing
but
the
Old
Ierusalem
or
Jewish
Church
renewed
and
enlarged
.
Eighthly
and
lastly
,
That
to
this
individual
Church
or
Kingdom
of
Christ
,
thus
reformed
and
improved
,
was
superadded
all
those
Gentiles
that
were
afterwards
converted
to
Christianity
.
When
the
main
body
of
the
Jews
had
rejected
our
Saviour
,
his
Kingdom
was
reduced
to
a
very
narrow
compass
,
and
consisted
only
of
one
single
Congregation
of
Christians
in
Ierusalem
,
which
,
through
the
blessing
of
God
upon
the
indefatigable
industry
of
his
Apostles
and
Disciples
,
was
by
degrees
spread
and
dilated
over
all
the
World.
For
this
single
Congregation
was
the
Primitive
root
out
of
which
the
vast
stock
of
the
Catholick
Church
sprung
,
which
hath
since
branch'd
forth
it self
into
particular
Churches
to
all
the
ends
of
the
Earth
;
for
it
is
of
this
Church
that
the
Apostle
speaks
,
Acts
2.47
.
when
he
tells
us
,
that
the
Lord
added
to
the
Church
daily
such
as
should
be
saved
.
So
that
all
that
were
converted
to
the
faith
of
Christ
were
but
so
many
additions
to
this
Primitive
Church
,
so
many
living
stones
incorporated
into
this
spiritual
building
,
which
by
the
industry
of
its
builders
did
soon
encrease
and
multiply
into
several
other
Congregations
;
and
these
Congregations
,
though
they
were
several
,
yet
were
not
separate
or
independent
,
but
continued
all
of
them
united
to
the
first
,
as
Homogeneous
parts
growing
out
of
the
same
body
,
or
distinct
Apartments
superadded
to
the
same
building
.
So
that
the
Christian
Church
began
in
one
Congregation
,
and
by
degrees
enlarged
it self
,
like
a
fruitful
stock
,
by
branching
forth
it self
into
other
Congregations
in
a
continued
unity
with
its
own
body
,
which
for
the
convenience
of
Worship
and
Discipline
were
afterwards
formed
into
several
(
though
not
separate
)
particular
Churches
under
the
conduct
of
their
particular
Pastors
and
Governours
.
And
thus
all
the
particular
Churches
that
are
now
in
the
World
are
only
so
many
Lines
drawn
from
this
Primitive
Centre
,
and
united
in
it
;
and
it
is
upon
this
account
particularly
that
they
all
of
them
constitute
but
one
Catholick
Church
,
because
they
all
grew
out
of
one
,
and
so
are
but
comparts
of
the
same
body
,
and
branches
of
the
same
root
,
and
are
only
that
one
Primitive
Church
multiplied
into
several
Churches
living
in
the
same
Catholick
Communion
and
Vnity
.
And
accordingly
the
Gentile
Converts
are
said
to
be
grafted
into
the
Jewish
Church
,
which
the
Apostle
calls
the
good
Olive
tree
in
Rom.
11.17
,
18
For
if
some
of
the
branches
,
that
is
,
the
unbelieving
Jews
,
be
broken
off
,
i.
e.
rejected
from
being
any
more
the
Church
and
People
of
God
,
and
thou
being
a
wild
Olive
Tree
,
growing
in
the
wild
common
of
the
World
without
the
Pale
and
Inclosure
of
God's
Church
,
wert
grafted
in
among
them
,
i.
e.
incorporated
with
the
believing
Jews
,
and
made
a
member
of
the
body
of
their
Church
,
and
with
them
partakest
of
the
root
and
fatness
of
the
Olive
Tree
,
i.
e.
communicatest
with
them
in
all
the
blessings
of
God's
Promise
to
Abraham
,
which
is
the
foundation
of
their
Church
,
boast
not
against
the
branches
,
but
if
thou
boast
,
consider
thou
bearest
not
the
root
,
but
the
root
thee
,
i.
e.
the
Jewish
Church
grew
not
out
of
thee
,
but
thou
out
of
that
;
she
is
no
branch
of
thee
,
but
thou
of
her
,
as
being
ingrafted
into
her
Stock
,
and
added
to
her
Communion
.
By
which
it
is
evident
that
the
converted
Gentiles
were
all
but
so
many
superadditions
to
that
Primitive
Church
of
Ierusalem
,
which
was
the
only
remainder
of
the
ancient
Jewish
Church
,
and
which
from
one
single
Congregation
did
by
degrees
increase
and
multiply
it self
into
an
infinite
number
of
particular
Churches
in
Vnion
with
it self
from
one
end
of
the
World
to
the
other
.
And
this
,
in
short
,
is
the
Progress
of
Christ's
Kingdom
,
which
from
Adam
to
Abraham
consisted
of
all
such
as
were
true
Worshippers
of
God
of
whatsoever
Kindred
or
Nation
;
from
Abraham
to
Jesus
Christ
principally
of
the
Iewish
Nation
;
and
when
the
greatest
part
of
that
Nation
had
revolted
from
Christ
,
and
renounced
their
relation
to
him
,
his
Kingdom
extended
no
farther
than
to
the
small
Remnant
of
the
Jews
that
adhered
to
him
,
who
made
up
but
one
single
Congregation
,
which
Congregation
by
the
diligence
of
its
Ministers
,
and
the
blessing
of
God
increased
and
propagated
from
it self
vast
numbers
of
other
Congregations
,
and
these
were
formed
into
particular
Churches
,
which
like
so
many
conquered
Provinces
were
still
united
to
that
Primitive
Kingdom
,
till
at
last
by
a
continued
accession
of
new
Conquests
it
was
spread
and
enlarged
into
an
universal
Empire
.
SECT.
VIII
.
Of
the
Nature
and
Constitution
of
Christ's
Kingdom
.
THE
Kingdom
of
Christ
and
the
Church
of
Christ
are
phrases
of
a
promiscuous
use
in
holy
Scripture
,
and
do
import
the
same
thing
.
Thus
Matth.
16.18
,
19.
Thou
art
Peter
,
and
upon
this
Rock
will
I
build
my
Church
,
and
I
will
give
unto
thee
the
Keys
of
the
Kingdom
of
Heaven
,
where
the
Church
and
the
Kingdom
of
Heaven
are
the
same
thing
.
And
thus
to
be
translated
into
the
Kingdom
of
Christ
,
Col.
1.13
.
and
called
to
the
Kingdom
of
Christ
,
1
Thess.
2.12
.
imports
no
more
than
to
be
made
a
member
of
the
Church
of
Christ
.
And
thus
also
by
the
Kingdom
,
Matt.
13.38
.
by
the
Kingdom
of
God
,
Matth.
21.31
.
by
the
Kingdom
of
Heaven
,
Matt.
11.12
.
and
by
the
Kingdom
of
Christ
,
Rev.
11.15
.
no
other
thing
can
be
intended
but
only
the
Church
of
Christ
.
I
confess
the
Kingdom
of
Christ
taken
in
the
largest
sence
extends
a
great
deal
farther
than
the
Church
of
Christ
.
For
under
God
the
Father
he
is
universal
Lord
and
King
of
the
World
,
his
Kingly
power
being
upon
his
Ascension
into
Heaven
extended
,
as
was
shewn
before
,
to
the
utmost
limits
of
the
Vniverse
.
For
so
he
himself
tells
us
by
way
of
Anticipation
,
that
God
hath
given
him
power
over
all
flesh
,
John
17.2
.
i.
e.
over
all
mankind
.
For
his
Regal
power
extends
as
far
as
his
power
of
judging
which
is
one
of
the
principal
Acts
of
his
Regality
,
and
his
power
of
judging
is
over
all
mankind
;
for
so
we
are
assured
that
God
hath
appointed
a
day
in
which
he
will
judge
the
World
by
the
man
Christ
Iesus
,
Acts
17.31
.
and
that
Christ
is
ordained
of
God
to
be
the
Iudge
of
quick
and
dead
,
Acts
10.42
.
and
not
only
so
,
but
that
when
he
shall
sit
down
upon
the
throne
of
his
glory
all
Nations
shall
be
gathered
before
him
,
Matth.
25.31
,
32.
Since
therefore
by
the
right
of
his
Royalty
he
shall
judge
all
Nations
,
it
necessarily
follows
,
that
all
Nations
are
under
his
Empire
and
Dominion
;
and
accordingly
the
Apostle
tells
us
,
that
God
hath
set
him
at
his
own
right
hand
in
the
heavenly
places
,
far
above
all
principality
,
and
power
,
and
might
,
and
dominion
,
and
every
name
that
is
named
,
not
only
in
this
world
,
but
also
in
that
which
is
to
come
,
and
hath
put
all
things
under
his
feet
,
and
gave
him
to
be
head
over
all
things
to
the
Church
,
Eph.
1.20
,
21
,
22.
So
that
the
Kingdom
of
Christ
in
a
large
sence
extends
to
all
Nations
in
the
World
,
even
to
the
Heathens
and
Infidels
that
never
heard
of
his
name
,
and
upon
this
account
he
is
stiled
,
The
blessed
and
only
Potentate
,
the
King
of
Kings
,
and
Lord
of
Lords
,
1
Tim.
6.15
.
and
so
also
Rev.
17
14.
But
the
Church
is
more
peculiarly
his
Kingdom
,
as
consisting
of
that
part
of
the
World
which
owns
and
acknowledges
his
authority
,
makes
a
visible
profession
of
fealty
to
him
,
and
submission
to
his
Laws
and
Regulations
.
As
for
the
other
parts
of
the
World
,
they
are
all
of
right
his
Subjects
,
by
vertue
of
that
Vniversal
Regal
Authority
wherewith
the
most
High
God
and
Father
of
all
things
hath
invested
him
,
but
de
facto
they
are
Slaves
to
the
Prince
of
darkness
,
all
whose
Dominions
in
this
World
are
nothing
but
usurpations
on
the
Kingdom
of
Christ
.
But
the
Church
is
that
part
of
the
World
that
hath
thrown
off
the
yoke
of
this
Vsurper
,
and
by
a
solemn
Profession
surrendered
up
it self
to
the
Authority
of
Christ
its
rightful
Lord
and
Sovereign
;
and
hence
the
Members
of
the
Church
are
said
to
be
translated
out
of
the
Kingdom
of
darkness
into
the
Kingdom
of
our
Lord
and
Saviour
Iesus
Christ
,
Col.
1.13
.
The
Church
therefore
being
more
peculiarly
Christ's
Kingdom
,
as
being
that
part
of
the
World
which
is
actually
subjected
to
him
,
and
under
his
Government
,
I
shall
,
with
as
much
brevity
as
the
Argument
will
admit
,
inquire
into
the
nature
and
constitution
of
it
.
In
general
therefore
the
Church
or
Kingdom
of
Christ
may
be
thus
defined
:
It
is
the
one
universal
society
of
all
Christian
People
incorporated
by
the
new
Covenant
in
Baptism
under
Iesus
Christ
its
supreme
head
,
and
distributed
under
lawful
Governours
and
Pastors
into
particular
Churches
holding
Communion
with
each
other
in
all
the
Essentials
of
Christian
Faith
,
and
Worship
and
Discipline
.
For
our
better
understanding
of
which
definition
it
will
be
necessary
to
explain
the
several
parts
of
it
.
First
Therefore
it
is
the
one
universal
Society
of
all
Christian
People
.
Secondly
,
Of
all
Christian
People
incorporated
by
the
New
Covenant
.
Thirdly
,
Of
all
Christian
People
incorporated
by
the
New
Covenant
in
Baptism
.
Fourthly
,
Of
all
Christian
People
incorporated
under
Iesus
Christ
its
supreme
Head
and
Governour
.
Fifthly
,
It
is
a
Society
of
all
Christian
People
distributed
into
particular
Churches
.
Sixthly
,
It
is
distributed
into
particular
Churches
under
lawful
Pastors
and
Governours
.
Seventhly
,
It
is
distributed
into
particular
Churches
holding
Communion
with
each
other
.
Eighthly
,
The
Communion
which
these
particular
Churches
hold
with
each
o●h●r
is
,
First
,
In
all
the
Essentials
of
Christian
Faith
;
and
Secondly
,
In
all
the
Essentials
of
Christian
Worship
.
Thirdly
,
In
all
the
Essentials
of
Christian
Discipline
.
First
,
The
Church
or
Kingdom
of
Christ
is
one
universal
Society
consisting
of
all
Christian
People
,
who
,
as
was
shewn
before
,
were
at
first
comprised
in
one
single
Congregation
at
Ierusalem
,
and
then
this
single
Congregation
was
the
whole
Church
or
Kingdom
of
Christ
,
which
by
the
continual
accession
of
new
Converts
,
increased
and
multiplied
by
degrees
,
till
at
length
it
was
spread
over
the
whole
Earth
.
So
that
the
Christian
Society
as
it
is
now
enlarged
is
nothing
but
that
Primitive
Church
diffused
and
dilated
.
For
it
was
not
diffused
into
separate
and
independent
Societi●s
,
but
into
similar
parts
and
members
of
the
same
Society
,
and
therefore
as
a
man
is
one
and
the
same
person
when
he
is
full
grown
,
as
he
was
when
he
was
an
Infant
but
of
a
span
long
,
because
his
growth
consists
not
in
an
addition
of
other
persons
to
him
,
but
only
of
other
parts
of
the
same
person
;
so
the
Church
of
Christ
is
the
same
individual
Church
now
,
since
it
is
grown
to
this
vast
Bulk
and
Proportion
,
that
it
was
in
its
infant
state
,
when
it
extended
no
farther
than
one
single
Cong●egation
,
because
it
grew
not
into
other
divided
Churches
,
but
only
into
other
distinct
parts
of
the
same
Church
;
and
therefore
since
its
growth
consisted
only
in
new
accessions
of
similar
parts
to
the
same
body
,
it
must
be
as
much
one
Body
or
Society
now
,
as
it
was
at
first
,
when
it
was
but
one
single
Congregation
.
For
this
Congregation
was
the
root
out
of
which
the
Catholick
Church
sprang
,
or
,
as
our
Saviour
phrases
it
,
the
grain
of
mustard-seed
,
which
,
though
a
very
small
seed
,
shot
up
into
a
mighty
tree
,
in
whose
far-spread
branches
the
Birds
of
the
Air
came
and
lodged
;
and
therefore
as
the
stock
and
branches
grow
up
from
the
root
in
a
continued
Vnion
with
it
,
and
all
together
make
but
one
Tree
,
so
all
the
Christian
People
in
the
World
sprang
out
of
this
single
Congregation
,
and
as
they
sprang
were
still
incorporated
and
united
to
it
,
so
as
that
all
together
they
make
but
one
Church
.
And
this
is
that
which
in
our
Creeds
is
called
the
holy
Catholick
or
universal
Church
.
For
so
the
Apostle
tells
us
,
that
there
is
but
one
body
,
or
Church
,
as
well
as
one
Spirit
,
one
Lord
,
one
Faith
,
and
one
Baptism
,
Eph.
4.5
,
6.
and
our
Saviour
tells
us
,
Other
sheep
have
I
,
meaning
the
Gentiles
,
which
are
not
of
this
fold
,
meaning
the
Iewish
Church
,
and
they
shall
hear
my
voice
,
and
there
shall
be
one
fold
and
one
shepherd
,
John
10.16
.
For
so
the
Gentiles
,
added
to
the
Christian
Iewish
Church
,
are
said
of
twain
to
make
one
new
man
,
Eph.
2.13
.
and
both
together
are
compared
to
a
building
fitly
framed
together
,
growing
into
an
holy
Temple
in
the
Lord
,
Ibid.
ver.
21.
And
indeed
since
all
Christians
do
enjoy
in
common
,
and
without
any
distinction
the
same
priviledges
and
immunities
,
they
must
of
necessity
be
all
of
the
same
Community
.
For
it
is
by
thei●
pe●uliar
Faith
,
and
Laws
,
and
Rights
of
Worship
,
and
Promises
,
and
Priviledges
that
the
Christian
Society
is
distinguished
from
the
rest
of
the
World
;
and
therefore
since
these
peculiari●ies
are
by
the
very
institution
of
Christian
Society
m●de
common
to
all
Christian
People
,
it
is
non-sense
to
suppose
them
distinguished
by
that
institution
into
separate
and
independent
Communities
.
For
how
can
they
be
separate
Societies
which
have
nothing
to
separate
and
distinguish
them
,
but
enjoy
all
things
in
common
with
one
another
.
Secondly
,
The
Church
is
one
universal
Society
of
all
Christian
People
incorporated
by
the
New
Covenant
:
For
this
is
that
which
distinguishes
r●gular
Societies
from
confused
multitudes
,
that
wh●reas
the
latter
are
only
locally
united
,
so
that
as
soon
as
●ver
their
parts
are
dispersed
into
distant
places
they
cease
to
be
,
and
are
utterly
dissolved
;
the
former
are
united
by
Laws
and
mut●al
stipulations
,
which
are
the
Political
Nerves
and
Ar●●ries
,
by
which
their
several
parts
,
how
remote●nd
●nd
distant
soever
,
are
united
to
one
another
.
Even
as
it
is
in
our
City
Companies
,
which
are
not
only
united
while
their
Members
are
met
together
in
their
Common
Halls
,
but
do
also
continue
united
after
they
are
dispersed
abroad
to
their
several
homes
,
because
that
which
unites
them
is
not
their
being
together
in
the
same
place
,
but
their
being
obliged
together
under
the
same
Laws
and
stipulations
,
and
communicating
with
one
another
in
the
duties
and
priviledges
of
one
and
the
same
Charter
;
by
reason
whereof
though
they
suffer
a
continual
defluence
of
old
and
access
of
new
parts
,
yet
still
they
remain
the
same
Societies
,
(
even
like
natural
bodies
that
are
under
a
perpetual
flux
of
parts
)
because
they
still
retain
the
same
Laws
and
Charters
which
are
the
s●atique
Principles
or
Forms
that
individuate
them
,
and
keep
them
still
the
same
.
And
thus
it
is
with
the
Church
,
which
partakes
of
the
common
nature
of
all
other
formed
and
regular
Societies
.
For
hence
in
Scripture
it
is
called
a
Kingdom
,
a
City
,
or
Commonwealth
,
and
compared
to
a
natural
Organized
body
,
to
denote
that
it
is
a
Regular
Society
,
all
whose
parts
are
united
together
by
legal
bonds
and
ligaments
.
Now
the
legal
bond
which
unites
the
Church
,
and
renders
all
its
Members
one
regular
Corporation
,
is
the
New
Covenant
,
by
which
all
Christian
People
are
in
one
body
obliged
to
all
the
duties
it
requires
,
and
entitled
to
all
the
Priviledges
it
proposes
,
and
by
being
all
engaged
together
in
this
one
Covenant
,
whereby
they
are
all
concerned
together
in
the
same
common
duties
and
priviledges
,
they
are
all
incorporate
together
into
the
same
Community
.
And
thus
it
was
that
the
Iewish
People
were
all
united
into
one
Church
,
by
their
being
all
confederated
as
one
party
in
one
and
the
same
Covenant
,
whereby
they
all
engaged
themselves
,
as
one
body
,
to
be
God's
People
,
and
God
engaged
himself
to
them
,
as
to
one
body
,
to
be
their
God
;
which
in
Deut.
26.17
,
18.
is
thus
expressed
,
Thou
hast
avouched
this
day
the
Lord
to
be
thy
God
,
and
to
walk
in
his
ways
,
and
to
keep
his
Statutes
,
and
his
Commandments
,
and
the
Lord
hath
avouched
thee
this
day
to
be
his
peculiar
People
as
he
hath
promised
thee
.
This
therefore
was
that
which
united
them
into
one
Religious
Society
,
that
they
were
all
confederated
with
God
in
one
and
the
same
Covenant
.
For
thus
saith
God
,
I
entered
into
Covenant
with
thee
,
and
thou
becamest
mine
,
Ezek.
16.8
.
and
hence
God
is
said
to
be
married
to
th●t
People
,
I●r.
3.14
.
and
to
be
their
Husband
,
Isa.
54.5
.
because
by
the
Covenant
,
which
like
a
Matrimonial
engagement
was
transacted
between
God
and
them
,
they
were
all
united
into
one
Sp●use
,
and
contracted
to
one
Husband
.
And
in
th●
same
sense
the
Christian
Church
is
called
the
Bride
and
the
Spouse
of
Christ
,
vid.
Rev.
22.17
.
and
Christ
is
called
her
Husband
,
2
Cor.
11.2
.
because
we
by
contracting
our selves
to
him
in
one
and
the
same
Covenant
,
do
all
become
one
Party
,
and
are
incorporate
together
into
one
Spouse
,
and
he
by
contracting
himself
to
us
in
one
and
the
same
Counterpart
unites
us
in
one
common
Husband
,
and
endows
us
in
common
with
all
his
spiritual
Goods
and
Blessings
.
So
that
by
the
New
Covenant
,
which
is
the
Nuptial
Contract
between
Christ
and
Christians
,
and
in
which
we
are
said
to
be
married
to
Christ
,
Rom.
7.7
.
we
are
not
only
united
to
one
head
and
Husband
,
but
are
also
incorporated
into
one
body
and
Spouse
.
And
accordingly
as
the
Iews
by
vertue
of
their
Covenant
with
God
,
were
separated
from
all
Nations
,
and
united
together
into
a
distinct
body
,
upon
which
account
they
are
called
God's
peculiar
Treasure
,
a
Kingdom
of
Priests
,
and
an
holy
Nation
,
Exod.
19.5
,
6.
so
we
Christians
by
vertue
of
our
Covenant
with
God
in
Christ
are
separated
from
all
other
Societies
,
and
made
a
distinct
Corporation
from
the
World
;
upon
which
account
we
are
also
called
,
a
chosen
Generation
,
a
Royal
Priesthood
,
and
holy
Nation
,
and
a
peculiar
people
,
1
Pet.
2.9
.
Thirdly
,
The
Church
or
Kingdom
of
Christ
is
the
universal
Society
of
all
Christian
People
incorporated
by
the
new
Covenant
in
Baptism
.
For
so
in
humane
Contracts
it
hath
been
thought
meet
even
by
the
unanimous
consent
of
all
prudent
Law-givers
,
that
the
mutual
engagements
of
the
contracting
Parties
should
not
be
legally
Pleadable
,
till
they
have
been
first
mutually
sealed
and
solemnly
confirmed
before
witness
.
And
accordingly
God
,
who
is
wont
to
proceed
with
men
in
humane
Methods
,
hath
always
thought
meet
to
strike
and
ratifie
his
Covenants
with
them
by
some
visible
sign
,
or
solemnity
.
For
thus
he
struck
his
Covenant
with
the
Iews
in
that
visible
solemnity
of
Circumcision
,
which
was
the
sign
by
which
God
and
that
People
sealed
and
consigned
to
each
other
their
respective
parts
of
that
Covenant
,
by
which
he
stipulated
to
be
their
God
,
and
they
to
be
his
People
.
And
till
such
time
as
this
outward
sign
was
transacted
between
God
and
them
,
the
Covenant
it
sealed
was
not
in
force
so
as
to
oblige
either
Party
,
or
give
them
a
mutual
claim
in
one
another
.
And
hence
it
is
called
God's
Covenant
in
their
flesh
for
an
everlasting
Covenant
,
and
they
who
refused
to
admit
this
sign
,
unless
it
were
under
some
great
necessity
(
in
which
case
God
accepted
the
sincere
desire
for
the
deed
)
were
to
be
cut
off
from
that
People
,
i.
e.
to
be
treated
as
Aliens
from
that
Church
,
and
that
because
they
had
broken
or
rejected
God's
Covenant
,
i.
e.
by
refusing
that
sign
which
was
the
Seal
and
ratification
of
it
,
Gen.
17.13
,
14.
But
this
bloudy
sign
,
as
was
shewn
before
,
being
not
so
commodious
for
the
state
of
the
Christian
Church
,
which
was
to
be
diffused
over
all
the
World
,
our
Saviour
abolished
it
,
and
in
its
room
introduced
the
sign
of
Baptism
,
which
was
before
used
by
the
Iews
for
the
initiation
of
their
Females
and
Proselytes
,
and
which
was
much
more
acceptable
to
the
Gentiles
,
as
not
being
at
all
offensive
to
them
,
(
as
Circumcision
was
)
it
being
one
of
their
own
Religious
Ceremonies
,
and
much
less
painful
in
its
own
nature
.
But
though
this
was
of
a
quite
different
nature
from
Circumcision
,
yet
it
was
instituted
by
our
Saviour
to
supply
its
room
,
and
to
serve
its
religious
ends
and
purposes
,
viz.
to
transact
,
and
seal
,
and
ratifie
the
new
Covenant
between
God
and
us
.
For
in
Baptism
the
Party
Baptized
makes
a
solemn
Vow
and
Profession
,
by
himself
or
his
Sponsor
,
of
fidelity
and
Allegiance
to
God
through
Jesus
Christ
;
and
hence
Baptism
is
called
the
answer
or
promise
of
a
good
Conscience
,
1
Pet.
3.21
.
For
in
the
Apostolick
Age
,
as
Orig●n
tells
us
,
in
Num.
Homil.
5.
there
were
certain
questions
proposed
by
the
Minister
to
the
Person
to
be
Baptized
,
which
St.
Cyprian
calls
Interrogatio
Baptismi
,
the
Interrogation
of
Baptism
;
Now
the
questions
proposed
were
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Wilt
thou
renounce
the
Devil
?
To
which
the
Party
answered
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
do
renounce
;
then
he
was
asked
again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Dost
thou
consent
to
resign
thy self
to
Christ
?
To
which
he
answered
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
do
consent
;
and
this
answer
or
promise
being
made
with
a
sincere
intention
,
was
that
in
all
Probability
which
the
Apostle
here
calls
the
answer
of
a
good
Conscience
,
and
if
so
,
it
is
certain
that
these
words
do
imply
our
formal
Covenanting
with
God
in
Baptism
.
Of
the
truth
of
which
we
have
a
large
account
in
Rom.
6.3
,
4
,
5.
Know
ye
not
that
so
many
as
were
baptized
into
Iesus
Christ
were
baptized
into
his
death
,
therefore
we
are
buried
with
him
by
Baptism
into
death
,
that
like
as
Christ
was
raised
up
from
the
dead
by
the
glory
of
the
Father
,
even
so
we
also
should
walk
in
newness
of
life
,
for
if
we
have
been
planted
together
into
the
likeness
of
his
death
,
we
shall
be
also
into
the
likeness
of
his
Resurrection
;
where
it
is
plain
that
those
Phrases
,
buried
with
Christ
,
and
risen
with
Christ
are
only
the
sense
and
signification
of
that
Eastern
custom
in
Baptism
,
viz.
of
Plunging
the
Baptized
person
under
water
,
and
raising
him
up
again
,
which
being
Sacramental
actions
must
be
supposed
to
have
a
peculiar
import
and
significancy
,
and
the
significancy
of
them
the
Apostle
here
plainly
tells
us
wholly
refers
to
the
Death
,
and
Burial
,
and
Resurrection
of
Christ
;
and
therefore
the
plunging
under
water
must
necessarily
refer
to
Christ's
Death
and
Burial
,
and
the
raising
up
again
,
to
his
Resurrection
.
The
true
import
therefore
of
these
Baptismal
actions
must
be
,
First
,
a
solemn
profession
of
our
belief
,
that
as
we
are
buried
under
water
and
raised
up
again
,
so
Christ
died
,
and
was
buried
,
and
raised
up
from
the
dead
,
which
being
the
principal
Articles
of
Christianity
do
include
all
the
rest
.
Secondly
,
They
also
import
a
solemn
engagement
of
the
Party
baptized
to
die
to
,
and
endeavour
utterly
to
extinguish
all
his
sinful
lusts
and
affections
,
even
as
Christ
died
and
was
buried
,
and
to
rise
from
the
spiritual
death
of
sin
into
newness
of
life
,
even
as
Christ
rose
from
his
natural
death
to
live
for
ever
.
Since
therefore
in
their
Baptism
they
did
by
the
same
actions
signifie
their
belief
of
the
Death
,
and
Burial
,
and
Resurrection
of
Christ
,
together
with
their
own
resolution
of
dying
to
sin
,
and
rising
to
righteousness
,
they
might
very
well
be
said
to
dye
with
Christ
in
those
actions
,
to
be
buried
with
Christ
,
and
to
rise
with
Christ
,
since
what
is
represented
as
done
together
,
is
representatively
done
together
,
and
it
is
usual
in
Sacraments
to
call
the
representing
signs
by
the
names
of
the
things
which
they
represent
.
For
so
the
Paschal
Lamb
is
called
the
Passover
,
and
the
Bread
and
Wine
in
the
Lord's
Supper
the
Body
and
Bloud
of
Christ
;
and
for
the
same
reason
the
plunging
under
water
and
raising
up
again
in
Baptism
is
here
called
dying
with
Christ
,
and
rising
with
Christ
,
because
in
the
same
actions
Christ's
natural
Death
and
Resurrection
and
our
spiritual
Death
and
Resurrection
are
represented
together
.
The
meaning
therefore
of
the
above
cited
passage
is
plainly
this
,
You
cannot
be
ignorant
that
when
you
were
baptized
into
Jesus
Christ
you
made
a
solemn
Profession
that
you
would
conform
your selves
to
his
Death
in
dying
to
sin
even
as
he
died
for
it
,
so
that
in
your
Baptismal
immersion
you
were
representatively
buried
with
him
,
that
so
as
Christ
was
raised
from
the
dead
,
so
you
in
conformity
thereto
might
live
a
new
regenerate
life
;
for
if
we
conform
to
his
Death
in
dying
to
sin
,
as
we
promised
to
do
in
our
immersion
,
we
shall
be
sure
to
conform
to
his
Resurrection
also
in
living
to
Righteousness
,
as
we
promised
to
do
in
our
rising
out
of
the
water
again
.
By
which
it
is
evident
that
Baptism
is
on
our
part
a
solemn
engagement
of
our selves
to
perform
the
conditions
of
the
New
Covenant
.
And
indeed
the
very
phrase
Baptized
into
Iesus
Christ
can
import
no
less
than
a
solemn
resignation
of
our selves
to
Christ
in
Baptism
.
For
so
the
phrase
Baptized
into
Moses
,
1
Cor.
10.2
.
plainly
denotes
the
Jews
giving
up
themselves
to
him
,
to
be
governed
by
him
,
as
the
Minister
of
God.
And
accordingly
the
Apostle
tells
us
,
that
so
many
as
have
been
Baptized
into
Christ
have
put
on
Christ
,
Gal.
3.27
.
and
putting
on
Christ
is
opposed
by
the
Apostle
to
making
no
provision
for
the
flesh
to
fulfil
the
lusts
thereof
,
Rom.
13.14
.
and
therefore
must
necessarily
denote
an
ingagement
of
our selves
to
a
strict
observance
of
the
Laws
of
Christian
purity
;
or
,
which
is
the
same
thing
,
a
promise
or
stipulation
,
on
our
part
,
of
universal
obedience
to
his
Laws
.
By
all
which
it
is
evident
that
in
this
solemnity
of
Baptism
we
put
our selves
under
Christ
,
as
our
Head
,
and
Covenant
with
him
to
be
ruled
by
him
in
our
Faith
and
Manners
.
And
as
in
this
Ceremony
of
Initiation
we
strike
Covenant
with
him
,
so
doth
he
with
us
.
For
in
this
sacred
Action
the
Minister
is
the
authorized
Proxy
of
Jesus
Christ
,
and
therefore
his
giving
the
holy
Sign
is
Christ's
own
action
,
and
doth
to
all
intents
and
purposes
as
much
oblige
him
,
as
if
he
did
it
in
his
own
Person
.
For
since
Christ
is
not
upon
Earth
,
and
so
cannot
transact
the
New
Covenant
with
us
in
his
own
Person
,
it
is
necessary
he
should
do
it
by
Authorized
Proxies
,
impowered
by
himself
to
do
it
in
his
Name
;
which
Proxies
being
thus
Authorized
by
him
,
do
as
effectually
oblige
him
by
those
federal
Rites
which
they
perform
in
his
Name
,
as
if
he
himself
had
performed
them
in
his
own
Person
.
For
he
doth
what
they
do
by
his
Authority
,
and
is
as
effectually
obliged
by
what
he
doth
by
them
mediately
,
as
by
what
he
doth
by
himself
immediately
.
For
thus
his
Commission
runs
,
by
which
he
Authorized
them
and
their
Successors
to
the
end
of
the
World
,
Go
teach
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
Son
,
and
Holy
Ghost
;
where
that
Phrase
,
in
the
Name
,
plainly
imports
(
as
it
generally
doth
in
other
places
of
Scripture
)
by
the
Authority
.
So
that
by
this
Commission
Christ's
Ministers
are
authorized
and
constituted
the
legal
Proxies
of
the
holy
Trinity
,
in
the
stead
of
those
blessed
Persons
to
seal
the
New
Covenant
with
the
Baptismal
sign
to
those
whom
they
baptize
,
and
thereby
legally
to
oblige
the
Father
,
Son
,
and
Holy
Ghost
to
perform
the
Promises
of
it
to
all
those
Baptized
persons
who
perform
the
conditions
of
it
.
For
that
the
Baptismal
sign
is
a
legal
ingagement
upon
God
as
well
as
us
to
perform
the
New
Covenant
,
is
evident
from
Mark
16.16
.
He
that
believes
and
is
baptized
shall
be
saved
;
where
it
is
evident
,
that
Baptism
as
well
as
Faith
doth
confer
a
right
to
Salvation
;
and
therefore
since
Faith
confers
it
only
as
it
is
the
Condition
of
the
Covenant
,
Baptism
must
confer
it
as
it
is
the
Seal
of
the
Covenant
.
And
accordingly
S.
Peter
exhorts
his
Converts
to
repent
and
be
baptized
for
the
remission
of
sins
,
and
ye
shall
receive
the
gift
of
the
Holy
Ghost
;
from
whence
it
is
evident
,
that
Baptism
as
well
as
Repentance
has
a
great
influence
on
our
remission
of
sins
,
and
our
communication
of
the
Holy
Ghost
.
Since
therefore
Faith
and
Repentance
are
the
whole
condition
of
the
promise
of
remission
,
and
of
the
Holy
Ghost
,
it
necessarily
follows
,
that
Baptism
doth
not
influence
it
as
it
is
the
Condition
,
but
as
it
is
the
Seal
of
the
Promise
.
And
so
also
in
Baptism
we
are
said
to
wash
away
our
sins
,
i.
e.
the
guilt
of
them
,
Acts
22.16
.
because
the
sign
of
Baptism
seals
to
us
on
God's
part
the
Promise
of
Forgiveness
.
By
all
which
it
is
evident
,
that
Baptism
is
a
federal
Rite
in
which
God
and
we
do
seal
and
ratifie
to
one
another
each
others
part
of
the
New
Covenant
;
and
it
is
this
sealing
that
makes
the
Covenant
obliging
to
both
Parties
,
and
gives
to
each
a
legal
Claim
and
Title
to
each
others
promise
and
engagement
;
to
God
it
gives
a
legal
Title
to
all
that
duty
which
we
promise
,
and
to
us
it
gives
a
legal
Title
to
all
those
blessings
which
God
promises
.
So
that
till
such
time
as
we
are
Baptized
,
the
New
Covenant
is
not
struck
between
God
and
us
,
nor
have
we
any
right
or
title
to
any
of
the
blessings
promised
in
it
.
And
though
we
should
perform
all
that
duty
which
the
Covenant
requires
,
yet
this
will
not
at
all
intitle
us
to
the
blessings
it
promises
.
For
he
who
engages
to
walk
a
Mile
for
me
upon
my
promise
to
give
him
a
thousand
pounds
,
hath
upon
his
performance
a
just
claim
and
title
to
the
whole
Sum
;
whereas
he
that
walks
ten
Miles
for
me
without
any
such
promise
,
hath
a
right
to
no
more
than
what
in
strict
justice
he
deserves
.
And
therefore
since
what
God
promises
in
the
New
Covenant
infinitely
exceeds
the
merit
of
what
he
requires
,
our
performance
of
what
he
requires
doth
not
at
all
oblige
him
to
bestow
the
blessings
of
his
promise
on
us
,
unless
we
perform
it
upon
a
Covenant-engagement
;
and
therefore
till
this
engagement
is
made
and
sealed
in
our
Baptism
,
we
can
have
no
promise
to
rely
upon
;
and
though
we
should
nev●r
so
heartily
endeavour
to
repent
,
we
can●●t
claim
the
divine
grace
and
assistance
,
and
though
we
should
actually
repent
,
we
can
plead
●o
title
to
remission
of
sins
,
and
though
we
should
p●rsevere
in
well-doing
to
the
end
,
we
cannot
challenge
eternal
life
.
And
since
our
endeavours
do
not
merit
God's
grace
,
nor
our
repentance
his
Pardon
,
nor
our
perseverance
eternal
life
,
he
is
no
more
obliged
to
bestow
these
blessings
on
us
by
his
Iustice
than
he
is
by
his
Promise
.
So
that
in
this
state
all
we
have
to
rely
upon
is
the
hope
of
an
extraordinary
mercy
;
that
God
will
do
for
us
that
which
he
never
promised
,
and
bestow
upon
us
that
which
he
is
not
obliged
to
.
But
when
once
we
have
struck
Covenant
with
him
in
Baptism
,
we
have
him
fast
obliged
to
us
to
perform
his
part
of
the
Covenant
,
whenever
we
perform
ours
;
and
our
being
thus
tied
together
as
one
party
in
one
and
the
same
Covenant
by
this
federal
Rite
of
Baptism
,
is
that
which
makes
us
one
Catholick
Church
or
Community
.
For
our
admission
into
this
New
Covenant
,
which
is
the
Churches
Charter
,
is
our
admission
into
the
Church
it self
;
and
it
is
by
being
intituled
to
all
the
blessings
that
belong
to
Christians
in
common
,
by
vertue
of
the
New
Covenant
,
that
we
become
Members
of
the
Christian
Community
.
And
hence
we
are
said
to
be
Baptized
into
the
body
or
Church
of
Christ
,
1
Cor.
12.13
.
because
Baptism
,
which
is
our
admission
into
the
Christian
Covenant
,
is
only
in
other
words
our
admission
into
the
Christian
Church
,
which
is
nothing
but
the
Body
of
Christian
People
joyned
and
confederated
by
the
New
Covenant
.
Fourthly
,
The
Church
or
Kingdom
of
Christ
is
one
universal
Society
of
all
Christian
People
incorporated
by
the
New
Covenant
in
Baptism
under
Iesus
Christ
its
supreme
head
.
And
it
is
this
also
that
makes
all
Christian
People
one
Body
and
Society
,
because
they
are
all
united
under
one
and
the
same
supreme
head
and
Governour
.
For
as
several
neighbouring
Congregations
are
called
in
Scripture
one
Church
,
as
I
shall
shew
hereafter
;
because
they
were
all
under
the
Government
of
one
and
the
same
Bishop
;
so
all
the
Churches
under
all
the
Bishops
in
the
World
are
in
Scripture
called
one
Church
,
because
they
are
all
under
one
Governour
,
even
Iesus
Christ
the
supreme
Bishop
of
our
souls
:
And
accordingly
the
Apostle
tells
us
,
that
as
there
is
but
one
body
,
i.
e.
one
Church
,
so
there
is
but
one
Lord
or
supreme
Governour
of
that
Church
,
Eph.
4.4
,
5.
and
in
Col.
1.18
.
he
tells
us
,
that
Christ
is
the
head
of
this
body
the
Church
;
and
again
,
Eph.
5.23
.
that
the
Husband
is
the
head
of
the
Wife
,
even
as
Christ
is
the
head
of
the
Church
.
For
Christ
being
Mediator
of
the
Covenant
,
by
which
we
are
incorporated
into
a
Religious
Society
,
it
must
be
under
him
,
as
our
immediate
head
and
Governour
,
that
we
are
incorporate
by
it
;
because
as
he
is
Mediator
of
it
for
God
,
his
Office
is
to
govern
us
for
and
under
God
,
according
to
the
terms
and
conditions
of
it
.
Fifthly
,
The
Church
or
Kingdom
of
Christ
is
one
universal
Society
of
all
Christian
People
[
distributed
into
particular
Churches
]
which
distribution
is
made
for
the
convenience
of
divine
Worship
▪
For
the
Catholick
Church
being
a
vast
Body
composed
of
infinite
parts
which
are
separated
from
each
other
by
vast
distances
of
place
,
it
is
impossible
for
it
to
celebrate
the
Offices
of
Divine
Worship
in
any
one
Assembly
or
Congregation
.
At
first
indeed
the
whole
Catholick
Church
was
only
a
single
Congregation
;
but
this
in
a
little
time
encreased
and
multiplied
so
fast
,
that
they
could
no
longer
exercise
the
Publick
Worship
of
God
together
in
one
place
or
Assembly
;
and
therefore
the
first
distribution
of
it
was
into
several
Congregations
which
in
Scripture
are
called
by
the
name
of
Churches
,
as
being
similar
parts
of
the
Catholick
Church
,
even
as
every
breath
of
Air
is
called
Air
,
and
every
drop
of
water
,
water
.
For
thus
those
Believers
who
were
wont
to
assemble
in
any
one
particular
house
to
worship
God
together
are
frequently
called
Churches
:
as
for
instances
,
the
Church
in
the
house
of
Priscilla
and
Aquila
,
Rom.
16.5
.
The
Church
in
the
house
of
Nymphas
,
1
Cor.
16.19
.
The
Church
in
the
house
of
Philemon
,
Col.
4.15
.
In
which
houses
in
all
probability
there
was
an
upper
Room
Consecrated
and
set
apart
according
to
the
Custom
of
the
Jews
for
divine
Worship
,
in
which
upper
Rooms
not
only
the
Believers
of
the
Family
,
but
several
other
neighbouring
Christians
were
wont
to
assemble
for
the
publick
exercise
of
Divine
Worship
.
And
so
where
ever
the
Scripture
speaks
of
several
Churches
in
the
same
Country
;
as
for
instances
,
the
Churches
of
Iudea
,
Gal.
1.22
.
of
Samaria
and
Galile●
,
Acts
9.31
.
it
is
evident
,
that
by
these
Churches
no
more
is
meant
but
only
the
several
Congregations
of
Believers
in
those
several
Churches
.
But
these
Congregations
growing
numerous
,
there
was
a
second
distribution
made
of
them
,
by
which
many
of
those
Congregations
neighbouring
upon
one
another
,
were
collected
into
one
body
,
under
one
head
or
Bishop
,
who
was
the
common
guide
and
Pastor
of
all
the
Members
,
whether
Lay
or
Clergy
,
appertaining
to
them
.
And
these
Collections
of
several
Congregations
under
their
several
Bishops
or
Governours
,
are
in
Scripture
also
frequently
called
Churches
;
for
thus
for
instance
,
the
Church
of
Corinth
contained
in
it
several
Congregations
,
and
therefore
though
in
the
Dedication
of
his
Epistle
the
Apostle
calls
it
,
the
Church
of
God
,
in
the
singular
number
,
which
is
at
Corinth
,
1
Cor.
1.2
.
yet
in
the
Epistle
he
enjoyns
,
that
the
women
should
keep
silence
in
the
Churches
,
1
Cor.
14.34
▪
which
is
a
plain
Evidence
,
that
in
that
Church
there
were
several
Churches
or
Congregations
;
and
so
also
we
read
of
the
Churches
of
Asia
,
and
Syria
,
Cilicia
,
and
Macedonia
,
all
which
were
large
Countries
;
and
did
without
doubt
contain
in
them
several
Congregations
of
Christians
;
and
thus
also
we
read
of
the
Church
of
Ierusalem
in
the
singular
number
,
and
so
of
Antioch
,
Eph●sus
,
&c.
which
Churches
doubtless
consisted
of
several
Congregations
in
and
about
th●se
Populous
Cities
;
which
were
all
united
into
one
body
under
the
care
and
inspection
of
one
Bishop
or
Governour
.
Now
as
the
first
distribution
of
the
Catholick
Church
into
distinct
Congregations
was
made
for
the
convenience
of
Worship
,
it
being
impossible
for
the
whole
Church
,
when
it
began
to
encrease
and
enlarge
it self
,
to
celebrate
the
divine
Offices
by
the
Ministry
of
one
and
the
same
Pastor
;
so
this
second
d●stribution
of
it
into
particular
Churches
,
consisting
of
several
Congregations
,
was
made
for
the
convenience
of
Government
and
Discipline
;
it
being
impossible
for
the
whole
Church
to
maintain
its
Order
,
Government
,
and
Discipline
,
under
the
single
inspection
of
any
one
Bishop
or
Governour
:
But
yet
notwithstanding
th●se
distributions
the
Churches
unity
still
remains
;
for
as
the
Empire
was
but
one
,
notwithstanding
that
for
the
convenience
of
Society
and
Government
it
was
distributed
into
several
Cities
and
Regions
,
and
those
into
several
Provinces
,
because
they
were
all
incorporated
together
under
one
Civil
head
,
the
Emperor
;
so
the
Church
is
but
one
,
though
for
the
convenience
of
Worship
and
Government
it
be
distributed
into
several
Congregations
,
and
those
into
several
particular
Churches
or
Episcopacies
;
because
they
are
all
incorporate
under
one
spiritual
Head
,
even
Jesus
Christ
the
supreme
Bishop
and
Pastor
of
our
Souls
.
Sixthly
,
It
is
the
universal
Society
of
all
Christian
People
distributed
into
particular
Churches
under
lawful
Governours
and
Pastors
,
and
it
is
this
indeed
that
constitutes
them
distinct
Churches
,
viz.
their
being
joyned
and
united
together
under
distinct
Pastors
and
Governours
:
For
thus
a
single
Congregation
is
a
distinct
Church
,
because
all
the
Members
of
it
do
locally
Communicate
together
in
all
the
Offices
of
Divine
Worship
administred
to
them
by
a
distinct
Pastor
;
and
so
also
a
Collection
of
several
Congregations
is
a
distinct
Church
,
because
they
all
participate
together
of
the
direction
and
conduct
of
a
distinct
Governour
.
For
,
as
I
shewed
before
,
the
reason
of
these
distributions
of
the
Catholick
Church
first
into
single
Congregations
,
was
the
Convenience
of
Worship
,
and
then
into
several
Collections
of
several
Congregations
was
the
Convenience
of
Government
;
and
therefore
since
that
which
serves
the
convenience
of
Worship
is
the
having
distinct
Pastors
to
administer
it
,
and
that
which
serves
the
convenience
of
Government
is
the
having
distinct
Rulers
to
exercise
it
,
it
hence
necessarily
follows
,
that
that
which
makes
a
Congregation
a
distinct
distribution
of
the
Catholick
Church
,
must
be
its
worshipping
together
under
a
distinct
Pastor
;
and
that
which
makes
a
Collection
of
Congregations
a
distinct
distribution
of
the
Catholick
Church
,
must
be
its
being
united
together
under
a
distinct
Governour
;
because
without
their
Pastor
or
their
Governour
they
want
the
formal
reason
of
their
being
distributed
into
distinct
Churches
.
And
indeed
there
is
no
Church
whatsoever
,
whether
it
be
a
single
Congregation
or
a
Collection
of
Congregations
,
can
act
as
a
Church
without
a
Pastor
or
Governour
.
No
Congregation
can
lawfully
communicate
in
the
publick
Offices
of
Divine
Worship
without
a
lawful
Pastor
to
administer
it
:
no
Collection
of
Congregations
can
lawfully
exert
any
act
of
Church-Government
without
having
an
authorized
Governour
to
exercise
it
.
For
the
administration
of
all
Church-Offices
is
committed
by
our
Saviour
into
the
hands
of
the
Churches
Officers
;
it
is
to
them
that
he
hath
given
the
keys
of
the
Kingdom
of
Heaven
,
i.
e.
Authority
to
admit
,
or
exclude
,
or
readmit
men
into
the
Communion
of
the
Church
:
It
is
they
alone
whom
he
hath
made
the
Keepers
of
the
Seals
of
the
New
Covenant
,
viz.
Baptism
and
the
Lord's
Supper
;
they
alone
whom
he
hath
authorized
to
teach
the
Gospel
,
to
bless
the
People
,
and
to
offer
up
the
Publick
Prayers
of
Christian
Assemblies
.
And
these
are
the
proper
acts
of
a
Church
considered
as
a
Church
;
so
that
without
Pastors
or
Governours
there
is
no
Church
can
perform
any
of
those
acts
that
are
proper
to
a
Church
:
and
therefore
since
all
action
proceeds
from
the
Essence
of
the
Agent
;
Pastors
and
Governours
,
without
which
Churches
as
such
cannot
act
,
must
necessarily
be
essential
to
Churches
:
and
hence
the
Apostle
tells
us
,
that
the
great
purpose
for
which
Christ
ordained
Apostles
,
Prophets
,
Evangelists
,
and
Pastors
,
and
Teachers
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
compacting
or
joyning
together
the
Saints
as
one
body
in
Church-Communion
and
Society
,
Eph.
4.11
,
12.
and
hence
also
you
find
the
Churches
of
Asia
following
the
number
of
the
Angels
or
Rulers
of
them
;
Rev.
1.20
.
which
plainly
implies
,
that
therefore
they
were
seven
distinct
Churches
,
because
they
had
seven
distinct
Rulers
or
Bishops
;
and
therefore
though
the
Ordination
of
Pastors
and
Bishops
is
not
consined
to
the
Ministry
of
any
particular
Church
,
but
extends
to
the
Ministry
of
the
Church
Catholick
,
for
so
S.
Paul
,
Whether
Paul
,
or
Apollos
,
or
Cephas
,
all
are
yours
,
and
you
are
Christ's
,
that
is
,
they
are
all
Ministers
of
the
Catholick
Church
in
common
,
of
which
you
are
Members
,
and
as
such
you
have
all
a
share
in
them
,
1
Cor.
3.22
,
23.
yet
it
is
the
particular
application
of
this
their
general
capacity
to
this
or
that
particular
number
of
Christians
or
Congregations
of
Christians
,
that
constitutes
them
particular
Churches
;
and
being
first
authorized
Ministers
of
the
Catholick
Church
,
they
carry
along
with
them
into
the
particular
Church
they
are
sent
to
,
all
that
Church-Authority
and
Power
by
which
it
acts
and
operates
as
a
Church
:
So
that
without
Pastors
or
Governours
particular
Churches
are
nothing
but
so
many
Bodies
without
Souls
,
to
animate
and
act
them
;
and
therefore
as
in
natural
Bodies
the
form
that
acts
them
doth
also
constitute
their
Kind
and
Species
,
so
in
these
Ecclesistical
Bodies
the
Pastors
and
Governours
,
that
move
and
act
them
as
Churches
,
do
also
constitute
them
Churches
.
What
these
lawful
Pastors
and
Governours
are
,
I
shall
have
occasion
to
discourse
hereafter
,
when
I
come
to
treat
of
the
Ministers
of
Christ's
Kingdom
;
it
being
sufficient
at
present
to
shew
the
necessity
of
them
to
the
constituting
particular
Churches
.
Seventhly
,
The
Church
is
one
universal
Society
of
all
Christian
People
distributed
into
particular
Churches
[
holding
Communion
with
each
other
]
by
holding
Communion
with
each
other
,
I
mean
,
owning
each
other
as
parts
of
the
same
body
,
and
admitting
each
others
Members
,
as
occasion
serves
,
into
actual
Communion
with
them
in
all
their
Religious
Offices
.
It
is
true
,
in
the
Primitive
Churches
there
were
sundry
prudential
acts
of
Communion
pass'd
between
them
,
such
as
their
formed
and
communicatory
Letters
,
by
which
the
holy
Bishops
gave
an
account
to
each
other
of
the
state
and
condition
of
their
respective
Churches
,
and
consulted
each
others
judgment
about
them
;
but
these
were
not
at
all
essential
to
that
Communion
which
they
were
obliged
,
as
true
Churches
,
to
maintain
with
one
another
.
All
the
Communion
which
they
are
obliged
to
,
as
they
are
similar
parts
and
distributions
of
the
Catholick
Church
,
is
that
they
should
not
divide
into
separate
Churches
,
so
as
to
exclude
each
others
Members
from
Communicating
in
each
others
Worship
,
when
ever
they
have
occasion
to
travel
from
one
Church
to
another
.
For
so
long
as
there
is
no
Rupture
between
distant
Churches
,
no
declared
disowning
of
each
other
,
no
express
refusal
of
any
act
of
Communion
to
each
others
Members
,
they
may
be
truly
said
to
maintain
all
necessary
Communion
with
each
other
.
And
that
this
Communion
is
absolutely
necessary
between
all
those
particular
Churches
into
which
the
Catholick
Church
is
distributed
will
evidently
appear
from
these
four
considerations
.
First
,
that
by
Baptism
,
as
was
shewed
before
,
all
Christian
People
are
made
Members
of
the
Catholick
Church
,
and
by
being
made
Members
of
it
they
are
all
obliged
to
Communicate
with
it
;
for
how
can
they
act
as
parts
of
the
whole
,
that
hold
no
Communication
with
the
whole
?
They
who
are
Members
of
any
Society
have
not
only
a
Right
to
communicate
in
all
the
common
Benefits
of
it
,
but
also
an
Obligation
to
communicate
in
all
common
Offices
of
it
;
and
therefore
since
by
Baptism
we
are
made
Members
of
the
Catholick
Church
or
Society
of
Christians
,
we
are
thereby
not
only
entituled
to
partake
with
it
in
all
its
Priviledges
,
but
also
obliged
to
joyn
with
it
in
all
its
Offices
.
But
then
secondly
,
it
is
farther
to
be
considered
,
that
the
Catholick
Church
being
all
distributed
into
particular
Churches
,
we
can
no
otherwise
communicate
with
it
,
than
by
communicating
with
some
particular
Church
;
for
how
can
we
communicate
with
the
whole
,
that
is
all
distributed
into
parts
,
without
communicating
with
some
part
of
the
whole
?
And
since
the
whole
is
nothing
but
only
a
Collection
of
all
the
parts
,
what
Communion
can
they
hold
with
the
whole
,
who
hold
no
Communion
with
any
part
of
it
?
So
long
therefore
as
there
is
any
such
thing
as
a
visible
Catholick
Church
upon
Earth
,
we
are
obliged
by
our
Baptism
,
unless
necessity
hinder
us
,
to
maintain
a
visible
Communion
with
it
;
and
so
long
as
this
Catholick
Church
is
all
distributed
into
so
many
particular
visible
Churches
,
we
cannot
visibly
communicate
with
it
,
unless
we
communicate
with
some
one
of
those
particular
Churches
.
For
how
can
we
be
in
Communion
with
the
whole
body
,
when
we
are
out
of
Communion
with
all
the
parts
,
unless
we
can
find
a
body
to
communicate
with
without
all
its
parts
,
or
some
universal
Church
without
all
particular
Churches
.
But
then
thirdly
,
it
is
also
to
be
considered
that
as
we
cannot
Communicate
with
the
universal
Church
without
Communicating
with
some
particular
one
,
so
neither
do
we
Communicate
with
the
universal
Church
by
Communicating
with
any
particular
one
,
unless
that
particular
one
be
in
Communion
with
the
Church
Universal
.
For
if
I
cannot
communicate
with
the
whole
without
being
in
Communion
with
some
part
of
the
whole
,
it
is
impossible
I
should
communicate
with
the
whole
unless
I
communicate
with
some
part
that
is
in
Communion
with
the
whole
.
It
is
as
possible
for
a
Finger
to
communicate
with
a
body
by
being
joyned
to
an
Arm
that
is
separated
from
the
body
;
as
it
is
for
a
Christian
to
Communicate
with
the
Church
Catholick
by
being
joyned
to
a
Church
that
is
separate
from
the
Church
Catholick
.
But
then
fourthly
and
lastly
,
There
is
no
particular
Church
can
be
in
Communion
with
the
Catholick
,
that
separates
it self
from
the
Communion
of
any
particular
Church
that
is
in
Communion
with
the
Catholick
.
For
they
who
separate
from
any
part
of
any
whole
,
must
necessarily
separate
from
the
whole
,
because
the
whole
is
nothing
but
all
the
parts
together
;
and
it
is
a
contradiction
to
say
,
that
they
who
are
separated
from
any
one
part
are
yet
united
to
all
.
How
then
is
it
possible
for
any
Church
to
separate
it self
from
the
Communion
of
any
other
Church
,
which
is
a
true
part
of
the
Church
Catholick
,
without
separating
it self
from
the
Communion
of
the
Church
Catholick
it self
;
since
the
Church
Catholick
is
nothing
but
a
Collection
of
all
true
Churches
;
and
to
be
at
the
same
time
united
to
all
true
Churches
,
and
separated
from
one
true
Church
,
is
the
same
absurdity
as
to
be
separated
from
all
true
Churches
,
and
yet
united
to
one
.
In
short
,
the
Catholick
Church
is
one
,
by
the
Communion
of
all
its
parts
,
and
therefore
they
who
break
Communion
with
any
one
part
must
necessarily
disunite
themselves
from
the
whole
.
For
when
two
Churches
separate
from
one
another
,
it
must
be
,
either
because
the
one
requires
such
terms
of
Communion
as
are
not
Catholick
,
or
because
the
other
refuses
such
as
are
.
Now
that
Church
which
requires
sinful
or
uncatholick
terms
of
Communion
,
doth
thereby
exclude
not
only
one
,
but
all
parts
of
the
Catholick
Church
from
its
Communion
,
because
they
are
all
equally
obliged
not
to
Communicate
with
any
Church
upon
sinful
terms
of
Communion
,
and
that
Church
which
excludes
all
parts
of
the
Catholick
Church
from
its
Communion
,
must
in
so
doing
separate
it self
from
the
Communion
of
the
Catholick
Church
.
And
so
on
the
other
hand
,
that
Church
which
refuses
the
Communion
of
any
other
Church
upon
lawful
and
Catholick
terms
,
doth
thereby
separate
it self
from
Communion
of
all
parts
of
the
Church
Catholick
,
because
it
separates
from
a
part
that
is
in
Communion
with
all
the
parts
of
it
;
for
that
Church
which
may
be
lawfully
Communicated
with
is
in
Communion
with
all
other
Churches
that
are
in
Communion
with
the
Catholick
Church
;
and
therefore
that
Church
which
separates
from
its
Communion
cannot
be
in
the
number
of
those
Churches
that
are
in
Communion
with
the
Catholick
Church
;
and
how
then
can
this
separating
Church
be
in
the
Communion
of
the
Catholick
Church
,
when
it
is
out
of
the
Communion
of
any
one
of
those
Churches
of
which
the
Catholick
Church
consists
?
All
those
particular
Churches
therefore
into
which
the
Catholick
Church
is
distributed
,
must
be
in
Communion
with
each
other
,
otherwise
they
are
so
far
from
being
distributions
of
the
Catholick
Church
,
that
they
are
only
so
many
Schisms
and
divisions
from
it
.
For
if
every
Christian
is
obliged
by
his
Baptism
to
Communicate
with
the
Catholick
Church
;
and
if
he
can
no
otherwise
Communicate
with
it
than
by
Communicating
with
some
particular
Church
,
which
is
in
Communion
with
the
Church
Catholick
;
and
lastly
,
if
no
particular
Church
can
be
in
Communion
with
the
Church
Catholick
which
is
not
in
Communion
with
all
the
Churches
of
which
the
Church
Catholick
consists
;
then
it
is
absolutely
necessary
that
all
those
Churches
into
which
the
Church
Catholick
is
distributed
should
maintain
a
Catholick
Communion
with
one
another
.
Eighthly
and
lastly
,
The
Communion
which
these
particular
Churches
into
which
the
Catholick
Society
of
Christians
is
distributed
,
hold
with
each
other
is
threefold
:
1.
In
all
the
Essentials
of
Christian
Faith
:
2.
In
all
the
Essentials
of
Christi●n
Worship
.
3.
In
all
the
Ess●ntials
of
Christian
Discipline
.
I.
In
all
the
Essentials
of
Christian
Faith
;
By
the
Essentials
of
Christian
Faith
,
I
mean
those
Doctrines
,
the
belief
of
which
is
necessary
to
the
very
being
of
Christianity
;
for
as
in
all
Arts
and
Sciences
there
are
some
first
Principles
upon
which
the
whole
Scheme
of
their
Doctrines
depends
,
and
the
denial
of
which
like
the
removing
the
foundations
of
a
building
dissolves
and
ruines
the
whole
structure
;
so
in
Christianity
there
are
some
Principles
so
fundamental
to
it
,
as
that
the
removal
of
them
shakes
the
whole
Scheme
of
it
in
pieces
.
Now
the
great
Fundamental
,
as
the
Apostle
tells
us
,
is
Jesus
Christ
,
for
other
foundation
can
no
man
lay
than
that
is
laid
,
which
is
Iesus
Christ
,
1
Cor.
3.11
.
so
that
by
removing
the
belief
of
Iesus
Christ
from
the
Christian
Religion
,
we
necessarily
sink
and
dissolve
the
whole
structure
;
and
accordingly
the
Apostle
pronounces
those
men
Apostates
from
Christianity
who
hold
not
the
head
,
which
is
Jesus
Christ
,
Col.
2.19
.
but
yet
the
bare
belief
of
Iesus
Christ
,
or
of
this
Proposition
,
that
Christ
came
from
God
,
and
was
his
Messias
and
Anointed
,
is
not
all
that
is
essential
to
the
Christian
Faith
,
which
includes
not
only
his
Mission
from
God
,
but
also
the
end
of
his
Mission
,
viz.
to
be
a
Mediator
between
God
and
Man
.
For
Christianity
,
as
it
is
distinguished
from
Natural
Religion
,
is
nothing
but
the
Religion
of
the
Mediator
,
as
consisting
wholly
of
the
Doctrine
of
the
Mediator
,
together
with
the
duties
thence
arising
;
so
that
whatsoever
Proposition
the
Mediatorship
of
Christ
necessarily
and
immediately
implies
,
it
is
a
fundamental
Article
of
the
Christian
Faith
,
which
no
man
can
deny
,
without
innovating
the
whole
Religion
,
and
turning
it
into
a
quite
different
Doctrine
from
true
and
real
Christianity
.
For
this
Proposition
,
that
Christ
came
from
God
to
Mediate
between
God
and
Man
,
includes
the
whole
Doctrine
of
the
Gospel
:
and
therefore
whatsoever
Proposition
is
either
so
necessarily
included
in
it
,
or
so
inseparably
conjoyned
with
it
,
as
that
the
denial
of
it
doth
by
necessary
and
immediate
consequence
overthrow
the
Mediation
of
our
Saviour
,
it
must
be
essential
to
the
Christian
Faith
;
and
the
more
necessary
Connection
there
is
between
any
particular
Doctrine
,
and
this
all-comprehending
Doctrine
of
the
Mediation
,
the
more
necessary
and
essential
it
is
to
the
Christian
Faith.
Now
whosoever
believes
not
,
or
at
least
denies
any
Essential
part
of
the
Christian
Faith
,
is
not
a
Christian
,
and
that
not
only
because
he
wants
a
part
of
that
Faith
which
denominates
men
Christians
,
but
also
because
by
disbelieving
that
part
he
doth
by
necessary
consequence
overthrow
the
whole
of
Christianity
,
for
so
Tertul.
de
Praescr
.
c.
37.
expresly
asserts
,
Si
Haeretici
sunt
,
Christiani
esse
non
possunt
,
i.
e.
they
who
are
Hereticks
cannot
be
Christians
;
and
hence
it
is
that
Hereticks
,
who
are
such
as
obstinately
deny
any
fundamental
Article
of
Christianity
,
are
in
Scripture
ranked
in
the
same
C●ass
with
Heathens
and
Infidels
;
for
all
true
Christians
are
required
to
shun
and
avoid
them
as
unclean
persons
,
the
very
touch
of
whose
conversation
was
enough
to
defile
them
,
Rom.
16.17
.
and
the
Governours
of
the
Church
are
required
to
anathematize
or
exclude
them
from
all
Christian
Communion
,
Gal.
1.8
.
to
reject
them
,
Tit.
3.10
.
and
withdraw
themselves
from
them
,
1
Tim.
6.5
.
that
is
,
to
treat
them
as
Heathens
and
Infidels
,
who
have
no
right
or
title
to
Christian
Communion
;
and
if
Heretical
persons
are
to
be
thus
treated
,
then
much
more
are
Heretical
Churches
,
and
if
every
single
Heretick
be
condemned
of
himself
,
as
the
Apostle
affirms
,
Tit.
3.11
.
i.
e.
excommunicated
by
his
own
Sentence
or
Doctrine
,
whereby
he
voluntarily
departs
from
the
Church
,
and
so
cuts
off
himself
from
its
Communion
,
then
certainly
so
is
every
Heretical
Community
;
and
therefore
as
such
must
be
utterly
unqualified
for
Christian
Communion
.
And
if
Heresie
excommunicates
not
only
Heretical
Persons
,
but
Heretical
Societies
,
then
a
common
Agreement
in
all
the
Essentials
of
Christian
Faith
,
which
is
the
opposite
of
Heresie
,
is
necessarily
included
in
Catholick
Communion
;
and
accordingly
the
Scripture
frequently
presses
all
Christian
People
to
this
common
agreement
,
as
to
a
most
essential
part
of
their
Communion
with
each
other
:
For
so
they
are
required
to
mind
or
think
one
and
the
same
thing
,
Phil.
2.2
.
to
stand
fast
in
one
spirit
with
one
mind
,
2
Cor.
13.11
.
to
walk
by
the
same
rule
,
and
think
the
same
thing
,
Phil.
1.27
.
to
be
joyned
together
in
the
same
mind
,
and
in
the
same
judgment
,
1
Cor.
1.10
.
To
hold
fast
the
form
of
sound
words
,
2
Tim.
1.13
.
to
strive
together
for
the
faith
of
the
Gospel
,
Phil.
1.27
.
and
to
keep
that
which
is
committed
to
us
,
1
Tim.
6.20
.
which
is
that
one
form
of
Doctrine
which
was
delivered
to
us
,
Rom·
6.17
.
The
meaning
of
all
which
is
not
to
oblige
us
to
be
of
one
mind
and
judgment
in
all
points
of
Religion
;
for
that
is
no
more
in
our
power
than
it
is
to
be
all
of
one
stature
or
complexion
;
but
that
we
should
all
unanimously
consent
in
all
those
fundamental
Articles
of
which
that
one
Faith
consists
,
which
is
the
common
Creed
of
Christians
:
So
that
it
is
not
the
differing
of
one
Church
from
another
in
Doctrines
that
are
either
remote
from
or
near
the
foundations
of
Christianity
,
that
dissolves
their
Communion
in
the
Christian
Faith
;
but
so
long
as
the
essential
Doctrines
of
the
Gospel
are
secured
on
both
sides
,
no
corrupt
Doctrines
on
either
side
can
warrant
a
breach
of
Communion
between
them
.
It
is
true
,
if
the
erring
Church
imposes
the
belief
of
its
errors
as
a
Condition
of
its
Communion
,
no
Church
or
Christian
,
that
believes
them
to
be
errors
,
can
lawfully
Communicate
with
it
,
be
those
errors
never
so
small
or
inconsiderable
;
not
that
in
themselves
they
are
a
sufficient
cause
of
separation
,
but
because
they
who
do
not
believe
them
cannot
profess
they
do
,
without
telling
a
lie
,
which
is
a
condition
that
is
simply
unlawful
:
And
so
also
when
the
errors
are
such
as
do
corrupt
the
vital
and
essential
parts
of
her
Worship
,
so
that
there
is
no
communicating
with
her
in
her
Worship
without
communicating
in
her
corruptions
;
all
Churches
and
Christians
are
obliged
to
abstain
from
its
Communion
,
not
because
of
the
errors
simply
considered
in
themselves
,
but
because
they
profane
and
desecrate
her
Worship
with
those
sinful
intermixtures
they
infuse
into
it
;
so
that
we
cannot
joyn
with
her
in
her
Worship
,
without
joyning
with
her
in
her
sin
:
so
that
there
is
no
error
can
separate
any
Church
or
Christian
from
the
Catholick
Communion
of
Faith
,
but
only
Heresie
,
which
is
a
perverse
renunciation
of
some
essential
part
or
fundamental
Article
of
that
Faith.
Secondly
,
The
Communion
which
the
particular
Churches
,
of
which
the
Catholick
Church
consists
,
hold
with
each
other
is
in
all
the
Essentials
also
of
Christian
Worship
.
By
the
Essentials
of
Christian
Worship
,
I
mean
the
Invocation
of
the
one
Eternal
God
through
the
one
Mediator
Jesus
Christ
,
and
the
participation
of
the
two
Sacraments
of
Baptism
and
the
Lord's
Supper
.
Hence
the
Apostle
tells
us
,
that
as
there
is
but
one
common
Faith
wherein
all
true
Christians
communicate
with
each
other
,
so
there
is
but
one
Lord
,
Eph.
4.4
.
and
but
one
God
for
us
to
address
to
,
and
one
Mediator
between
God
and
man
for
us
to
address
by
,
1
Tim.
2.5
.
and
therefore
to
address
to
this
one
God
by
this
one
Mediator
,
is
an
essential
part
of
Christian
Worship
.
And
the
same
Apostle
tells
us
,
that
there
is
but
one
Baptism
,
Eph.
4.4
.
and
but
one
bread
of
which
we
are
all
partakers
,
1
Cor.
10
17.
and
therefore
to
participate
of
these
Sacraments
must
also
be
essential
to
Christian
Worship
;
so
that
all
those
particular
Churches
that
admit
each
others
Members
upon
lawful
terms
to
communicate
with
them
in
worshipping
this
one
God
,
through
this
one
Mediator
,
and
in
this
one
Baptism
,
and
one
Eucharistical
Bread
and
Cup
,
are
so
far
in
Communion
with
the
Church
Catholick
.
For
in
these
acts
of
Christian
Worship
consists
the
principal
part
of
Christian
Communion
,
and
therefore
that
Church
which
refuses
either
to
admit
other
Churches
to
communicate
with
her
in
these
acts
of
Worship
,
or
to
communicate
with
them
in
them
upon
lawful
terms
,
doth
so
far
separate
it self
from
the
Christian
Communion
,
I
say
upon
lawful
terms
,
because
if
it
either
require
unlawful
,
or
refuse
lawful
ones
,
it
utterly
excludes
all
other
Churches
from
its
Communion
.
If
on
the
one
hand
it
hath
sophisticated
its
Worship
with
any
unlawful
intermixtures
,
so
that
there
is
no
participating
with
her
in
the
one
,
without
partaking
with
her
in
the
other
;
If
we
cannot
pray
with
her
to
the
one
God
by
the
one
Mediator
,
without
praying
to
Creatures
too
,
or
praying
by
other
Mediators
also
:
If
we
cannot
partake
with
her
in
her
Baptism
,
without
partaking
with
her
in
some
sinful
and
impure
Rites
of
Baptism
:
In
a
word
,
if
we
cannot
be
admitted
to
receive
the
Lord's
Supper
with
her
,
without
receiving
it
by
halves
,
or
being
obliged
to
pay
divine
homage
to
its
Elements
;
in
this
case
,
I
say
,
all
Christians
and
Christian
Churches
are
utterly
excluded
by
her
from
communicating
with
her
in
the
Essentials
of
Christian
Worship
.
And
so
on
the
other
hand
,
if
a
Church
forbid
its
Members
to
Communicate
upon
occasion
with
any
other
Church
in
these
acts
of
Christian
Worship
,
upon
lawful
terms
,
in
so
doing
it
divides
it self
from
the
Communion
of
the
Church
Catholick
;
and
though
that
Church
it
refuses
to
communicate
with
,
should
through
the
neglect
of
its
Discipline
have
a
great
many
bad
men
as
well
as
good
in
it
;
though
it
should
require
the
observation
of
a
great
many
indifferent
Rites
,
Customs
,
and
Ceremonies
,
yea
,
and
of
contrary
Rites
and
Customs
to
its
own
;
yet
so
long
as
the
Essentials
of
its
Worship
are
kept
pure
and
entire
,
and
are
not
so
blended
with
unlawful
intermixtures
▪
but
that
we
may
safely
partake
of
them
,
without
being
at
all
obliged
to
partake
of
any
sin
;
in
this
case
I
say
to
refuse
to
Communicate
with
it
,
is
to
separate
from
the
Communion
of
the
Catholick
Church
.
For
for
the
same
reason
that
any
Church
refuses
to
Communicate
with
this
Church
,
it
must
refuse
to
Communicate
with
all
other
Churches
in
the
World
,
because
we
cannot
to
this
day
,
nor
ever
could
Communicate
with
any
Church
in
the
World
in
which
there
was
not
some
defect
of
Discipline
,
some
intermixture
of
bad
men
with
good
,
and
some
indifferent
Modes
and
Ceremonies
of
Worship
.
Thirdly
and
lastly
,
Another
thing
wherein
those
particular
Churches
into
which
the
Catholick
Church
is
distributed
do
communicate
with
each
other
,
is
in
the
Essentials
of
Christian
Regiment
and
Discipline
;
for
though
the
particular
Modes
and
Circumstances
of
Christian
Government
and
Discipline
are
not
determined
by
divine
Institution
,
but
left
for
the
most
part
free
to
the
prudent
ordering
and
disposal
of
the
Governours
of
particular
Churches
;
yet
there
is
a
standing
form
of
Government
and
Discipline
in
the
Church
instituted
by
our
Saviour
himself
,
which
,
as
I
shall
shew
hereafter
,
is
this
,
that
there
should
be
an
Episcopacy
,
or
Order
of
men
authorized
in
a
continued
Succession
from
the
Apostles
(
who
were
Authorized
by
himself
)
to
oversee
and
govern
all
those
particular
Churches
into
which
the
Church
Catholick
should
be
hereafter
distributed
▪
to
Ordain
inferiour
Ministers
to
teach
,
and
instruct
,
and
administer
the
holy
Offices
to
particular
Congregations
;
and
having
Ordained
them
,
to
guide
and
direct
them
in
the
discharge
of
their
Functions
,
to
prescribe
the
particular
Rules
of
outward
Order
and
Decency
to
the
People
of
the
respective
Churches
committed
to
their
Charge
,
to
confirm
the
weak
,
and
admonish
the
disorderly
,
and
correct
the
obstinate
,
by
excluding
them
from
the
Communion
of
the
Church
of
Christ
.
These
things
therefore
being
all
of
divine
Institution
,
are
the
Essentials
of
Christian
Government
and
Discipline
,
in
which
all
Christian
Churches
are
obliged
to
Communicate
with
each
other
.
And
this
being
the
standing
Government
and
Discipline
of
the
Catholick
Church
,
no
particular
Church
or
Community
of
Christians
can
refuse
to
communicate
in
it
without
dividing
it self
from
the
Communion
of
the
Church
Catholick
;
I
say
,
refuse
to
Communicate
in
it
,
because
it
is
possible
for
a
Church
to
be
without
this
Government
and
Discipline
which
yet
doth
neither
refuse
it
,
nor
the
Communion
of
any
other
Church
for
the
sake
of
it
.
A
Church
may
be
debarred
of
it
by
unavoidable
necessities
in
despite
of
its
power
,
and
against
its
consent
,
and
under
this
circumstance
I
can
by
no
means
think
such
a
Church
to
be
separated
from
the
Church
Catholick
;
it
is
indeed
an
imperfect
and
defective
part
of
the
Catholick
Church
,
and
if
this
defect
of
it
be
any
way
owing
to
its
own
negligence
,
it
is
a
very
great
fault
in
it
,
as
well
as
an
unhappiness
.
But
though
this
instituted
Government
is
necessary
to
the
perfection
of
a
Church
,
yet
it
doth
not
therefore
follow
that
it
is
necessary
to
the
being
of
it
.
For
even
in
the
Jewish
Church
,
wherein
all
things
were
determined
by
divine
institution
,
even
to
the
minutest
Circumstances
,
there
were
sundry
notorious
deviations
from
that
Institution
,
which
yet
did
not
un-church
them
.
It
was
a
great
deviation
in
them
to
offer
Sacrifice
in
their
High
Places
,
after
God
had
determined
them
to
Sacrifice
only
at
the
Temple
at
Ierusalem
:
It
was
another
great
deviation
in
them
,
to
make
Priests
out
of
other
Families
,
after
God
had
determined
them
to
the
Family
of
Aaron
;
and
yet
it
is
certain
,
that
neither
the
one
nor
the
other
did
un-church
them
:
And
if
these
deviations
from
divine
Institution
,
which
were
the
effects
of
their
negligence
,
did
not
yet
un-church
them
,
it
is
not
to
be
imagined
that
such
deviations
from
it
as
are
the
pure
effects
of
necessity
should
un-church
others
.
For
though
no
necessity
can
dispence
with
the
Eternal
Laws
of
good
and
evil
,
because
the
observance
of
them
depends
wholly
upon
our
Wills
,
and
there
is
no
such
necessity
can
happen
to
us
,
as
can
put
them
out
of
the
power
of
a
willing
mind
,
yet
as
for
positive
Institutions
,
there
are
a
thousand
necessities
may
occur
,
any
one
of
which
may
render
them
wholly
unpracticable
,
and
then
no
man
can
be
obliged
to
do
that
which
is
impossible
;
as
for
instance
,
the
whole
Family
of
Aaron
might
have
been
extinct
,
and
if
it
had
,
it
is
evident
that
positive
institution
by
which
God
required
the
Jews
to
chuse
their
Priests
out
of
the
Family
of
Aaron
,
must
have
been
wholly
unpracticable
,
and
consequently
the
Obligation
of
it
must
have
for
ever
expired
;
and
they
must
have
been
obliged
,
notwithstanding
that
positive
Institution
,
either
wholly
to
have
dropt
their
Priesthood
,
and
with
that
their
Publick
Worship
,
(
which
was
much
more
necessary
to
them
than
that
their
Priests
should
be
all
of
such
a
Family
,
)
or
to
have
chosen
their
Priests
out
of
other
Families
of
the
Tribe
of
Levi
;
and
if
in
this
exigence
they
had
done
the
later
,
there
is
no
doubt
but
that
the
Divine
Providence
which
created
the
necessity
,
must
thereby
have
designedly
dispensed
with
its
own
institution
,
and
so
have
left
them
free
to
make
Priests
out
of
other
Families
.
And
by
the
same
reason
,
when
ever
the
divine
Providence
doth
by
unavoidable
necessity
deprive
any
Church
of
its
Episcopacy
,
it
thereby
,
for
the
present
at
least
,
and
whilst
the
necessity
continues
,
releases
it
from
the
obligation
of
the
Institution
of
Episcopacy
,
and
allows
it
to
administer
its
Government
and
Disscipline
by
a
Parity
of
Presbyters
.
And
therefore
so
long
as
it
doth
not
renounce
the
Episcopacy
,
but
still
continues
in
Communion
with
other
Churches
that
enjoy
it
,
it
ought
to
be
look'd
upon
and
communicated
with
as
a
true
Member
(
though
a
maimed
one
)
of
the
Church
Catholick
;
For
the
Catholick
Church
never
denied
her
Communion
to
any
Christian
or
Community
of
Christians
upon
any
unavoidable
deviation
from
positive
Institution
.
It
was
without
doubt
as
great
a
deviation
from
positive
Institution
for
Lay-men
to
Baptize
,
as
for
a
Parity
of
Presbyters
to
Govern
or
Ordain
,
&c.
and
yet
in
cases
of
necessity
the
Catholick
Church
always
allowed
the
Baptism
of
Lay-men
,
as
deeming
Baptism
in
it self
more
necessary
than
the
administration
of
Baptism
by
persons
in
Holy
Orders
,
and
therefore
where
such
persons
could
not
be
had
,
she
thought
meet
rather
to
admit
that
Lay-men
should
administer
it
,
than
to
suffer
such
as
were
qualified
for
it
to
die
unbaptized
.
And
why
may
we
not
reasonably
suppose
that
the
Catholick
Church
will
admit
Presbyters
to
Govern
and
Ordain
,
where
there
are
no
Bishops
to
be
had
,
since
it
hath
admitted
Lay-men
to
Baptize
,
where
there
are
neither
Bishops
nor
Presbyters
to
be
had
?
Since
the
later
is
as
great
a
deflection
from
positive
Institution
as
the
former
:
And
if
the
Catholick
Church
may
be
reasonably
presumed
to
allow
it
in
such
necessary
cases
,
we
must
acknowledge
either
that
she
hath
not
Authority
enough
to
provide
against
her
own
necessities
,
which
supposes
her
to
be
very
defective
;
or
that
her
allowance
is
sufficient
to
authorize
such
persons
to
Rule
and
Ordain
,
as
well
as
to
Baptize
,
in
case
of
necessity
,
as
are
not
authorized
by
positive
Institution
.
But
though
a
Community
of
Christians
may
be
a
true
part
of
the
Catholick
Church
,
and
in
Communion
with
it
,
though
it
hath
no
Episcopacy
;
yet
it
is
plain
case
,
that
if
it
rejects
the
Episcopacy
,
and
separates
from
the
Communion
of
it
,
it
thereby
wholly
divides
it self
from
the
Communion
of
the
Catholick
Church
.
For
whether
Episcopacy
be
of
divine
Institution
or
no
,
this
is
matter
of
fact
granted
on
all
hands
,
that
for
twelve
hundred
years
at
least
all
those
Churches
into
which
the
Catholick
Church
hath
been
distributed
have
been
subject
to
the
Episcopal
Government
and
Discipline
,
and
therefore
they
who
now
separate
themselves
from
the
Episcopal
Communion
as
such
,
must
in
so
doing
separate
themselves
from
the
Communion
of
all
Churches
for
twelve
hundred
years
together
,
and
then
either
all
those
Churches
must
be
out
of
the
Communion
of
the
Catholick
Church
,
and
consequently
during
all
that
time
there
must
be
no
such
thing
as
a
visible
Catholick
Church
upon
Earth
;
or
else
those
Communities
of
Christians
which
separate
from
all
those
Churches
must
be
Schisms
and
Separations
from
the
Catholick
Church
.
SECT.
IX
.
Concerning
the
Ministers
of
the
Kingdom
of
Christ
.
HAving
in
the
foregoing
Section
treated
at
large
concerning
the
Nature
and
Constitution
of
Christ's
Kingdom
,
I
shall
in
the
next
place
shew
who
the
Ministers
are
,
by
whom
he
Rules
and
Governs
it
.
And
these
are
all
included
under
a
fourfold
Rank
and
Order
.
First
,
The
first
and
supreme
Minister
by
which
Christ
rules
his
Kingdom
is
the
Holy
Ghost
.
Secondly
,
The
second
and
next
to
him
are
the
Angels
of
God.
Thirdly
,
The
third
are
Princes
and
Civil
Governours
.
Fourthly
,
The
last
are
the
Bishops
and
Pastors
of
the
Church
.
I.
The
supreme
Minister
by
which
Christ
rules
his
Kingdom
is
the
Holy
Ghost
,
or
Third
Person
in
the
Holy
Trinity
,
of
whose
Person
and
Ministry
under
our
Saviour
in
his
Kingdom
I
have
treated
at
large
from
P.
49.
to
P.
98.
II.
Therefore
the
next
Order
of
Ministers
by
which
Christ
rules
his
Kingdom
are
the
Angels
of
God
,
that
is
,
the
whole
world
of
Angels
,
whether
they
be
good
or
bad
,
Angels
of
Light
,
or
Angels
of
Darkness
.
In
the
prosecution
of
which
Argument
I
shall
endeavour
first
to
prove
the
thing
,
viz.
That
the
Angels
,
both
good
and
bad
,
are
the
Ministers
of
Christ
in
the
Government
of
his
Kingdom
.
Secondly
,
To
shew
wherein
their
Ministry
doth
consist
.
First
,
That
the
Angels
,
both
good
and
bad
,
are
Christ's
Ministers
in
his
Kingdom
;
For
as
for
the
good
Angels
,
they
are
subjected
to
Christ
by
the
Order
and
Appointment
of
God
himself
;
who
is
the
Father
of
Spirits
,
and
to
whom
they
are
inviolably
obedient
:
And
for
the
bad
,
they
are
subjected
to
him
by
just
Conquest
,
contrary
to
their
own
Wills
and
Inclinations
.
Of
each
of
which
I
shall
endeavour
to
give
some
brief
account
.
First
,
The
good
Angels
are
subjected
to
Christ
by
the
Order
and
Appointment
of
God
,
to
whom
they
are
always
inviolably
obedient
.
It
seems
at
least
very
probable
,
that
before
our
Saviour
was
Exalted
upon
his
Triumphant
Ascension
into
Heaven
to
the
universal
Empire
of
the
World
under
God
the
Father
,
the
Angelical
Powers
were
not
all
of
them
subjected
to
his
Mediatorial
Royalty
,
but
that
some
of
them
had
their
distinct
Regencies
and
Presidentships
,
immediately
under
God
the
most
high
Father
,
over
such
and
such
Nations
and
Countries
as
he
in
his
Grace
thought
meet
to
allot
to
them
,
for
so
it
is
evident
the
Septuagint
thought
,
when
in
Deut.
32.8
.
instead
of
he
,
(
i.
e.
God
,
)
set
the
bounds
of
the
Nations
according
to
the
number
of
the
Children
of
Israel
,
they
render
it
,
He
set
the
bounds
of
the
Nations
according
to
the
number
of
the
Angels
of
God
;
for
as
the
ancient
Jews
distributed
the
Gentile
world
into
seventy
two
Nations
,
so
they
also
reckoned
seventy
two
Angels
that
presided
over
them
;
and
indeed
considering
what
follows
,
ver.
9.
For
the
Lord's
portion
is
his
People
,
Iacob
is
the
lot
of
his
inheritance
,
it
seems
very
probable
that
this
translation
of
the
Septuagint
was
the
true
sense
of
the
Original
,
viz.
that
whereas
God
distributed
the
Gentile
world
into
so
many
Nations
as
there
were
President
Angels
to
be
their
Guardians
and
Governours
,
he
reserved
Israel
to
himself
as
his
own
Lot
and
Portion
,
over
which
he
intended
to
preside
immediately
in
his
own
person
;
and
therefore
,
as
a
learned
Writer
of
our
own
hath
observed
,
it
is
not
at
all
improbable
but
that
instead
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
the
Sons
of
Israel
,
as
it
is
now
in
our
Hebrew
Copies
the
ancient
reading
whence
the
Septuagint
translated
might
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
the
Sons
of
God
,
and
that
El
might
either
be
mistaken
by
the
Transcribers
for
a
final
abbreviation
of
Israel
,
or
changed
into
Il
,
which
is
the
contraction
of
Israel
,
and
if
in
the
ancient
Hebrew
it
was
the
Sons
of
God
,
it
is
no
wonder
that
the
Septuagint
rendered
it
the
Angels
of
God
;
the
Sons
of
God
being
in
Scripture
a
very
common
Appellation
of
Angels
.
But
whether
this
be
so
or
not
,
it
is
evident
,
that
when
God
threatned
to
withdraw
his
personal
presence
from
Israel
upon
their
worshipping
the
golden
Calf
,
and
to
put
them
under
the
Conduct
of
an
Angel
,
Exod.
33.2
,
3.
the
meaning
of
it
was
,
that
he
would
no
longer
preside
over
them
in
his
own
Person
,
but
subject
them
to
the
Government
of
a
President
Angel
,
and
therefore
ver.
20.
he
bids
them
beware
of
this
Angel
,
and
obey
his
voice
,
and
not
provoke
him
;
for
,
saith
he
,
he
will
not
pardon
your
iniquities
:
which
plainly
shews
,
that
this
Angel
was
to
have
had
a
ruling
power
over
them
to
pardon
or
punish
them
at
his
own
pleasure
;
so
that
that
which
God
here
Threatned
was
,
that
he
would
put
them
in
the
same
condition
with
other
Gentile
Nations
,
who
were
subjected
to
the
Government
of
particular
Guardian
Angels
,
and
so
change
their
Theocracy
into
an
Angelocracy
.
And
so
as
it
is
evident
Moses
understood
him
,
for
ver.
15
,
16.
he
thus
prays
,
If
thy
Presence
go
not
with
me
,
carry
us
not
up
hence
,
for
wherein
shall
it
be
known
here
that
I
and
thy
People
have
found
grace
in
thy
sight
,
is
it
not
that
Thou
goest
with
us
,
so
shall
we
be
separated
,
I
and
thy
People
,
from
all
the
People
that
are
on
the
face
of
the
Earth
:
where
it
is
very
plain
,
that
that
which
distinguished
Israel
from
all
other
Nations
was
this
,
that
God
himself
in
his
own
Person
immediately
presided
over
them
,
and
that
if
this
distinction
were
taken
away
by
God's
withdrawing
from
them
,
and
subjecting
them
to
the
Presidence
of
an
Angel
,
they
would
be
left
in
the
same
condition
with
other
Gentile
Nations
,
who
must
therefore
be
supposed
to
be
under
the
immediate
Conduct
of
President
Angels
.
And
this
is
most
evident
of
the
Kingdom
of
Persia
,
and
the
Kingdom
of
Greece
in
particular
,
Dan.
10.13
,
20.
where
there
is
mention
made
of
two
Angels
under
the
Character
of
the
Prince
of
Persia
,
and
the
Prince
of
Greece
,
and
also
of
a
Third
,
viz.
Michael
who
is
stiled
one
of
the
chief
Princes
,
and
Michael
your
Prince
,
ver.
21.
and
elsewhere
the
great
Prince
which
standeth
for
the
Children
of
thy
People
,
Dan.
12.1
.
and
upon
what
other
account
can
we
suppose
them
to
be
stiled
the
Princes
of
those
Countries
,
but
because
they
presided
over
them
as
their
Guardians
and
Governours
.
It
is
true
,
as
for
the
last
of
them
,
viz.
Michael
,
he
is
supposed
by
very
learned
Expositors
to
be
no
other
than
God
the
Son
,
who
,
as
I
have
proved
at
large
,
was
always
the
Prince
and
Guardian
of
Israel
;
but
if
he
were
not
God
the
Son
,
but
merely
a
created
Angel
,
it
is
certain
he
was
not
the
President
or
Guardian
of
Israel
;
since
,
as
was
shewn
before
,
they
had
no
other
Guardian
but
God
himself
;
but
in
all
probability
he
was
the
Prince
of
those
Angels
that
ministred
to
God
the
Son
in
his
Guardianship
and
Government
of
Israel
;
and
consequently
that
Angel
of
his
to
whom
he
intended
to
subject
them
,
when
he
threatened
to
withdraw
his
personal
Conduct
from
them
,
upon
which
account
he
might
be
called
their
Prince
,
because
under
Christ
he
had
a
Principal
share
in
the
Protection
and
Government
of
them
.
Now
these
Guardian
Angels
seem
to
have
been
Archangels
,
or
the
Princes
of
the
distinct
Orders
of
Angels
;
for
so
Michael
is
not
only
stiled
an
Archangel
,
Iude
9.
but
he
is
also
said
to
have
an
Army
of
Angels
under
his
Command
and
Conduct
,
and
with
them
to
have
fought
with
the
Dragon
or
Satan
(
who
was
also
an
Archangel
)
and
his
Angels
,
Rev.
12.7
.
Now
though
Michael
(
supposing
him
to
be
a
created
Spirit
)
was
not
a
Guardian
Angel
,
yet
the
Prophecy
of
Daniel
by
stiling
him
one
of
the
Chief
Princes
plainly
assures
us
that
he
was
an
Angel
of
the
same
Rank
and
degree
with
the
Princes
or
Guardian
Angels
of
Persia
and
Greece
;
from
whence
it
follows
,
that
those
Guardian
Angels
were
Archangels
,
as
well
as
he
,
and
consequently
that
they
also
had
their
Angels
or
appropriate
Armies
of
Angels
,
under
their
Conduct
and
Command
,
in
which
Armies
of
theirs
(
whose
Ministry
without
doubt
they
always
used
in
the
Administration
of
their
respective
Guardianships
)
there
is
no
question
but
there
was
an
exact
Order
and
Regiment
,
which
cannot
well
be
supposed
without
supposing
in
them
particular
Officers
subordinated
to
each
other
under
their
respective
Princes
or
Archangels
;
and
this
seems
to
be
implied
in
that
distinction
which
the
Apostle
makes
between
these
heavenly
Spirits
,
Col.
1.16
.
Whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
;
where
by
Thrones
he
seems
to
mean
the
respective
Princes
or
Archangels
of
the
several
Orders
;
by
Dominions
or
Lordships
,
the
Reguli
or
chief
Dignitaries
under
the
Archangels
;
by
Principalities
,
their
Governours
of
such
Provinces
or
Cities
as
were
within
their
Guardianships
;
by
Powers
,
their
inferiour
Magistrates
or
Officers
.
These
Archangels
therefore
,
who
were
the
Tutelar
or
Guardian
Angels
of
Countries
,
together
with
their
respective
Cohorts
or
Armies
of
Angels
,
seem
not
to
have
been
subjected
to
the
Mediatorial
Dominion
of
our
Saviour
,
till
after
his
Ascension
into
Heaven
;
at
which
time
it
seems
God
totally
dissolved
those
Angelocracies
,
or
Angelical
Governments
of
Countries
and
Nations
,
and
subjected
both
them
and
the
Archangels
(
together
with
their
Armies
of
Angels
)
that
governed
them
to
the
Mediatorial
Scepter
of
our
Lord
and
Saviour
;
upon
which
he
who
before
was
King
only
of
the
Iews
,
vid.
P.
224
,
225.
became
universal
Lord
and
Emperour
of
the
World
,
for
so
Heb.
2.5
.
we
are
told
,
That
to
the
Angels
God
hath
not
put
in
subjection
the
World
to
come
,
or
future
Age
,
as
it
is
in
the
Greek
;
where
by
the
future
Age
it
is
evident
he
means
the
time
of
the
Gospel
;
for
this
is
the
very
Phrase
used
by
the
Septuagint
:
to
express
the
State
of
Christianity
,
Isa.
9.6
.
where
Christ
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Father
of
the
future
Age.
This
passage
therefore
of
God's
not
subjecting
the
future
age
to
the
Angels
,
plainly
implies
that
he
had
subjected
the
past
age
to
them
,
by
constituting
them
the
Guardians
of
Nations
,
but
that
now
in
this
age
of
the
Gospel
he
hath
wholly
dissolved
that
Oeconomy
by
subjecting
both
the
Guardians
,
and
the
Nations
they
guarded
,
to
the
Dominion
of
our
Lord
and
Saviour
;
so
that
now
the
whole
world
of
Angels
is
in
the
same
subjection
to
Jesus
Christ
,
as
it
seems
Michael
and
his
Angels
were
before
Christ's
Exaltation
,
that
is
,
they
are
now
no
longer
subject
as
Deputy
Governours
of
Provinces
and
Nations
,
who
as
such
were
impowered
to
do
good
or
hurt
to
those
who
were
under
their
Government
,
according
to
their
own
discretion
,
but
as
the
immediate
attendants
of
his
person
to
whom
nothing
is
left
arbitrary
,
but
all
they
do
is
determined
by
the
sovereign
Will
of
him
who
imploys
them
;
for
thus
the
Scripture
declares
,
that
upon
his
Ascension
into
Heaven
he
was
vested
with
a
new
Dominion
over
the
Angelical
World
;
so
1
Pet.
3.22
.
we
are
told
,
that
it
was
upon
his
going
into
Heaven
,
and
sitting
down
at
the
right
hand
of
God
,
that
Angels
,
and
Authorities
,
and
Powers
were
made
subject
to
him
;
and
in
Eph.
20.21
.
that
God
raised
him
from
the
dead
,
and
set
him
at
his
own
right
hand
in
heavenly
places
far
above
all
Principality
,
and
Power
,
and
Might
,
and
Dominion
,
i.
e.
above
all
Angels
of
what
rank
and
quality
soever
,
and
every
name
that
is
named
,
not
only
in
this
World
,
but
also
in
that
which
is
to
come
;
and
accordingly
,
Col.
2.10
.
he
is
said
to
be
head
of
all
Principality
and
power
,
i.
e.
of
all
the
heavenly
Hierarchy
,
as
well
as
earthly
Dominions
;
thus
also
the
Apostle
tells
us
,
that
upon
his
Ascension
into
Heaven
God
hath
given
him
a
name
above
every
name
,
that
at
the
name
of
Iesus
every
knee
should
bow
,
i.
e.
that
every
Being
should
acknowledge
subjection
,
either
of
things
in
Heaven
,
or
of
things
on
Earth
,
or
things
under
the
Earth
;
i.
e.
whether
of
Angels
,
or
Men
,
or
Devils
.
And
as
all
these
Angelical
Powers
are
now
subjected
to
Christ
,
so
do
they
all
of
them
minister
under
him
in
his
Kingdom
;
for
so
Heb.
1.14
.
they
are
said
to
be
all
of
them
ministring
Spirits
,
sent
forth
to
minister
for
them
who
shall
be
Heirs
of
Salvation
,
and
in
so
doing
they
must
necessarily
minister
under
him
who
is
the
Captain
of
our
salvation
;
and
accordingly
in
Rev.
5.6
.
those
seven
Angels
which
in
Z●ch.
4.10
.
are
said
to
be
the
seven
eyes
of
the
Lord
which
run
to
and
fro
the
whole
Earth
;
and
therefore
stiled
the
Watchers
,
Dan.
4.13
.
as
being
the
chief
Instruments
of
the
divine
Providence
,
are
called
the
seven
eyes
of
the
Lamb
,
by
whose
Ministry
and
Agency
he
inspects
and
governs
his
Kingdom
,
which
plainly
implies
,
that
they
now
minister
to
the
Exalted
Mediator
in
the
same
capacity
that
they
heretofore
ministred
to
God
Almighty
himself
.
2.
And
then
secondly
,
as
the
good
Angels
are
subjected
to
Christ
by
the
Ordination
and
appointment
of
God
,
so
the
bad
are
subjected
to
him
by
just
and
lawful
Conquest
,
for
so
the
Scripture
assures
us
,
that
our
blessed
Saviour
subdued
them
to
his
Mediatorial
Empire
by
pure
dint
of
just
force
and
violence
;
for
so
we
find
in
his
life-time
he
frequently
contested
with
these
evil
spirits
,
and
in
despite
of
all
their
power
and
malice
continually
vanquished
and
repelled
them
.
Thus
in
his
Temptation
in
the
Wilderness
with
only
that
powerful
Command
,
Get
thee
hence
Satan
,
he
put
the
Devil
to
flight
,
Matth.
4.10
,
11.
so
also
upon
his
approach
towards
the
two
possessed
Gergesens
the
Devils
that
possessed
them
made
a
hideous
outcry
,
What
have
we
to
do
with
thee
Iesus
thou
Son
of
God
,
art
thou
come
hither
to
torment
us
before
the
time
?
and
were
forced
to
depart
immediately
upon
his
Command
,
Matth.
8.29
.
—
Nor
did
he
only
vanquish
them
himself
in
all
the
personal
conflicts
he
had
with
them
,
but
he
also
gave
his
Disciples
authority
over
all
Devils
,
Luke
9.1
.
insomuch
that
,
Luke
10.17
.
his
Disciples
acquaint
him
,
Lord
even
the
Devils
are
subject
unto
us
through
thy
Name
;
but
these
were
only
so
many
successful
skirmishes
with
those
Powers
of
darkness
in
which
they
fought
against
him
,
sometimes
in
single
Combate
,
and
sometimes
in
smaller
Parties
;
but
the
main
Battel
in
which
they
engaged
him
with
all
their
power
and
might
,
and
by
winning
of
which
he
compleated
his
Conquest
,
and
finally
subdued
them
to
his
Empire
,
seems
to
have
been
that
which
he
fought
in
his
last
Agony
,
wherein
after
they
had
reduced
him
to
the
utmost
distress
,
he
struck
them
with
the
spiritual
Thunderbolts
of
inward
horror
and
confusion
,
and
in
a
Panick
Dread
forced
them
to
turn
their
backs
and
flee
from
him
.
For
first
,
it
is
evident
that
before
he
entered
the
Garden
where
his
Agony
seized
him
,
he
expected
some
terrible
assault
from
these
Infernal
Powers
;
so
he
tells
his
Disciples
just
before
he
went
thither
,
Hereafter
I
will
not
talk
much
with
you
,
for
the
Prince
of
this
world
cometh
and
hath
nothing
in
me
,
i.
e.
give
me
leave
now
to
discourse
freely
with
you
,
because
within
a
very
little
while
I
shall
be
so
engaged
,
that
I
shall
not
be
at
leisure
to
discharge
my
mind
to
you
;
for
the
Prince
of
Devils
is
just
now
mustering
up
all
his
Legions
against
me
,
and
is
coming
to
make
his
last
effort
upon
me
;
but
this
is
my
comfort
,
he
will
find
nothing
in
me
,
no
sinful
inclination
to
take
part
with
him
,
no
guilty
reflection
to
expose
me
to
his
Tyranny
,
Iohn
14.30
.
and
accordingly
,
Luke
22.53
.
when
the
Jews
had
apprehended
him
,
he
expostulates
the
case
with
them
,
why
they
did
not
lay
hands
on
him
before
,
when
he
was
daily
with
them
in
the
Temple
;
and
then
answers
himself
,
But
now
is
your
hour
and
the
power
of
darkness
;
as
much
as
if
he
should
have
said
,
I
need
not
wonder
you
did
not
seize
me
sooner
,
for
this
alas
is
the
appointed
time
wherein
my
Father
had
decreed
to
let
loose
the
Devils
and
you
upon
me
.
Which
plainly
shews
that
in
that
dismal
hour
he
was
assaulted
by
the
Devils
as
well
as
by
the
Iews
;
for
in
all
probability
those
crafty
and
sagacious
spirits
had
smelt
out
the
merciful
design
of
his
approaching
death
,
viz.
that
it
was
to
be
a
ransom
for
the
sins
of
the
World
;
and
therefore
though
they
were
desirous
enough
of
his
death
,
as
is
apparent
by
their
animating
Iudas
and
the
Jews
against
him
,
yet
dreading
the
end
and
intention
of
it
,
they
resolve
to
imploy
all
their
Art
and
Power
to
tempt
and
deter
him
from
undergoing
it
,
and
either
to
prevail
with
him
to
avoid
it
by
a
shameful
Recantation
,
or
at
least
not
to
consent
to
it
;
that
so
being
forced
and
involuntary
,
it
might
be
void
and
ineffectual
.
In
which
black
design
of
theirs
God
himself
thought
meet
so
far
to
favour
them
as
to
give
them
his
free
permission
to
try
him
to
the
utmost
;
that
so
having
experienced
in
himself
the
utmost
force
of
Temptation
that
Humane
Nature
is
liable
to
,
he
might
thereby
be
touched
with
a
more
tender
sympathy
with
it
,
or
as
the
Author
to
the
Hebrews
expresses
it
,
That
having
suffered
himself
being
tempted
he
might
be
able
to
succour
them
that
are
tempted
,
Chap.
17.18
.
But
then
secondly
,
if
we
consider
the
woful
Circumstances
of
his
Agony
,
it
is
evident
,
that
it
was
the
effect
of
some
far
more
powerful
cause
than
meerly
a
natural
fear
of
his
ensuing
Death
and
bodily
Torment
;
for
no
sooner
was
he
entered
on
that
Tragick
Stage
,
but
he
began
to
be
sorrowful
,
saith
S.
Matthew
,
Chap.
26.37
.
or
to
be
sore
amazed
,
as
S.
Mark
,
Chap.
14.33
.
or
to
be
very
heavy
,
as
both
;
which
words
according
to
their
native
signification
declare
him
to
have
been
all
on
a
sudden
oppressed
with
some
mighty
damp
,
which
arising
from
some
fearful
spectacle
or
imagination
,
overwhelmed
his
Soul
with
an
unknown
and
inexpressible
anguish
,
an
Anguish
that
sunk
and
depressed
him
into
as
deep
a
dejection
as
it
was
possible
for
an
innocent
mind
to
endure
,
causing
him
to
groan
out
that
sad
complaint
,
My
Soul
is
exceeding
sorrowful
even
unto
death
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
My
Soul
is
encompassed
with
grief
,
and
like
a
desolate
Island
surrounded
on
every
side
with
an
Ocean
of
sorrows
,
and
that
even
unto
death
,
as
if
it
had
been
strugling
under
some
mortal
Pang
,
and
the
pains
of
Hell
had
got
hold
upon
it
.
And
so
intolerable
was
his
Passion
,
that
though
he
liberally
vented
it
both
at
his
Eyes
and
Lips
in
Tears
,
and
Sighs
,
and
sorrowful
complaints
;
yet
that
was
not
a
sufficient
discharge
for
it
,
but
through
all
the
innumerable
Pores
of
his
body
it
poured
out
it self
as
it
were
in
great
drops
of
bloud
,
Luke
22.44
.
All
which
considered
,
I
can
by
no
means
think
that
that
which
occasioned
this
bitter
Agony
was
meerly
the
prospect
of
what
he
was
going
to
suffer
from
the
hands
of
men
,
since
not
only
some
Martyrs
,
but
some
Malefactors
have
suffered
much
more
with
less
dejection
;
and
if
you
consult
the
History
,
you
will
find
that
he
bore
his
death
far
better
than
his
Agony
,
from
whence
we
have
just
reason
to
believe
that
the
later
was
more
grievous
to
him
than
the
former
,
and
that
the
Crucifixion
of
his
body
on
the
Cross
was
nothing
near
so
painful
to
him
as
the
crucifixion
of
his
mind
in
the
Garden
.
And
since
his
sufferings
in
his
Agony
are
described
with
more
Tragical
Circumstances
than
his
sufferings
on
the
Cross
,
we
have
just
reason
to
conclude
they
were
inflicted
on
him
by
more
spiteful
and
powerful
executioners
,
and
consequently
that
he
endured
the
Tortures
of
men
only
on
the
Cross
,
but
of
Devils
in
the
Garden
,
where
being
left
all
alone
naked
and
abandoned
of
the
ordinary
supports
of
his
Godhead
,
and
having
only
an
Angel
to
stand
by
and
comfort
him
(
i.
e.
to
represent
such
considerations
to
him
of
the
benefits
and
advantages
of
his
Death
,
as
were
most
proper
to
fortifie
him
against
the
Temptations
which
the
Devils
were
then
urging
to
deter
him
from
it
)
he
was
in
all
probability
surrounded
with
a
mighty
Host
of
Devils
,
who
exercised
all
their
power
and
malice
to
persecute
his
innocent
soul
,
to
distract
and
fright
it
with
horrid
Phantasms
,
to
afflict
it
with
dismal
suggestions
,
and
vex
and
cruciate
it
with
dire
imaginations
and
dreadful
spectacles
.
Thirdly
,
If
we
consider
that
strange
unaccountable
drowsiness
which
seized
his
Disciples
whilst
he
was
in
his
Agony
,
it
seems
to
have
been
the
effect
of
a
Diabolical
power
;
for
before
he
entered
into
the
Garden
he
had
expresly
told
them
that
the
Hour
was
come
,
wherein
he
was
to
be
taken
from
them
by
an
untimely
death
;
so
that
one
would
have
thought
the
dear
love
which
they
bore
him
,
together
with
the
infinite
Concern
they
had
in
him
,
might
have
been
sufficient
to
have
kept
them
awake
for
a
few
hours
;
yet
,
notwithstanding
he
desired
them
to
watch
with
him
,
(
being
loth
it
seems
to
be
left
alone
in
a
dark
night
among
a
company
of
horrid
and
frightful
Spectres
)
upon
his
return
to
them
he
found
them
fast
asleep
,
and
though
he
gently
upbraided
them
with
their
unkindness
,
What
could
ye
not
watch
with
me
one
hour
?
Yet
he
no
sooner
left
them
but
they
fell
asleep
again
;
for
as
the
Text
tells
us
,
their
eyes
were
heavy
.
Heavy
indeed
,
that
could
not
hold
up
for
a
few
hours
upon
such
an
awakening
occasion
.
It
is
true
indeed
S.
Luke
attributes
this
prodigious
drowsiness
of
theirs
to
their
sorrow
,
and
so
it
is
usual
in
Scripture
to
put
the
apparent
cause
for
the
real
,
when
the
real
cause
is
secret
and
invisible
.
But
how
can
we
imagine
that
meer
sorrow
should
necessitate
three
men
to
fall
asleep
together
under
the
most
awakening
Circumstances
,
all
things
considered
,
that
ever
hapned
to
Mortals
?
Why
did
it
not
as
well
force
them
to
fall
asleep
again
afterwards
,
when
their
Lord
was
apprehended
,
condemned
,
and
crucified
?
At
all
which
times
they
were
doubtless
rather
more
sorrowful
than
they
were
in
the
Garden
;
and
therefore
it
seems
very
probable
that
there
was
a
much
more
powerful
cause
than
sorrow
in
the
case
,
viz.
a
preternatural
stup●faction
of
their
senses
by
some
of
those
malignant
spirits
that
were
then
conflicting
with
our
Saviour
,
who
perhaps
to
deprive
him
of
the
solace
of
his
Disciples
company
,
did
by
their
Diabolical
Art
produce
that
extraordinary
stupor
that
oppressed
them
;
that
so
having
him
all
alone
,
they
might
have
the
greater
advantage
to
tempt
and
terrifie
him
.
Fourthly
and
lastly
,
If
we
consider
the
warning
our
Saviour
gave
his
Disciples
,
when
they
entered
the
Garden
with
him
,
of
the
extraordinary
danger
they
were
in
of
falling
into
temptation
,
it
seems
very
probable
that
he
expected
and
found
there
an
extraordinary
Concourse
of
Tempters
or
evil
Spirits
;
for
as
soon
as
they
were
entered
with
him
into
the
Garden
,
S.
Luke
tells
us
,
that
he
bid
them
pray
that
ye
enter
not
into
Temptation
,
Luke
22.40
.
and
when
notwithstanding
this
admonition
they
fell
asleep
the
first
time
,
he
bids
them
again
,
watch
and
pray
that
ye
enter
not
into
Temptation
,
Matth.
26.41
.
which
words
plainly
imply
our
Saviour's
apprehension
of
some
extraordinary
danger
they
were
in
of
being
tempted
in
the
very
time
and
place
of
his
Agony
,
and
what
more
probable
account
can
be
given
of
this
apprehension
of
his
than
this
,
that
he
●ound
vast
numbers
of
evil
spirits
there
,
by
whom
he
himself
at
that
very
time
was
furiously
tempted
and
assaulted
,
and
that
therefore
having
experienced
their
power
and
malice
in
himself
,
he
thought
meet
to
admonish
his
Disciples
(
who
were
much
less
able
to
resist
them
than
he
)
to
stand
upon
their
guard
lest
they
should
tempt
them
as
they
had
tempted
him
.
For
these
reasons
it
seems
highly
probable
that
this
last
Agony
of
our
Saviour
was
nothing
else
but
a
mighty
struggle
and
conflict
with
the
powers
of
darkness
,
who
having
by
God's
permission
mustered
up
all
their
strength
against
him
,
intending
once
more
to
try
their
fortune
against
him
,
and
if
possible
to
tempt
or
deter
him
from
prosecuting
his
design
of
redeeming
the
World
,
were
in
the
end
gloriously
repulsed
by
his
persevering
resistance
,
and
forced
to
flee
before
him
;
and
of
this
his
glorious
victory
over
them
he
made
an
open
shew
upon
the
Cross
,
where
in
despite
of
all
those
terrors
and
temptations
they
had
exercised
him
with
,
if
possible
to
divert
him
from
laying
down
his
life
for
the
World
,
he
freely
and
voluntarily
poured
out
his
Bloud
as
a
Sacrifice
for
the
sins
of
mankind
.
And
hence
the
Apostle
tells
us
,
Col.
2.15
.
that
on
his
Cross
he
spoiled
Principalities
and
Powers
,
viz.
in
that
victorious
Act
of
laying
down
his
life
to
ransom
us
from
their
power
in
despite
of
their
most
exquisite
temptations
to
the
contrary
,
and
made
an
open
shew
of
them
triumphing
over
them
.
And
by
this
glorious
Victory
he
finished
his
Conquest
of
those
Infernal
Powers
,
so
that
from
thenceforth
they
never
durst
assault
him
more
,
but
like
vanquish'd
Slaves
,
were
forced
to
yield
their
unwilling
Necks
to
the
yoke
of
his
Empire
,
and
(
though
with
infinite
Reluctance
)
to
obey
his
Will
,
and
execute
his
Orders
;
and
hence
we
are
told
,
that
by
his
Death
our
Saviour
hath
destroyed
him
that
hath
the
power
of
Death
,
that
is
,
the
Devil
,
Heb.
2.14
.
so
that
now
at
his
powerful
Name
every
knee
must
bow
,
or
every
Being
yield
obeisance
,
not
only
of
things
in
heaven
,
and
of
things
on
earth
,
i.
e.
of
Angels
and
Men
,
but
of
things
under
the
earth
too
,
i.
e.
of
Devils
,
who
notwithstanding
they
are
incensed
with
an
implacable
animosity
against
him
,
and
would
gladly
pull
him
down
from
his
Throne
,
if
they
had
but
Power
answerable
to
their
Malice
,
yet
having
long
since
experienced
the
might
of
his
victorious
Arms
,
even
then
when
they
had
him
at
the
greatest
advantage
,
and
being
thereby
driven
into
everlasting
despair
of
prevailing
against
him
,
they
have
from
thenceforth
been
forced
by
the
mere
dread
and
terrour
of
his
power
,
to
submit
themselves
to
him
,
and
to
become
his
Servants
and
Ministers
in
his
heavenly
Kingdom
;
so
that
now
whatsoever
they
do
,
it
is
by
his
Permission
or
Order
who
holds
their
mischievous
power
in
Chains
,
and
lets
it
loose
,
or
restrains
it
as
he
pleases
.
And
thus
having
proved
at
large
that
both
the
good
and
bad
Angels
are
Christ's
Subjects
and
Ministers
,
I
proceed
in
the
second
place
to
shew
wherein
their
Ministry
to
Christ
in
his
Kingdom
consists
.
And
in
the
first
place
,
I
shall
shew
wherein
the
Ministry
of
good
Angels
consists
.
And
secondly
,
wherein
consists
the
Ministry
of
bad
Angels
.
And
because
the
Philosophy
of
the
Nature
and
Operations
of
Angels
is
far
above
the
ken
of
our
short-sighted
understandings
,
I
shall
not
presume
to
inquire
any
farther
into
the
Ministry
of
either
good
or
bad
Angels
than
the
Scripture
gives
me
light
,
in
which
we
find
these
seven
following
instances
of
the
Ministry
of
good
Angels
under
Christ
.
First
,
They
declare
upon
occasion
his
Mind
and
Will
to
his
Church
.
Secondly
,
They
guard
and
defend
his
Subjects
against
outward
dangers
.
Thirdly
,
They
support
and
comfort
them
upon
great
undertakings
,
and
under
pressing
Calamities
.
Fourthly
,
They
protect
them
against
the
rage
and
fury
of
evil
spirits
.
Fifthly
,
They
further
and
assist
them
in
all
their
Religious
Offices
.
Sixthly
,
They
conduct
their
separated
Spirits
into
the
Mansions
of
Glory
.
Seventhly
,
They
are
to
attend
and
assist
Christ
in
the
great
solemnity
of
the
day
of
Iudgment
.
I.
One
instance
of
the
Ministry
of
Angels
in
the
Kingdom
of
Christ
is
their
declaring
upon
occasion
his
Mind
and
Will
to
his
Church
and
People
;
for
thus
most
of
those
Prophetick
Messages
which
God
from
time
to
time
sent
to
the
World
were
conveyed
to
the
Prophets
by
the
Ministry
of
Angels
;
so
Daniel
for
instance
had
all
his
Visions
from
an
Angel
of
God
,
vid.
Dan.
8.16
.
and
Chap.
9.22
,
23.
as
also
Chap.
10.11
.
so
also
the
Prophet
Zechariah
,
vid.
Chap.
1.9
,
14
,
19.
and
Chap.
2.3
,
4.
and
sundry
other
instances
there
are
of
it
in
the
New
Testament
,
vid.
Matt.
1.20
,
21.
as
also
Chap.
2.13
,
20
,
22.
and
Luke
1.13
,
30
,
31.
and
many
other
places
;
and
it
was
an
ancient
and
Catholick
Doctrine
among
the
Jews
,
that
all
Prophecy
was
communicated
by
the
Mediation
of
Angels
;
whence
the
Pharisees
,
describing
St.
Paul
as
a
Prophet
,
thus
pronounce
concerning
him
,
We
find
no
evil
in
this
man
,
but
if
a
Spirit
or
Angel
hath
spoken
to
him
,
let
us
not
fight
against
God
,
Act.
23.9
.
And
accordingly
we
find
our
Saviour
sending
forth
his
holy
Angels
on
Prophetick
Messages
to
his
Church
;
for
so
St.
Iohn
received
his
Revelations
from
Christ
by
the
hand
of
an
Angel
,
Rev.
1.1
.
Rev.
22.16
.
And
an
Angel
is
sent
from
Christ
to
Philip
to
bid
him
go
to
the
Ethiopian
Eunuch
to
expound
to
him
the
Prophecy
of
Isaiah
,
Acts
8.26
.
And
Cornelius
received
a
Message
from
Christ
by
an
Angel
,
requiring
him
to
send
to
Ioppa
for
St.
Peter
to
instruct
him
in
the
Christian
Religion
,
in
Acts
10.3
,
4
,
5.
But
since
that
Christ
hath
revealed
his
whole
Will
to
his
Church
,
and
transmitted
it
down
by
a
standing
Scripture
,
this
Ministration
of
the
holy
Angels
is
in
a
great
measure
ceased
,
and
to
this
written
Word
of
his
we
are
intirely
referred
,
as
to
the
perpetual
Rule
of
our
Faith
and
Manners
;
insomuch
that
if
thenceforth
even
an
Angel
from
heaven
should
preach
any
other
Gospel
to
us
than
what
we
have
there
received
,
he
is
pronounced
accursed
,
Gal.
1.8
.
Not
but
that
sometimes
,
and
upon
great
Emergencies
,
they
may
be
still
sent
from
heaven
with
new
Messages
to
us
to
discover
some
useful
secret
,
or
to
inspire
our
minds
with
the
notices
of
some
future
contingencies
,
that
are
of
great
moment
to
us
,
though
this
very
rarely
,
it
being
no
part
of
their
ordinary
Ministry
.
But
since
the
Revelation
of
the
Gospel
was
compleated
,
to
be
sure
they
never
reveal
any
new
Doctrine
to
us
;
they
may
be
assisting
Geniuses
to
our
understandings
,
to
excite
in
them
a
true
apprehension
of
what
is
already
revealed
,
by
impressing
our
imaginations
with
clear
and
distinct
Idea's
and
Representations
of
things
that
are
revealed
more
obscurely
:
But
to
suppose
that
they
still
reveal
new
Doctrinal
truths
to
us
,
is
not
only
to
deny
the
perfection
of
written
Revelation
,
but
to
open
a
wide
door
to
all
manner
of
Enthusiasm
.
II.
Another
instance
of
the
Ministry
of
Angels
in
the
Kingdom
of
Christ
is
their
guarding
and
defending
his
Subjects
against
outward
dangers
;
for
thus
the
Angels
are
said
to
encamp
round
about
those
that
fear
God
to
deliver
them
,
Psal.
34.7
.
And
though
I
see
not
sufficient
reason
to
be
fully
persuaded
that
every
faithful
Subject
of
the
Kingdom
of
Christ
hath
an
appropriate
Guardian
Angel
appointed
to
him
,
yet
from
that
Caution
of
our
Saviour
,
Matt.
18.10
.
it
is
evident
that
he
imploys
his
Angels
to
attend
as
an
invisible
Lifeguard
upon
the
persons
of
all
good
Christians
;
for
,
saith
he
,
Take
heed
that
ye
despise
not
one
of
these
little
ones
,
for
I
say
unto
you
that
in
heaven
their
Angels
do
always
behold
the
face
of
my
Father
which
is
in
heaven
,
i.
e.
those
blessed
spirits
which
are
appointed
by
God
to
be
their
Guardians
upon
Earth
have
yet
their
continual
returns
and
recourse
to
God's
glorious
Presence
in
Heaven
;
and
having
always
access
to
him
to
offer
up
requests
or
complaints
in
their
behalf
,
it
must
needs
be
a
very
dangerous
thing
for
any
to
presume
to
despise
or
offend
them
,
lest
he
thereby
provoke
those
mighty
spirits
to
sue
out
and
execute
some
Commission
of
vengeance
upon
him
.
From
whence
it
is
evident
that
the
blessed
Angels
are
greatly
concerned
in
the
vindication
and
protection
of
the
faithful
,
and
that
that
promise
,
Psal.
91.10
,
11
,
12.
is
still
in
force
,
viz.
There
shall
no
evil
befal
thee
,
for
he
shall
give
his
Angels
charge
over
thee
to
keep
thee
in
all
thy
ways
;
they
shall
bear
thee
up
in
their
hands
left
thou
dash
thy
foot
against
a
stone
:
And
this
they
do
sometimes
by
removing
such
evil
accidents
from
us
as
in
the
course
of
necessary
causes
must
have
befaln
us
;
for
there
is
no
doubt
but
these
powerful
Spirits
have
a
mighty
influence
upon
necessary
causes
,
(
at
least
upon
a
great
many
of
them
)
and
can
retard
,
or
precipitate
,
or
vary
,
or
divert
their
motions
,
as
they
see
occasion
,
and
thereby
prevent
a
great
many
accidents
which
must
otherwise
have
befaln
had
they
permitted
them
to
proceed
in
their
natural
courses
.
Other
times
again
they
divert
the
mischievous
intentions
of
our
Enemies
by
injecting
sudden
fears
into
them
,
and
brandishing
horrid
Phant●sms
before
their
imaginations
(
as
the
Angel
did
the
flaming
Sword
before
Balaam
)
when
they
are
just
upon
executing
their
Malice
.
Sometimes
again
they
warn
us
of
dangers
approaching
,
either
by
some
external
sign
,
or
unaccountable
impression
on
our
fancies
,
by
which
we
are
vehemently
solicited
,
without
any
visible
Cause
or
Reason
,
either
to
proceed
very
cautiously
in
the
ways
where
our
danger
lies
,
or
to
stop
and
forbear
a
while
,
or
steer
some
other
course
.
Of
all
which
there
are
innumerable
instances
to
be
found
in
History
.
III.
Another
instance
of
the
Ministry
of
Angels
in
the
Kingdom
of
Christ
,
is
their
supporting
and
comforting
his
faithful
Subjects
upon
difficult
undertakings
,
and
under
great
and
pressing
Calamities
:
for
thus
not
only
our
Saviour
himself
was
comforted
in
his
last
Agony
by
an
Angel
from
Heaven
,
Luk.
22.43
.
but
St.
Paul
also
tells
us
,
that
being
in
imminent
danger
of
being
shipwreck'd
in
a
storm
in
his
voyage
to
Rome
,
there
stood
by
him
in
the
night
an
Angel
of
God
,
whose
he
was
,
and
whom
he
served
,
saying
,
fear
not
,
Paul
,
thou
must
be
brought
before
Caesar
,
and
lo
God
hath
given
thee
all
them
that
sail
with
thee
,
Acts
27.23
,
24.
So
also
when
the
Apostles
by
an
Order
from
the
High
Priest
were
cast
into
the
common
Prison
,
the
Text
tells
us
,
That
an
Angel
of
the
Lord
by
night
opened
the
Prison
doors
,
and
brought
them
forth
,
and
said
,
go
stand
and
speak
in
the
Temple
to
the
People
all
the
words
of
this
life
,
Acts
5.19
,
20.
So
also
in
the
ancient
Martyrologies
of
the
Church
we
meet
with
sundry
relations
of
the
appearances
of
Angels
to
the
suffering
Martyrs
,
and
of
the
wonderful
Comforts
they
administred
to
them
to
support
their
Faith
and
Patience
under
their
Agonies
and
Torments
.
And
although
since
the
Cessation
of
Miracles
they
do
not
Ordinarily
perform
this
Ministry
to
us
in
visible
appearances
,
yet
there
is
no
doubt
,
but
as
they
are
Spirits
,
they
have
spiritual
and
invisible
ways
of
conversing
with
our
Spirits
,
and
of
administring
Comforts
to
us
in
our
needs
and
extremities
;
for
though
they
can
have
no
immediate
access
to
our
mind
,
which
is
a
dark
Mysterious
Chamber
,
into
which
no
other
Eye
can
penetrate
but
his
who
is
the
searcher
of
all
hearts
,
yet
that
they
can
vehemently
impress
our
Fancies
with
joyous
Representations
,
and
thereby
exhilarate
our
drooping
spirits
to
that
degree
,
as
to
transport
us
into
Raptures
of
bodily
passion
,
is
not
to
be
doubted
,
there
being
so
many
sensible
experiments
of
it
in
the
ancient
Prophets
,
whose
imaginations
were
sometimes
so
vehemently
impressed
with
frightful
Idea's
by
the
Angels
which
conversed
with
them
,
as
that
they
immediately
fell
into
an
Agony
,
and
were
seized
with
unaccountable
horrors
and
tremblings
;
and
not
only
the
Prophets
themselves
that
saw
the
Angel
were
thus
affected
,
but
sometimes
their
Companions
too
that
saw
him
not
,
of
which
you
have
an
instance
in
Dan.
10.7
.
where
Daniel
tells
us
,
that
he
alone
saw
the
vision
of
the
Angel
,
and
that
the
men
that
were
with
him
saw
not
the
Vision
,
but
a
great
quaking
fell
upon
them
,
so
that
they
fled
to
hide
themselves
;
which
is
a
plain
evidence
of
the
great
power
which
the
Angels
have
over
our
bodily
passions
,
even
when
they
are
invisible
to
us
;
so
as
to
strike
what
note
soever
they
please
upon
them
,
whether
it
be
Fear
,
or
Sorrow
,
or
Ioy
;
and
it
being
in
their
power
to
excite
our
Passions
to
what
degree
they
please
,
there
is
no
doubt
but
that
being
ministring
Spirits
they
can
and
do
minister
Ioy
and
Comfort
to
us
,
when
ever
our
case
and
circumstances
require
it
.
IV.
Another
instance
of
the
Ministry
of
Angels
in
the
Kingdom
of
Christ
is
their
protecting
his
Subjects
against
the
Rage
and
Fury
of
evil
Spirits
;
for
considering
with
what
a
fierce
and
indefatigable
malice
those
malignant
spirits
,
which
in
vast
numbers
rove
about
in
the
Air
,
are
animated
against
mankind
,
and
especially
against
the
Subjects
of
Christ
,
their
most
dreaded
and
implacable
enemy
,
and
considering
also
the
mighty
power
they
have
,
as
they
are
Angels
,
to
do
mischief
,
it
is
not
to
be
imagined
but
that
were
they
not
opposed
and
restrained
by
a
mightier
power
than
their
own
,
they
would
never
be
able
to
forbear
exercising
their
direful
rage
and
cruelty
upon
us
,
till
they
had
converted
this
Earth
into
Hell
,
and
made
this
School
of
our
Probation
the
place
of
our
Torments
;
and
as
for
the
Kingdom
of
Christ
,
whose
Subjects
have
so
solemnly
renounced
their
Yoke
and
Dominion
,
to
be
sure
they
would
never
cease
infesting
it
with
the
fiery
darts
of
their
malice
,
till
they
had
utterly
ruined
and
destroyed
them
;
and
therefore
to
prevent
their
mischievous
attempts
,
God
in
mercy
hath
thought
meet
to
commit
us
to
the
Guardianship
of
his
holy
Angels
,
and
to
send
them
forth
under
the
Conduct
of
Iesus
our
Mediator
,
to
fight
against
these
Hellish
powers
in
the
defence
of
his
Church
and
People
,
for
so
God
promised
Ierusalem
,
Zech.
2.5
.
that
he
would
be
as
a
wall
of
fire
round
about
her
,
i.
e.
as
the
most
learned
Expositors
suppose
,
by
surrounding
her
with
a
Guard
of
Angels
,
whom
in
the
defence
of
his
People
against
evil
Angels
he
maketh
a
flaming
fire
,
as
the
Psalmist
expresses
it
,
Psal.
104.4
.
and
in
Rev.
12.7
.
we
read
of
a
War
in
Heaven
,
(
or
the
airy
Region
,
of
which
the
Devil
is
called
the
Prince
)
Michael
and
his
Angels
fought
against
the
Dragon
,
and
the
Dragon
fought
and
his
Angels
;
which
War
Michael
undertook
,
as
the
foregoing
verses
tell
us
,
in
the
defence
of
the
Woman
that
was
cloathed
with
the
Sun
,
which
all
agree
was
the
Christian
Church
;
so
also
in
verse
9.
of
S.
Iude's
Epistle
we
read
that
Michael
the
Archangel
contended
and
disputed
with
the
Devil
about
the
body
of
Moses
,
or
Jewish
Church
,
so
called
for
the
same
reason
that
the
Christian
Church
is
called
the
Body
of
Christ
.
And
it
is
very
probably
supposed
,
that
that
Hedge
which
the
Devil
complained
God
had
set
about
Iob
,
and
about
his
house
,
by
which
he
was
hindered
from
breaking
in
upon
him
,
was
no
other
than
a
Guard
of
Angels
,
by
which
he
was
driven
back
as
oft
as
he
attempted
to
execute
his
Rage
and
Malice
upon
him
,
Chap.
1.10
.
Now
by
what
means
or
instruments
the
good
Angels
war
against
and
repel
the
evil
ones
,
is
,
I
conceive
,
an
enquiry
beyond
our
Cognisance
,
Revelation
(
from
whence
we
receive
all
our
notions
of
the
state
and
Oeconomy
of
the
invisible
world
)
being
wholly
silent
in
the
case
,
only
thus
much
we
may
say
without
any
way
presuming
beyond
our
Capacity
,
that
spiritual
Agents
can
as
easily
strike
upon
spirits
as
bodily
Agents
do
upon
bodies
;
and
though
we
,
who
are
Spectators
only
of
corporeal
motion
,
can
give
no
account
of
the
manner
how
one
spirit
acts
upon
another
,
yet
there
is
no
reason
at
all
to
doubt
but
that
they
have
some
way
of
impressing
one
another
,
and
communicating
to
each
other
a
mutual
sense
and
feeling
of
each
others
pleasures
and
displeasures
;
and
if
so
,
then
it
is
easie
to
suppose
,
that
the
more
powerful
any
spirit
is
,
the
stronger
and
more
exquisite
impressions
of
its
displeasure
it
can
make
upon
other
Spirits
,
and
consequently
that
the
Good
Angels
,
who
by
preserving
their
innocence
,
and
improving
their
perfections
,
have
augmented
and
redoubled
their
natural
strength
and
vigour
,
are
much
more
powerful
than
the
bad
ones
,
(
who
have
rather
impaired
it
)
and
so
are
much
more
able
to
withstand
and
repel
the
violent
impressions
of
the
bad
Angels
,
than
the
bad
Angels
can
theirs
;
so
that
though
the
bad
Angels
may
,
and
oftentimes
do
resist
and
oppose
the
good
,
yet
they
can
never
conquer
them
,
but
in
the
conclusion
are
still
forced
to
flee
before
them
,
as
being
unable
to
withstand
their
more
powerful
impressions
.
Since
therefore
we
wrestle
not
with
flesh
and
bloud
,
i.
e.
only
with
flesh
and
bloud
,
but
against
Principalities
,
against
Powers
,
against
the
Rulers
of
the
darkness
of
this
World
,
against
spiritual
wickednesses
in
high
Places
,
i.
e.
against
the
several
Ranks
of
Devils
that
are
in
the
Air
under
the
Command
and
Conduct
of
Beelzebub
their
Prince
,
Eph.
6.12
.
And
since
these
Apostate
Spirits
are
by
much
too
strong
and
powerful
for
us
;
so
that
were
we
left
to
grapple
with
them
alone
,
by
our
own
single
strength
,
they
would
infallibly
vanquish
and
lead
us
captive
to
eternal
ruine
,
God
hath
thought
meet
to
subject
his
holy
Angels
to
the
command
of
our
compassionate
Mediator
;
that
so
when
ever
we
are
too
hardly
beset
by
these
evil
spirits
,
he
might
send
them
forth
to
guard
and
protect
us
against
them
,
and
either
to
assist
us
in
our
conflicts
with
them
,
or
to
chase
them
away
from
us
,
when
we
are
no
longer
able
to
withstand
them
;
and
accordingly
we
have
a
sure
word
of
promise
,
that
if
we
resist
the
Devil
he
shall
fly
away
from
us
,
Iam.
4.7
.
not
that
our
weak
resistance
is
in
it self
sufficient
to
put
those
daring
and
mighty
Spirits
to
flight
,
but
the
meaning
without
doubt
is
,
that
if
when
they
assault
us
with
any
temptation
to
sin
,
we
do
but
oppose
them
with
a
sincere
resolution
,
God
will
not
permit
us
to
be
vanquished
by
them
;
but
when
ever
they
press
too
hard
upon
us
,
will
be
sure
to
send
down
some
good
Angel
to
us
to
repel
and
drive
them
away
from
us
;
for
so
he
hath
promised
,
that
he
will
not
suffer
us
to
be
tempted
above
what
we
are
able
,
but
will
with
the
Temptation
also
make
a
way
to
escape
that
we
may
be
able
to
bear
it
,
1
Cor.
10.13
.
which
plainly
implies
,
that
should
God
suffer
him
,
the
Devil
can
tempt
us
above
what
we
are
able
;
and
this
without
doubt
he
is
ordinarily
hindered
from
by
the
timely
interpositions
of
the
holy
Angels
,
who
when
our
strength
begins
to
fail
,
are
always
ready
to
second
us
,
and
with
their
victorious
arms
to
encounter
and
put
to
flight
those
evil
spirits
that
do
so
importunately
tempt
us
.
V.
Another
instance
of
the
Ministry
of
Angels
in
the
Kingdom
of
Christ
is
their
furthering
and
assisting
his
Subjects
in
the
Works
and
Offices
of
Religion
;
for
since
they
are
said
to
minister
to
them
who
shall
be
heirs
of
salvation
,
there
is
no
doubt
but
that
they
minister
to
them
in
the
discharge
of
their
Religious
Obligations
,
upon
which
their
Salvation
depends
;
and
since
,
as
our
Saviour
assures
us
,
there
is
joy
in
the
presence
of
the
Angels
of
God
over
one
sinner
that
repents
,
Luke
15.10
.
we
cannot
but
suppose
that
so
far
as
their
own
ability
,
and
the
Laws
of
the
invisible
World
will
permit
them
,
they
do
promote
and
further
our
repentance
;
since
in
so
doing
they
contribute
to
their
own
joy
;
and
in
a
word
,
since
the
Scripture
assures
us
,
that
the
Angels
are
present
in
our
holy
Assemblies
(
which
that
passage
of
S.
Paul
seems
necessarily
to
imply
,
1
Cor.
11.10
.
For
this
cause
ought
the
woman
to
have
power
over
her
head
,
i.
e.
to
be
veiled
in
the
sacred
Assemblies
,
because
of
the
Angels
,
or
out
of
a
decent
respect
and
reverence
to
those
blessed
Spirits
who
are
supposed
to
be
present
there
)
since
,
I
say
,
they
are
present
in
our
Religious
Assemblies
,
we
cannot
reasonably
suppose
them
to
be
present
merely
as
Idle
Auditors
and
Spectators
,
who
have
nothing
else
to
do
but
only
to
observe
and
gaze
upon
our
holy
solemnities
;
and
therefore
must
conclude
that
their
great
business
there
is
to
assist
us
in
the
performance
of
them
,
to
remove
our
indispositions
,
and
recollect
our
wandrings
,
to
fix
our
attention
,
excite
our
affections
,
and
inflame
our
devotions
:
for
besides
,
as
they
are
the
Ministers
of
the
divine
Providence
,
they
have
many
opportunities
of
presenting
good
objects
to
us
,
and
removing
temptations
from
us
,
of
disciplining
our
natures
with
prosperities
and
afflictions
,
and
of
so
ordering
and
varying
our
outward
Circumstances
,
as
to
render
our
duty
more
facile
and
easie
to
us
;
besides
which
I
say
,
as
they
are
Spirits
they
have
a
very
near
and
familiar
access
to
our
souls
;
not
that
they
can
make
any
immediate
impressions
on
our
Vnderstanding
or
Will
,
which
are
a
sphere
of
light
to
which
no
created
spirit
can
approach
,
it
being
under
the
immediate
Oeconomy
of
the
Father
of
Spirits
;
but
yet
being
Spirits
there
is
no
doubt
but
they
may
,
and
oftentimes
do
insinuate
themselves
into
our
fancies
,
and
mingle
with
the
spirits
and
humours
of
our
bodies
,
and
by
that
means
never
want
opportunity
both
to
suggest
good
thoughts
to
us
,
and
raise
holy
affections
in
us
.
For
that
they
can
work
upon
our
fancies
,
is
apparent
,
else
there
could
be
neither
Angelical
nor
Diabolical
dreams
,
and
if
they
can
so
act
upon
our
fancies
,
as
to
excite
new
images
and
representations
in
them
;
they
may
by
this
means
communicate
new
thoughts
to
our
understandi●g
,
which
naturally
Prints
off
from
the
fancy
those
Ideas
and
Images
which
it
there
finds
set
and
composed
.
And
as
they
can
work
upon
our
fancies
,
so
there
is
no
doubt
but
they
can
influence
our
spirits
and
humours
;
else
they
have
not
the
power
so
much
●s
to
cure
or
inflict
a
disease
;
and
by
thus
working
●pon
our
spirits
they
can
moderate
as
they
please
the
violence
of
our
passions
,
which
are
nothing
but
the
flowings
and
reflowings
of
our
spirits
to
and
fro
from
our
hearts
;
and
by
influencing
our
humours
they
can
compose
us
,
when
they
please
,
into
such
a
sedate
and
serious
temper
as
is
most
apt
to
receive
religious
impressions
,
and
to
be
influenced
by
the
Heavenly
motions
of
the
Holy
Ghost
.
These
things
I
doubt
not
the
blessed
Angels
can
and
frequently
do
,
though
we
perceive
it
not
,
and
though
by
the
Laws
of
the
world
of
Spirits
they
may
probably
be
restrained
from
doing
their
utmost
for
us
,
that
so
we
may
still
act
with
an
uncontrouled
freedom
,
and
be
left
under
a
necessity
of
a
constant
and
diligent
endeavour
;
yet
this
we
may
be
sure
of
,
that
as
the
evil
Angels
are
always
busie
to
pervert
and
seduce
us
from
our
duty
,
so
the
good
are
no
less
active
to
reduce
us
to
,
and
assist
us
in
it
.
VI.
Another
instance
of
the
Ministry
of
Angels
in
the
Kingdom
of
Christ
is
,
their
conducting
the
separated
Spirits
of
his
faithful
Subjects
to
the
Mansions
of
Glory
.
It
was
an
ancient
Tradition
among
the
Jews
,
that
the
Souls
of
the
Faithful
were
conducted
by
Angels
into
Paradise
,
of
which
the
Chaldee
Paraphrase
makes
mention
on
Cant.
4.12
.
and
this
Tradition
of
theirs
is
confirmed
by
our
Saviour
,
Luke
16.22
.
where
he
tells
us
,
that
when
Lazarus
died
,
he
was
carried
by
Angels
into
Abraham's
bosom
,
i.
e.
into
that
place
of
refreshment
where
the
Soul
of
Abraham
,
who
was
the
Father
of
the
Faithful
,
dwells
,
and
in
all
probability
that
fiery
Chariot
and
Horses
wherein
Elias
was
mounted
up
to
Heaven
,
2
Kings
2.11
.
was
nothing
but
a
Convoy
of
Angels
;
and
accordingly
Tertullian
de
anima
,
c.
52.
stiles
the
Angels
Evocatores
animarum
,
i.
e.
the
Messengers
of
God
,
that
call
forth
the
lingring
souls
out
of
their
bodies
,
and
shew
them
the
Paraturam
diversorii
,
the
preparation
of
those
blessed
Mansions
where
they
are
to
abide
till
the
Resurrection
.
And
this
Office
the
good
Angels
do
perform
to
the
Souls
of
the
faithful
,
not
meerly
to
congratulate
their
safe
arrival
into
the
world
of
blessedness
,
though
there
is
no
doubt
but
that
they
,
who
do
so
heartily
rejoyce
in
the
Conversion
of
sinners
,
are
ready
enough
to
congratulate
their
Glorification
;
but
that
which
seems
to
be
the
great
reason
of
this
Ministration
of
theirs
,
is
to
guard
holy
Souls
,
when
they
leave
their
bodies
,
through
those
lower
Regions
of
the
Air
,
which
are
the
Seat
and
Principality
of
the
Apostate
Angels
,
who
may
therefore
be
very
reasonably
supposed
to
be
continually
lying
in
wait
there
,
like
birds
of
prey
to
seize
upon
the
Souls
of
men
,
as
soon
as
they
are
escaped
out
of
the
Cage
of
their
bodies
into
the
open
Air
,
and
either
to
s●are
and
terrifie
them
in
their
passage
to
Heaven
,
or
to
lead
them
away
captive
into
their
dark
Prisons
of
endless
horrour
and
despair
;
and
therefore
to
prevent
their
affrighting
good
souls
(
which
is
all
the
hurt
they
can
do
them
)
as
they
pass
along
through
their
Territories
,
they
are
no
sooner
parted
from
their
bodies
,
but
they
are
taken
into
the
custody
of
some
good
Angel
or
Angels
,
who
guard
them
safe
through
the
Enemies
quarters
,
and
beat
off
those
evil
Spirits
from
them
that
would
fain
be
infesting
and
assaulting
them
;
and
it
is
not
at
all
improbable
,
but
that
by
this
very
thing
those
evil
Spirits
do
distinguish
what
Souls
do
belong
to
them
from
what
do
not
,
viz.
their
being
destitute
of
,
or
attended
with
this
holy
Guard
of
Angels
.
When
they
behold
a
separated
Spirit
under
this
Heavenly
Convoy
,
they
fly
away
from
it
with
infinite
rage
and
envy
to
see
it
irrecoverably
rescued
out
of
their
power
to
make
it
miserable
;
but
when
they
perceive
one
destitute
and
abandoned
of
this
Angelick
guard
,
they
immediately
seize
it
as
their
own
,
and
so
commit
it
to
their
Chains
of
darkness
.
And
as
the
good
Angels
do
guard
good
Souls
as
they
pass
through
the
Air
,
against
the
power
and
malice
of
the
Prince
of
the
power
of
the
Air
;
so
they
also
conduct
and
guide
them
to
their
Mansions
of
blessedness
.
For
when
the
departed
Soul
is
waf●ed
through
the
Air
into
those
immense
tracts
of
Aether
,
wherein
the
Sun
and
all
the
Heavenly
bodies
swim
,
how
would
it
be
possible
for
it
in
such
a
vast
and
unknown
Continent
ever
to
find
its
way
to
the
Seat
of
the
blessed
,
without
the
conduct
of
some
experienced
guide
?
And
who
can
be
better
experienced
in
that
Celestial
Road
,
than
those
winged
Messengers
of
the
Almighty
King
,
who
in
the
execution
of
his
high
behests
are
always
travelling
to
and
fro
between
Heaven
and
Earth
?
And
therefore
our
Saviour
hath
committed
the
separated
Spirits
of
his
faithful
Subjects
to
these
most
skilful
and
faithful
Guides
,
who
in
pursuance
of
his
Commission
are
some
or
other
of
them
still
attending
upon
every
good
man's
decease
,
to
receive
his
Soul
into
their
Custody
,
as
soon
as
ever
it
is
expired
,
and
to
guard
it
against
evil
Spirits
,
as
it
passes
through
the
Air
,
and
thence
to
conduct
it
through
all
those
spacious
fields
of
Aether
,
which
extend
themselves
far
and
wide
beyond
all
the
visible
lights
of
Heaven
,
to
those
happy
abodes
which
the
divine
goodness
hath
prepared
for
glorified
Spirits
.
VII
.
And
lasty
,
Another
instance
of
the
Ministry
of
Angels
to
our
Saviour
in
his
Kingdom
,
is
their
attending
and
assisting
him
in
the
great
solemnity
of
the
day
of
Iudgment
;
for
thus
in
all
his
most
solemn
and
conspicuous
works
of
Providence
our
Saviour
hath
still
been
pleased
to
make
use
of
the
Ministry
of
his
holy
Angels
;
so
when
he
came
to
ratifie
his
Covenant
with
Iacob
,
the
mysterious
Preface
of
that
great
solemnity
was
a
Ladder
reaching
from
Heaven
to
Earth
,
and
the
Angels
ascending
and
descending
upon
it
,
which
was
doubtless
intended
for
an
Emblem
of
that
Everlasting
Covenant
by
which
Man
was
to
ascend
to
God
,
and
God
to
descend
to
Man
;
so
also
when
the
Law
was
delivered
by
him
upon
the
Mount
,
the
Angels
descended
with
him
,
and
pitched
their
Tents
about
it
in
Circles
of
flaming
fire
,
to
signifie
to
the
People
those
flames
of
vengeance
that
would
certainly
pursue
and
seize
them
,
if
they
were
not
obedient
to
those
words
that
were
thence
delivered
to
them
;
so
also
when
he
was
born
into
the
world
,
the
holy
Angels
came
down
to
sing
his
Christmas
Carol
,
and
at
once
to
proclaim
and
celebrate
his
Nativity
;
and
it
is
the
opinion
of
some
learned
men
,
that
that
multitude
of
the
heavenly
Host
,
which
St.
Luke
speaks
of
,
and
who
sang
that
Anthem
of
Glory
be
to
God
on
high
at
our
Saviour's
Nativity
,
Luke
2.13
.
contained
the
whole
Nation
of
Angels
,
because
in
Heb.
1.6
.
it
is
said
,
that
when
God
brought
in
the
first
begotten
into
the
world
he
said
,
let
all
the
Angels
worship
him
,
that
is
,
as
they
understand
it
,
when
our
Saviour
was
born
,
God
gave
order
to
all
the
Angels
of
Heaven
to
come
down
and
do
homage
to
him
,
who
was
ere
long
to
be
their
Sovereign
Lord
under
the
most
high
Father
.
Thus
also
a
little
before
Ierusalem
was
destroyed
,
Iosephus
tells
us
,
that
the
Heavens
were
spread
with
Troops
of
armed
men
,
who
without
doubt
were
the
blessed
Angels
that
by
their
phantastick
combats
in
the
Air
did
presignifie
the
ensuing
Tragedy
of
that
bloudy
City
.
It
is
no
wonder
then
if
the
great
solemnity
of
Doomsday
,
of
which
Ierusalem's
desolation
was
only
a
mournful
Type
,
shall
also
be
adorned
and
illustrated
with
the
presence
and
attendance
of
the
holy
Angels
:
For
this
great
Transaction
is
to
be
the
winding
up
of
the
vast
bottom
of
divine
Providence
over
the
whole
Race
of
faln
and
degenerate
Mankind
,
and
the
close
and
conclusion
of
the
Mediatorial
Kingdom
of
our
Lord
and
Saviour
;
and
therefore
will
without
doubt
be
performed
with
the
greatest
Grandeur
and
Magnificence
.
This
is
to
be
the
great
Day
of
our
Saviour's
Triumph
,
wherein
his
Friends
shall
be
Crowned
,
and
his
Enemies
made
his
foot-stool
;
and
such
a
solemnity
may
well
deserve
the
attendance
and
Ministry
of
all
the
heavenly
Angels
,
who
accordingly
shall
then
descend
with
our
Saviour
from
the
highest
Heavens
in
bright
aetherial
bodies
,
such
as
shall
render
them
gloriously
conspicuous
to
all
the
lower
world
,
and
so
fit
to
adorn
the
Triumphs
of
that
glorious
day
;
for
so
the
Scripture
assures
us
,
not
only
that
he
shall
descend
from
heaven
with
a
shout
,
with
the
voice
of
the
Archangel
,
and
with
the
Trump
of
God
,
1
Thes.
4.16
.
but
also
that
he
shall
come
in
his
glory
,
and
all
his
holy
Angels
with
him
,
Matt.
25.31
.
and
that
he
shall
be
revealed
from
heaven
with
his
mighty
Angels
,
and
that
he
shall
come
in
his
own
glory
,
and
in
his
Father's
,
and
of
his
holy
Angels
,
Luke
9.26
.
and
in
a
word
,
that
he
shall
come
in
the
glory
of
his
Father
with
the
holy
Angels
,
Mar.
8.38
.
But
what
their
Ministry
is
to
be
in
that
great
Day
,
I
shall
hereafter
have
occasion
to
shew
,
when
I
come
to
discourse
of
that
solemn
transaction
.
And
now
having
explained
the
Ministry
of
the
good
Angels
under
Christ
,
I
proceed
to
treat
of
the
Ministry
of
the
evil
Angels
to
him
,
which
principally
consists
in
these
four
particulars
:
First
,
In
trying
and
exercising
the
vertues
of
his
Subjects
.
Secondly
,
In
chastening
and
correcting
their
faults
and
miscarriages
.
Thirdly
,
In
searing
and
hardening
his
incorrigible
Rebels
.
Fourthly
,
In
executing
his
vengeance
on
them
in
another
World.
I.
The
Ministry
of
evil
Angels
to
Christ
,
consists
in
trying
and
exercising
the
vertues
of
his
Subjects
;
for
this
being
the
state
of
our
trial
and
probation
,
wherein
we
stand
Candidates
for
those
everlasting
preferments
in
the
other
World
,
our
blessed
Lord
hath
thought
meet
to
surround
us
with
Difficulties
and
Temptations
,
that
so
being
in
continual
conflict
with
them
we
may
never
want
opportunity
to
exert
and
exercise
our
vertues
,
and
to
give
the
most
glorious
proofs
of
our
Courage
and
Constancy
:
For
difficulty
is
the
Spur
of
Endeavour
,
and
the
Whet-stone
of
Vertue
,
without
which
the
fairest
Graces
that
belong
to
Humane
Nature
would
be
altogether
Vseless
,
Worthless
,
and
Vnactive
;
such
as
Faith
and
Patience
,
Temperance
and
Equanimity
,
Courage
and
Resignation
to
God
,
all
which
would
scarce
deserve
the
name
of
Vertues
,
if
they
had
not
some
difficulties
to
contest
withal
.
Now
one
of
the
greatest
difficulties
with
which
our
blessed
Lord
tries
and
exercises
these
Graces
of
our
Nature
,
is
the
Temptations
of
evil
Spirits
,
who
as
so
many
assisting
Geniuses
to
the
corrupt
inclinations
of
our
Nature
,
are
permitted
by
him
to
rove
about
the
World
in
innumerable
swarms
to
Tempt
and
Elicite
those
inclinations
into
action
,
and
these
being
Spirits
,
have
a
much
nearer
access
to
the
Souls
of
men
than
any
material
Agents
whatsoever
;
for
though
they
are
totally
debarred
from
all
kind
of
intercourse
with
the
immediate
operations
of
the
reasonable
Soul
,
and
can
no
more
look
into
its
thoughts
,
than
we
can
into
the
bowels
of
the
Earth
,
yet
our
Fancies
and
Imaginations
lying
open
to
them
,
there
is
no
doubt
but
they
can
and
oftentimes
do
make
what
use
they
think
fit
of
the
Animal
Spirits
there
,
and
dispose
,
and
order
,
and
distinguish
them
,
just
as
the
Painter
doth
his
numerous
Colours
that
lie
confusedly
before
him
in
their
several
Shells
into
the
Pictures
and
Phantasms
of
whatsoever
Objects
they
please
,
and
continue
and
repeat
those
Pictures
in
our
fancies
as
long
and
as
oft
as
they
think
meet
;
and
then
considering
what
the
natural
use
of
the
fancy
is
,
both
to
the
Vnderstanding
and
Will
,
and
how
it
prompts
the
one
with
matter
of
Invention
,
and
supplies
it
with
variety
of
Objects
to
work
on
,
and
draws
forth
or
elicits
the
other
to
choose
or
refuse
those
Objects
it
presents
according
as
they
are
amiably
or
odiously
represented
;
considering
these
things
,
I
say
,
it
is
notorious
what
mighty
advantages
the
evil
Spirits
have
of
insinuating
their
black
suggestions
to
our
minds
.
And
then
they
being
very
subtil
and
sagacious
by
nature
,
and
having
had
above
five
thousand
years
experience
to
cultivate
their
Talent
of
tempting
and
seducing
us
,
(
that
having
been
their
trade
ever
since
they
became
Devils
)
to
be
sure
they
can
never
be
at
a
loss
when
or
how
to
apply
themselves
to
us
,
and
to
nick
us
with
such
temptations
as
are
most
convenient
to
our
several
inclinations
,
conditions
,
and
circumstances
;
and
accordingly
,
2
Cor.
2.11
.
the
Devil
is
said
to
have
his
Methods
or
Devices
,
i
e.
his
stated
Rules
by
which
he
governs
his
mischievous
practice
of
tempting
and
seducing
souls
,
and
2
Tim.
2.26
.
we
are
told
of
the
snare
of
the
devil
,
or
his
crafty
devices
to
intangle
and
captivate
mens
Souls
.
Now
though
the
design
of
these
evil
Spirits
in
tempting
Christ's
Subjects
is
doubtless
to
seduce
and
ruine
them
,
yet
it
is
evident
that
the
design
of
Christ
in
permitting
them
to
tempt
them
is
only
to
try
and
exercise
them
,
and
rouse
them
out
of
their
sloth
and
inactivity
,
and
by
the
continual
alarms
of
these
their
restless
Adversaries
to
keep
them
upon
their
guard
,
and
make
them
more
watchful
and
vigilant
;
and
accordingly
from
the
consideration
of
that
permission
which
these
evil
Spirits
have
to
tempt
us
,
we
are
in
Scripture
frequently
exhorted
to
activity
and
vigilance
;
so
1
Pet.
5.8
.
Be
sober
,
be
vigilant
,
for
the
Devil
your
Adversary
goeth
about
like
a
roaring
Lion
,
seeking
whom
he
may
devour
;
So
also
,
Ephes.
6.11
.
Put
on
the
whole
armour
of
God
,
that
ye
may
be
able
to
stand
against
the
Wiles
of
the
Devil
.
Since
therefore
the
Devil
's
tempting
us
is
used
by
Christ
as
a
motive
to
excite
our
activity
,
it
is
evident
that
Christ's
intention
in
permitting
him
to
tempt
us
is
to
excite
and
stimulate
us
thereunto
.
It
is
true
,
the
Devil's
Temptations
may
,
and
often
have
a
quite
contrary
effect
on
us
than
Christ
intended
;
they
may
seduce
us
from
our
innocence
and
duty
,
and
thereby
involve
us
in
everlasting
perdition
;
but
if
they
do
,
it
is
our
own
fault
,
and
through
our
own
consent
,
without
which
they
can
never
prevail
against
us
,
for
we
are
assured
,
that
if
we
resist
the
Devil
he
will
fly
away
from
us
,
and
that
we
shall
not
be
tempted
by
him
above
what
we
are
able
:
and
we
are
furnished
by
our
Saviour
with
sufficient
strength
and
assistance
to
repel
his
most
powerful
temptations
;
but
if
instead
of
imploying
our
strength
,
and
exercising
our
vertue
in
a
vigorous
resistance
of
him
(
which
is
the
thing
Christ
intended
in
permitting
him
to
tempt
us
)
we
will
tamely
suffer
our selves
to
be
led
Captive
by
him
,
we
must
thank
our selves
for
all
the
dire
and
miserable
consequents
of
it
.
II.
Another
instance
of
the
Ministry
of
these
evil
Angels
to
Christ
is
their
chastening
and
correcting
the
faults
and
miscarriages
of
his
Subjects
.
Thus
upon
great
and
high
provocations
he
many
times
le
ts
loose
these
evil
Spirits
upon
us
,
and
permits
them
to
pain
and
punish
us
either
immediately
by
themselves
,
or
mediately
by
their
Instruments
;
for
so
only
to
prevent
St.
Paul's
being
exalted
above
measure
through
the
abundance
of
his
revelations
,
there
was
given
a
Thorn
in
the
flesh
,
the
Messenger
of
Satan
to
buffet
him
,
i.
e.
as
it
seems
most
probable
,
some
evil
Spirit
was
sent
to
him
from
Satan
,
the
Prince
of
Devils
,
to
inflict
some
corporal
pain
or
disease
on
him
(
for
so
the
grieving
thorn
,
Ezek.
28.24
.
signifies
a
sore
bodily
affliction
)
and
though
he
sought
the
Lord
thrice
for
this
thing
that
it
might
depart
from
him
,
yet
could
he
receive
no
other
Answer
,
but
My
grace
is
sufficient
for
thee
,
see
2
Cor.
12.7
,
8
,
9.
and
it
is
very
probable
that
those
weaknesses
,
diseases
,
and
deaths
which
were
inflicted
on
the
Corinthians
for
their
irreverent
communication
of
the
Lord's
Supper
,
vid.
1
Cor.
11.30
.
were
inflicted
by
the
Ministry
of
evil
Angels
,
to
whose
power
and
malice
they
were
abandoned
by
our
Saviour
,
as
a
just
Chastisement
of
their
prophaneness
;
for
so
it
is
evident
the
incestuous
person
was
corrected
upon
the
Sentence
of
his
Excommunication
,
which
was
,
that
he
should
be
delivered
up
unto
Satan
for
the
destruction
of
his
flesh
,
1
Cor.
5.5
.
where
the
delivering
him
up
to
Satan
seems
to
have
been
in
answer
to
Satan's
demanding
of
him
;
for
so
in
Scripture
the
Devil
is
sometimes
called
,
The
accuser
of
the
Brethren
,
which
accuses
them
before
God
day
and
night
,
Rev.
12.10
.
and
sometimes
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
,
an
Adversary
in
Court
of
Iudicature
,
that
impleads
and
accuses
us
before
God
,
1
Pet.
5.8
.
Now
this
accusation
of
his
is
sometimes
false
and
groundless
,
as
in
the
case
of
Iob
,
upon
which
account
he
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Calumniator
;
but
sometimes
he
accuses
us
truly
,
for
faults
that
are
real
and
highly
criminal
,
upon
which
he
requires
us
of
God
as
he
did
St.
Peter
,
Luke
22.31
.
i.
e.
he
requires
us
as
the
Executioner
doth
a
Malefactor
,
to
sift
or
winnow
us
as
Wheat
,
i.
e.
to
shake
and
afflict
us
;
and
when
ever
God
is
pleased
to
answer
this
request
,
he
is
truly
said
to
deliver
us
up
to
Satan
;
and
this
power
of
delivering
up
to
Satan
such
persons
as
are
justly
accused
of
great
and
scandalous
sins
,
God
hath
communicated
to
his
Church
,
upon
which
delivery
in
the
Primitive
Ages
(
when
there
were
no
Magistrates
to
second
the
Churches
Censures
with
Corporal
punishments
)
Satan
as
the
Lictor
or
Executioner
of
our
Saviour
immediately
seized
the
Criminal
,
and
inflicted
on
him
some
bodily
disease
or
torment
,
which
St.
Ignatius
calls
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
punishment
of
the
Devil
,
Epist.
ad
Roman
.
for
so
in
our
Saviour's
time
,
and
before
and
after
it
,
it
was
usual
for
evil
Spirits
,
by
God's
permission
,
to
inflict
diseases
and
torments
on
mens
bodies
,
of
which
there
are
innumerable
instances
in
the
Gospels
,
and
the
Writings
of
the
Primitive
Fathers
;
and
that
this
was
then
the
usual
consequence
of
Excommunication
,
is
evident
from
that
phrase
,
For
the
destruction
of
the
flesh
,
which
plainly
signifies
some
corporal
punishment
consequent
to
that
Tremendous
Sentence
▪
which
is
therefore
called
a
Rod
,
1
Cor.
4.21
.
because
of
the
bodily
correction
that
followed
it
.
But
since
the
power
of
corporal
punishments
hath
been
derived
by
Christ
upon
Christian
Magistrates
,
he
very
rarely
chastens
his
Subjects
with
any
bodily
pains
by
the
immediate
Agency
of
evil
Spirits
,
but
hath
wholly
deposited
it
in
the
hands
of
the
Temporal
Powers
,
who
are
now
his
sole
Ministers
and
Revengers
to
execute
wrath
upon
those
that
do
evil
.
But
yet
still
upon
occasion
he
so
far
makes
use
of
the
Ministry
of
the
Devils
in
correcting
us
,
as
to
permit
them
to
excite
wicked
men
,
and
especially
wicked
Princes
and
Governours
to
plague
and
persecute
us
:
When
he
sees
his
Church
or
any
particular
part
of
it
degenerating
from
the
purity
of
his
Religion
,
or
waxing
cold
and
remiss
in
their
love
and
duty
to
him
,
he
many
times
gives
a
loose
to
these
malignant
Spirits
,
who
always
burn
with
inveterate
rancour
against
it
,
and
permits
them
to
provoke
and
stimulate
its
Enemies
to
exert
and
imploy
their
power
against
it
;
So
that
whatsoever
mischiefs
wicked
Princes
or
men
do
to
the
Church
of
Christ
,
or
to
any
part
of
it
,
they
do
it
only
as
the
Instruments
of
these
evil
Angels
▪
and
by
their
mischievous
suggestions
and
instigations
;
for
so
Christ
tells
the
Church
of
Symrna
in
Rev.
2.10
.
The
Devil
shall
cast
some
of
you
into
prison
,
that
is
,
the
wicked
Governours
there
shall
do
it
by
the
instigation
of
the
Devil
,
to
whom
I
will
certainly
give
permission
to
instigate
them
thereunto
,
for
so
Christ
is
said
to
have
the
Keys
of
the
bottomless
Pit
,
Rev.
1.18
.
that
is
,
power
to
confine
or
let
loose
those
evil
Spirits
,
that
inhabit
it
,
at
his
pleasure
;
and
when
he
thinks
fit
,
to
confine
them
,
we
find
the
Church
enjoys
peace
,
and
rest
,
and
prosperity
,
Rev.
20.1.2
,
3
,
4.
but
no
sooner
doth
he
let
them
loose
again
,
but
they
are
immediately
instigating
the
wicked
powers
of
the
Earth
to
fight
against
it
and
persecute
it
,
Ibid.
ver.
7
,
8
,
9.
from
whence
it
is
evident
that
the
power
of
these
evil
Spirits
to
excite
evil
Princes
or
men
to
persecute
his
Church
is
under
the
restraint
and
determination
of
our
Saviour
,
that
they
can
proceed
no
farther
in
this
their
mischievous
design
,
than
he
thinks
meet
to
permit
them
,
and
consequently
,
that
in
all
those
persecutions
to
which
they
excite
their
Instruments
,
they
are
but
the
Ministers
and
Executioners
of
Christ
,
even
as
the
Dog
is
the
Shepherds
in
worrying
the
straying
sheep
into
the
fold
.
III.
Another
instance
of
the
Ministry
of
evil
Spirits
to
Christ
is
their
hardening
and
confirming
incorrigible
and
obstinate
sinners
in
their
wicked
purposes
.
For
when
notwithstanding
all
those
powerful
Methods
which
in
the
administration
of
his
Government
Christ
uses
to
reduce
and
reclaim
men
,
they
still
persist
in
their
Rebellion
,
when
they
have
conquered
his
Grace
,
quenched
his
Spirit
,
broke
through
all
his
persuasions
,
and
baffled
all
his
Arts
of
saving
them
,
he
many
times
withdraws
from
them
those
powerful
aids
of
his
Spirit
,
and
of
his
holy
Angels
,
which
they
have
wilfully
neglected
,
and
utterly
abandons
them
to
the
powers
of
Darkness
,
whom
from
thenceforth
he
freely
permits
to
tempt
and
seduce
them
,
and
to
●oul
them
on
at
their
pleasure
from
sin
to
sin
,
and
from
one
degree
of
sin
to
another
,
till
they
have
filled
up
the
measure
of
their
iniquities
;
and
this
without
doubt
is
the
severest
punishment
that
Christ
inflicts
upon
sinners
on
this
side
Hell
;
for
this
is
a
kind
of
Damnation
above
ground
to
be
delivered
up
alive
to
those
restless
Furies
,
who
having
free
leave
to
back
and
ride
us
at
their
pleasure
,
to
be
sure
will
never
cease
stimulating
and
spurring
us
on
from
wickedness
to
wickedness
,
till
they
have
leapt
us
headlong
into
the
everlasting
burnings
.
And
this
,
I
conceive
,
is
the
meaning
of
Gods
hardening
sinners
so
often
mentioned
in
the
holy
Scripture
,
which
doth
not
at
all
imply
,
that
God
by
any
positive
act
of
his
own
infuses
any
sinful
quality
into
mens
Wills
to
excite
or
stimulate
them
to
sin
,
as
some
men
have
blasphemously
enough
asserted
,
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
man
;
but
when
men
have
a
long
while
hardned
themselves
against
all
the
powerful
impressions
of
his
Grace
,
and
in
the
pursuit
of
their
wicked
courses
have
turned
a
deaf
ear
to
all
his
persuasions
to
the
contrary
,
then
as
a
just
punishment
of
their
incorrigible
obstinacy
,
he
many
times
withdraws
from
them
the
influences
of
his
Grace
,
and
delivers
them
up
to
Satan
,
or
,
which
is
the
same
thing
,
permits
him
to
seize
them
as
his
own
,
and
to
take
possession
of
them
,
and
as
a
wicked
soul
to
animate
and
act
them
in
all
their
wickedness
;
for
so
the
Devil
is
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
work
in
the
Children
of
disobedience
,
so
that
these
Children
of
disobedience
are
a
sort
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
persons
that
are
possessed
and
acted
by
the
Devil
.
And
too
many
deplorable
instances
there
are
of
wicked
men
that
sin
on
at
that
rate
as
if
they
were
really
acted
by
some
Diabolical
Genius
,
that
are
hurried
into
such
monstrous
extravagancies
of
wickedness
,
as
are
neither
pleasant
,
nor
profitable
,
nor
reputable
;
so
that
they
gratifie
no
passion
or
appetite
in
humane
nature
by
committing
them
,
but
do
seem
to
sin
merely
for
the
sake
of
sinning
,
out
of
a
kind
of
preternatural
malice
,
when
they
can
scarce
give
any
other
reason
to
themselves
why
they
do
such
an
action
,
but
only
this
,
because
it
is
wicked
;
so
truly
Diabolical
is
their
love
of
wickedness
,
so
abstract
from
all
those
motives
which
are
wont
to
affect
the
passions
and
appetites
of
men
,
that
it
is
hardly
resolvable
into
any
other
reason
,
but
that
they
are
delivered
up
by
God
to
be
informed
and
acted
by
the
Devil
;
who
having
once
obtained
the
possession
of
them
,
continually
plies
them
with
Temptation
,
and
never
ceases
urging
and
pressing
them
forward
from
one
degree
of
wickedness
to
another
,
till
at
length
he
hath
seared
and
hardened
them
into
final
and
incurable
Impenitence
.
And
this
in
particular
was
the
case
of
Iudas
,
who
having
long
persisted
in
his
Thievery
and
Sacriledge
,
notwithstanding
all
those
warnings
and
admonitions
our
Saviour
had
given
him
to
the
contrary
,
was
at
length
abandoned
to
that
Devil
to
whose
Temptations
he
had
been
so
obsequious
,
upon
which
it
is
said
,
that
the
Devil
entered
into
him
,
Luke
22.3
.
and
the
Devil
being
in
possession
of
him
,
immediatly
provokes
and
irritates
him
to
the
foulest
and
most
horrible
villany
that
ever
any
mortal
Creature
was
guilty
of
;
for
so
,
Iohn
13.2
.
we
are
told
,
that
the
Devil
put
it
into
the
heart
of
Iudas
to
betray
Christ
.
But
as
yet
it
seems
he
was
not
totally
abandoned
to
the
Devil
,
who
had
only
permission
to
make
that
black
and
dire
proposal
to
him
;
after
which
our
Saviour
attempts
by
the
most
Pathetick
persuasions
to
prevent
his
compliance
,
Mark
14.21
.
notwithstanding
which
,
the
Wretch
being
still
enticed
by
his
own
covetousness
to
listen
to
that
horrid
suggestion
,
our
Saviour
having
marked
him
out
for
a
Traytor
by
giving
him
the
Sop
,
it
is
said
again
,
that
Satan
entred
into
him
;
and
upon
this
second
entrance
our
Saviour
gives
him
up
for
desperate
;
for
,
that
thou
dost
,
saith
he
,
do
quickly
,
John
13.27
.
as
much
as
if
he
had
said
,
now
I
find
the
Devil
has
the
full
possession
of
thee
,
and
that
henceforth
there
remains
no
more
hope
of
reclaiming
thee
,
go
therefore
and
dispatch
thy
wicked
purpose
as
soon
as
thou
pleasest
.
So
that
now
,
it
seems
,
he
was
entirely
delivered
up
to
the
Devil
,
who
thereupon
immediatly
hurries
him
to
the
execution
of
his
black
design
.
IV.
And
lastly
,
Another
instance
of
the
Ministry
of
evil
Spirits
to
Christ
is
their
executing
his
vengeance
on
incorrigible
sinners
in
the
other
World.
For
since
,
as
I
have
shewn
before
,
our
Saviour
makes
use
of
the
power
and
malice
of
these
evil
Spirits
to
correct
and
chasten
men
in
this
life
,
why
may
we
not
thence
conclude
,
that
he
makes
use
of
the
same
to
plague
and
punish
them
in
the
life
to
come
;
especially
considering
that
they
bear
the
same
malice
to
us
in
the
other
life
that
they
did
in
this
;
for
they
tempt
us
to
sin
here
for
no
other
end
but
that
they
may
make
us
miserable
there
;
and
therefore
to
be
sure
that
same
malice
of
theirs
which
excites
them
now
to
contribute
all
they
can
to
our
sin
,
will
equally
provoke
them
then
to
contribute
all
they
can
to
our
misery
,
and
render
them
altogether
as
active
in
tormenting
us
in
Hell
as
they
were
in
tempting
us
upon
Earth
;
and
then
considering
that
Spirits
can
act
upon
Spirits
,
as
well
as
Bodies
upon
Bodies
,
and
that
the
more
powerful
any
Spirit
is
,
the
more
vigorously
it
can
act
upon
other
Spirits
,
we
may
be
sure
that
those
evil
Spirits
being
Angels
by
nature
,
are
incomparably
more
powerful
than
the
souls
of
men
,
and
therefore
can
act
upon
them
with
unspeakable
more
force
and
vigour
than
one
Soul
can
on
another
;
for
the
weaker
any
Spirit
is
,
the
more
passive
it
must
necessarily
be
to
those
Spirits
that
are
stronger
and
more
powerful
,
and
therefore
by
how
much
weaker
wicked
Souls
are
than
wicked
Angels
,
by
so
much
more
passive
must
they
be
to
their
power
,
and
consequently
,
be
so
much
more
liable
to
be
vexed
and
tormented
by
them
;
and
since
in
all
probability
the
disproportion
which
Nature
hath
made
between
the
power
of
Ang●ls
and
Souls
is
far
greater
than
that
which
sin
hath
made
between
the
power
of
one
Angel
and
another
,
we
may
reasonably
conclude
,
that
wicked
Souls
are
far
more
impressible
by
the
power
of
wicked
Angels
than
wicked
Angels
are
by
the
power
of
good
Angels
;
and
therefore
since
the
good
Angels
can
make
such
violent
impressions
upon
the
wicked
ones
as
they
are
not
able
to
endure
,
but
are
still
forced
to
fly
before
them
,
as
oft
as
they
encounter
them
,
vid.
P.
965.
what
intolerable
impressions
can
wicked
Angels
make
upon
wicked
Souls
when
they
are
abandoned
by
God
to
their
malice
and
fury
,
for
though
our
Souls
are
no
more
impressible
by
corporeal
action
than
the
beams
of
the
Sun
are
by
the
blows
of
a
Hammer
,
yet
that
they
can
feel
the
force
of
spiritual
action
,
we
find
by
every
days
experience
;
for
so
a
thought
which
is
a
spiritual
action
,
if
it
be
very
horrible
or
dismal
,
doth
as
sensibly
pain
and
aggrieve
our
Souls
,
as
the
most
exquisite
Corporeal
torment
can
our
Bodies
.
Now
there
is
no
doubt
but
evil
Spirits
can
suggest
preternatural
horrors
to
our
minds
,
and
repeat
and
urge
them
with
such
Importunity
and
vehemence
,
as
to
render
them
most
exquisitely
painful
and
dolorous
,
of
the
truth
of
which
we
have
a
woful
Example
in
that
miserable
Wretch
,
Francis
Spira
,
who
upon
that
woful
breach
he
made
in
his
Conscience
by
renouncing
his
Religion
,
notwithstanding
he
had
received
several
kind
admonitions
from
Heaven
to
the
contrary
,
was
forsaken
of
God
,
and
delivered
up
alive
into
the
hands
of
those
dire
Tormenters
of
Souls
;
whereupon
though
he
had
not
the
least
symptome
of
bodily
melancholy
,
he
was
immediatly
seized
with
such
an
inexpressible
Agony
of
mind
,
as
amazed
his
Physicians
,
astonished
his
Friends
,
and
struck
terror
into
all
that
beheld
him
;
for
he
was
so
near
to
the
condition
of
a
damned
Spirit
,
that
he
verily
believed
Hell
it self
was
more
tolerable
than
those
invisible
lashes
that
his
Soul
endured
without
any
intermission
,
and
therefore
he
often
wished
that
he
were
in
Hell
,
and
as
often
attempted
to
dispatch
himself
thither
in
hope
to
find
sanctuary
there
from
those
direful
thoughts
which
continually
preyed
upon
his
Soul.
Now
that
these
Horrors
were
inflicted
on
him
by
Diabolical
suggestion
is
evident
both
by
the
impenetrable
hardness
and
obstinacy
of
his
mind
against
all
the
motives
of
Repentance
that
accompanied
them
,
and
by
the
horrible
blasphemies
they
frequently
extorted
from
him
.
And
if
now
in
this
life
they
have
so
much
power
to
torment
our
minds
,
whenever
God
thinks
it
meet
to
let
them
loose
upon
us
,
what
will
they
have
hereafter
,
when
our
wretched
Spirits
shall
be
utterly
abandoned
to
their
mercy
,
and
they
shall
have
a
free
scope
to
exert
their
fury
on
us
;
and
glut
their
hungry
malice
with
our
Torment
and
vexation
?
And
since
it
is
evident
they
do
not
want
power
,
we
may
certainly
conclude
even
from
that
natural
malignity
that
is
in
the
temper
of
a
Devil
,
they
do
not
want
Will
to
plague
and
torture
us
in
the
other
World.
And
this
Will
and
Power
of
theirs
our
Saviour
makes
use
of
as
the
Common
Executioner
of
his
Vengeance
upon
incorrigible
sinners
in
the
other
Life
;
for
as
soon
as
ever
a
wicked
Soul
departs
from
its
Body
,
it
is
immediatly
consigned
into
the
hands
of
those
Diabolical
Furies
,
who
like
so
many
hungry
Hounds
seize
it
with
infinite
greediness
,
and
fall
a
tearing
and
worrying
it
with
horrible
suggestions
without
any
pause
or
intermission
,
and
by
continually
recording
its
sins
to
it
,
and
reproaching
it
with
the
folly
of
them
,
and
putting
it
in
mind
of
that
dismal
eternal
futurity
it
must
suffer
for
them
,
do
incessantly
sting
and
vex
it
with
swarms
of
dire
reflections
and
tormenting
thoughts
,
which
are
the
only
Instruments
of
Torment
that
can
fasten
upon
a
Soul.
And
hence
in
Matt.
18.34
.
the
Devils
,
to
whom
the
wicked
Servant
was
delivered
up
by
his
Master
for
his
cruelty
toward
his
fellow
Servant
are
called
Tormenters
,
as
being
the
Ministers
of
our
Saviours
just
Vengeance
upon
wicked
and
incorrigible
offenders
.
And
thus
having
shewn
at
large
that
the
good
and
bad
Angels
are
the
Ministers
of
Christ
,
and
wherein
their
Ministry
to
him
consists
,
I
proceed
to
the
III.
Third
sort
of
the
Ministers
of
Christs
Kingdom
,
viz.
The
Kings
and
Governours
of
the
World
;
for
though
there
are
many
Infidel
Kings
in
the
World
that
know
not
Christ
,
and
that
never
submitted
themselves
to
his
Empire
,
but
instead
of
that
do
openly
defie
and
persecute
his
holy
Religion
,
yet
these
of
right
are
subject
to
him
,
though
in
fact
they
are
inslaved
to
the
Devil
,
and
he
hath
the
disposal
of
their
Crowns
,
and
the
command
of
their
power
,
and
doth
actually
imploy
and
use
it
,
even
as
he
doth
the
power
of
the
Devils
,
in
the
prosecution
of
the
righteous
ends
of
his
Government
.
And
though
too
many
of
those
Kings
who
by
their
visible
profession
of
Christianity
,
have
actually
submitted
themselves
to
the
Scepter
of
Christ
,
have
yet
together
with
Christianity
espoused
the
Interest
of
sundry
Antichristian
Principles
,
in
pursuance
of
which
they
have
been
as
inveterate
Enemies
and
Persecutors
of
the
truth
as
it
is
in
Iesus
as
any
of
the
Heathen
Kings
or
Emperors
;
yet
these
also
,
notwithstanding
their
male-administration
are
the
Subjects
and
Ministers
of
our
Saviour
,
and
it
is
by
his
Authority
and
Commission
that
they
Reign
,
and
by
his
Omnipotent
Providence
that
all
their
wicked
designs
and
actions
are
over-ruled
to
gracious
ends
and
purposes
:
so
that
all
the
Sovereign
Powers
of
the
Earth
are
subjected
by
God
to
the
Dominion
of
our
Saviour
,
and
in
their
respective
Kingdoms
and
Empires
are
only
his
Substitutes
and
Vicegerents
;
for
so
we
are
told
not
only
that
all
judgment
is
committed
to
him
,
and
that
all
power
is
committed
to
him
in
heaven
and
earth
;
and
that
he
is
Heir
of
all
things
,
and
hath
power
over
all
flesh
,
but
also
that
he
is
King
of
Kings
,
and
Lord
of
Lords
,
the
only
Potentate
,
the
head
of
all
Principality
and
Power
,
and
the
Prince
of
all
the
Kings
of
the
Earth
,
vid.
P.
810.
and
so
the
Fathers
of
the
Council
of
Ariminum
tell
Constantius
the
Arrian
Emperor
,
that
it
was
by
Christs
Donation
that
he
held
his
Empire
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
him
,
i.
e.
Christ
thou
art
appointed
to
Reign
over
all
the
World
,
upon
which
account
Liberius
advises
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
not
fight
against
Christ
who
hath
bestowed
this
Empire
upon
thee
;
do
not
render
him
Impiety
instead
of
Gratitude
:
and
to
the
same
purpose
Athanasius
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(
i.
e.
)
that
Christ
having
received
the
Throne
,
hath
translated
it
from
Heathen
to
holy
Christian
Kings
to
return
them
back
to
the
House
of
Iacob
.
So
that
both
from
Scripture
and
the
current
Doctrine
of
the
Primitive
Church
,
it
is
evident
that
all
the
Sovereign
Powers
upon
Earth
are
subjected
to
our
Saviour
,
and
are
only
the
Ministers
and
Viceroys
of
his
universal
Kingdom
.
But
for
the
farther
prosecution
of
this
Argument
I
shall
shew
in
the
first
place
,
that
by
this
their
subjection
to
Christ
they
are
not
deprived
of
any
natural
Right
of
their
Sovereignty
,
and
secondly
,
that
they
are
obliged
by
it
to
certain
Ministries
in
the
Kingdom
of
Christ
.
First
,
That
by
their
subjection
they
are
not
deprived
of
any
natural
Right
of
their
Sovereignty
,
for
when
our
Saviour
pronounced
the
Sentence
Give
unto
Cesar
the
things
that
are
Cesars
,
he
thereby
renewed
the
Patent
of
Sovereign
Powers
,
and
reinvested
them
in
all
the
natural
Rights
of
their
Sovereignty
which
doubtless
are
included
in
the
things
that
are
Cesars
,
for
upon
the
Pharisees
asking
him
that
captious
question
,
Is
it
lawful
to
pay
Tribute
to
Cesar
?
He
doth
not
answer
yes
it
is
lawful
,
which
yet
had
been
a
sufficient
reply
to
their
Question
,
but
calls
for
a
Tribute
Peny
,
and
having
asked
them
whose
Image
and
Superscription
that
was
upon
it
,
and
being
answered
Cesars
,
he
returns
them
an
Answer
much
larger
than
their
Question
,
Give
unto
Cesar
the
things
that
are
Cesars
,
(
i.
e.
)
it
is
certain
that
you
are
obliged
not
only
to
pay
Tribute
to
Cesar
,
but
also
to
render
him
whatever
else
is
due
to
him
by
vertue
of
his
Sovereign
Power
,
for
Sovereign
Power
being
immediatly
founded
on
the
Dominion
of
God
hath
from
thence
these
two
unalienable
Rights
derived
to
it
,
to
which
all
the
essential
Rights
of
Sovereignty
are
Reducible
:
First
to
Command
in
all
things
as
it
judges
most
convenient
for
the
publick
good
,
where
God
hath
not
Countermanded
,
for
the
Power
of
Sovereigns
descending
from
God
can
only
be
limited
by
God
or
themselves
;
for
if
they
are
limitable
by
any
other
Power
,
they
are
Subjects
to
that
Power
,
and
so
can
no
longer
be
Sovereigns
,
and
if
they
are
limitable
only
by
God
or
themselves
,
then
where
they
are
not
limited
either
by
God
or
themselves
,
they
must
necessarily
have
a
right
to
command
.
Secondly
,
The
other
unalienable
Right
that
is
derived
to
them
from
God
is
to
be
accountable
only
to
God
;
for
by
deriving
to
them
Sovereign
Power
God
hath
exalted
them
above
all
Powers
,
but
his
own
,
and
therefore
since
no
Power
can
be
accountable
but
to
a
superiour
Power
,
and
since
Sovereigns
have
no
Superiour
Power
but
God
,
it
is
to
God
only
,
from
whom
they
received
their
Power
,
that
they
are
accountable
for
the
administration
of
it
.
These
therefore
are
the
natural
Rights
of
Sovereign
Powers
,
and
these
Rights
remain
intire
and
inviolate
in
them
notwithstanding
their
subjection
to
the
Mediatorial
Scepter
of
our
Saviour
,
as
I
shall
endeavour
to
shew
in
the
particulars
.
First
,
Therefore
by
this
their
subjection
to
Christ
they
are
not
deprived
of
their
natural
Right
of
Commanding
in
all
cases
as
they
shall
judge
most
convenient
for
the
publick
Good
,
where
God
hath
not
countermanded
them
,
For
the
Christian
Religion
is
so
far
from
any
way
retrenching
the
power
of
Princes
,
that
it
abundantly
confirms
and
enforces
it
,
by
requiring
us
to
submit
to
every
Ordinance
of
man
for
the
Lords
sake
,
to
be
subject
to
the
higher
Powers
,
and
that
not
only
for
wrath
,
but
for
conscience
sake
,
to
submit
to
Principalities
and
Powers
,
and
to
obey
Magistrates
,
to
render
Tribute
to
whom
Tribute
is
due
,
Custom
to
whom
Custom
,
Fear
to
whom
Fear
,
Honour
to
whom
Honour
,
(
i.
e.
)
to
submit
to
all
the
lawful
impositions
of
our
Princes
,
whether
it
be
of
Taxes
,
or
of
any
other
matter
whatsoever
,
and
in
all
the
New
Testament
there
is
only
one
limitation
made
of
our
obedience
,
which
is
a
natural
and
eternal
one
,
and
that
is
that
we
ought
to
obey
God
rather
than
Man
,
that
is
,
when
Mans
Command
and
Gods
do
apparently
clash
and
interfere
with
each
other
;
for
in
this
case
the
Magistrate
hath
no
Right
to
be
obeyed
,
because
his
Will
is
countermanded
by
a
Superiour
Authority
,
by
which
Exception
this
general
Rule
is
confirmed
,
that
in
all
cases
whatsoever
,
whether
Temporal
or
Spiritual
,
Civil
or
Ecclesiastical
,
Sovereign
Powers
have
an
unalienable
right
to
be
obeyed
.
For
if
their
Right
to
be
obeyed
in
the
Kingdom
of
Christ
extended
only
to
Civil
and
Temporal
causes
,
their
Authority
would
be
very
much
lessened
and
Retrenched
by
their
subjection
to
our
Saviour
;
since
before
their
subjection
to
him
it
undoubtedly
extended
to
all
causes
whatsoever
;
because
being
Sovereign
under
God
,
it
could
have
no
other
bounds
or
limits
but
what
God
had
set
to
it
;
and
therefore
since
before
their
subjection
to
Christ
,
God
had
bounded
their
Authority
by
no
other
Law
but
that
of
Nature
,
it
must
either
be
made
appear
that
the
Law
of
Nature
did
then
limit
their
Authority
only
to
Civil
causes
,
(
which
I
am
sure
is
impossible
)
or
it
will
necessarily
follow
that
it
extended
also
to
Spiritual
and
Ecclesiastical
,
and
if
it
did
so
then
,
it
must
do
so
still
,
unless
it
be
made
appear
that
Christianity
hath
retrenched
and
lessened
it
.
It
is
true
,
Christ
hath
erected
a
standing
form
of
spiritual
Government
in
his
Church
,
and
it
is
as
true
that
all
Government
,
whether
Spiritual
or
Temporal
,
includes
a
Legislative
Power
in
it
,
or
a
power
of
commanding
its
Subjects
;
but
this
is
no
limitation
of
the
commanding
power
of
Sovereign
Princes
,
who
must
still
be
obeyed
in
all
things
where
Christ
hath
not
countermanded
,
though
the
Church
should
command
the
contrary
,
for
Christ
never
authorized
the
Governours
of
his
Church
to
controul
the
commanding
Power
of
Princes
,
but
hath
left
all
matters
of
indifference
as
absolutely
to
their
disposal
and
determination
as
ever
they
were
before
his
spiritual
Government
was
erected
,
and
matters
of
indifference
are
the
sole
matter
both
of
purely
Civil
and
purely
Ecclesiastical
Laws
,
and
therefore
after
the
Church
by
its
Legislative
power
hath
restrained
any
matter
of
Indifference
,
the
Civil
Sovereign
,
in
whose
disposal
all
matters
of
indifference
are
,
may
,
if
he
see
good
occasion
,
release
and
free
it
again
,
and
impose
the
contrary
matter
of
indifference
,
and
if
he
doth
so
,
all
Christian
People
are
obliged
by
the
express
Commands
of
Scripture
to
obey
him
;
for
the
Scripture-commands
of
obedience
to
the
Temporal
Sovereignty
have
no
such
exception
as
this
annexed
to
them
,
except
the
Church
command
the
contrary
;
and
in
matters
of
duty
what
have
we
to
do
to
make
exceptions
where
God
hath
made
none
?
And
indeed
where
there
are
two
Legislative
Powers
,
the
one
must
necessarily
be
subject
to
the
other
,
or
it
will
be
impossible
for
the
Subject
in
many
cases
without
sinning
to
obey
either
.
For
when
ever
the
Commands
of
the
Civil
State
do
happen
to
clash
with
the
Commands
of
the
Church
,
either
the
Church
must
be
obliged
to
submit
to
the
State
,
or
the
State
to
the
Church
,
or
the
Subject
cannot
possibly
obey
the
one
without
sinning
against
the
other
.
If
it
be
said
,
that
the
Church
must
submit
to
the
State
,
in
things
appertaining
to
the
State
;
and
the
State
to
the
Church
,
and
so
both
are
supreme
in
their
own
Province
,
I
would
fain
know
what
is
to
be
done
when
these
two
Powers
differ
about
the
things
which
appertain
to
the
one
and
to
the
other
;
the
State
saith
this
appertains
to
me
,
and
so
commands
it
,
the
Church
saith
this
appertains
to
me
,
and
so
forbids
it
;
now
in
this
case
it
is
certain
that
one
or
the
other
must
be
obliged
to
give
way
,
or
the
Subject
can
neither
obey
nor
disobey
either
without
sinning
▪
and
which
soever
of
the
two
it
be
that
is
obliged
to
give
way
,
by
vertue
of
that
Obligation
it
must
be
subjected
to
the
other
.
So
that
now
the
Question
is
only
this
,
which
of
the
two
Legislative
Powers
is
Supreme
,
and
it
would
be
impertinent
to
say
that
they
are
both
Supreme
in
their
proper
Province
,
the
one
in
Civil
,
and
the
other
in
Spiritual
causes
,
because
it
is
in
suspence
whether
the
cause
in
which
they
countermand
each
other
be
Civil
or
Spiritual
,
so
that
in
this
case
I
must
either
be
obliged
to
obey
neither
,
which
is
notoriously
false
,
or
whatsoever
the
cause
be
in
it self
,
to
yield
obedience
to
the
one
,
and
to
disobey
the
other
,
and
if
I
must
obey
the
Civil
Power
,
whether
the
cause
be
Civil
or
Spiritual
,
then
the
Civil
Power
must
be
supreme
in
both
;
as
on
the
contrary
,
if
I
must
obey
the
Church
Power
whether
the
cause
be
Spiritual
or
Civil
,
it
will
as
necessarily
follow
that
the
Church
Power
is
supreme
in
both
.
Which
later
we
are
as
sure
is
false
,
as
the
Scripture
is
true
;
for
in
〈◊〉
matters
it
is
agreed
on
all
hands
,
that
the
Scripture
concludes
all
men
,
as
well
Clergy
as
Laity
,
under
the
obligation
of
Obedience
to
the
Civil
Sovereign
,
and
that
none
are
exempt
,
no
not
the
Apostles
themselves
,
or
the
Bishops
succeeding
them
in
the
spiritual
Government
,
whether
we
consider
them
separately
or
conjunctly
;
and
if
in
all
Civil
Causes
I
am
obliged
to
obey
the
command
of
the
Civil
Power
,
then
it
is
most
certain
that
if
the
Cause
in
contest
between
that
and
the
spiritual
Power
be
really
Civil
,
I
am
obliged
to
disobey
the
countermand
of
the
spiritual
Power
;
but
if
on
the
contrary
I
must
disobey
the
Command
of
the
Civil
Power
,
supposing
the
cause
to
be
spiritual
,
which
way
can
I
turn
my self
without
danger
of
sinning
,
so
that
unless
one
of
these
two
Powers
are
Supreme
in
both
causes
,
when
ever
any
cause
happens
to
be
contested
between
them
,
(
as
to
be
sure
many
must
between
two
Rival
Powers
)
I
can
neither
obey
nor
disobey
without
sinning
against
one
or
both
;
and
can
we
imagine
that
God
,
who
is
the
God
of
Order
and
not
of
Confusion
,
would
ever
involve
us
in
such
inextricable
difficulties
by
subjecting
us
to
two
supreme
Powers
,
that
are
so
subject
to
clash
and
interfere
with
one
another
?
Wherefore
although
,
as
I
shall
shew
by
and
by
,
the
Church
is
invested
with
a
Legislative
Power
,
whereby
it
can
restrain
things
that
were
free
and
indifferent
for
its
own
security
,
and
decency
,
and
order
;
yet
this
Power
is
subordinate
to
the
Civil
Legislation
(
which
is
in
all
causes
Supreme
)
and
cannot
enact
against
it
,
controul
or
countermand
it
in
any
indifferent
matter
,
whether
Temporal
or
Spiritual
,
but
stands
obliged
to
recede
to
the
Civil
Sovereign
who
hath
the
supreme
disposal
of
all
indifferent
things
,
and
in
all
contested
cases
to
veil
its
Authority
to
his
.
And
accordingly
we
find
that
during
the
first
three
hundred
years
when
the
Civil
Powers
were
Enemies
to
Christianity
,
and
did
no
otherwise
concern
themselves
with
it
than
to
ruin
and
extirpate
it
,
the
Church
made
Laws
for
it
self
,
and
by
its
own
Legislative
Power
enacted
whatsoever
it
judged
convenient
or
necessary
for
its
own
security
or
edification
;
but
yet
it
never
presumed
in
any
indifferent
matter
to
contradict
the
Laws
of
the
Empire
,
nor
did
ever
any
Christian
,
because
he
was
a
Subject
of
the
Church
,
refuse
to
obey
his
Prince
in
any
case
whatsoever
,
where
God
had
not
countermanded
him
;
as
is
most
evident
from
hence
,
because
in
all
the
History
of
those
times
we
do
not
find
one
instance
of
any
Christian
that
suffered
for
so
doing
.
In
those
days
,
there
were
no
Martyrs
for
indifferent
things
,
which
to
be
sure
there
must
have
been
,
had
the
Church
then
taken
upon
it
to
determine
indifferences
contrary
to
the
Edicts
of
the
Emperour
;
but
the
only
thing
they
then
suffered
for
,
was
their
refusal
to
disobey
the
express
Will
of
God
,
in
compliance
with
the
wicked
Wills
of
men
;
which
is
an
unanswerable
Argument
,
that
in
those
days
the
Church
never
assumed
to
it self
any
supreme
Authority
over
indifferent
things
,
either
in
Spirituals
or
Temporals
,
but
left
that
in
those
hands
where
God
had
placed
it
,
viz.
in
the
hands
of
the
Civil
Sovereign
,
with
whose
Imperial
Laws
its
Canons
never
interfered
,
with
whose
Legislative
Power
it
never
justled
for
the
Wall
,
but
chearfully
submitted
to
it
in
all
things
,
wherein
it
was
not
determined
to
the
contrary
by
the
express
Will
of
God.
And
when
afterwards
the
Civil
Sovereign
embraced
Christianity
,
he
did
not
thereby
devest
himself
of
his
Supremacy
over
all
indifferent
things
in
all
causes
whatsoever
,
but
by
his
own
Authority
he
not
only
convened
General
Councils
,
and
for
the
most
part
presided
in
them
(
as
particularly
in
that
of
Ephesus
,
Chalcedon
,
the
sixth
General
one
in
Constantinople
,
called
Trullo
,
and
several
others
)
and
inforced
their
Canons
with
his
own
Imperial
Edicts
,
but
many
times
made
Laws
,
even
in
Church
matters
without
them
;
to
which
the
Ecclesiastical
Governours
yielded
the
same
Obedience
as
they
did
to
the
Decrees
of
the
most
oecumenical
Councils
:
for
so
,
not
only
Constantine
,
who
was
the
first
Christian
Emperour
,
made
Laws
concerning
the
Festivals
of
the
Church
,
Ordaining
what
might
,
and
what
might
not
be
done
upon
the
Lords
Day
,
and
not
only
several
of
those
Ecclesiastical
Laws
in
Gratian's
Collection
are
now
confessed
on
all
hands
to
be
the
Laws
of
Princes
,
but
the
first
Titles
of
the
Code
are
all
of
them
concerning
E●clesiastical
matters
,
and
so
also
in
the
Laws
of
the
Goths
and
Vandals
,
the
Authenticks
and
Capitulars
of
the
French
Kings
,
there
are
numerous
instances
of
the
Legislative
Power
of
Kings
in
Ecclesiastical
matters
,
and
this
power
was
openly
asserted
by
the
French
Embassadours
in
the
Council
of
Trent
,
viz.
that
the
Kings
of
France
following
the
examples
of
other
Christian
Emperors
had
frequently
made
Laws
for
the
Church
,
which
were
so
far
from
being
countermanded
by
the
Bishops
of
Rome
,
that
they
received
many
of
them
into
their
own
Canons
,
and
that
the
Gallican
Church
had
been
always
governed
by
the
Ecclesiastical
Laws
which
were
made
by
their
Kings
,
and
Cardinal
Cusanus
tells
us
,
lib.
2.
Cath.
Concord
.
c.
40.
that
he
himself
had
collected
Eighty
six
Chapters
of
Ecclesiastical
Laws
,
made
by
the
ancient
Emperors
;
besides
many
others
of
Charles
the
Great
and
his
Successors
,
in
which
there
are
many
things
concerning
the
Popes
and
all
other
Patriarchs
,
declaring
that
he
never
read
that
ever
any
Pope
was
asked
to
confirm
those
Laws
,
or
that
ever
they
were
accounted
the
less
obligatory
because
they
wanted
the
Papal
confirmation
.
And
indeed
before
Pope
Hildebrand
,
who
was
the
first
Bishop
that
challenged
the
Supreme
Legislation
in
Ecclesiastical
affairs
,
it
is
notoriously
known
that
the
greatest
Prelates
of
the
Church
frequently
addressed
themselves
to
the
Emperor
for
such
good
Laws
,
as
the
present
necessities
of
the
Church
called
for
.
Thus
Pope
Damasus
intreated
the
Emperor
Honorius
to
make
a
Law
for
the
more
Regular
Election
of
the
Popes
.
Thus
also
Sergius
,
Patriarch
of
Constantinople
,
supplicated
the
Emperor
Heraclius
to
forbid
by
a
Pragmatick
Sanction
the
admission
of
any
man
into
the
Clergy
,
unless
it
were
into
a
dead
Place
;
and
it
was
,
(
as
it
is
thought
,
)
upon
S.
Ambrose's
intreaty
that
Theodosius
made
a
Law
for
the
disanulling
of
Marriages
within
the
Prohibited
degrees
:
so
when
the
Emperor
Iustinian
turned
the
ancient
Canons
of
the
Church
into
Imperial
Laws
,
he
was
so
far
from
being
accused
of
being
an
Usurper
of
the
Ecclesiastical
Power
,
that
Pope
Adrian
IV.
highly
extolls
him
for
so
doing
,
though
in
his
133
Novel
that
Emperor
affirms
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nothing
is
impervious
to
the
inspection
and
cognisance
of
the
King
,
in
which
S.
Austin
accords
with
him
,
when
he
affirms
the
Kings
do
nothing
but
their
duty
,
Cum
in
suo
regno
bona
jubeant
,
mala
prohibeant
,
non
solum
quae
pertinent
ad
humanam
societatem
,
verum
etiam
quae
pertinent
ad
divinam
Religionem
,
i.
e.
when
they
make
good
Laws
,
not
only
concerning
humane
Society
,
but
also
concerning
divine
Religion
;
by
all
which
it
is
evident
that
the
Civil
Powers
for
several
ages
after
they
became
Christians
did
claim
and
exercise
a
supreme
Legislative
Power
in
causes
Ecclesiastical
as
well
as
Civil
,
and
this
without
any
contradiction
from
the
Bishops
and
Governours
of
the
Church
;
for
as
for
that
saying
,
Quid
Imperatori
cum
Ecclesia
?
What
hath
the
Emperor
to
do
with
the
Church
?
It
was
not
the
Language
of
the
Church
,
but
of
that
fireband
Donatus
,
who
was
the
Ring-leader
of
one
of
the
most
factious
and
turbulent
Heresies
that
ever
infested
the
Christian
World
;
and
if
in
those
instances
wherein
they
exerted
their
Legislative
Power
in
Ecclesiastical
Causes
,
the
Church
had
no
power
to
Controul
or
Countermand
them
,
then
neither
hath
it
in
any
other
instance
of
the
same
nature
;
and
if
so
,
then
notwithstanding
their
subjection
to
our
Saviour
,
they
still
retain
their
Supreme
Commanding
Power
over
all
matters
of
indifference
,
whether
it
be
in
Civil
or
Ecclesiastical
causes
.
But
then
Secondly
,
By
this
their
subjection
to
our
Saviour
,
they
are
not
deprived
of
their
natural
Right
of
being
unaccountable
to
any
but
to
God
alone
through
Jesus
Christ
;
for
all
the
difference
between
the
state
of
Sovereign
Powers
in
this
matter
,
before
and
after
their
subjection
to
Christs
Mediatorial
Scepter
,
is
only
this
,
that
before
they
were
accountable
to
God
only
immediatly
,
whereas
now
they
are
accountable
to
God
only
through
Iesus
Christ
;
for
Christ
being
Authorized
by
God
to
Mediate
for
him
,
or
,
which
is
the
same
thing
,
to
be
his
Vicegerent
in
the
World
,
all
things
are
now
subjected
to
him
,
and
God
now
rules
and
judges
,
rewards
and
punishes
all
men
by
him
whether
they
are
Subjects
or
Sovereigns
,
Vassals
or
Emperors
;
for
so
in
the
great
transaction
of
the
last
day
we
are
told
that
the
Kings
of
the
Earth
shall
be
arraigned
before
his
Judgment
Seat
,
Rev.
6.15
,
16
,
17.
but
though
they
are
now
accountable
immediately
to
Christ
,
who
during
this
Evangelical
Oeconomy
is
to
rule
and
judge
for
God
;
yet
in
respect
of
any
Earthly
Tribunal
,
they
remain
altogether
as
Sovereign
and
unaccountable
as
ever
:
for
to
be
Sovereign
and
unaccountable
are
convertible
terms
,
and
it
is
nonsense
to
say
,
either
that
any
Power
is
unaccountable
which
hath
any
Superiour
,
or
that
any
Power
is
accountable
which
is
Sovereign
and
Supreme
,
so
that
by
necessity
of
nature
those
Powers
which
are
Sovereign
upon
Earth
must
be
unaccountable
to
any
Power
upon
Earth
,
because
to
call
to
account
is
an
Act
of
Superiority
,
and
that
which
is
Supreme
can
have
no
Superiour
to
account
to
;
so
that
unless
it
be
made
appear
that
Christ
hath
erected
some
earthly
Tribunal
that
is
Superiour
to
the
Tribunals
of
the
Supreme
Civil
Powers
,
he
must
of
necessity
have
left
them
as
unaccountable
as
he
found
them
.
Now
it
is
plain
,
that
our
Saviour
erected
no
other
Tribunal
in
this
World
,
but
only
that
of
the
Spiritual
or
Ecclesiastical
Government
,
which
he
was
so
far
from
advancing
above
the
Tribunal
of
the
Civil
Sovereign
,
that
while
he
was
upon
Earth
he
acknowledged
himself
to
be
subject
and
accountable
thereunto
,
though
he
was
then
the
Supreme
Bishop
and
Head
of
that
spiritual
Regiment
,
and
this
he
did
not
only
by
Recognizing
Cesar's
Right
of
receiving
Tribute
from
him
,
of
which
I
have
spoken
before
,
(
for
by
bidding
them
render
to
Cesar
the
things
that
are
Cesars
he
leaves
Sovereign
Princes
in
the
quiet
possession
of
all
those
Rights
which
he
found
them
possessed
of
,
and
requires
their
Subjects
to
pay
them
whatsoever
is
essentially
due
to
their
Sovereignty
,
and
whatsoever
the
Laws
and
Customs
of
Nations
had
before
determined
to
be
their
Right
)
but
also
by
acknowledging
before
Pilate
the
Right
of
the
Civil
Tribunal
to
call
him
to
account
,
Ioh.
19.1
.
where
he
confesses
that
the
Power
by
which
Pilate
arraigned
him
was
given
him
from
above
,
and
by
reprehending
S.
Peter
for
endeavouring
by
force
to
rescue
him
out
of
the
hands
of
the
Civil
Powers
,
Put
up
thy
Sword
,
saith
he
,
into
his
place
,
for
all
that
take
the
sword
shall
perish
by
the
sword
,
Matth.
26.52
.
in
which
words
it
was
far
from
his
intention
to
prohibite
the
use
of
the
Sword
either
to
Governours
,
who
,
as
S.
Paul
tells
us
,
bear
not
the
Sword
in
vain
,
or
to
private
persons
in
their
own
lawful
defence
;
for
he
commands
his
own
Disciples
to
buy
them
swords
to
defend
themselves
against
Robbers
and
lawless
Cut-throats
,
who
,
as
Iosephus
tells
,
did
very
much
abound
in
those
days
,
Luke
22.36
.
but
all
that
he
intended
was
to
forbid
drawing
the
Sword
against
lawful
Authority
in
any
case
whatsoever
,
though
it
were
for
the
defence
and
security
of
his
own
person
;
for
this
was
S.
Peter's
case
,
who
in
the
defence
of
his
Saviour
resisted
the
High
Priests
Officers
who
came
armed
with
a
lawful
Authority
to
seize
and
apprehend
him
;
in
which
our
Saviour
plainly
owns
himself
accountable
to
the
Civil
Authority
of
his
Country
:
for
if
he
had
not
been
so
,
it
could
be
no
fault
in
S.
Peter
to
endeavour
to
rescue
him
from
its
Ministers
,
and
if
Christ
himself
,
while
he
was
upon
Earth
,
were
subject
to
the
Civil
Authority
,
what
an
high
piece
of
arrogance
is
it
for
those
who
are
at
most
but
his
Vicars
and
Ministers
,
to
claim
or
pretend
an
exemption
?
And
if
it
were
so
great
a
fault
in
S.
Peter
,
to
draw
his
Sword
against
lawful
Authority
,
though
it
were
in
the
defence
of
his
Saviours
Person
,
then
doubtless
it
is
no
less
a
fault
in
his
Successors
to
pretend
a
Right
from
S.
Peter
to
draw
their
Swords
against
Sovereign
Princes
,
though
it
be
in
the
defence
of
their
Saviours
Religion
.
And
as
our
Saviour
owned
himself
subject
and
accountable
to
the
Civil
Tribunal
,
so
S.
Paul's
injunction
is
universal
,
Let
every
soul
be
subject
to
the
higher
Powers
;
and
surely
every
Soul
must
include
the
whole
body
of
the
Clergy
as
well
as
of
the
Laity
,
unless
we
can
produce
some
clear
and
express
exception
to
the
contrary
,
and
as
the
Command
extends
universally
to
all
,
so
doth
the
reason
of
it
also
,
for
the
Powers
that
are
,
are
ordained
of
God
;
and
if
we
must
be
subject
to
them
,
because
they
rule
by
God's
Authority
,
then
it
is
certain
there
are
none
that
are
subject
to
God
,
but
are
under
the
force
and
obligation
of
this
Reason
.
And
then
he
goes
on
,
Whosoever
resisteth
the
Power
(
of
whatsoever
Degree
or
Order
of
men
he
be
)
resisteth
the
Ordinance
of
God
,
and
they
that
resist
shall
receive
to
themselves
damnation
;
and
if
,
according
to
the
Law
of
our
Saviour
,
it
be
a
damnable
sin
for
any
person
or
persons
whatsoever
to
resist
the
Civil
Authority
,
then
it
is
a
plain
case
,
that
our
Saviour
hath
not
at
all
depressed
the
Sovereignty
of
the
Secular
Powers
by
subjecting
it
to
any
Superiour
Tribunal
;
but
hath
left
it
as
absolute
and
unaccountable
as
ever
it
was
before
it
was
subjected
to
his
Empire
.
And
thus
having
proved
that
Sovereign
Princes
are
not
devested
of
any
natural
Right
of
their
Sovereignty
by
their
subjection
to
the
Mediatorial
Scepter
of
our
Saviour
,
I
proceed
in
the
Second
place
,
To
shew
what
those
Ministries
are
,
which
they
are
obliged
to
render
to
our
Saviour
by
vertue
of
this
their
subjection
to
him
.
In
general
it
is
foretold
,
that
upon
their
Subjection
to
Christ
they
should
become
nursing
Fathers
and
nursing
Mothers
to
his
Church
,
Isa.
49.23
.
that
is
,
that
they
should
tenderly
cherish
,
protect
,
and
defend
it
,
and
liberally
minister
to
it
whatsoever
is
necessary
for
its
support
and
preservation
;
and
to
be
sure
Christ
expects
of
them
that
they
should
accomplish
this
Prediction
by
doing
all
those
good
Offices
to
his
Church
which
the
relation
of
a
foster
Father
or
Mother
imports
:
For
when
God
Predicts
any
good
thing
of
men
,
it
is
plain
that
he
would
have
them
be
what
he
foretels
they
shall
be
;
so
that
in
this
case
the
Prophesie
carries
Precept
in
it
,
and
doth
not
only
signifie
what
shall
be
,
but
also
what
ought
to
be
.
When
therefore
God
Prophesies
of
Kings
that
they
shall
be
nursing
Fathers
to
his
Church
,
he
doth
as
well
declare
what
they
should
be
as
what
they
shall
be
;
and
so
he
foretels
of
them
,
and
commands
them
in
the
same
breath
.
If
therefore
we
would
know
what
those
Ministries
are
,
which
Christ
now
requires
Sovereign
Powers
to
render
to
his
Church
,
our
best
way
will
be
to
inquire
what
those
Duties
are
which
are
implied
in
the
relation
of
a
foster
Father
to
his
foster
Child
.
Now
the
Duties
of
this
Relation
may
be
all
of
them
comprehended
under
these
four
particulars
:
First
,
To
protect
and
defend
it
against
harms
and
injuries
.
Secondly
,
To
Cultivate
its
manners
with
good
Precepts
and
Counsels
.
Thirdly
,
To
correct
and
chasten
its
faults
and
irregularities
.
Fourthly
,
To
supply
it
with
decent
Raiment
and
convenient
Sustenance
,
answerable
to
which
Sovereign
Powers
being
constituted
by
our
Saviour
the
foster
Fathers
of
his
Church
are
by
vertue
of
this
Relation
obliged
.
I.
To
protect
and
defend
it
in
the
Profession
and
exercise
of
the
true
Religion
.
II.
To
fence
and
Cultivate
its
peace
and
good
Order
,
either
by
wholesom
Laws
of
their
own
,
or
by
permitting
and
requiring
it
to
make
good
Laws
for
it self
,
and
if
need
be
,
inforcing
them
with
Civil
Coercions
.
III.
To
chasten
and
correct
the
irregular
and
disorderly
members
of
it
.
IV.
To
make
provision
for
the
Decency
of
its
Worship
,
and
for
the
convenient
Maintenance
of
its
Officers
and
Ministers
,
which
answers
to
the
decent
Raiment
and
convenient
Sustenance
with
which
the
Foster-Father
is
oblig'd
to
supply
his
Foster-Child
.
These
Particulars
I
shall
but
very
briefly
insist
on
,
it
being
none
of
my
Province
to
instruct
Princes
and
Governors
.
I.
One
of
those
Ministries
which
Princes
by
virtue
of
their
Subjection
to
Christ
,
are
obliged
to
render
to
his
Church
,
is
to
Protect
and
Defend
her
in
the
Profession
and
Exercise
of
the
true
Religion
,
that
is
,
not
only
to
permit
her
openly
to
Profess
the
true
Religion
and
to
perform
the
publick
Offices
of
it
without
disturbance
or
interruption
,
but
also
to
fence
her
with
legal
securities
,
and
guard
her
with
the
Temporal
Sword
against
the
power
and
malice
of
such
as
would
disturb
and
persecute
her
;
and
therefore
Sovereign
Powers
are
concerned
above
all
things
impartially
to
inquire
and
studiously
to
examine
what
the
true
Religion
is
,
lest
being
imposed
upon
by
false
pretences
,
they
misemploy
that
Power
in
the
Patronage
of
Error
,
which
was
given
'em
for
the
Protection
of
the
Truth
.
II.
Another
of
those
Ministries
which
Princes
are
obliged
,
by
virtue
of
their
Subjection
to
Christ
,
to
render
his
Church
,
is
to
Fence
and
Cultivate
its
Peace
and
good
Order
,
either
by
wholsom
Laws
of
their
own
,
or
by
permitting
and
requiring
it
when
occasion
requires
to
make
good
Laws
for
it self
,
and
if
need
be
,
by
inforcing
'em
with
Civil
Coercions
:
for
so
when
the
Church
was
either
broken
by
Schisms
or
corrupted
by
Errors
and
disorderly
Customs
;
it
was
always
the
practice
of
Christian
Kings
and
Emperors
,
even
from
the
time
that
they
became
Christians
to
restrain
and
give
a
check
to
those
Divisions
and
Disorders
,
either
by
their
own
Royal
and
Imperial
Edicts
,
or
by
convening
the
Ecclesiastical
Governors
to
Councils
,
there
to
consult
and
agree
upon
such
good
Laws
and
expedients
as
the
present
necessities
of
the
Church
required
;
and
because
these
Laws
being
grounded
upon
mere
Spiritual
Authority
could
as
such
be
inforced
by
no
other
Penalties
than
Spiritual
,
which
by
bold
and
obstinate
Offenders
were
frequently
despised
and
disregarded
,
therefore
those
holy
Kings
and
Emperours
thought
themselves
obliged
,
as
they
were
the
Ministers
of
Jesus
,
to
strengthen
and
reinforce
'em
with
temporal
Sanctions
and
Penalties
,
by
which
means
they
became
the
Laws
of
the
Empire
,
as
well
as
of
the
Church
:
Of
all
which
I
have
given
sufficient
Instances
,
and
all
this
was
no
more
than
what
they
were
obliged
to
by
vertue
of
their
Subjection
to
Christ
;
for
being
subjected
to
him
they
are
his
Viceroys
in
the
World
,
and
do
Reign
and
Govern
by
his
Authority
;
and
since
their
Authority
is
his
,
they
must
be
accountable
to
him
,
if
they
do
not
imploy
it
for
him
in
Ministring
to
the
necessities
of
his
Church
and
Kingdom
;
and
therefore
if
when
it
is
in
their
power
to
check
a
prevailing
Schism
or
Corruption
in
the
Church
by
wholsom
Laws
and
Edicts
,
they
refuse
or
neglect
to
do
it
,
they
must
doubtless
answer
to
him
from
whom
they
received
their
power
,
and
who
being
himself
the
Supreme
Head
of
the
Church
,
hath
constituted
'em
its
Guardians
and
Nursing-Fathers
.
III.
Another
of
those
Ministries
which
Princes
are
obliged
to
render
his
Church
is
to
Chasten
and
Correct
the
irregular
and
disorderly
Members
of
it
;
for
though
there
are
Spiritual
Rods
and
Corrections
which
Christ
hath
solely
committed
to
the
Spiritual
Government
,
and
which
if
men
understood
and
considered
the
dire
effects
and
consequences
of
'em
,
are
sufficient
to
restrain
and
keep
in
awe
the
most
obstinate
Offenders
,
yet
when
men
are
stupified
in
sin
and
do
feel
nothing
but
only
what
pains
or
pleases
their
bodies
,
these
Spiritual
Corrections
are
insignificant
to
'em
,
they
being
such
as
make
no
impression
on
their
corporeal
Senses
,
and
so
when
men
are
hardened
in
Schism
or
Heresie
,
to
be
sure
they
will
despise
the
Ecclesiastical
Rods
,
as
being
confidently
perswaded
that
they
cannot
be
justly
applied
to
'em
,
and
that
where
they
are
applied
unjustly
they
are
only
so
many
Spiritual
scare-crows
that
can
only
threaten
,
but
not
hurt
'em
;
and
therefore
in
these
cases
the
Secular
Powers
are
obliged
by
vertue
of
their
Subjection
to
Jesus
,
to
second
the
Spiritual
with
the
Temporal
Rod
,
and
to
awe
such
offenders
with
corporeal
corrections
as
are
fearless
and
insensible
of
the
Censures
of
the
Church
.
And
conformable
hereunto
hath
been
the
constant
practice
of
all
good
Kings
and
Emperors
,
even
from
their
first
Conversion
to
Christianity
,
as
might
easily
be
demonstrated
by
innumerable
Instances
out
of
Ecclesiastical
History
;
for
they
not
only
made
Laws
inforc'd
with
temporal
Penalties
for
the
regulation
of
the
Clergy
,
as
well
as
Laity
,
not
only
commanded
and
obliged
their
Bishops
in
case
of
notorious
neglect
to
execute
the
Church
Censures
on
the
Schismatical
,
Heretical
and
disorderly
of
both
sorts
;
but
when
they
found
those
Spiritual
Executions
ineffectual
,
they
very
often
seconded
'em
with
temporal
,
such
as
pecuniary
mulcts
,
Imprisonments
and
Banishments
;
and
though
in
the
case
of
error
and
false
belief
they
were
always
very
tender
and
gentle
,
yet
whenever
they
found
men
busily
propagating
their
Errors
into
Sects
and
Divisions
,
to
the
disturbance
of
the
Churches
peace
,
they
thought
themselves
obliged
to
restrain
their
petulancy
with
temporal
Chastisements
.
And
indeed
as
they
are
the
Vice-roys
of
our
Saviour
they
are
ex
officio
the
conservators
of
the
peace
of
his
Kingdom
,
and
stand
obliged
to
exert
that
Authority
he
hath
devolved
upon
'em
in
the
defence
of
its
Unity
and
good
Order
,
which
in
many
cases
they
can
no
otherwise
do
,
but
only
by
restraining
the
Schismatical
and
disorderly
with
the
terror
of
temporal
corrections
,
so
that
as
well
in
the
Church
as
in
the
Civil
State
they
are
the
Ministers
of
God
to
us
for
our
good
,
and
therefore
if
we
do
that
which
is
evil
,
we
have
just
cause
to
be
affraid
,
for
they
bear
not
the
Sword
in
vain
,
for
they
are
the
Ministers
of
God
,
Revengers
to
execute
wrath
upon
them
that
do
evil
,
Rom.
13.14
.
IV.
And
lastly
,
Another
of
those
Ministries
which
Princes
are
obliged
to
render
to
Christ's
Church
by
vertue
of
their
subjection
to
him
,
is
to
make
good
provision
for
the
Decency
of
its
Worship
,
and
for
the
convenient
maintenance
of
its
Officers
and
Ministers
;
to
take
care
that
it
hath
decent
and
commodious
places
set
apart
for
the
publick
Celebration
of
its
Worship
,
and
that
those
places
be
supplied
with
such
Ornaments
and
Accommodations
as
are
sutable
to
those
venerable
Solemnities
that
are
to
be
performed
in
them
;
that
so
its
Worship
may
not
be
exposed
to
contempt
by
the
slovenliness
and
Barbarity
of
its
outward
appendages
;
and
this
is
the
clothing
of
the
Church
,
which
as
it
ought
not
on
the
one
hand
to
be
too
Pompous
and
Gaudy
,
that
being
naturally
apt
to
distract
and
Carnalize
the
minds
of
its
Votaries
,
and
to
divert
their
attention
from
those
spiritual
exercises
,
wherein
the
life
and
soul
of
its
Worship
consists
;
so
neither
ought
it
on
the
other
hand
to
be
sordid
and
nasty
,
that
being
as
naturally
apt
to
prejudice
and
distaste
men
against
it
,
and
to
create
in
their
minds
a
loathing
and
contempt
of
it
.
Now
the
furnishing
the
Church
with
such
decent
Places
and
Ornaments
of
Worship
,
as
do
become
the
grave
Solemnities
of
a
spiritual
Religion
,
being
a
matter
of
Cost
and
Charge
must
necessarily
belong
to
the
Civil
Powers
who
alone
can
lay
Rates
upon
the
Subject
,
and
have
the
sole
Command
and
disposal
of
the
publick
Purse
;
and
therefore
by
vertue
of
their
subjection
to
Christ
,
they
are
obliged
to
take
care
that
such
Religious
Places
and
Ornaments
be
provided
as
the
Decency
and
convenience
of
his
Worship
do
require
.
And
then
as
for
the
Ministers
and
Officers
of
his
Church
they
are
under
the
same
Obligation
to
take
care
,
that
they
whose
Office
it
is
to
serve
at
the
Altar
should
live
upon
the
Altar
,
and
that
according
to
the
different
stations
and
degrees
wherein
they
are
placed
,
that
so
they
may
neither
be
necessitated
for
a
subsistence
to
involve
themselves
in
secular
affairs
,
and
thereby
to
neglect
their
spiritual
Calling
,
which
is
Burthen
enough
of
all
conscience
for
any
one
mans
shoulders
,
nor
be
tempted
to
base
Compliances
with
the
lusts
of
men
and
the
iniquities
of
times
for
a
maintenance
;
and
that
so
Religion
it self
may
not
be
exposed
to
contempt
through
their
wretched
Poverty
and
indigence
who
are
the
Ministers
of
it
,
and
who
for
want
of
a
fair
and
honourable
subsistence
can
never
obtain
Credit
and
Authority
enough
to
do
any
considerable
good
in
the
World.
And
this
is
the
food
and
sustenance
of
the
Church
,
without
which
it
cannot
long
flourish
either
in
true
Knowledge
,
or
true
Piety
,
but
must
insensibly
wither
away
,
and
degenerate
into
Barbarity
and
Ignorance
.
And
accordingly
,
if
you
consult
Ecclesiastical
History
you
will
find
that
it
was
ever
the
practice
of
Pious
Princes
and
Emperors
to
take
care
both
for
the
erecting
of
decent
and
convenient
Churches
in
all
parts
of
their
Dominions
for
the
Celebration
of
Divine
Worship
,
and
to
furnish
them
with
all
the
decent
Accommodations
and
Ornaments
that
were
proper
thereunto
,
and
also
for
the
endowing
the
Bishops
and
Pastors
of
the
Church
with
such
honourable
subsistences
as
becomes
the
Port
and
Dignity
of
their
several
Orders
and
Offices
;
in
which
they
did
no
more
than
what
they
stood
obliged
to
,
as
they
were
the
Viceroys
of
Jesus
,
and
the
foster
Fathers
of
his
Church
,
by
vertue
of
which
Relation
to
it
they
are
bound
in
duty
to
supply
it
with
decent
Raiment
and
convenient
Food
.
And
now
having
explained
the
subjection
of
the
Sovereign
Powers
of
the
Earth
to
our
Lord
and
Saviour
,
and
shewn
what
those
Ministries
are
which
they
are
obliged
to
render
to
him
in
his
Kingdom
,
I
proceed
to
the
Fourth
and
last
sort
of
his
Ministers
,
by
which
he
governs
his
Kingdom
,
viz.
the
Spiritual
or
Ecclesiastical
Governours
,
in
treating
of
which
I
shall
endeavor
these
three
things
:
First
,
To
shew
that
Christ
hath
erected
a
spiritual
Government
to
minister
to
him
in
his
Church
.
Secondly
,
To
shew
in
what
hands
this
spiritual
Government
is
placed
.
Thirdly
,
To
shew
what
are
the
proper
Ministries
of
this
Government
.
I.
That
Christ
hath
erected
a
spiritual
Government
in
his
Church
.
And
indeed
,
supposing
the
Church
to
be
a
regular
and
formed
Society
,
subsisting
of
it
self
,
distinct
from
all
other
Societies
,
it
must
necessarily
have
a
distinct
Government
in
it
,
because
Government
is
essentially
included
in
the
very
notion
of
all
regular
Society
,
which
without
Rule
and
Subjection
is
not
a
formed
Society
,
but
a
confused
multitude
;
for
what
else
do
we
mean
by
a
Humane
Society
,
but
only
such
a
company
of
men
united
together
by
such
and
such
Laws
and
Regulations
?
But
how
can
any
company
of
men
be
united
by
Laws
,
without
having
in
it
some
Governing
Power
to
rule
by
those
Laws
,
and
exact
obedience
to
them
?
So
that
we
may
as
well
suppose
a
compleat
Body
without
a
Head
,
as
a
Regular
Society
without
a
Government
.
Now
that
the
Church
is
a
Regular
Society
,
utterly
distinct
from
all
Civil
Society
,
is
as
evident
as
the
truth
of
Christianity
,
which
all
along
declares
and
Recognizes
the
Law
or
Covenant
upon
which
it
is
founded
,
and
by
which
it
is
united
,
to
be
Divine
,
and
consequently
to
be
superior
to
,
and
independent
upon
all
Civil
Laws
;
and
if
that
which
constitutes
the
Church
be
Divine
Law
and
not
Civil
,
then
the
Constitution
of
the
Church
must
be
Divine
and
not
Civil
:
for
that
which
makes
us
Christians
,
at
the
same
time
makes
us
parts
of
the
Christian
Church
;
and
that
which
makes
all
the
parts
of
the
Church
makes
the
Church
it self
;
which
is
nothing
but
the
whole
,
or
Collection
of
all
the
parts
together
;
and
therefore
as
we
are
not
made
Christians
,
so
neither
are
we
made
a
Christian
Church
by
the
Laws
of
the
Commonwealth
,
but
by
the
Laws
and
Constitutions
of
our
Saviour
,
which
were
promulgated
to
the
World
long
before
there
were
any
Laws
of
the
Commonwealth
to
found
a
Christian
Church
on
;
for
there
was
a
Christian
Church
for
three
hundred
years
together
before
ever
it
had
the
least
favour
or
protection
from
the
Laws
of
Nations
.
In
all
which
time
it
subsisted
apart
from
all
other
Societies
,
and
was
as
much
a
Church
or
Christian
Society
as
it
is
now
;
and
as
it
is
now
it
is
only
a
continued
Succession
of
that
Primitive
Church
,
and
therefore
,
as
to
the
Constitution
of
it
,
must
necessarily
be
as
distinct
now
from
all
other
Societies
,
as
it
was
then
,
when
it
subsisted
not
only
apart
from
,
but
against
the
Laws
and
Edicts
of
all
other
Societies
in
the
World
;
in
short
therefore
,
since
the
Church
of
Christ
is
founded
on
a
Charter
,
and
incorporated
by
a
Law
that
is
utterly
distinct
from
the
Charters
and
Laws
of
all
Civil
Societies
,
it
hence
necessarily
follows
,
that
it self
is
a
distinct
Society
from
them
all
;
because
that
which
individuates
any
Society
,
or
makes
it
a
distinct
body
from
all
other
Societies
,
is
the
Charter
or
Law
upon
which
it
is
founded
;
and
accordingly
our
Saviour
tells
Pilate
when
he
asked
him
whether
he
was
a
King
,
that
he
was
a
King
indeed
,
but
that
his
Kingdom
was
not
of
this
world
,
Joh.
18.36
.
i.
e.
though
my
Kingdom
be
in
this
World
,
yet
is
it
not
of
the
World
;
for
neither
are
the
Laws
of
it
Humane
but
Divine
,
nor
the
powers
of
it
external
but
invisible
,
nor
the
Rewards
and
Punishments
of
it
temporal
but
Spiritual
and
eternal
.
From
the
whole
therefore
these
two
things
are
evident
;
First
,
That
Government
is
Essential
to
formed
and
regular
Societies
.
Secondly
,
That
the
Church
of
Christ
is
in
the
Nature
and
Constitution
of
it
a
formed
and
regular
Society
,
distinct
from
all
other
Societies
:
from
both
which
it
necessarily
followeth
,
that
it
must
have
a
distinct
Government
included
in
the
very
essence
and
being
of
it
.
And
accordingly
in
the
New
Testament
besides
the
Civil
Magistrates
,
we
frequently
read
of
Spiritual
and
Ecclesiastical
Governors
,
so
Heb.
13.17
.
there
is
mention
made
of
the
Rulers
that
watch
for
our
souls
,
and
a
strict
injunction
to
obey
and
submit
our selves
to
'em
;
and
so
again
in
the
7th
.
and
24th
.
Verses
,
and
in
1
Tim.
5.17
.
The
Apostle
speaks
of
the
Elders
that
Rule
well
who
are
to
be
accounted
worthy
of
double
Honour
.
And
indeed
the
Greek
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
a
Bishop
or
Overseer
,
doth
in
Scripture
always
import
,
a
Ruler
or
Governour
:
Vid.
Hammond
,
Acts
1.
Note
1.
and
therefore
being
applied
,
as
it
is
frequently
in
the
New
Testament
,
to
a
certain
Order
of
Men
in
the
Christian
Church
,
it
must
necessarily
denote
'em
to
be
the
Rulers
and
Governors
of
it
;
and
this
power
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
Oversee
,
and
Rule
and
Govern
the
Church
was
derived
to
'em
from
Christ
the
Supreme
Bishop
of
our
Souls
,
even
by
that
Commission
he
gave
'em
,
John
20.21
.
As
the
Father
hath
sent
me
so
send
I
you
,
i.
e.
so
I
Commission
you
with
the
same
Authority
in
kind
to
Teach
and
Govern
in
my
Kingdom
,
as
I
my self
have
received
from
the
Father
;
and
accordingly
as
Christ
is
called
the
Pastor
or
Shepherd
,
which
name
imports
Authority
to
Govern
his
Flock
(
for
so
to
feed
and
to
rule
are
of
the
same
significancy
in
Psalm●8
●8
.
72
.
and
Philo
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
that
the
name
of
Shepherds
implyed
Ruling
and
Governing
Power
)
so
they
who
were
sent
and
Commission'd
by
our
Saviour
are
stil'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Bishops
and
Overseers
or
Shepherds
in
the
Flock
,
to
feed
the
Church
of
God
,
Acts
20.28
.
and
they
are
elsewhere
commanded
to
feed
;
the
Flock
of
God
,
and
to
take
the
oversight
thereof
,
1
Pet.
5.2
.
And
as
they
are
called
the
Shepherds
of
Christs
Flock
,
so
they
are
also
the
Stewards
of
his
Family
,
and
as
such
they
are
constituted
by
him
the
Rulers
of
his
Houshold
,
to
give
them
their
portion
of
meat
in
due
Season
,
Luke
12.42
.
and
,
elsewhere
they
are
called
Governments
or
Governors
,
(
the
Abstract
,
as
it
is
very
usual
in
Scripture
being
put
for
the
Concrete
;
)
1
Cor.
12.28
.
and
their
Authority
is
said
to
be
given
from
the
Lord
,
2
Cor.
10.8
.
and
they
a●e
said
to
be
our
Rulers
in
the
Lord
,
i.
e.
by
the
Lords
Commission
and
Authority
,
1
Thes.
5.12
.
and
as
such
they
are
commanded
to
Rule
with
diligence
,
Rom.
12.8
.
from
all
which
it
is
abundantly
evident
that
the
Church
of
Christ
is
a
formed
Society
subsisting
of
it self
,
distinct
from
all
other
Societies
,
under
a
distinct
Rule
and
Government
.
But
this
I
shall
make
yet
more
fully
appear
▪
when
I
come
to
treat
of
the
several
Ministries
which
the
Governors
of
the
Church
of
Christ
are
obliged
to
render
him
.
I
proceed
therefore
at
present
to
the
Second
thing
proposed
,
which
was
to
inquire
into
the
nature
of
this
Government
in
what
hands
Christ
hath
placed
it
;
now
the
two
main
Rival
forms
of
Church
Government
pretending
to
divine
Institution
are
the
Presbyterial
and
Episcopal
;
the
Presbyterial
is
that
which
is
seated
in
an
equality
or
parity
of
Church
Officers
,
the
Episcopal
is
that
which
is
placed
in
a
superior
order
of
Church
Officers
,
called
Bishops
;
to
whom
the
other
Orders
of
Presbyters
and
Deacons
are
subject
and
subordinate
:
the
latter
of
which
I
shall
endeavour
to
prove
,
is
the
true
form
of
Government
instituted
by
our
Saviour
,
and
that
First
,
from
the
Institution
of
our
Saviour
.
Secondly
,
From
the
practice
of
the
Holy
Apostles
.
Thirdly
,
From
the
punctual
conformity
of
the
Primitive
Church
to
both
.
Fourthly
,
From
our
Saviours
declared
allowance
and
approbation
of
the
Primitive
practice
in
this
matter
.
I.
That
the
Government
of
the
Church
of
Christ
is
Episcopal
,
is
evident
from
the
Institution
of
our
Saviour
,
who
in
his
life-time
instituted
two
distinct
Orders
of
Ecclesiastical
Ministers
,
the
one
superiour
to
the
other
,
viz.
that
of
the
twelve
Apostles
,
and
that
of
the
seventy
or
seventy
two
Disciples
;
for
that
these
two
were
of
distinct
Orders
,
is
evident
from
their
being
always
distinguished
from
one
another
and
mentioned
apart
by
different
names
and
in
different
Ranks
and
Classes
;
for
to
what
purpose
should
the
Scripture
mention
the
twelve
and
the
seventy
so
distinctly
as
it
every
where
doth
,
if
there
were
not
some
distinction
in
their
Office
and
Employment
,
for
in
Luke
6.13
.
we
are
told
that
Christ
called
unto
him
his
Disciples
,
and
of
them
he
chose
twelve
,
whom
also
be
named
Apostles
,
and
Mark
3.13
,
14.
it
is
said
that
he
called
unto
him
whom
he
would
,
that
is
,
of
his
Disciples
,
and
ordained
twelve
that
they
should
be
with
him
and
that
he
might
send
'em
forth
to
Preach
,
and
what
less
can
this
imply
than
that
the
twelve
were
separated
by
this
Call
and
Ordination
of
Christ
to
some
distinct
Office
and
Employment
from
the
rest
of
the
Disciples
.
And
that
the
Office
of
the
twelve
was
superiour
to
that
of
the
seventy
,
is
evident
not
only
from
their
being
still
placed
first
in
the
Catalogues
of
Ecclesiastical
Officers
,
see
Eph.
4.11
.
1
Cor.
12.28
.
in
the
latter
of
which
we
are
told
that
God
constituted
in
the
Church
,
first
Apostles
wherein
the
Primary
is
attributed
to
the
Apostolical
Office
;
and
not
only
from
the
particular
care
which
Christ
took
of
these
twelve
above
the
rest
of
his
Disciples
both
in
praying
for
and
instructing
them
,
of
which
there
are
a
great
many
notorious
instances
in
the
Gospels
,
but
also
from
hence
that
their
immediate
Successors
were
for
the
most
part
Chosen
out
of
the
seventy
;
for
so
Simeon
the
Son
of
Cleophas
succeeded
S.
Iames
at
Ierusalem
,
Philip
S.
Paul
at
Caesarea
,
Clement
S.
Peter
at
Rome
,
and
divers
others
of
the
seventy
according
to
Dorotheus
,
Eusebius
and
others
of
the
Fathers
succeeded
the
Apostles
after
their
death
in
the
Government
of
their
several
Churches
,
and
Matthias
,
who
as
Eusebius
Epiphanius
and
S.
Ierom
affirm
,
was
one
of
the
seventy
that
was
Chosen
and
Ordained
by
the
other
Apostles
to
succeed
Iudas
in
the
Apostolate
,
Acts
1.26
.
from
whence
it
is
evident
that
the
Apostles
were
superiour
to
the
seventy
,
otherwise
it
would
have
been
no
advancement
to
the
seventy
to
succeed
'em
;
for
all
that
Superiority
which
they
acquired
by
their
Succession
,
must
necessarily
be
inherent
in
the
Apostles
before
they
succeeded
'em
;
else
how
can
they
be
said
to
succeed
'em
in
it
?
and
if
we
suppose
'em
to
be
equal
with
the
Apostles
in
Office
before
they
succeeded
'em
,
it
is
nonsense
to
say
they
succeeded
'em
;
for
how
can
a
man
be
said
to
succeed
another
in
any
Office
who
is
actually
vested
with
the
same
Office
before
he
succeeds
him
.
If
therefore
the
seventy
received
no
more
power
after
the
Apostles
,
than
they
had
under
'em
,
they
were
as
much
Apostles
before
they
succeeded
'em
,
as
after
;
but
if
they
did
receive
more
power
,
then
the
Apostles
to
whom
they
succeeded
had
more
power
than
they
before
they
received
it
,
and
consequently
were
their
Super●ours
,
because
a
man
can
receive
no
more
power
by
succeeding
another
in
any
Office
,
than
he
to
whom
he
succeeds
had
before
,
by
vertue
of
the
same
Office.
By
all
which
it
is
most
evident
,
that
by
the
Institution
of
our
Saviour
the
Apostles
were
superiour
to
the
seventy
,
and
yet
it
is
as
evident
that
the
seventy
were
Ecclesiastical
Ministers
,
as
well
as
they
;
for
in
Luke
10.1
.
we
are
told
that
after
these
things
the
Lord
appointed
other
seventy
also
,
and
sent
'em
two
and
two
before
his
face
,
that
is
,
to
Preach
his
Gospel
,
and
that
by
this
Mission
of
his
they
were
authorized
to
be
the
Ministers
of
Religion
,
is
evident
from
what
he
tells
'em
,
Verse
16.
he
that
heareth
you
heareth
me
,
and
he
that
despiseth
you
despiseth
me
,
and
he
that
despiseth
me
despiseth
him
that
sent
me
;
from
whence
it
is
plain
that
they
were
his
Authorized
Ministers
,
even
as
he
was
Gods
,
because
as
the
despising
of
him
was
a
despising
of
God
,
by
whom
he
was
sent
;
so
the
despising
of
them
was
a
despising
of
Christ
,
by
whom
they
were
sent
;
and
accordingly
by
vertue
of
this
Mission
we
find
'em
acting
as
Authorized
Ministers
of
the
Gospel
;
for
so
Ananias
,
who
was
one
of
'em
,
Baptized
Saul
,
Acts
9.18
.
and
Philip
who
was
another
Preached
and
Baptized
at
Samaria
.
Acts
8.5
.
So
that
here
are
plainly
two
sorts
of
Ecclesiastical
Officers
,
the
one
superiour
to
the
other
,
of
our
Saviours
own
Institution
and
appointment
;
and
therefore
if
his
institution
be
still
valid
,
there
must
still
be
a
superiority
and
subordination
between
the
Officers
and
Ministers
of
his
Church
,
and
consequently
the
Government
thereof
must
still
be
Episcopal
,
i.
e.
by
some
superiour
Officers
presiding
and
superintending
over
other
inferiour
ones
.
I
know
it
is
objected
that
this
superiority
of
the
Apostles
over
the
seventy
was
only
in
Office
but
not
in
Power
or
Iurisdiction
;
but
since
it
is
the
Office
that
is
the
immediate
Subject
of
the
Power
belonging
to
it
,
I
would
fain
know
,
whether
superiority
of
Office
must
not
necessarily
include
superiority
in
Power
;
for
Office
without
Power
is
an
empty
name
that
signifies
nothing
,
and
every
degree
of
superiority
of
Office
must
be
accompanied
with
Power
to
exert
it self
in
Acts
of
superiority
;
otherwise
't
will
be
utterly
in
vain
and
to
no
purpose
.
So
that
either
the
superiority
of
the
Apostolick
Office
over
other
Church-Offices
must
be
void
and
insignificant
,
or
it
must
have
a
proportionable
superiority
of
power
over
'em
inseparably
inherent
in
it
.
But
it
is
farther
objected
,
that
supposing
the
Apostolate
to
be
superiour
to
the
other
Ecclesiastical
Orders
in
Power
and
Office
,
yet
it
was
but
temporary
,
it
being
instituted
by
our
Saviour
in
subservience
to
the
present
exigence
and
necessity
of
things
,
without
any
intention
of
deriving
it
down
to
the
Church
in
a
continued
Succession
.
To
which
I
answer
in
short
,
that
this
is
said
without
so
much
as
a
plausible
colour
of
reason
;
for
they
allow
both
that
our
Saviour
instituted
this
Office
,
and
that
in
his
institution
he
never
gave
the
least
intimation
to
the
World
that
he
intended
it
only
for
a
certain
season
.
Now
if
men
will
presume
to
declare
Christs
Institutions
Temporary
,
without
producing
the
least
intimation
of
his
Will
,
that
he
so
designed
'em
,
they
may
with
the
same
warrant
repeal
all
the
Institutions
of
Christianity
;
and
even
the
two
Sacraments
will
lie
as
much
at
their
mercy
as
the
Institution
of
the
Apostolick
Order
,
which
unless
they
can
prove
it
repealed
by
the
same
authority
which
established
it
,
will
be
sufficient
to
prescribe
to
all
Ages
and
Nations
;
for
the
obligations
of
divine
Commands
are
dissolvable
only
by
divine
countermands
;
and
for
men
to
declare
any
divine
Institution
void
before
God
hath
so
declared
it
;
is
to
over-rule
the
Will
of
God
by
their
own
arrogant
Presumptions
,
for
though
the
matter
of
the
Institution
be
mutable
in
it
self
,
yet
the
form
and
obligation
of
it
is
mutable
only
by
the
authority
which
made
it
;
and
therefore
though
God
hath
not
declared
that
he
instituted
it
for
perpetuity
,
yet
till
he
declares
the
contrary
,
it
must
bind
for
perpetuity
;
especially
if
the
reason
of
the
institution
of
it
be
not
apparently
altered
,
which
cannot
be
pretended
in
the
case
under
debate
,
there
being
the
very
same
reasons
for
a
superiority
and
subordination
between
Ecclesiastick
Officers
now
,
as
there
was
when
our
Saviour
first
appointed
and
instituted
it
.
Until
therefore
they
can
shew
either
that
the
reason
of
the
institution
is
ceast
,
or
that
the
institution
it
self
is
repeal'd
by
some
other
Law
;
(
neither
of
which
was
ever
yet
pretended
,
)
they
may
as
reasonably
dispence
with
most
of
the
precepts
of
the
Gospel
(
which
are
no
more
declared
perpetual
than
this
)
as
with
this
of
superiority
and
subjection
among
the
Ecclesiastical
Orders
,
which
is
the
proper
form
of
the
Episcopal
Government
.
II.
That
the
true
Government
of
the
Church
is
Episcopal
,
is
evident
also
from
the
Practice
of
the
holy
Apostles
,
who
pursuant
to
the
institution
of
our
Saviour
,
did
not
only
exercise
that
superiority
in
their
own
persons
which
their
Office
gave
'em
over
their
inferiour
Clergy
,
but
also
derived
it
down
with
their
Office
to
their
Successors
,
which
is
a
plain
argument
that
they
looked
upon
our
Saviours
institution
of
this
superiour
Office
of
the
Apostolate
,
not
as
a
temporary
expedient
,
but
as
a
standing
form
of
Ecclesiastical
Government
,
to
be
handed
down
to
all
succeeding
Generations
:
for
though
during
our
Saviours
abode
upon
Earth
and
sometime
after
his
ascension
into
Heaven
,
the
number
of
the
Apostles
was
confined
to
twelve
,
yet
when
afterwards
,
thro
their
Ministry
the
Church
was
spread
and
dilated
not
only
through
Iudea
,
but
into
the
Gentile
Nations
,
they
added
to
their
number
several
other
Apostles
to
whom
they
communicated
the
same
Office
and
Degree
of
superiority
over
the
other
Clergy
,
that
our
blessed
Saviour
had
communicated
to
them
,
for
so
Eusebius
lib.
1.
cap.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
besides
the
twelve
there
were
many
other
Apostles
in
that
Age
after
the
similitude
of
the
twelve
;
and
of
the
truth
of
this
I
shall
give
three
or
four
instances
.
The
first
is
that
of
S.
Iames
of
Ierusalem
,
the
Brother
of
Iesus
,
who
though
he
was
none
of
the
Twelve
,
(
for
in
that
number
there
were
but
two
Iameses
,
viz.
the
Son
of
Alpheus
,
and
the
Son
of
Zebedee
,
neither
of
which
was
he
,
whom
S.
Paul
calls
the
Lords
Brother
,
and
S.
Paul
reckons
him
apart
from
the
Twelve
,
1
Cor.
15.5
,
6.7
.
)
is
yet
stiled
an
Apostle
by
S.
Paul
,
Gal.
1.19
.
but
other
Apostles
saw
I
none
save
James
the
Lords
Brother
.
And
S.
Ierom
in
his
Comment
on
Isaiah
stiles
Iames
the
thirteenth
Apostle
,
that
is
,
the
first
that
was
made
an
Apostle
after
the
Twelve
,
and
that
he
was
not
merely
a
nominal
Apostle
,
but
actually
endowed
with
Apostolical
Power
and
Superiority
,
is
evident
both
from
Scripture
and
the
unanimous
consent
of
Ecclesiastical
History
:
from
Scripture
it
is
evident
that
this
Iames
was
a
man
of
great
preheminence
in
the
Church
of
Ierusalem
;
for
in
the
first
Council
that
was
held
there
we
find
him
giving
a
discisive
Sentence
in
the
matter
of
Circumcision
,
Acts
15.
for
after
there
had
been
much
disputing
,
ver.
7.
and
S.
Peter
,
and
S.
Paul
,
and
S.
Barnabas
had
declared
their
Judgment
in
the
case
,
ver.
7.13
.
S.
Iames
after
a
short
Preface
thus
delivers
himself
,
Wherefore
my
Sentence
is
that
we
trouble
not
them
which
from
among
the
Gentiles
are
turned
unto
God
,
and
this
Sentence
of
his
determines
the
Controversie
,
and
puts
a
final
end
to
all
farther
debate
,
which
plainly
argues
his
great
authority
and
preheminence
in
that
place
.
Again
Acts
21.17
,
18.
we
are
told
,
that
when
S.
Paul
and
his
company
were
come
to
Ierusalem
,
the
Brethren
received
him
gladly
,
and
that
the
next
day
following
Paul
went
in
with
them
unto
James
,
and
all
the
Elders
were
present
.
Now
for
what
other
reason
should
Paul
go
in
to
Iames
more
especially
,
or
upon
what
other
account
should
all
the
Elders
be
present
with
Iames
,
but
that
he
was
a
person
of
the
greatest
note
and
figure
in
the
Church
of
Ierusalem
,
and
for
the
same
reason
in
all
probability
S.
Paul
mentions
Iames
before
Peter
and
Iohn
,
discoursing
of
a
meeting
he
had
with
them
at
Ierusalem
,
Gal.
2.9
.
because
though
Peter
and
Iohn
were
two
of
the
Principal
of
the
twelve
Apostles
,
and
S.
Iames
was
not
so
much
as
one
of
that
number
,
yet
in
the
Church
of
Ierusalem
he
had
the
Priority
of
them
both
;
now
considering
that
S.
Iames
is
called
an
Apostle
,
and
considering
the
Preference
he
had
in
all
these
instances
above
the
other
Apostles
at
Ierusalem
,
it
is
at
least
highly
probable
that
he
was
peculiarly
the
Apostle
of
the
Church
of
Ierusalem
;
but
if
to
all
this
evidence
we
add
the
most
early
Testimonies
of
Christian
Antiquity
,
we
shall
advance
the
Probability
to
a
Demonstration
;
for
by
the
unanimous
consent
of
all
Ecclesiastical
Writers
S.
Iames
was
the
first
Bishop
of
Ierusalem
,
for
so
Hegesippus
,
who
lived
very
near
the
times
of
the
Apostles
,
tells
us
,
that
Iames
the
Brother
of
our
Lord
,
called
by
all
men
the
Iust
,
received
the
Church
of
Ierusalem
from
the
Apostles
,
vid.
Euseb.
lib.
2.
c.
23.
so
also
S.
Clement
,
as
he
is
quoted
by
the
same
Author
,
l.
2.
c.
1.
tells
us
,
that
Peter
,
Iames
,
and
Iohn
,
after
the
Assumption
of
Christ
,
as
being
the
men
that
were
most
in
favour
with
him
,
did
not
contend
for
the
Honour
,
but
chose
Iames
the
Just
to
be
Bishop
of
Ierusalem
;
and
in
the
Apostolical
Constistitutions
that
pass
under
the
name
of
S.
Clement
,
(
which
though
not
so
ancient
as
is
pretended
,
yet
are
doubtless
of
very
early
Antiquity
)
the
Apostles
are
brought
in
thus
speaking
,
Concerning
those
that
were
ordained
by
us
Bishops
in
our
life
time
,
we
signifie
to
you
that
they
were
these
,
Iames
the
Brother
of
our
Lord
was
Ordained
by
us
Bishop
of
Ierusalem
,
&c.
so
also
S.
Ierom.
de
script
.
Eccles.
tells
us
,
that
S.
Iames
,
immediately
after
the
Passion
of
our
Lord
,
was
ordained
Bishop
of
Ierusalem
by
the
Apostles
.
And
S.
Cyril
,
who
was
afterwards
Bishop
of
that
Church
,
and
therefore
a
most
Authentick
Witness
of
the
Records
of
it
,
calls
Saint
Iames
the
first
Bishop
of
that
Diocess
,
Catech.
16.
To
all
which
we
have
the
concurrent
Testimonies
of
S.
Austin
,
S.
Chrysostom
,
Epiphanius
,
S.
Ambrose
,
and
a
great
many
others
;
and
S.
Ignatius
himself
,
who
was
an
immediate
Disciple
of
the
Apostles
,
makes
S.
Stephen
to
be
a
Deacon
of
S.
Iames
,
Ep.
ad
Trall
.
and
therefore
since
Stephen
was
a
Deacon
of
the
Church
of
Ierusalem
,
S.
Iames
,
whose
Deacon
he
was
,
must
necessarily
be
the
Bishop
of
it
.
Upon
this
account
therefore
S.
Iames
is
called
an
Apostle
in
Scripture
,
because
by
being
Ordained
by
the
Apostles
Bishop
of
Ierusalem
,
he
had
the
Apostolick
Power
and
Authority
conferred
on
him
,
for
since
it
is
apparent
he
was
none
of
the
Twelve
,
to
whom
the
Apostleship
was
at
first
confined
,
he
could
no
otherwise
become
an
Apostle
,
than
by
deriving
the
Apostleship
from
some
of
the
Twelve
,
and
therefore
since
that
Apostleship
,
which
he
derived
from
the
Twelve
,
was
only
Episcopal
Superiority
over
the
Church
of
Ierusalem
,
it
hence
necessarily
follows
that
the
Episcopacy
was
the
Apostleship
derived
and
communicated
from
the
Primitive
Apostles
.
The
second
Instance
of
the
Apostles
Communicating
their
Apostolick
Superiority
to
others
is
Epaphroditus
,
who
in
Phil.
2.25
.
is
stiled
the
Apostle
of
the
Philippians
,
But
I
suppose
it
necessary
to
send
to
you
Epaphroditus
my
Brother
and
companion
in
labour
,
and
fellow
souldier
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
your
Apostle
:
for
so
S.
Ierom
Com.
Gal.
1.19
.
Paulatim
tempore
precedente
&
alii
ab
his
quos
Dominus
elegerat
,
Ordinati
sunt
Apostoli
sicut
ille
ad
Philippenses
sermo
declarat
dicens
necessarium
existimavi
Epaphroditum
,
&c.
i.
e.
by
degrees
in
process
of
time
others
were
ordained
Apostles
by
those
whom
our
Lord
had
chosen
,
as
that
passage
to
the
Philippians
shews
,
I
thought
it
necessary
to
send
unto
you
Epaphroditus
your
Apostle
.
And
Theodoret
upon
the
place
gives
this
reason
why
he
is
here
called
the
Apostle
of
the
Philippians
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
he
was
intrusted
with
Episcopal
Government
as
being
their
Bishop
;
so
that
here
you
see
Epaphroditus
is
made
an
Apostle
by
the
Apostles
,
and
his
Apostleship
consists
in
being
made
Bishop
of
Philippi
.
A
third
instance
is
that
of
Titus
and
some
others
with
him
,
2
Cor.
8.23
.
Whether
any
do
inquire
of
Titus
,
he
is
my
partner
and
fellow
helper
concerning
you
:
or
our
Brethren
be
inquired
of
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Apostles
of
the
Churches
,
and
the
glory
of
Christ
,
where
it
is
plain
they
are
not
called
the
Apostles
of
the
Churches
merely
as
they
were
the
Messengers
of
the
liberality
of
the
Churches
of
Macedonia
,
for
it
was
not
those
Churches
,
but
S.
Paul
that
sent
them
,
vers.
22.
and
therefore
since
they
were
not
Apostles
in
relation
to
those
Churches
whose
liberality
they
carried
,
it
must
be
in
relation
to
some
particular
Churches
over
which
they
had
Apostolical
Authority
;
and
that
Titus
had
this
Authority
over
the
Church
of
Crete
,
is
evident
both
from
S.
Pauls
Epistle
to
him
,
and
from
Primitive
Antiquity
:
As
for
Saint
Pauls
Epistle
,
there
are
sundry
passages
in
it
,
which
plainly
speak
him
to
be
vested
with
Apostolical
Superiority
over
that
Church
;
so
Chap.
1.
vers.
5.
For
this
cause
left
I
thee
in
Crete
that
thou
shouldst
set
things
in
order
that
are
wanting
,
and
ordain
Elders
in
every
City
as
I
have
appointed
thee
.
For
in
the
first
place
,
S.
Paul
here
gives
him
the
supreme
judgment
of
things
that
were
wanting
,
with
an
absolute
power
to
reform
and
correct
them
;
which
is
a
plain
demonstration
of
his
Superiority
in
that
Church
.
Secondly
,
he
Authorizes
him
to
ordain
Elders
in
every
City
,
and
whether
these
Elders
were
Bishops
or
Presbyters
is
of
very
little
consequence
as
to
the
present
debate
;
for
first
it
is
of
undoubted
certainty
that
there
were
Presbyters
in
the
Church
of
Crete
,
before
Titus
was
left
there
by
the
Apostle
;
and
secondly
,
it
is
as
evident
that
those
Presbyters
had
no
Power
to
ordain
Elders
in
every
City
,
as
Titus
had
;
for
if
they
had
,
what
needed
S.
Paul
to
have
left
Titus
there
for
that
purpose
?
What
need
he
have
left
Titus
there
with
a
new
power
to
do
that
which
the
Presbyters
before
him
had
sufficient
power
to
do
?
For
if
the
Presbyters
had
before
the
power
of
Ordination
in
them
,
this
new
power
of
Titus's
would
have
been
not
only
in
vain
,
but
mischievous
;
it
would
have
look'd
like
an
invasion
of
the
Power
of
the
Presbyters
,
for
S.
Paul
to
restrain
Ordination
to
Titus
,
if
before
him
it
had
been
common
to
the
whole
Presbytery
;
and
upon
that
account
have
rather
proved
an
occasion
of
strife
and
contention
than
an
expedient
of
peace
and
good
order
.
From
hence
therefore
it
is
evident
,
that
Titus
had
a
Power
in
the
Church
of
Crete
which
the
Presbyters
there
before
him
had
not
,
and
this
Power
of
his
extended
not
only
to
the
establishment
of
good
Order
and
the
Ordaining
of
Elders
,
but
also
to
rebuking
with
all
authority
,
i.
e.
correcting
obstinate
offenders
with
the
spiritual
Rod
of
Excommunication
,
chap.
2.
vers.
15.
and
taking
cognisance
of
Heretical
Pravity
,
so
as
first
to
admonish
Hereticks
,
and
in
case
of
Pertinacy
to
reject
them
from
the
Communion
of
the
Church
,
chap.
3.
vers.
10.
from
all
which
it
is
evident
that
this
Apostolate
of
Titus
consisted
in
his
Ecclesiastical
Superiority
,
which
was
the
very
same
in
the
Church
of
Crete
that
the
first
Apostles
themselves
had
in
the
several
Churches
that
were
planted
by
them
.
And
accordingly
he
is
declared
by
the
concurrent
Testimony
of
all
Antiquity
to
be
the
first
Bishop
of
that
Church
;
so
Euseb.
lib.
3.
cap.
4.
affirms
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
have
received
Episcopal
Authority
over
the
Churches
of
Crete
.
So
also
Theodoret.
in
Argum.
Ep.
ad
Tit.
tells
us
,
that
he
was
ordained
by
S.
Paul
Bishop
of
Crete
,
and
so
also
S.
Chrysostom
,
S.
Ierom
,
and
S.
Ambrose
,
and
several
others
of
the
Fathers
and
Ecclesiastical
Writers
.
This
Episcopal
Authority
therefore
which
S.
Paul
gave
Titus
over
the
Church
of
Crete
is
another
plain
instance
of
the
Apostles
making
Apostles
,
or
deriving
to
others
their
Apostolick
Power
and
Superiority
over
particular
Churches
.
The
fourth
and
last
Instance
I
shall
give
is
that
of
Timothy
,
who
as
it
appears
by
S.
Pauls
Epistles
to
him
,
had
Episcopal
Authority
over
the
Church
of
Ephesus
;
and
this
not
only
over
the
Laity
to
command
and
teach
'em
,
1
Tim.
4.11
.
to
receive
Widows
into
the
Churches
Service
or
reject
and
refuse
'em
,
1
Tim.
5.4.9.16
.
and
to
oblige
the
Women
to
go
modestly
in
their
Apparel
and
keep
silence
in
the
Church
,
1
Tim.
2.11
,
12.
but
also
over
the
Clergy
,
to
take
care
that
sutable
provision
should
be
made
for
'em
,
1
Tim.
5.17
.
that
none
should
be
admitted
a
Deacon
till
after
competent
trial
,
nor
Ordained
an
Elder
,
till
after
he
had
well
acquitted
himself
in
the
Deaconship
,
1
Tim.
3.10.13
.
to
exercise
Ecclesiastical
Jurisdiction
over
'em
,
to
receive
Accusations
against
'em
,
and
if
he
found
'em
guilty
to
put
'em
to
open
shame
,
1
Tim.
5.19
,
20.
and
S.
Paul
charges
him
to
exercise
this
his
Jurisdiction
without
preferring
one
before
another
,
and
without
partiality
,
ibid.
ver.
21.
which
if
he
had
no
Jurisdiction
over
'em
,
had
been
very
impertinent
;
and
as
he
had
Jurisdiction
over
the
Clergy
concredited
to
him
,
so
had
he
also
the
Authority
of
Ordaining
'em
;
for
the
due
exercise
of
which
S.
Paul
gives
him
that
necessary
rule
,
1
Tim.
5.22
.
Lay
hands
suddenly
on
no
man
,
neither
be
partaker
of
other
mens
sins
.
And
that
this
Authority
of
his
in
the
Ephesian
Church
over
both
the
Laity
and
Clergy
was
given
by
S.
Paul
for
a
standing
form
of
Government
there
,
is
evident
from
hence
,
because
it
was
conferred
on
him
after
the
Presbytery
was
formed
and
setled
in
that
Church
;
for
in
planting
and
cultivating
this
large
and
populous
Church
which
extended
it self
over
all
the
Proconsular
Asia
,
S.
Paul
had
laboured
for
three
years
together
with
incredible
diligence
;
which
is
a
much
longer
time
than
he
spent
in
any
other
Church
,
and
therefore
by
this
time
to
be
sure
he
had
not
only
constituted
a
Presbytery
in
it
,
as
he
did
in
all
other
Churches
,
Acts
14.23
.
but
also
reduced
it
to
much
greater
perfection
than
any
other
,
that
so
in
the
constitution
of
it
,
it
might
be
a
pattern
to
all
other
Churches
;
and
if
so
,
then
to
be
sure
the
Government
which
he
had
now
at
last
established
in
it
was
such
as
he
intended
should
continue
,
viz.
by
a
single
Person
presiding
over
both
Clergy
and
Laity
.
And
that
de
facto
it
was
so
,
we
have
not
only
the
Authority
of
S.
Pauls
Epistles
to
Timothy
,
but
also
the
concurrent
Testimony
of
all
Ecclesiastical
Antiquity
;
for
so
Euseb.
Eccles.
Hist.
lib.
3.
cap.
4.
tells
us
he
was
the
first
Bishop
of
the
Province
or
Diocess
of
Ephesus
and
the
Anonimous
Author
of
his
life
in
Photius
,
that
he
was
the
first
that
acted
as
Bishop
in
Ephesus
,
and
that
he
was
Ordained
and
Enthroned
Bishop
of
the
Metropolis
of
Ephesus
by
the
great
S.
Paul
;
and
in
the
Council
of
Chalcedon
twenty
seven
Bishops
are
said
to
have
succeeded
in
that
Chair
from
Timothy
who
was
the
first
,
and
Saint
Chrysostom
Hom.
15.
in
1
Tim.
5.19
.
tells
us
that
it
is
manifest
Timothy
was
intrusted
with
a
Church
,
or
rather
with
a
whole
Nation
,
viz.
that
of
Asia
,
upon
which
account
he
is
stiled
by
Theodoret
in
1
Tim.
3.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Timothy
the
Apostle
of
the
Asiatiques
,
and
(
to
name
no
more
of
the
great
numbers
of
Authorities
that
might
be
cited
)
in
the
Apostolical
Constitutions
we
are
expresly
told
,
that
he
was
Ordained
Bishop
of
Ephesus
by
S.
Paul.
This
therefore
is
another
evident
instance
of
the
Apostles
deriving
down
their
Apostolick
Authority
.
Other
instances
might
be
given
,
but
these
are
sufficient
to
shew
that
the
Apostles
did
not
look
upon
our
Saviours
institution
of
a
superiour
Order
of
Ecclesiastical
Officers
,
as
a
temporary
thing
that
was
to
expire
with
'em
,
but
as
a
standing
Model
of
Ecclesiastical
Government
,
since
they
derived
to
others
that
superiority
over
the
Churches
of
Christ
which
he
communicated
to
them
.
For
from
all
these
instances
it
is
most
evident
,
both
that
the
Apostolical
Office
did
not
expire
with
the
Twelve
,
but
was
transferred
by
'em
to
others
,
and
that
that
which
is
now
called
the
Episcopacy
was
nothing
else
but
the
Apostolical
Office
derived
from
the
Apostles
to
their
successors
:
for
in
the
Primitive
Language
of
the
Church
,
Bishops
are
generally
stiled
Apostles
;
for
which
no
other
reason
can
be
assigned
but
that
they
succeeded
in
the
Apostolical
superiority
.
Thus
,
as
hath
been
shewn
before
,
S.
Iames
,
Epaphroditus
,
Titus
,
and
Timothy
are
stiled
Apostles
in
Scripture
,
and
by
the
Primitive
Writers
;
Clemens
Bishop
of
Rome
who
was
a
Disciple
of
the
Apostles
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
Clemens
the
Apostle
,
vid.
Clem.
Alex.
Strom.
lib.
4.
and
Ignatius
Bishop
of
Antioch
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Apostle
and
Bishop
by
S.
Chrysostom
;
and
Thaddaeus
,
who
was
sent
b●
S.
Thomas
to
the
Prince
of
Edessa
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
Eusebius
,
and
so
are
also
S.
Mark
and
S.
Luke
by
Epiphanius
;
and
Theodoret
lays
it
down
for
a
general
rule
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
those
whom
we
now
call
Bishops
were
anciently
called
Apostles
;
but
in
process
of
time
the
name
of
Apostle
was
left
to
them
who
were
more
strictly
Apostles
(
viz.
the
Twelve
)
and
the
name
of
Bishop
was
restrained
to
those
who
were
anciently
called
Apostles
.
If
therefore
the
practice
of
the
Apostles
,
proceeding
upon
the
express
institution
of
our
Saviour
,
be
sufficient
to
found
a
Divine
Right
,
we
have
this
you
see
to
plead
for
a
superiority
and
subordination
of
Ecclesiastical
Offices
;
since
the
Apostles
did
not
only
Ordain
Presbyters
and
Deacons
in
the
several
Churches
they
planted
,
but
also
Apostles
or
Bishops
to
preside
over
'em
;
and
if
their
Ordaining
of
Presbyters
be
an
argument
of
the
perpetuity
of
the
Office
of
a
Presbyter
(
as
the
Presbyterians
themselves
contend
it
is
)
why
should
not
their
Ordaining
Bishops
also
be
as
good
an
Argument
of
the
perpetuity
of
the
Office
of
a
Bishop
?
If
either
be
perpetual
,
why
not
both
?
if
not
both
,
why
either
?
and
how
can
we
argue
a
perpetual
power
of
Ordination
in
the
Church
from
the
Ordination
of
Timothy
and
Titus
for
instance
(
as
the
Presbyterians
do
,
Vide
Ius
Divin
.
p.
159.167
.
)
if
the
Office
they
were
Ordained
to
were
not
perpetual
,
and
if
it
were
perpetual
,
then
so
is
Episcopacy
,
which
is
in
nothing
different
from
that
which
they
exercised
in
their
Churches
.
III.
That
the
true
Government
of
the
Church
is
Episcopal
,
is
evident
also
from
the
Universal
Conformity
of
the
Primitive
Church
thereunto
.
It
is
objected
by
the
Adversaries
of
the
Episcopal
Government
,
that
though
our
Saviour
indeed
Instituted
a
superior
Order
of
Church
Officers
,
viz.
his
Twelve
Apostles
to
precide
over
the
rest
,
and
Govern
his
Church
,
yet
this
was
an
extraordinary
Commission
which
he
never
intended
they
should
derive
down
to
the
Church
as
a
perpetual
Model
of
Government
,
but
was
limited
to
the
persons
of
the
Apostles
,
and
was
to
expire
with
'em
.
Now
that
it
was
not
limited
to
the
persons
of
the
Apostles
is
evident
,
since
as
it
hath
been
shewn
before
,
the
Astles
derived
it
to
others
;
which
they
could
not
have
done
without
violating
their
trust
,
and
exceeding
the
bounds
of
their
Commission
,
had
it
been
appropriated
to
their
persons
,
so
that
it
must
be
allowed
either
that
they
proceeded
irregularly
in
transferring
their
superiority
to
others
;
or
that
their
Commission
did
impower
them
to
transfer
it
;
and
therefore
if
it
appear
not
only
that
they
might
transfer
it
to
some
for
the
Government
of
some
Churches
,
by
vertue
of
their
Commission
(
of
which
the
above
cited
instances
are
a
full
demonstration
)
but
also
that
they
Universally
transferred
it
to
others
for
the
Government
of
all
other
Churches
,
then
it
is
certain
that
either
they
mistook
the
intent
of
our
Saviours
Commission
,
or
the
intent
of
it
was
to
impower
'em
to
transfer
it
unversally
as
a
standing
and
perpetual
Form
of
Ecclesiastical
Government
;
in
short
,
if
they
understood
the
intendment
of
their
own
Commission
(
as
to
be
sure
they
did
being
guided
by
the
Spirit
into
all
Truth
)
to
be
sure
they
would
never
have
communicated
their
Apostolick
Superiority
to
any
,
had
it
not
been
our
Saviours
intention
when
he
Commissioned
'em
to
Authorize
'em
so
to
do
;
and
for
the
same
reason
we
may
be
sure
that
so
far
forth
as
they
did
communicate
it
,
it
was
our
Saviours
intention
that
they
should
,
now
,
as
was
shewn
before
,
to
some
they
did
communicate
it
for
the
Government
of
some
Churches
,
as
to
Timothy
and
Titus
for
instance
,
for
the
Government
of
the
Churches
of
Ephesus
and
Crete
;
from
whence
it
is
evident
that
it
was
our
Saviours
intention
that
they
should
communicate
it
to
some
;
and
for
the
same
reason
if
it
be
made
appear
,
that
they
did
communicate
it
universally
for
the
Government
of
all
other
Churches
,
it
will
necessarily
follow
,
that
it
was
our
Saviours
intention
they
should
communicate
it
as
an
universal
form
of
Church-Government
.
Now
whether
they
did
communicate
it
universally
or
no
,
is
a
question
about
matter
of
Fact
,
and
as
such
,
is
decidable
only
by
the
Testimony
of
the
most
competent
witnesses
,
and
the
most
competent
witness
,
in
this
case
,
is
the
Christian
Church
in
the
Ages
next
succeeding
the
Apostles
,
which
Church
attests
with
one
universal
consent
the
universal
derivation
of
a
Superiour
Order
of
Ecclesiastick
Officers
from
the
Apostles
to
preside
over
the
Churches
of
Christ
.
And
some
Christian
Writers
we
have
who
were
living
in
the
very
days
of
the
Apostles
,
and
were
their
immediate
Scholars
and
Disciples
;
others
again
,
who
lived
in
their
days
and
were
their
Disciples
,
who
lived
in
the
Apostles
;
and
others
who
immediately
succeeded
these
:
from
all
which
we
have
ample
Testimonies
of
the
continued
Succession
of
this
superiour
Order
,
even
from
the
Apostles
to
whom
our
Saviour
first
derived
it
.
Out
of
all
which
I
shall
only
produce
some
few
instances
out
of
an
infinite
number
that
might
be
given
.
Of
the
first
sort
are
S.
Clement
Bishop
of
Rome
,
and
S.
Ignatius
Bishop
of
Antioch
.
S.
Clement
,
who
as
Frenaeus
tells
us
,
saw
the
Apostles
,
and
conversed
familiarly
with
'em
,
makes
mention
in
his
Epistle
to
the
Corinthians
of
three
Orders
of
Ecclesiastical
Officers
in
his
time
,
whom
he
calls
the
High
Priest
,
the
Priests
,
and
the
Levites
,
which
words
can
be
no
otherwise
understood
than
of
the
Bishop
,
Presbyter
and
the
Deacons
:
S.
Ignatius
who
was
the
Disciple
of
S.
Peter
,
and
in
his
life-time
Bishop
of
Antioch
is
so
full
and
express
in
all
those
six
Epistles
he
wrote
on
the
way
to
his
Martyrdom
,
for
the
derivation
of
this
superiour
Order
from
the
Apostles
,
that
the
adversaries
of
this
Order
have
no
other
way
to
evade
him
but
by
condemning
those
Epistles
for
Counterfeits
;
from
which
injurious
sentence
they
have
of
late
been
so
triumphantly
vindicated
by
a
Learned
Pen
of
our
own
,
that
I
dare
say
no
man
of
Learning
for
the
future
will
so
far
expose
the
Reputation
of
his
Understanding
and
Modesty
as
to
call
'em
in
question
again
.
Now
in
all
these
Epistles
the
holy
Martyr
not
only
distinguishes
the
Clergy
into
Bishops
,
Presbyters
and
Deacons
,
but
strictly
injoyns
the
two
latter
as
well
as
the
Laicks
to
be
Dutiful
and
Obedient
to
the
former
;
and
particularly
in
his
Epistle
to
the
Trallians
,
what
is
the
Bishop
,
saith
he
,
but
he
that
hath
all
Authority
and
Power
,
what
is
the
Presbytery
but
a
sacred
Constitution
of
Counsellors
and
Assessors
to
the
Bishop
,
what
are
the
Deacons
but
imitators
of
Christ
,
and
Ministers
to
the
Bishop
as
he
was
to
the
Father
,
and
as
he
every
where
enjoyns
obedience
to
the
Bishops
as
to
the
supreme
Order
in
the
Church
of
Christ
,
so
in
the
beginning
of
his
Epistle
to
the
Philadelphians
he
tells
them
,
that
so
many
as
belong
to
Christ
are
united
to
the
Bishop
,
and
that
so
many
as
depart
from
him
and
his
Communion
,
and
associate
themselves
with
the
accursed
shall
be
cut
off
with
them
.
And
in
his
Epistle
to
the
Magnesians
he
tells
them
,
that
it
highly
became
them
to
obey
their
Bishop
,
and
not
to
contradict
him
in
any
thing
,
for
it
is
a
terrible
thing
to
contradict
him
,
because
in
so
doing
you
do
not
so
much
despise
him
who
is
visible
as
the
invisible
God
who
will
not
be
despised
,
for
his
promotion
is
not
from
men
but
from
God.
And
several
of
his
Cotemporary
Bishops
he
mentions
by
name
,
viz.
Onesimus
Bishop
of
the
Ephesians
,
Policarp
of
the
Smyrnians
,
Polybius
of
the
Trallians
,
and
Damas
of
the
Magnesians
,
and
still
as
he
mentions
them
he
highly
commends
the
Presbyters
and
Deacons
for
their
obedience
to
them
.
So
in
the
beginning
of
his
Epistle
to
the
Magnesians
,
Having
been
so
happy
as
to
see
you
by
your
worthy
Bishop
Damas
,
and
your
worthy
Presbyters
,
viz.
Bassus
,
and
Apollinus
,
and
Zotion
your
Deacon
,
whom
I
cannot
but
commend
for
his
obedience
to
the
Bishop
and
the
Presbytery
—
you
ought
not
to
contemn
the
youth
of
your
Bishop
,
but
to
pay
him
all
veneration
(
as
I
know
your
holy
Presbyters
do
)
according
to
the
appointment
of
God
the
Father
.
And
in
his
Epistle
to
the
Ephesians
,
Let
us
be
careful
,
saith
he
,
that
we
do
not
oppose
the
Bishop
as
we
would
be
obedient
to
God
;
and
if
any
man
observe
the
silence
of
his
Bishop
,
let
him
reverence
him
so
much
the
more
,
for
every
one
that
the
Master
of
the
Family
appoints
to
be
his
Steward
,
we
ought
to
receive
him
as
the
Master
himself
,
and
therefore
it
is
evident
we
ought
to
respect
the
Bishop
as
our
Lord
himself
:
from
whence
I
infer
first
,
that
at
the
writing
of
these
Epistles
,
which
was
not
above
eight
or
nine
years
after
the
decease
of
S.
Iohn
,
there
were
Bishops
every
where
constituted
over
the
Churches
of
Christ
;
for
he
not
only
mentions
several
Churches
that
had
Bishops
actually
presiding
over
them
,
but
declares
Bishops
to
be
of
Divine
Ordination
,
and
that
they
were
to
be
obeyed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
to
the
appointment
of
God
the
Father
,
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
had
their
promotion
not
from
men
,
but
from
God
;
and
not
only
so
,
but
in
his
Epistle
to
the
Trallians
,
he
bids
them
obey
their
Bishop
as
Christ
and
his
Apostles
had
commanded
them
,
in
which
he
necessarily
supposes
Bishops
to
be
instituted
by
Christ
and
his
Apostles
,
and
then
he
goes
on
;
He
who
is
within
the
Altar
,
that
is
,
within
the
Communion
of
the
Church
,
is
clean
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
He
is
without
the
Altar
who
doth
any
thing
without
the
Bishop
and
Presbyters
and
Deacons
,
and
if
any
Christian
acting
without
the
Bishop
,
&c.
was
without
the
Communion
of
the
Church
,
then
to
be
sure
no
Community
of
Christians
that
did
so
could
be
esteemed
a
part
or
Member
of
the
Church
;
and
therefore
since
according
to
the
Doctrine
of
this
Primitive
Age
,
Bishops
were
a
Divine
Ordinance
,
and
were
looked
upon
as
necessary
to
the
very
Constitution
of
Churches
;
we
may
from
hence
justly
conclude
that
there
were
then
no
Churches
without
them
.
And
secondly
,
we
may
from
hence
also
infer
,
that
since
there
were
Bishops
in
this
early
Age
presiding
over
the
Churches
of
Christ
,
several
of
them
at
least
received
their
Episcopal
Orders
immediately
from
the
hands
of
the
Apostles
:
For
at
the
time
when
these
Epistles
were
written
,
Ignatius
himself
had
been
above
forty
years
Bishop
of
Antioch
,
at
which
time
sundry
of
the
Apostles
were
living
;
and
therefore
considering
the
singular
Eminence
of
the
Church
of
Antioch
,
whereof
he
was
Bishop
,
as
being
immediately
planted
by
S.
Peter
and
S.
Paul
,
and
that
wherein
the
Disciples
of
Iesus
first
received
the
name
of
Christians
;
and
considering
also
that
it
was
the
constant
practice
of
the
Apostle
to
Ordain
Elders
in
all
the
Churches
they
planted
,
it
is
highly
probable
that
he
received
his
Ordination
immediately
from
their
hands
;
and
so
S.
Chrysostom
Tom.
5.
Edit.
Savil.
p.
499.
expresly
tells
us
,
that
he
did
not
so
much
admire
Ignatius
for
that
he
was
accounted
worthy
of
so
great
a
Dignity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
but
because
he
obtained
his
dignity
from
those
holy
men
,
and
the
sacred
hands
of
the
blessed
Apostles
had
been
laid
upon
his
head
.
And
the
same
may
be
said
of
Polycarp
Bishop
of
Smyrna
,
of
whom
Ignatius
makes
honourable
mention
;
and
indeed
it
is
not
to
be
imagined
that
the
Christian
Churches
would
ever
have
so
universally
admitted
of
Bishops
as
it
is
apparent
they
did
in
Ignatius's
time
,
when
the
Apostles
were
living
,
had
not
some
of
them
at
least
derived
their
Authority
from
the
Apostles
immediately
;
and
considering
how
much
S.
Iohn
,
who
survived
the
Apostles
,
was
reverenced
to
the
last
through
all
the
Christian
Churches
,
what
likelihood
is
there
that
those
very
Churches
should
so
far
contemn
both
him
and
them
,
even
whilst
they
were
living
among
them
,
as
to
admit
of
a
new
order
of
men
without
their
Authority
,
to
Oversee
and
Govern
them
?
but
that
de
facto
the
Apostles
did
with
their
own
hands
Ordain
several
Bishops
to
preside
over
several
Churches
,
is
most
certain
,
if
any
credit
may
be
given
to
Ecclesiastical
History
,
which
assures
us
,
that
they
ordained
Dionysius
the
Areopagite
Bishop
of
Athens
,
Caius
of
Thessalonica
,
Archyppus
of
Colosse
,
Onesimus
of
Ephesus
,
Antipas
of
Pergamus
,
Euphroditus
of
Philippi
,
Crescens
of
the
Gauls
,
Erastus
of
Macedonia
,
Trophimus
of
Arles
,
Iason
of
Tarsus
,
Titus
of
Corinth
,
Onisiphorus
of
Colophon
,
Quartus
of
Berytus
,
Paul
the
Proconsul
of
Narbona
.
Vid.
Bishop
Tailor
of
Episcopacy
,
Sect.
18.
But
then
thirdly
and
lastly
,
from
hence
I
also
infer
,
That
the
Bishops
of
this
Age
were
look'd
upon
as
a
Superiour
Order
to
all
other
Ecclesiastical
Officers
;
for
Ignatius
not
only
enjoyns
the
Presbyters
and
Deacons
to
obey
their
Bishops
,
but
also
presses
them
thereunto
by
the
Command
of
Christ
and
if
by
Christs
Command
they
were
to
obey
their
Bishops
,
then
by
Christs
Institution
their
Bishops
were
their
Superiours
.
Thus
much
therefore
we
are
assured
of
by
the
Testimony
of
Ignatius
,
that
in
the
Apostolick
Age
Bishops
were
universally
admitted
in
the
Churches
of
Christ
,
that
they
derived
their
Authority
from
the
hands
of
the
Apostles
,
and
that
by
vertue
of
that
Authority
they
were
Superiour
to
all
other
Ecclesiastical
Officers
;
and
this
is
all
we
contend
for
.
And
now
let
us
proceed
to
the
Testimony
of
the
Writers
of
the
next
Age
,
who
conversed
with
those
that
were
Conversant
with
the
Apostles
,
of
which
number
are
Iustin
Martyr
,
Hegesippus
,
Dionysius
Bishop
of
Corinth
,
Irenaeus
,
and
Clemens
Alexandrinus
.
The
first
of
which
was
converted
to
Christianity
about
the
year
of
our
Lord
133.
which
is
not
above
twenty
five
years
after
the
death
of
S.
Iohn
.
This
Writer
in
his
Apology
for
Christianity
to
the
Emperour
Antoninus
,
giving
an
account
of
the
manner
of
their
Publick
Worship
,
makes
mention
of
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
a
President
,
or
presiding
Ecclesiastick
in
the
Mother
Church
,
who
did
there
Consecrate
the
Bread
and
Wine
in
the
Sacrament
,
and
give
it
to
the
Deacons
to
distribute
it
to
such
as
were
present
,
and
carry
it
to
such
as
were
absent
,
and
who
did
receive
the
Charities
of
the
People
,
and
dispose
and
manage
the
Stock
of
the
Church
.
Now
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
the
Bishops
Title
is
evident
,
for
so
Dionysius
Bishop
of
Corinth
,
who
was
Iustin
Martyrs
Cotemporary
,
uses
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
promiscuously
stiling
Publius
Bishop
of
Athens
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
President
,
and
Quadratus
his
Successor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Bishop
,
vid.
Euseb.
lib.
4.
cap.
23.
Next
after
him
we
have
the
Testimony
of
Hegesippus
,
who
as
S.
Ierom
de
script
.
Eccles.
tells
us
,
lived
very
near
to
the
Apostolick
Age
,
he
wrote
five
Books
of
Commentaries
,
some
fragments
of
which
are
preserved
in
Eusebius
his
History
,
in
which
he
not
only
makes
mention
of
several
Bishops
with
whom
he
conversed
in
his
Journey
from
Iudea
to
Rome
,
and
of
Primas
Bishop
of
Corinth
by
name
,
and
afterwards
of
Anicetus
,
Soter
,
and
Elutherius
Bishops
of
Rome
successively
,
but
also
tells
us
,
that
after
Iames
the
Iust
,
who
was
the
first
Bishop
of
Ierusalem
,
had
suffered
Martyrdom
,
Simeon
Cleophae
was
made
Bishop
of
that
Church
,
because
he
was
of
the
Kindred
of
our
Lord
,
vid.
Euseb.
lib.
4.
cap.
22.
Not
long
after
him
Dionysius
,
Bishop
of
Corinth
,
makes
mention
in
several
Epistles
of
several
Bishops
by
name
,
and
particularly
of
Publius
,
and
Quadratus
,
successive
Bishops
of
Athens
,
of
Dionysius
the
Areopagite
the
first
Bishop
of
that
Church
,
of
Philip
Bishop
of
Gortyna
in
Crete
,
of
Palma
Bishop
of
Amastris
in
Pontus
,
of
Pinytus
Bishop
of
the
Gnossians
,
and
of
Soter
Bishop
of
Rome
,
vid.
Euseb.
lib.
4.
cap.
23.
About
the
same
time
lived
Irenaeus
Bishop
of
Lions
,
who
,
as
himself
tells
us
in
his
Epistle
to
Florinus
,
had
often
seen
Polycarp
the
Disciple
of
S.
Iohn
,
and
did
very
well
remember
his
person
,
and
behaviour
when
he
discoursed
to
the
Multitude
the
intimate
conversation
he
had
with
S.
John
,
and
the
rest
of
the
Apostles
who
had
seen
our
Lord
.
And
from
him
we
have
this
express
Testimony
concerning
the
matter
in
debate
,
We
can
reckon
up
those
who
were
Ordained
Bishops
by
the
Apostles
in
the
Churches
,
who
they
were
that
succeeded
them
even
down
to
our
times
—
for
the
Apostles
would
have
them
to
be
in
all
things
perfect
and
unreprovable
whom
they
left
to
be
their
Successors
,
and
to
whom
they
delivered
their
Apostolick
Authority
.
And
then
he
goes
on
,
and
gives
us
a
Catalogue
of
Eleven
Bishops
of
Rome
by
name
,
beginning
from
Linus
,
to
whom
he
tells
us
S.
Peter
and
S.
Paul
Episcopatum
administrandae
Ecclesiae
tradiderunt
,
i.
e.
delivered
the
Episcopal
power
of
Governing
that
Church
,
and
ending
with
Elutherius
who
was
the
twelfth
▪
and
did
then
actually
preside
in
the
Episcopal
Chair
,
and
that
by
Bishops
in
this
Age
was
meant
such
as
presided
over
Presbyters
as
well
as
Laicks
is
evident
by
the
demonstration
Clemens
Alexandrinus
makes
,
who
was
Irenaeus
his
Cotemporary
,
between
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Strom.
6.
i.
e.
the
Processes
of
Bishops
,
Presbyters
and
Deacons
:
and
a
little
before
,
speaking
of
the
dignity
of
the
Presbytery
,
he
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
—
i.
e.
that
it
was
not
honoured
with
the
first
Seat
,
or
placed
in
the
first
Class
of
the
Ecclesiastick
Orders
;
which
plainly
shews
that
then
there
was
an
Order
above
the
Presbytery
,
viz.
the
Bishops
,
whom
presently
after
he
mentions
as
the
first
Order
of
Ecclesiasticks
.
And
that
passage
which
Eusebius
quotes
from
him
out
of
his
Book
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lately
published
,
is
a
plain
Argument
that
in
his
time
Bishops
were
look'd
on
as
a
distinct
Order
from
the
rest
of
the
Clergy
;
for
he
tells
us
,
that
when
S.
Iohn
returned
from
Patmos
to
Ephesus
,
he
visited
the
neighbouring
Provinces
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
partly
that
he
might
ordain
Bishops
,
and
partly
that
he
might
set
apart
such
for
the
Clergy
as
were
pointed
out
to
him
by
the
Holy
Spirit
;
by
which
it
is
evident
that
,
in
Clement's
time
at
least
,
and
,
if
he
be
not
mistaken
,
in
S.
Iohn's
too
,
the
Bishops
were
a
distinct
Order
from
the
rest
of
the
Clergy
,
viz.
the
Presbyters
and
Deacons
.
Thus
both
in
the
Apostolick
Age
,
and
that
succeeding
it
,
we
have
abundant
Testimony
of
the
derivation
of
the
superiority
of
the
Apostolick
Order
from
the
Apostles
to
the
Bishops
of
the
Churches
of
Christ
.
And
then
for
the
next
Age
we
have
the
concurrent
Testimonies
of
Tertullian
,
Origen
,
and
S.
Cyprian
,
not
only
of
the
continuance
of
this
Apostolick
superiority
in
the
Church
,
but
also
of
the
derivation
of
it
from
the
Apostles
themselves
;
but
we
need
not
cite
their
words
,
it
being
granted
by
the
most
learned
Advocates
of
the
Presbyterian
Government
that
for
several
years
before
these
Fathers
,
viz.
about
the
year
of
our
Lord
140.
the
Episcopacy
was
every
where
received
in
the
Church
;
for
they
tell
us
,
that
though
the
Apostles
exercised
a
superiority
over
the
other
Ecclesiastical
Orders
,
yet
they
left
none
behind
to
succeed
them
in
that
power
;
but
the
Church
was
every
where
governed
by
a
Common
Council
of
Presbyters
;
but
this
Form
of
Government
being
found
inconvenient
,
as
giving
too
much
occasion
for
Schisms
and
Divisions
,
it
was
at
last
universally
agreed
upon
that
one
Presbyter
should
be
chosen
out
to
preside
over
all
the
rest
;
and
this
,
say
they
,
was
the
beginning
of
the
Episcopacy
;
for
which
they
cite
that
famous
passage
of
S.
Ierom
,
Antequam
Diaboli
instinctu
,
&c.
i.
e.
Before
such
time
as
through
the
instinct
of
the
Devil
divisions
in
Religion
began
,
and
it
was
said
among
the
People
,
I
am
of
Paul
,
I
am
of
Apollo
,
and
I
of
Cephas
,
the
Churches
were
Governed
by
Common
Councils
of
Presbyters
,
but
afterwards
every
Presbyter
reckoning
such
as
he
baptized
to
be
his
and
not
Christs
,
it
was
decreed
over
all
the
World
,
that
one
from
among
the
Presbyters
should
be
chosen
and
set
over
all
the
rest
,
to
whom
should
belong
all
the
care
of
the
Churches
,
that
so
the
seeds
of
Schisms
might
be
destroyed
;
which
universal
Decree
,
as
they
guess
,
was
made
about
the
year
140.
Now
not
to
dispute
with
them
the
sense
of
this
passage
,
but
allowing
it
to
bear
their
sense
I
shall
only
desire
the
Reader
to
consider
,
First
,
That
it
is
the
Testimony
of
one
who
lived
long
after
the
afore-cited
Witnesses
,
and
so
far
less
capable
of
attesting
so
early
a
matter
of
fact
;
for
some
of
the
Witnesses
above-cited
were
such
as
lived
in
the
days
of
the
Apostles
,
others
,
such
as
lived
in
their
days
who
lived
in
the
days
of
the
Apostles
,
and
certainly
these
were
much
more
competent
Witnesses
of
what
was
done
in
the
Apostles
days
than
S.
Ierom
,
who
was
not
born
till
about
the
year
330.
almost
one
hundred
years
after
Origen
the
latest
,
and
three
hundred
years
after
Clemens
the
earliest
of
the
above-cited
Witnesses
;
and
certainly
to
prefer
the
Authority
of
one
single
Witness
,
who
lived
so
long
after
the
matter
of
fact
,
to
the
unanimous
attestations
of
so
many
earlier
Witnesses
,
is
both
immodest
and
irrational
.
II.
It
is
also
to
be
considered
,
that
S.
Ierom
was
a
witness
in
his
own
cause
,
in
which
case
men
of
his
warmth
and
passion
are
too
too
apt
to
exceed
the
limits
of
truth
;
for
the
design
of
that
passage
was
to
curb
the
insolence
of
some
Pragmatical
Deacons
,
who
would
needs
advance
themselves
above
the
Presbyters
,
which
Saint
Ierom
,
being
a
Presbyter
himself
,
takes
in
high
disdain
,
and
,
as
the
best
of
men
are
too
prone
to
do
,
when
their
own
concerns
are
at
stake
,
bends
the
stick
too
much
t'other
way
,
and
depresses
the
Deacons
too
low
,
and
advances
the
Presbyters
too
high
.
For
,
III.
In
other
places
,
where
he
is
not
Biassed
by
partiality
to
his
own
Order
,
he
talks
at
a
quite
different
rate
;
so
in
Dial.
advers.
Luciferian
:
dost
thou
ask
why
one
that
is
not
Baptized
by
the
Bishop
doth
not
receive
the
Holy
Ghost
?
why
it
proceeds
from
hence
that
the
Holy
Ghost
descended
on
the
Apostles
.
Where
it
is
plain
he
places
the
Bishops
in
the
same
rank
with
the
Apostles
,
so
also
in
Ep.
1.
ad
Heliodor
.
speaking
of
the
Bishops
of
his
time
,
they
stand
,
saith
he
,
in
the
place
of
S.
Paul
,
and
hold
the
place
of
S.
Peter
,
and
in
Psal.
45.16
.
Now
because
the
Apostles
are
gone
from
the
World
thou
hast
instead
of
those
their
Sons
the
Bishops
,
and
these
are
thy
Fathers
because
thou
art
Governed
by
'em
:
and
Ep.
ad
Nepot
.
What
Aaron
and
his
Sons
were
,
that
we
know
the
Bishops
and
the
Presbyters
are
.
And
therefore
as
Aaron
by
Divine
Right
was
superiour
to
his
Sons
the
Priests
,
so
is
the
Bishop
above
his
Presbyters
;
all
which
are
as
plain
contradictions
to
that
famous
passage
of
his
(
understanding
it
as
the
Presbyterians
do
)
as
one
proposition
can
be
to
another
:
and
whether
is
a
man
more
to
be
credited
when
he
speaks
without
Bias
or
Partiality
,
or
when
he
speaks
in
his
own
cause
and
under
the
influence
of
his
own
Interest
?
VI.
It
is
further
to
be
considered
,
that
the
Decree
of
which
S.
Ierom
here
speaks
,
by
which
the
Government
of
the
Church
was
translated
from
a
Common
Council
of
Presbyters
to
a
single
Bishop
,
must
according
to
his
own
words
be
Apostolick
,
and
consequently
much
earlier
than
the
Presbyterians
will
allow
it
;
for
it
was
made
at
that
time
when
it
was
said
among
the
People
,
I
am
of
Paul
,
and
I
am
of
Apollos
,
and
I
of
Cephas
;
and
this
as
S.
Paul
tells
us
,
was
said
in
his
time
,
and
therefore
this
Decree
must
be
made
in
his
time
,
and
that
S.
Ierome
did
mean
so
,
we
are
elsewhere
assured
from
his
own
words
,
for
so
in
his
Book
de
Eccles.
Script
.
he
tells
us
,
that
immediately
after
the
ascension
of
our
Lord
S.
James
was
Ordained
by
the
Apostles
to
be
Bishop
of
Jerusalem
,
Timothy
by
S.
Paul
Bishop
of
Ephesus
,
Titus
Bishop
of
Crete
,
and
Polycarp
by
S.
John
Bishop
of
Smyrna
.
So
that
either
he
must
here
expresly
contradict
himself
,
or
else
the
Decree
of
which
he
speaks
must
have
been
made
immediately
after
the
Ascension
of
our
Lord
,
and
consequently
be
a
Decree
Apostolick
.
V.
It
is
yet
farther
to
be
considered
that
if
any
such
Decree
,
of
changing
the
Church
Government
from
Presbyterial
to
Episcopal
,
had
been
made
by
the
Apostles
;
it
is
strange
we
should
not
find
the
least
mention
of
it
in
Scripture
,
and
if
it
had
been
made
after
the
Apostles
,
about
the
year
,
140.
it
is
as
strange
we
should
have
no
mention
of
it
in
Ecclesiastick
Antiquity
;
for
an
universal
Change
of
the
Government
of
the
Church
from
one
kind
to
another
,
is
a
matter
of
such
vast
moment
,
that
had
the
Apostles
made
a
Decree
concerning
it
,
they
would
doubtless
have
been
very
solicitous
to
publish
it
through
all
the
Churches
,
and
to
have
transmitted
down
to
Posterity
some
standing
record
of
it
;
which
yet
they
were
so
far
from
doing
,
that
they
have
not
given
us
the
least
intimation
of
it
in
all
their
Writings
:
And
had
it
been
made
afterwards
about
the
year
140.
to
be
sure
all
Primitive
Antiquity
would
have
rung
of
such
a
publick
and
important
alteration
;
but
on
the
contrary
you
see
both
Clemens
and
Ignatius
,
who
lived
before
that
period
,
testifie
that
the
Church
was
not
Governed
in
their
time
by
a
Common
Council
of
Presbyters
,
but
by
Bishops
;
Hegesyppus
,
Irenaeus
,
and
Dionysius
of
Corinth
,
who
lived
in
that
period
are
so
far
from
taking
notice
of
any
such
Decree
of
alteration
,
that
they
testifie
the
Government
of
the
Church
by
an
uninterrupted
Succession
of
Bishops
,
even
from
the
Apostles
themselves
;
and
as
for
Irenaeus
who
gives
us
an
account
of
the
Succession
of
the
Roman
Bishops
from
S.
Peter
down
to
the
time
when
he
himself
was
at
Rome
,
it
was
as
easie
for
him
to
know
who
they
were
that
succeeded
from
S.
Peter
,
as
it
is
for
us
to
know
who
succeeded
from
Arch-Bishop
Whitgift
in
the
Chair
of
Canterbury
,
he
being
no
farther
distant
from
the
one
than
we
are
from
the
other
;
and
though
through
the
Ambiguity
or
defect
of
the
Records
of
some
Churches
,
this
succession
be
not
equally
clear
in
all
,
yet
in
the
most
eminent
Churches
,
such
as
Ierusalem
,
Rome
,
Antioch
,
and
Alexandria
,
the
successions
are
as
clear
as
any
thing
in
Ecclesiastical
History
;
and
is
it
not
much
more
reasonable
to
conclude
what
was
the
Government
of
those
Churches
that
are
not
known
,
from
what
we
find
was
the
Government
of
those
that
are
,
than
to
question
those
Ecclesiastical
Records
that
are
preserved
,
because
of
the
uncertainty
of
those
that
are
not
?
for
though
we
do
not
find
in
all
Churches
an
exact
Catalogue
of
all
their
Bishops
;
yet
we
cannot
produce
any
one
instance
in
any
one
ancient
Church
of
any
other
form
of
Government
than
the
Episcopal
,
and
therefore
we
may
as
well
question
whether
ever
there
was
any
such
thing
as
an
ancient
Monarchy
in
the
World
,
because
many
of
the
Histories
of
the
Monarchs
are
defective
as
to
their
Names
and
the
Order
of
their
Succession
,
as
whether
there
was
ever
any
such
thing
as
a
Primitive
Episcopacy
in
the
Church
,
because
the
Records
of
several
Churches
are
defective
as
to
the
Names
and
Successions
of
their
Bishops
:
Since
therefore
this
Story
of
S.
Ieroms
universal
Decree
is
not
only
altogether
unattested
,
but
also
directly
contradictory
to
the
concurrent
Testimony
of
all
Antiquity
,
how
can
we
reasonably
look
upon
it
otherwise
than
as
a
mere
figment
of
his
own
fancy
?
especially
considering
VI.
And
lastly
,
How
odiously
this
conceit
of
his
reflects
upon
the
Wisdom
of
our
Saviour
and
his
Apostles
:
for
the
Apostles
,
devolving
the
Government
of
the
Church
upon
Common
Councils
of
Presbyters
was
,
as
he
himself
tells
us
,
the
occasion
of
sundry
Schisms
and
Divisions
;
for
the
removal
of
which
,
the
Church
afterwards
found
it
necessary
to
dissolve
those
Presbyteries
and
introduce
Episcopacy
in
their
Room
;
and
this
S.
Ierom
approves
as
a
very
wise
and
prudent
action
,
for
saith
he
,
the
safety
of
the
Church
depends
upon
the
Authority
of
the
High-Priest
or
Bishop
,
to
whom
if
there
were
not
given
by
all
supreme
Authority
,
there
would
be
as
many
Schisms
in
the
Churches
as
there
are
Priests
.
So
that
according
to
him
,
had
the
Church
continued
under
that
Government
which
the
Apostles
left
in
it
,
it
must
unavoidably
have
been
torn
in
pieces
with
endless
Schisms
and
Divisions
;
and
if
so
,
either
the
Apostles
were
very
imprudent
in
not
foreseeing
this
,
or
very
neglective
in
not
preventing
it
;
so
that
had
not
the
after-age
taken
care
to
supply
the
defect
of
their
Conduct
,
by
erecting
a
wiser-form
of
Government
than
they
left
,
the
Church
had
infallibly
run
to
ruin
.
This
is
the
unavoidable
consequence
of
S.
Ieroms
Hypothesis
;
which
therefore
I
can
look
upon
no
otherwise
than
as
a
mere
device
of
his
own
brain
snatched
up
in
hast
to
defend
his
Order
against
the
Insolence
of
those
Factious
Deacons
,
that
flew
in
the
face
of
the
Presbytery
.
This
therefore
being
removed
,
which
is
the
main
,
and
indeed
the
only
considerable
Objection
against
the
universal
conformity
of
the
Primitive
Church
to
the
Episcopal
Government
,
it
remains
,
that
if
any
credit
may
be
given
either
to
those
Writers
that
lived
in
the
Apostolick
age
,
or
to
those
who
immediately
succeeded
'em
,
it
is
evident
from
their
unanimous
Testimonies
,
that
the
Episcopacy
is
nothing
else
but
only
the
Apostolick
superiority
derived
from
the
hands
of
the
Apostles
in
a
continued
succession
from
one
Generation
to
another
;
and
to
reject
their
Testimony
is
not
only
very
unreasonable
(
there
being
at
least
as
much
reason
why
we
should
reject
all
ancient
History
)
but
also
of
very
dangerous
consequence
,
since
't
is
from
thence
that
we
derive
the
very
Canon
of
Scripture
,
and
so
we
may
as
well
reject
it
in
this
instance
as
in
the
other
.
IV.
And
lastly
,
That
the
rightful
Government
of
the
Church
of
Christ
is
Episcopal
,
is
evident
also
from
our
Saviours
declared
allowance
and
approbation
of
the
Primitive
practice
in
this
matter
,
viz.
in
those
seven
Epistles
which
he
sent
by
S.
Iohn
to
the
seven
Churches
of
Asia
,
all
which
he
directs
particularly
to
the
seven
Angels
of
those
Churches
,
whom
he
not
only
stiles
the
seven
Stars
in
his
own
right
hand
or
the
seven
lights
of
those
seven
Churches
,
Vid.
Rev.
1.20
.
and
Rev.
2.1
.
but
in
every
Epistle
particularly
owns
'em
for
his
Angels
or
Messengers
:
if
therefore
we
can
prove
that
these
seven
Angels
were
at
that
time
the
seven
Bishops
that
presided
over
both
the
Clergy
and
Laity
of
those
seven
Churches
,
they
will
be
an
unanswerable
instance
of
our
Saviours
allowance
and
approbation
of
the
Episcopal
Order
.
In
order
therefore
to
the
clearing
this
matter
I
shall
shew
,
First
,
That
they
were
single
persons
.
Secondly
,
That
they
were
persons
of
great
Authority
in
those
Churches
.
Thirdly
,
That
they
were
the
Presidents
or
Bish●ps
of
those
Churches
.
First
,
That
they
were
single
Persons
,
is
evident
because
they
are
all
along
mentioned
as
such
;
the
Angel
of
the
Church
of
Ephesus
in
the
singular
number
,
the
Angel
of
the
Church
of
Smyrna
,
and
so
of
all
the
rest
;
and
so
every
where
in
the
Body
of
the
Epistles
they
are
all
along
addrest
to
in
the
singular
number
;
I
know
thy
works
and
thy
labour
,
nevertheless
I
have
a
few
things
against
thee
,
remember
whence
thou
art
fallen
,
repent
,
and
do
thy
first
works
,
and
the
like
;
in
all
which
our
Saviour
plainly
writes
to
'em
as
to
single
persons
:
It
is
true
what
he
writes
to
them
,
he
writes
not
only
to
them
personally
,
but
also
to
the
People
under
their
Government
and
inspection
;
and
therefore
sometimes
he
mentions
the
People
Plurally
;
so
Chap.
2.
ver.
10.
The
Devil
shall
cast
some
of
you
into
Prison
,
and
so
ver.
13.
and
ver.
23.
but
this
is
so
far
from
arguing
that
these
Angels
were
not
single
persons
,
that
it
argues
the
quite
contrary
;
since
if
they
had
not
,
what
reason
can
there
be
assigned
why
our
Saviour
should
not
mention
them
plurally
,
as
well
as
the
People
?
I
know
it
is
objected
that
the
Angel
of
the
Church
of
Thyatira
is
mentioned
Plurally
.
Chap.
2.
ver.
24.
but
unto
you
I
say
,
and
unto
the
rest
of
Thyatira
,
where
by
you
,
it
is
supposed
must
be
meant
the
Angel
,
and
by
the
rest
of
Thyatira
,
the
People
.
To
which
I
answer
,
that
in
the
ancient
Greek
Manuscripts
,
and
particularly
in
that
at
S.
Iames's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
and
is
left
out
,
and
so
the
words
run
thus
,
but
unto
you
the
rest
of
Thyatira
,
or
to
the
rest
of
you
at
Thyatira
,
which
is
set
in
opposition
to
those
of
Thyatira
that
had
been
seduced
into
the
Sect
of
Iezebel
,
and
therefore
cannot
be
understood
of
the
Angel
who
is
all
along
mentioned
in
the
singular
number
,
wherefore
had
he
not
been
a
single
person
,
no
account
can
be
given
why
he
should
be
mentioned
singly
,
and
the
rest
of
Thyatira
Plurally
.
But
then
Secondly
,
That
these
single
persons
were
of
great
Authority
in
those
Churches
is
evident
not
only
by
that
honourable
title
of
Angel
,
that
is
given
them
,
which
plainly
shews
them
to
be
persons
of
Office
and
Eminence
,
and
that
not
only
by
our
Saviours
directing
his
Epistles
to
them
,
to
be
communicated
by
them
to
their
several
Churches
,
but
also
from
that
authority
which
the
Angel
of
Ephesus
exercised
there
,
and
which
the
Angels
of
Pergamus
and
Thyatira
ought
to
have
exercised
,
but
did
not
:
For
as
for
the
Angel
of
Ephesus
,
he
is
commended
for
trying
them
which
said
they
were
Apostles
,
and
were
not
,
and
discovering
them
to
be
liars
,
which
words
plainly
denote
a
Iuridical
Trial
and
Conviction
of
some
person
or
persons
,
who
pretended
to
Apostolical
Authority
,
but
upon
examination
were
found
to
be
Cheats
and
Impostors
:
and
then
as
for
the
Angel
of
the
Church
of
Pergamus
,
he
is
blamed
for
having
in
his
Church
those
that
held
the
Doctrine
of
Balaam
,
or
of
the
Nicolaitans
;
which
plainly
shews
that
he
had
power
to
remedy
it
by
casting
them
out
of
the
Church
;
for
if
he
had
not
,
how
could
he
have
been
justly
blamed
for
suffering
them
?
And
the
same
may
be
said
of
the
Angel
of
the
Church
of
Thyatira
,
who
is
also
blamed
for
suffering
the
woman
Jezebel
,
which
was
not
in
his
power
to
prevent
,
unless
we
suppose
him
to
have
Authority
to
eject
her
and
her
Followers
.
But
then
Thirdly
and
lastly
,
That
these
single
persons
were
the
Presidents
or
Bishops
of
those
Churches
,
is
also
evident
from
the
most
Primitive
Antiquity
;
for
so
in
the
Anonymus
Tract
of
Timothy's
Martyrdom
recorded
in
Biblioth.
Pat.
n.
244.
we
are
told
,
that
when
S.
Iohn
the
Apostle
returned
from
his
Exile
in
Patmos
,
which
was
two
or
three
years
after
he
wrote
his
Revelations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
that
being
assisted
with
the
presence
of
the
seven
Bishops
of
that
Province
he
assumed
to
himself
the
government
of
it
.
Now
that
these
seven
Bishops
were
the
same
with
those
seven
Angels
he
wrote
to
in
his
Revelations
is
evident
,
because
all
those
seven
Churches
in
which
those
seven
Angels
presided
,
lay
within
the
Circuit
of
the
Lydian
or
Proconsular
Asia
,
of
which
Ephesus
was
the
Metropolis
;
and
therefore
who
else
can
we
so
fairly
suppose
these
seven
Bishops
to
be
,
by
whom
he
governed
the
Province
of
Ephesus
,
as
the
seven
Angels
of
those
seven
Churches
which
were
all
of
them
within
that
Province
?
and
S.
Austin
expresly
calls
the
Angel
of
the
Church
of
Ephesus
,
the
Proepositus
Ecclesiae
,
i.
e.
the
Governour
of
the
Church
,
Ep.
162.
and
speaking
of
those
seven
Angels
,
he
stiles
them
Episcopi
sive
praepositi
Ecclesiarum
,
the
Bishops
or
Governours
of
the
Churches
,
Comment.
in
Revel.
so
also
the
Commentaries
under
the
name
of
S.
Ambrose
referring
to
these
Angels
in
1
Cor.
c.
11.
expresly
tells
us
,
that
by
those
Angels
he
means
the
Bishops
,
and
that
they
were
so
,
is
most
indubitably
evident
of
the
Angel
of
the
Church
of
Smyrna
in
particular
,
who
could
be
no
other
than
S.
Polycarp
,
who
was
most
certainly
made
Bishop
of
Smyrna
some
years
before
the
writing
these
Epistles
,
and
continued
Bishop
of
it
a
great
many
years
after
;
for
so
Ignatius
,
who
was
his
Cotemporary
,
in
his
Epistle
to
that
Church
stiles
him
Polycarp
your
Bishop
,
and
earnestly
exhorts
his
Presbyters
and
Deacons
as
well
as
the
Laity
to
be
subject
to
him
;
and
Irenaeus
who
personally
knew
him
hath
this
passage
concerning
him
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Polycarpus
was
not
only
instructed
by
the
Apostles
,
and
did
not
only
converse
with
many
of
those
who
had
seen
our
Lord
,
but
by
the
Apostles
who
were
in
Asia
,
was
made
Bishop
of
Smyrna
,
Euseb.
Hist.
l.
4.
c.
15.
and
in
their
Encyclical
Epistle
of
his
Martyrdom
the
whole
Church
of
Smyrna
stile
him
Bishop
of
the
Catholick
Church
of
Smyrna
,
ibid.
So
also
Polycrates
,
Bishop
of
Ephesus
,
who
was
thirty
eight
years
old
when
Polycarp
suffered
,
tells
us
,
that
he
was
Bishop
and
Martyr
in
Smyrna
,
Euseb.
Hist.
l.
5.
c.
24.
And
the
same
is
attested
by
Tertullian
,
Eusebius
,
and
S.
Ierom
,
and
indeed
by
all
Ecclesiastick
antiquity
:
so
that
it
is
a
plain
case
,
that
one
of
these
Angels
,
to
whom
S.
Iohn
writes
,
was
Bishop
of
the
Church
whereof
he
stiles
him
the
Angel
,
and
since
one
was
so
,
to
be
sure
all
were
so
;
especially
considering
that
very
near
,
if
not
at
the
very
time
when
these
Epistles
were
written
,
we
have
certain
accounts
that
there
were
Bishops
actually
presiding
in
these
seven
Churches
.
So
within
twelve
years
after
these
Epistles
were
written
,
Ignatius
,
in
his
Epistle
to
the
Ephesians
,
makes
mention
of
Onesimus
their
Bishop
,
whom
he
exhorts
them
all
,
as
well
Presbyters
and
Deacons
as
Laity
,
to
obey
.
That
there
was
also
at
the
same
time
a
Bishop
in
Philadelphia
is
abundantly
evident
from
Ignatius
his
Epistle
to
that
Church
though
he
doth
not
name
him
;
and
about
the
same
time
Carpus
was
Bishop
of
Thyatira
as
the
ancient
Roman
Martyrology
testifies
,
and
Segasis
of
Laodicea
,
Vid.
Euseb.
Hist.
lib.
4.
c.
25.
And
Melito
Bishop
of
Sardis
,
ibid.
And
as
for
the
Church
of
Pergamus
Paraeus
in
his
Commentary
on
Chap.
2.
of
the
Revelations
proves
out
of
Aretas
Caesariensis
that
Antipas
that
faithful
Martyr
mentioned
,
Rev.
2.13
.
was
Bishop
of
it
immediately
before
the
Angel
of
that
Church
to
whom
S.
Iohn
wrote
,
and
that
that
Angel
was
one
Gaius
,
who
as
he
proves
out
of
Clemens
immediately
succeeded
Antipas
in
the
Episcopal
Chair
.
Since
therefore
it
is
apparent
that
at
the
writing
these
Epistles
to
these
seven
Churches
there
was
a
Bishop
actually
presiding
in
one
of
them
,
and
that
about
the
same
time
there
were
Bishops
presiding
also
in
all
the
rest
,
there
can
be
no
colour
of
Reason
to
doubt
,
but
that
all
those
Churches
had
Bishops
in
them
when
S.
Iohn
wrote
to
them
;
and
if
so
,
to
be
sure
those
Bishops
being
the
Governours
of
those
Churches
,
and
having
the
charge
of
them
committed
to
them
,
were
those
very
Angels
whom
S.
Iohn
wrote
to
,
because
he
all
along
writes
to
them
as
to
those
who
were
the
Overseers
and
Governours
of
their
respective
Churches
;
and
if
those
Angels
were
Bishops
,
then
in
them
our
Saviour
expresly
allows
and
approves
of
the
Episcopal
Order
,
since
he
not
only
dignifies
them
with
the
name
of
Angels
,
but
calls
them
stars
in
his
own
right
hand
.
The
sum
of
all
therefore
is
this
,
If
our
Saviours
own
institution
,
seconded
by
the
practice
of
his
Apostles
upon
it
,
and
succeeded
by
the
Conformity
of
all
the
Primitive
Churches
to
it
,
and
this
Conformity
of
theirs
authorized
by
the
express
approbation
of
our
Saviour
,
be
a
sufficient
argument
of
the
Divine
Right
of
any
form
of
Church-Government
,
then
must
the
Episcopal
form
,
which
hath
all
these
things
you
see
to
plead
for
it self
,
be
of
Divine
Right
and
Ordination
.
Having
thus
shewn
at
large
what
that
Ecclesiastick
or
spiritual
Government
is
which
Christ
hath
established
in
his
Church
,
I
proceed
Thirdly
and
lastly
,
To
shew
what
are
the
proper
Ministries
of
this
Government
in
the
Kingdom
of
Christ
;
and
these
are
of
two
sorts
:
First
,
such
as
are
common
to
the
Bishops
,
or
Governours
of
the
Church
with
the
inferiour
Officers
;
and
secondly
,
such
as
are
peculiar
to
the
Bishops
or
Governours
.
First
,
Such
as
are
common
to
the
Bishops
together
with
the
inferiour
Officers
of
the
Church
;
and
these
are
1.
To
teach
the
Gospel
:
2.
To
administer
the
Evangelical
Sacraments
:
3.
To
offer
up
the
Publick
Prayers
and
Intercessions
of
Christian
Assemblies
.
I.
To
teach
the
Gospel
,
which
is
the
first
Ministerial
Act
mentioned
by
our
Saviour
in
the
Commission
which
he
gave
his
Apostles
,
Go
teach
all
Nations
,
Mat.
28.19
.
and
accordingly
the
Apostles
declare
,
Acts
6.2.4
.
that
preaching
the
Word
was
one
of
the
principal
imployments
appertaining
to
their
Office
;
but
yet
it
is
evident
that
it
never
was
restrained
to
their
Office
;
for
not
only
the
Apostles
,
but
the
seventy
Disciples
also
were
Commissioned
to
Preach
the
Gospel
by
our
Saviour
,
Luke
10.9
,
10
,
11.
and
even
in
the
Apostles
days
,
not
only
they
,
but
Philip
also
,
and
Stephen
,
and
Lucius
of
Cyrene
,
who
were
no
Apostles
,
did
yet
preach
the
Gospel
to
the
World
;
and
besides
the
Apostles
there
were
Prophets
,
Teachers
,
and
Evangelists
,
that
preached
the
Gospel
as
well
as
they
.
But
yet
as
for
the
Office
of
Preaching
,
it
is
plain
that
none
were
ever
admitted
to
it
,
but
either
by
immediate
Commission
from
our
Saviour
,
or
by
Apostolick
Ordination
,
or
by
an
immediate
Miraculous
Unction
of
the
Holy
Ghost
,
by
which
they
were
inspired
with
the
gift
of
Preaching
,
and
enabled
freely
and
readily
,
and
without
any
study
of
their
own
to
explain
,
and
prove
,
and
apply
the
Doctrines
of
the
Gospel
to
their
Hearers
;
and
that
,
either
in
their
own
or
other
Languages
,
as
occasion
required
;
which
gift
was
the
same
with
that
which
is
called
in
Scripture
,
the
gift
of
utterance
;
and
it
being
bestowed
upon
them
for
the
publick
benefit
and
edification
of
the
Church
,
the
very
bestowing
it
,
(
without
any
other
Ordination
,
)
was
an
immediate
Mission
from
the
Holy
Ghost
;
only
they
who
pretended
to
it
,
were
to
be
tried
by
such
as
had
the
gift
of
discerning
of
Spirits
,
vid.
1
Cor.
12.10
.
compared
with
1
Cor.
14.29
.
and
if
upon
that
trial
their
pretence
was
found
real
,
they
were
owned
and
received
without
any
more
ado
as
authorized
Preachers
sent
by
the
Holy
Ghost
;
and
it
was
upon
this
extraordinary
Mission
,
as
it
seems
very
probable
,
that
those
extraordinary
Offices
of
Prophets
and
Evangelists
were
founded
,
both
which
included
Authority
to
preach
the
Gospel
;
and
therefore
upon
the
Cessation
of
this
extraordinary
Mission
those
Offices
ceased
immediately
with
it
,
as
depending
wholly
upon
it
,
and
from
thenceforth
none
were
ever
admitted
to
the
Office
of
Preaching
,
but
by
ordinary
Mission
and
Ordination
from
the
Apostolate
derived
to
the
Bishops
and
Governours
of
the
Church
.
For
though
there
are
some
very
early
instances
of
learned
Lay-men
that
were
admitted
to
preach
upon
some
emergent
occasions
,
and
upon
special
license
from
the
Bishop
,
yet
can
there
no
one
instance
be
produced
of
any
that
were
admitted
to
the
Office
of
Preaching
,
without
Episcopal
Ordination
.
II.
Another
of
the
Ministries
Common
to
the
Bishops
with
the
inferiour
Clergy
,
is
the
administration
of
the
Evangelical
Sacraments
;
for
it
was
to
his
Apostles
,
and
in
them
to
their
Successors
,
that
our
Saviour
gave
the
Commission
of
Baptiz●ing
all
Nations
,
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
;
and
of
doing
this
(
i.
e.
of
consecrating
and
administring
the
holy
Eucharist
)
in
remembrance
of
me
:
but
yet
it
is
evident
that
this
Ministry
was
not
so
confined
to
the
Apostolick
Order
,
as
that
none
but
they
were
allowed
to
exercise
it
;
for
even
in
the
Apostles
days
Philip
and
Ananias
,
who
were
no
Apostles
,
Baptized
,
and
S.
Peter
commanded
the
Brethren
with
him
,
(
who
were
no
Apostles
neither
,
)
to
Baptize
those
Gentile
Converts
,
upon
which
the
Holy
Ghost
descended
,
Acts
10.48
.
and
there
is
no
doubt
,
but
when
those
three
thousand
Souls
,
Acts
2.
were
all
Baptized
at
one
time
,
there
were
a
great
many
other
Baptizers
besides
the
Apostles
;
and
that
passage
of
S.
Paul
,
1
Cor.
1.13
,
14
,
15
,
16
,
17.
where
he
tells
us
,
that
he
baptized
none
in
the
Church
of
Corinth
,
though
it
were
of
his
own
planting
,
except
Crispus
,
Gaius
,
and
the
Houshold
of
Stephanus
,
is
a
plain
Argument
that
when
the
Apostles
had
converted
men
to
the
Christian
Faith
,
they
generally
ordered
them
to
be
baptized
by
the
inferiour
Ministers
of
the
Church
that
attended
them
;
and
then
as
for
the
Consecration
of
the
holy
Eucharist
,
though
when
any
of
the
Apostles
were
present
,
it
was
doubtless
ordinarily
performed
by
them
,
yet
considering
how
fast
Christianity
encreased
,
and
how
frequently
Christians
did
then
partake
of
this
Sacrament
,
it
is
not
to
be
supposed
that
the
Apostles
could
be
present
in
all
places
where
it
was
administred
,
nor
consequently
that
they
could
consecrate
it
in
every
particular
Congregation
:
For
though
it
was
a
very
early
Custom
for
the
Bishop
to
consecrate
the
Elements
in
one
Congregation
,
and
then
send
them
abroad
to
be
administred
in
several
others
;
yet
this
was
only
upon
special
occasions
:
but
ordinarily
they
were
consecrated
in
the
same
places
where
they
were
administred
;
in
all
which
places
it
was
impossible
either
for
the
Apostles
at
first
,
or
after
them
for
their
Successors
,
the
Bishops
,
to
be
present
at
the
same
time
;
and
therefore
there
can
be
no
doubt
but
the
Consecration
as
well
as
the
Administration
was
ordinarily
performed
by
the
inferiour
Presbyters
,
in
the
absence
of
the
Apostles
and
Bishops
.
But
it
is
most
certain
,
that
none
were
ever
allowed
in
the
Primitive
Church
to
consecrate
the
Eucharist
,
but
either
a
Bishop
or
a
Presbyter
.
And
as
for
Baptism
,
because
it
is
in
some
degree
more
necessary
than
the
Eucharist
,
as
being
the
sign
of
admission
into
the
New
Covenant
,
by
which
we
are
first
intitled
to
it
,
not
only
Bishops
and
Presbyters
,
but
in
their
absence
,
or
by
their
allowance
,
Deacons
also
were
Authorized
to
administer
it
;
for
so
even
in
the
Apostles
days
Philip
the
Deacon
baptized
at
Samaria
,
Acts
8.12
.
and
afterwards
not
only
Deacons
but
Lay-men
too
were
allowed
to
administer
it
in
case
of
necessity
,
when
neither
a
Deacon
,
nor
Presbyter
,
nor
Bishop
could
be
procured
;
that
so
none
might
be
debarred
of
admission
into
the
New
Covenant
that
were
disposed
and
qualified
to
receive
it
;
but
the
Churches
allowing
this
to
Lay-men
only
in
cases
of
necessity
,
is
a
plain
Argument
that
none
had
a
standing
Authority
to
administer
it
,
but
only
persons
in
holy
Orders
.
For
that
authority
which
a
present
necessity
creates
,
is
only
present
,
and
ceases
with
the
necessity
that
created
it
.
III.
And
lastly
,
Another
of
the
Ministries
common
to
the
Bishops
with
the
inferiour
Clergy
is
to
offer
up
the
Publick
Prayers
and
intercessions
of
Christian
Assemblies
:
For
to
be
sure
none
can
be
authorized
to
perform
the
publick
Offices
of
the
Church
but
only
such
as
are
set
apart
and
ordained
to
be
the
publick
Officers
of
it
.
Now
Prayer
is
one
of
the
most
solemn
Offices
of
Christian
Assemblies
,
and
therefore
as
in
the
Jewish
Church
none
but
the
High
Priest
and
Priests
and
Levites
,
who
were
the
only
publick
Ministers
of
Religion
,
were
authorized
to
offer
up
the
publick
Prayers
of
the
Congregation
,
vid.
2
Chron.
39.27
.
so
in
the
Christian
none
but
Bishops
,
Priests
,
and
Deacons
,
who
alone
are
the
publick
Ministers
of
Christianity
are
authorized
to
offer
up
the
publick
addresses
of
Christian
Assemblies
;
it
is
their
peculiar
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
to
perform
the
publick
Offices
to
the
Lord
,
Acts
13.2
.
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
Publick
Service
,
and
is
used
to
denote
those
publick
services
(
of
which
one
was
offering
up
the
Common
Prayers
of
the
People
)
which
the
Priests
in
their
turns
performed
in
the
Temple
,
Vid.
Luk.
1.23
.
and
hence
it
is
,
that
the
Ministers
of
Christian
Religion
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
15.16
.
because
it
is
their
proper
business
to
officiate
the
publick
services
of
the
Christian
Church
,
and
accordingly
in
Rev.
5.10
.
the
four
and
twenty
Elders
,
(
that
is
the
holy
Bishops
of
the
Church
as
appears
by
their
having
Crowns
of
Gold
or
Mitres
on
their
heads
in
allusion
to
the
High
Priests
Mitre
,
Chap.
4.
ver.
4.
are
said
to
have
every
one
of
them
Harps
and
golden
Vials
full
of
Odours
which
are
the
Prayers
of
Saints
,
referring
to
the
Incense
which
the
Priests
were
wont
to
offer
in
the
Sanctuary
,
which
Oblation
was
a
mystical
offering
up
the
Prayers
of
the
People
,
vid.
Luk.
1.10
.
which
plainly
intimates
,
that
as
it
was
one
part
of
the
Office
of
those
Iewish
Priests
to
offer
the
Incense
,
and
therewithall
the
Prayers
of
the
People
,
so
is
it
also
of
the
Publick
Ministers
of
Christianity
,
to
offer
up
the
Prayers
of
Christian
Assemblies
.
And
as
in
the
Jewish
Church
not
only
the
Priests
,
but
the
Levites
also
Communicated
with
the
High
Priest
in
this
Ministry
of
offering
up
the
Prayers
of
the
Congregation
,
so
in
the
Christian
Church
not
only
the
Presbyters
,
but
the
Deacons
also
,
always
Communicated
in
it
with
their
Bishop
.
Having
thus
given
an
account
of
those
Religious
Ministries
which
are
common
to
the
Bishops
with
the
inferiour
Officers
of
the
Church
,
I
proceed
in
the
next
place
to
shew
what
those
Ministries
are
which
are
peculiar
to
the
Bishops
or
Governours
of
the
Church
,
all
which
are
reducible
to
four
particulars
:
1.
To
make
Laws
for
the
peace
and
good
order
of
the
Church
.
2.
To
Ordain
to
Ecclesiastical
Offices
.
3.
To
execute
that
spiritual
Jurisdiction
which
Christ
hath
established
in
his
Church
.
4.
To
confirm
such
as
have
been
instructed
in
Christianity
.
I.
One
peculiar
Ministry
of
the
Bishops
and
Governours
of
the
Church
is
to
make
Laws
and
Canons
for
the
security
and
preservation
of
the
Churches
peace
and
good
order
;
and
this
is
implied
in
the
very
Essence
of
Government
,
which
necessarily
supposes
a
Legislative
power
within
it self
,
to
command
and
oblige
the
Subject
to
do
or
forbear
such
things
as
it
shall
judge
conducive
to
the
preservation
or
disturbance
of
their
Common-weal
,
without
which
power
no
Government
can
be
enabled
to
obtain
its
end
,
which
is
the
good
of
the
Publick
.
Since
therefore
the
Church
,
by
Christs
own
institution
,
is
a
governed
Society
of
men
,
we
must
either
suppose
its
Government
to
be
very
lame
and
defective
,
which
would
be
to
blaspheme
the
Wisdom
of
our
Saviour
,
or
allow
it
to
have
a
Legislative
Power
inherent
in
it
.
But
that
de
facto
it
hath
such
a
Power
in
it
is
evident
from
the
Practice
of
the
Apostles
;
who
,
as
all
agree
,
had
the
Reins
of
Church
Government
delivered
into
their
hands
by
our
Saviour
;
for
so
in
Acts
15.6
.
we
are
told
,
that
upon
occasion
of
that
famous
Controversie
about
Circumcision
,
the
Apostles
and
Elders
came
together
to
consider
of
this
matter
;
where
by
the
Elders
,
by
the
consent
of
all
Antiquity
is
meant
the
Bishops
of
Iudea
,
Vid.
Dr.
Hammond
on
Acts
11.
Note
B.
And
after
mature
debate
and
deliberation
this
is
the
result
of
the
Council
,
It
seemed
good
to
the
Holy
Ghost
and
to
us
to
lay
upon
you
no
greater
burthen
than
these
necessary
things
,
ver.
28.
so
that
those
necessary
things
specified
in
the
next
verse
were
,
it
seems
,
laid
upon
them
as
a
burthen
,
i.
e.
legally
imposed
on
them
as
matter
of
duty
;
for
herein
it
is
plain
the
Apostles
exercised
a
Legislative
Power
over
those
Christian
Communities
,
they
wrote
to
,
viz.
in
requiring
'em
to
abstain
from
some
things
which
were
never
prohibited
before
by
any
standing
Law
of
Christanity
:
and
as
the
Apostles
and
Primitive
Bishops
made
Laws
by
common
consent
for
the
Church
in
general
,
so
did
they
also
by
their
own
single
authority
for
particular
Churches
,
to
which
they
were
more
peculiarly
related
.
Thus
St.
Paul
after
he
had
prescribed
some
Rules
to
the
Corinthians
for
their
more
decent
communication
of
the
Lords
Supper
,
tells
them
,
that
other
things
he
would
set
in
order
when
he
came
among
them
,
1
Cor.
11.34
.
but
how
could
he
otherwise
do
this
than
by
giving
them
certain
Laws
and
Canons
for
the
better
regulation
of
their
Religious
Offices
:
so
also
1
Cor.
16.1
.
the
same
Apostle
makes
mention
of
an
Order
or
Canon
,
which
he
gave
to
the
Churches
of
Galatia
,
which
he
enjoyns
the
Church
of
Corinth
also
to
observe
,
and
in
1
Tim.
5.
he
gives
Timothy
several
Ecclesiastical
Rules
to
give
in
charge
to
his
Church
,
ver.
7.
so
also
Tit.
1.5
.
he
tells
Titus
,
that
for
this
cause
he
left
him
in
Crete
with
Apostolick
or
Episcopal
power
that
he
might
set
in
order
the
things
that
were
wanting
,
i.
e.
that
by
wholsom
Laws
and
Constitutions
he
might
redress
those
disorders
,
and
supply
those
defects
which
the
shortness
of
S.
Pauls
stay
there
would
not
permit
him
to
provide
for
.
By
all
which
instances
it
is
abundantly
evident
that
the
Governours
of
the
Church
have
a
Legislative
Power
inherent
in
them
both
to
make
Laws
by
common
consent
for
the
Regulation
of
the
Church
in
general
,
and
to
prescribe
the
rules
of
Decency
and
Order
in
their
own
particular
Churches
.
For
what
the
Apostles
and
Primitive
Bishops
did
,
to
be
sure
they
had
Authority
to
do
,
and
whatsoever
Authority
they
had
,
they
derived
it
down
to
their
Successors
.
And
accordingly
we
find
this
Ecclesiastick
Legislation
was
always
administred
by
the
Apostles
Successors
the
Bishops
,
who
not
only
gave
Laws
both
to
the
Clergy
and
Laity
in
their
own
particular
Churches
,
but
also
made
Laws
for
the
whole
Church
by
common
consent
in
their
holy
Councils
,
wherein
during
the
first
four
general
Councils
no
Ecclesiastick
beneath
a
Bishop
was
ever
allowed
a
Suffrage
,
unless
it
were
by
deputation
from
his
Bishop
;
and
though
in
making
Laws
for
their
own
Churches
they
generally
conducted
themselves
by
the
advice
and
counsel
of
their
Presbyters
,
and
sometimes
also
admitted
them
into
their
debates
both
in
their
Provincial
and
General
Councils
,
yet
this
was
only
in
preparing
the
matter
of
their
Laws
.
But
that
which
gave
them
the
form
of
Laws
was
purely
the
Episcopal
Authority
and
Suffrage
;
and
whatsoever
was
decreed
either
by
the
Bishop
in
Council
with
his
Presbyters
,
or
by
the
Bishops
in
Council
among
themselves
,
was
always
received
by
the
Churches
of
Christ
as
Authentick
Law.
It
is
true
,
this
Legislative
Power
of
the
Church
(
as
was
shewn
before
,
)
extends
not
so
far
as
to
controul
the
Decrees
of
the
Civil
Sovereign
,
who
is
next
to
,
and
immediately
under
God
in
all
Causes
,
and
over
all
Persons
Supreme
,
and
is
no
otherwise
accountable
by
the
Laws
of
Christianity
,
than
he
was
by
the
Laws
of
natural
Religion
;
and
therefore
as
the
Civil
Sovereign
cannot
countermand
Gods
Laws
,
so
neither
can
the
Church
the
Civil
Sovereigns
:
but
yet
as
next
to
the
Laws
of
God
the
Laws
of
the
Civil
Sovereign
are
to
be
obeyed
,
so
next
to
the
Laws
of
the
Civil
Sovereign
the
Laws
of
the
Church
are
to
be
obeyed
.
II.
Another
peculiar
Ministry
of
the
Bishops
and
Governours
of
the
Church
is
to
Consecrate
and
Ordain
to
Ecclesiastical
Offices
.
For
that
those
holy
Ministries
which
Christ
himself
performed
while
he
was
on
Earth
,
such
as
preaching
the
Gospel
,
administring
the
Evangelical
Sacraments
,
&c.
might
be
continued
in
his
Church
throughout
all
Generations
,
he
not
only
himself
ordained
his
twelve
Apostles
a
little
before
he
left
the
World
,
to
perform
those
Ministries
in
his
absence
,
but
in
their
Ordination
transferred
on
them
his
own
mission
from
the
Father
,
deriving
upon
them
the
same
authority
to
ordain
others
that
he
had
to
ordain
them
;
that
so
they
might
derive
their
Mission
to
others
as
he
did
his
to
them
through
all
succeeding
Generations
;
for
this
is
necessarily
implied
in
the
Commission
he
gave
them
,
Iohn
20.21
.
As
my
Father
hath
sent
me
,
so
send
I
you
,
that
is
,
I
do
not
only
send
you
with
full
authority
to
act
for
me
in
all
things
as
my
Father
sent
me
to
act
for
him
;
but
I
also
send
you
with
the
same
authority
to
send
others
,
that
I
now
exercise
in
sending
you
;
for
unless
this
be
implied
in
their
Mission
,
he
did
not
send
them
as
his
Father
sent
him
,
unless
he
gave
them
the
same
authority
to
propagate
their
Mission
to
others
,
that
his
Father
gave
him
to
propagate
his
Mission
to
them
,
how
could
he
say
that
he
sent
them
as
his
Father
sent
him
?
since
he
must
have
sent
them
without
that
very
authority
from
his
Father
,
which
he
then
exercised
in
sending
them
.
Now
the
Persons
whom
he
sent
were
the
Eleven
Apostles
as
you
will
see
by
comparing
this
of
S.
Iohn
with
Luke
24.33.36
.
Mar.
16.14
.
Mat.
28.16
.
in
all
which
places
we
are
expresly
told
,
that
it
was
the
Eleven
he
appeared
to
when
he
gave
this
Commission
,
and
consequently
,
it
must
be
the
Eleven
to
whom
he
gave
it
.
This
Commission
therefore
of
sending
others
being
originally
transferred
by
our
Saviour
upon
the
Apostolick
Order
,
no
others
could
have
right
to
transfer
it
to
others
,
but
only
such
as
were
admitted
of
that
Order
;
none
could
give
it
to
others
,
but
only
those
to
whom
Christ
gave
it
;
and
therefore
since
Christ
himself
gave
it
to
none
but
Apostles
,
none
but
Apostles
could
derive
it
:
and
accordingly
we
find
in
Scripture
that
all
Ecclesiastick
Commissions
were
either
given
by
the
hands
of
some
of
those
first
Apostles
who
received
their
Commission
immediately
from
our
Saviour
,
or
else
by
some
of
those
secondary
Apostles
,
that
were
admitted
into
Apostolick
Orders
by
them
;
which
secondary
Apostles
,
as
was
shewn
before
,
were
the
same
with
those
whom
we
now
call
Bishops
;
for
so
in
Acts
6.3.6
.
the
seven
first
Deacons
we
read
of
were
Ordained
by
the
Apostles
,
the
whole
number
of
the
Disciples
being
present
,
but
the
Apostles
only
appointing
and
laying
their
hands
on
them
,
and
in
Acts
14.23
.
we
are
told
,
that
Paul
and
Barnabas
,
two
of
the
Apostles
,
ordained
Elders
in
every
Church
,
that
is
,
of
Lystra
,
Iconium
,
and
Antioch
;
and
though
these
two
were
Ordained
Apostles
of
the
Gentiles
by
certain
Prophets
and
Teachers
in
the
Church
of
Antioch
,
Acts
13.1.3
.
yet
there
is
no
doubt
but
those
Prophets
and
Teachers
where
such
as
had
received
the
Apostolick
Character
,
(
being
ordained
by
the
Apostles
Bishops
of
the
Churches
of
Syria
,
)
for
otherwise
how
could
they
have
derived
it
?
For
so
Iudas
and
Silas
are
called
Prophets
,
Acts
15.32
.
and
yet
ver.
22.
they
are
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Rulers
among
the
Brethren
,
or
Bishops
of
Iudea
,
and
afterwards
we
find
that
Ordination
was
confined
to
such
as
had
been
admitted
to
the
Apostolate
;
for
so
the
power
of
laying
on
of
hands
in
the
Church
of
Ephesus
was
committed
by
S.
Paul
to
Timothy
,
whom
he
himself
by
the
laying
on
of
hands
had
ordained
the
Apostle
or
Bishop
of
that
Church
,
1
Tim.
5.22
.
1
Tim.
1.6
.
so
also
the
power
of
Ordaining
in
the
Church
of
Crete
was
by
S.
Paul
committed
to
Titus
,
whom
he
had
also
Ordained
the
Apostle
or
Bishop
of
that
Church
,
Tit.
1.5
.
for
this
cause
left
I
thee
in
Crete
to
ordain
Elders
in
every
City
.
Thus
all
through
the
whole
Scripture
History
we
find
the
power
of
Ordination
administred
by
such
,
and
none
but
such
as
were
of
the
Apostolick
Order
,
viz.
either
by
the
Prime
Apostles
,
or
by
the
secondary
Apostles
or
Bishops
.
And
if
we
consult
the
Primitive
Antiquities
,
which
to
be
sure
,
in
matters
of
fact
at
least
,
are
the
best
Interpreters
of
Scripture
,
we
shall
always
find
the
power
of
giving
Orders
confined
and
limited
to
Bishops
,
which
is
so
undeniable
that
S.
Ierom
himself
,
who
endeavours
his
utmost
to
equalize
Presbyters
with
Bishops
,
is
yet
fain
to
do
it
with
an
excepta
Ordinatione
,
Ep.
ad
Evagr.
Quid
facit
excepta
Ordinatione
Episcopus
quod
Presbyter
non
faciat
?
What
can
the
Bishop
do
,
except
Ordaining
,
that
the
Presbyter
may
not
do
also
?
III.
Another
peculiar
Ministry
of
the
Bishops
and
Governours
of
the
Church
is
to
execute
that
spiritual
Iurisdiction
which
Christ
hath
established
in
it
,
i.
e.
to
Cite
such
as
are
accused
of
scandalous
offences
before
their
Tribunals
,
to
inspect
and
examine
the
Accusation
,
and
upon
sufficient
evidence
of
the
truth
of
it
,
to
admonish
the
offender
of
his
fault
,
and
in
case
he
obstinately
persist
in
it
,
to
exclude
him
from
the
Communion
of
the
Church
,
and
from
all
the
Benefits
of
Christianity
,
till
such
time
as
he
gives
sufficient
evidence
of
his
Repentance
and
amendment
,
and
then
to
receive
him
in
again
.
For
that
Christ
hath
established
such
a
jurisdiction
in
his
Church
is
evident
from
that
passage
,
Mat.
18.16
,
17
,
18.
Moreover
,
if
thy
Brother
shall
trespass
against
thee
,
go
tell
him
his
fault
between
him
and
thee
alone
,
if
he
shall
hear
thee
,
thou
hast
gain'd
thy
Brother
,
but
if
he
will
not
hear
thee
,
then
take
with
thee
one
or
two
more
,
that
in
the
mouth
of
two
or
three
Witnesses
every
word
may
be
established
,
i.
e.
that
thou
mayst
be
able
,
in
case
he
doth
not
then
amend
,
to
produce
sufficient
testimony
of
his
guilt
before
the
Churches
Tribunal
,
to
which
thou
art
next
to
apply
thy self
;
and
if
he
shall
neglect
to
hear
them
,
i.
e.
to
promise
amendment
upon
their
admonition
,
take
them
along
with
thee
and
tell
it
to
the
Church
,
that
so
she
may
examine
the
matter
,
and
upon
thy
proving
his
guilt
by
sufficient
witness
may
Authoritatively
admonish
him
to
amend
,
but
if
he
neglect
to
hear
the
Church
,
let
him
be
unto
thee
as
an
Heathen
man
and
a
Publican
,
i.
e.
give
him
over
for
a
desperate
sinner
,
as
one
that
is
to
be
ejected
from
the
Communion
of
the
Church
,
and
no
longer
to
enjoy
the
common
benefits
of
a
Christian
,
for
verily
I
say
unto
you
,
that
it
is
to
you
of
the
Church
,
before
whom
this
obstinate
Offender
is
cited
and
accused
,
(
for
now
he
speaks
no
longer
in
the
singular
number
)
Whatsoever
ye
shall
bind
on
Earth
shall
be
bound
in
Heaven
,
and
whatsoever
ye
shall
loose
on
Earth
shall
be
loosed
in
Heaven
,
i.
e.
whomsoever
ye
shall
for
just
cause
eject
from
the
Communion
of
the
Church
into
the
state
of
a
Heathen
man
and
a
Publican
,
I
will
certainly
exclude
out
of
Heaven
,
unless
he
reconcile
himself
to
you
by
Confession
,
and
promise
of
amendment
,
and
if
thereupon
you
pardon
him
,
and
receive
him
into
the
Churches
Communion
,
I
will
most
certainly
pardon
him
too
if
he
perform
his
promise
;
for
that
by
binding
and
loosing
upon
Earth
our
Saviour
means
excluding
out
of
the
Church
,
and
receiving
in
again
,
is
evident
from
that
Parallel
passage
,
Mat.
16.19
.
I
will
give
unto
thee
the
Keys
of
the
Kingdom
of
Heaven
,
and
whatsoever
thou
shalt
bind
on
Earth
shall
be
bound
in
Heaven
,
and
whatsoever
thou
shalt
loose
on
Earth
shall
be
loosed
in
Heaven
;
where
by
the
Keys
of
the
kingdom
of
Heaven
,
is
plainly
meant
the
Authority
of
a
Steward
to
govern
his
Church
or
Family
,
for
so
Isa.
22.21
,
22.
God
promises
Eliachim
that
he
would
cloath
him
with
the
Robe
of
Shebna
who
was
over
the
Houshold
,
ver.
15.
i.
e.
Steward
of
the
Kings
Family
,
and
that
he
would
commit
Shebna
's
Government
into
his
hand
,
&c.
and
then
it
follows
,
And
the
Key
of
the
House
of
David
will
I
lay
upon
his
shoulders
,
so
he
shall
open
and
none
shall
shut
,
and
he
shall
shut
and
none
shall
open
,
that
is
in
short
,
I
will
make
him
the
Governour
of
the
Family
,
and
give
him
power
to
admit
or
exclude
what
Servants
he
pleases
,
and
accordingly
by
the
Keys
of
the
Kingdom
of
Heaven
must
be
meant
the
Government
of
the
Church
,
for
so
Keys
denote
Authority
to
Govern
,
vid.
Rev.
3.7
.
and
by
binding
and
loosing
,
the
power
of
shutting
out
of
or
readmitting
into
it
,
and
therefore
in
Iohn
20.23
.
this
binding
and
loosing
is
thus
expressed
,
whose
sins
ye
remit
or
loose
shall
be
remitted
or
loosed
,
whose
sins
ye
retain
or
keep
bound
shall
be
retained
or
kept
bound
,
for
though
the
words
are
different
from
those
in
S.
Matthew
,
yet
they
are
of
the
same
import
and
signification
;
and
consequently
our
Saviours
meaning
must
be
the
same
here
as
there
,
viz.
whose
sins
you
loose
from
the
penalty
of
exclusion
from
the
Church
I
also
will
loose
from
the
penalty
of
exclusion
out
of
Heaven
,
and
whose
sins
you
keep
bound
or
obliged
to
that
Penalty
I
also
will
keep
bound
and
obliged
to
this
.
This
is
the
Spirtual
Iurisdiction
which
Christ
hath
established
in
his
Church
,
to
bind
or
loose
,
suspend
or
restore
,
excommunicate
or
absolve
;
and
this
he
hath
wholly
deposited
in
the
Episcopal
Order
:
For
in
all
the
above-cited
places
it
was
only
to
his
Apostles
that
he
derived
this
Iurisdiction
,
they
alone
were
the
Stewards
to
whom
he
committed
the
Keys
and
Government
of
his
Family
,
and
it
was
to
them
alone
that
he
promised
that
they
should
sit
upon
twelve
Thrones
,
judging
the
twelve
Tribes
of
Israel
,
that
is
to
Rule
and
Govern
the
spiritual
Israel
,
which
is
the
Christian
Church
,
even
as
the
Phylarchae
or
Chiefs
of
the
Tribes
governed
the
twelve
Tribes
of
natural
Israel
,
Mat.
19.28
.
and
hence
in
that
Mystical
representation
of
the
Church
by
a
City
descending
from
Heaven
,
Rev.
21.
the
Wall
of
it
is
said
to
have
twelve
foundations
,
and
upon
them
twelve
names
of
the
twelve
Apostles
,
ver.
14.
and
those
twelve
foundations
are
compared
to
twelve
precious
stones
,
to
denote
their
power
and
dignity
in
the
Church
,
ver.
19
,
20.
and
the
Wall
being
exactly
meted
is
found
to
be
144
Cubits
,
that
is
twelve
times
twelve
,
to
denote
that
these
twelve
Apostles
had
each
of
them
an
equal
portion
allotted
him
in
the
Government
and
administration
of
the
Church
,
ver.
17.
This
spiritual
Iurisdiction
therefore
of
governing
the
Church
,
and
administring
the
Censures
of
it
,
being
by
our
Saviour
wholly
lodged
in
the
Apostolate
,
none
can
justly
claim
or
pretend
to
it
but
such
as
are
of
the
Apostolick
Order
,
and
accordingly
in
the
Apostolick
Age
we
find
it
was
always
administred
either
immediately
by
the
Apostles
themselves
,
or
by
the
Bishops
of
the
several
Churches
to
whom
they
communicated
their
Order
;
for
thus
in
the
Church
of
Corinth
it
was
S.
Paul
who
pronounced
the
Sentence
of
Excommunication
against
the
incestuous
person
;
for
I
verily
as
absent
in
body
,
but
present
in
spirit
have
judged
or
pronounced
Sentence
already
as
though
I
were
present
concerning
him
that
hath
done
this
deed
,
1
Cor.
5.3
.
and
what
he
orders
them
to
do
,
ver.
4
,
5.
was
only
to
declare
and
execute
his
Sentence
,
and
2
Cor.
13.2
.
he
threatens
them
that
heretofore
had
sinned
that
if
he
came
again
he
would
not
spare
them
,
and
that
by
his
not
sparing
them
he
meant
that
he
would
proceed
against
them
with
Ecclesiastical
Censures
is
evident
from
ver.
1.
In
the
mouth
of
two
or
three
Witnesses
shall
every
word
be
established
,
which
are
the
very
words
of
our
Saviour
,
Matt.
18.16
.
when
he
instituted
the
power
of
Censuring
;
and
then
ver.
10.
he
tells
them
,
that
he
wrote
these
things
being
absent
,
lest
being
present
he
should
use
severity
according
to
the
power
which
the
Lord
had
given
them
to
edification
,
and
not
to
destruction
,
by
which
it
is
plain
he
means
the
power
of
Excommunicating
:
and
1
Cor.
4.21
.
he
threatens
to
come
to
them
with
a
Rod
,
that
is
to
chastise
them
with
the
Censures
of
the
Church
,
and
with
this
Rod
,
as
he
himself
tells
,
he
chastised
Hymenoeus
and
Alexander
,
two
stickling
Hereticks
in
the
Church
of
Ephesus
whom
he
delivered
unto
Satan
that
they
might
learn
not
to
blaspheme
,
1
Tim.
1.20
.
and
as
he
frequently
executed
the
Censures
of
the
Church
in
his
own
Person
,
so
he
derived
this
spiritual
Iurisdiction
to
Timothy
and
Titus
,
whom
he
Ordained
Apostles
or
Bishops
of
the
Church
of
Ephesus
and
Crete
,
for
so
he
orders
Timothy
,
against
an
Elder
,
Receive
not
an
Accusation
but
before
two
or
three
Witnesses
,
which
plainly
implies
his
Authority
to
examine
and
try
the
causes
even
of
the
Elders
themselves
,
when
they
were
accused
,
and
to
punish
them
if
he
found
them
guilty
,
for
so
it
follows
,
Them
that
sin
rebuke
before
all
,
that
others
also
may
fear
,
1
Tim.
5.19
,
20.
so
also
he
exhorts
Titus
to
exercise
this
his
spiritual
Jurisdiction
;
A
man
that
is
an
Heretick
,
after
the
first
and
second
admonition
reject
,
Tit.
3.10
.
which
plainly
implies
,
that
he
had
an
Authority
inherent
in
him
,
as
he
was
the
Apostle
or
Bishop
of
Crete
,
to
Cite
,
Examine
,
Admonish
,
and
Censure
persons
of
erronious
Principles
;
and
the
same
Authority
,
it
is
evident
,
was
inherent
in
the
Angels
or
Bishops
of
the
seven
Churches
of
Asia
.
Thus
the
Bishop
of
Ephesus
had
Authority
to
try
such
as
said
they
were
Apostles
and
were
not
,
and
to
convict
them
for
Liars
,
Rev.
2.2
.
and
the
Bishop
of
Pergamus
is
blamed
for
tolerating
the
Sect
of
the
Nicolaitans
in
his
Church
,
ver.
14
,
15.
and
so
also
is
the
Bishop
of
Thyatira
for
suffering
that
woman
Iezebel
,
ver.
20.
which
plainly
implies
,
that
the
Authority
of
curbing
and
correcting
those
profligate
Sectaries
,
was
inherent
in
them
;
else
why
should
they
be
blamed
any
more
than
others
for
not
restraining
them
?
From
all
which
it
is
evident
that
the
power
of
Christian
Jurisdiction
was
Originally
seated
in
the
Apostolate
,
and
that
throughout
the
Apostolick
Age
it
was
always
exercised
by
such
,
and
only
such
as
were
admitted
into
that
sovereign
Order
,
viz.
either
by
the
twelve
Prime
Apostles
,
or
by
those
secondary
Apostles
whom
they
ordained
Bishops
of
particular
Churches
;
and
accordingly
we
find
in
the
Primitive
Ages
the
Bishops
were
the
sole
administrators
of
this
spiritual
Iurisdiction
,
and
though
ordinarily
they
administred
it
with
the
advice
and
concurrence
of
their
Presbytery
,
yet
this
was
more
than
they
thought
themselves
obliged
to
;
for
thus
S.
Cyprian
in
the
time
of
his
recess
did
by
his
own
single
Authority
Excommunicate
Felicissimus
,
Augendus
,
and
others
of
his
Presbyters
,
Ep.
38
,
39.
and
when
Rogatianus
a
Bishop
of
his
Metropolitick
Church
complained
to
him
in
a
Synod
of
a
disorderly
Deacon
,
he
tells
him
,
that
pro
Episcopatus
vigore
&
Cathedrae
authoritate
,
i.
e.
by
his
own
Episcopal
authority
,
without
appealing
to
the
Synod
,
he
might
have
chastised
him
.
And
the
fifth
Canon
of
the
first
Nicene
Council
plainly
shews
,
that
it
was
then
the
judgment
of
the
Catholick
Church
that
the
power
of
spiritual
Iurisdiction
was
wholly
seated
in
the
Bishops
:
for
it
decrees
that
in
every
Province
there
should
be
twice
a
year
a
Council
of
Bishops
,
to
examine
whether
any
person
,
Lay
or
Clergy
,
had
been
unjustly
excommunicated
by
his
Bishop
;
which
shews
that
then
this
Sentence
was
inflicted
by
the
Bishop
only
;
though
afterwards
to
prevent
abuses
it
was
decreed
in
the
Council
of
Carthage
,
that
the
Bishop
should
hear
no
mans
Cause
but
in
the
presence
of
his
Clergy
,
and
that
his
Sentence
should
be
void
unless
it
were
confirmed
by
their
presence
;
but
yet
still
the
Sentence
was
peculiarly
his
and
not
his
Clergies
.
In
some
Churches
indeed
the
Bishops
did
many
times
delegat●
power
to
their
Presbyters
,
both
to
excommunicate
and
absolve
(
as
perhaps
S.
Paul
himself
did
in
the
Church
of
Corinth
)
but
in
this
case
the
Presbyter
was
only
the
Bishops
mouth
,
and
his
Sentence
received
all
its
force
from
that
Episcopal
Authority
he
was
armed
with
.
IV.
Another
peculiar
Ministry
of
the
Bishops
and
Governours
of
the
Church
,
is
to
Confirm
such
as
have
been
Baptized
and
instructed
in
Christianity
;
which
Ministry
was
always
performed
by
Prayer
and
laying
on
of
hands
,
upon
which
the
Party
so
Confirmed
received
the
gift
of
the
Holy
Ghost
.
It
is
true
,
upon
the
first
institution
of
this
Imposition
of
hands
the
extraordinary
gifts
of
the
Spirit
,
such
as
speaking
with
Tongues
,
&c.
were
many
times
consequent
,
but
from
hence
it
doth
no
more
follow
that
it
was
intended
only
for
an
extraordinary
Ministry
that
was
to
cease
with
those
extraordinary
Gifts
that
accompanied
it
,
than
that
Preaching
was
so
which
at
first
was
also
attended
with
miraculous
operations
.
The
great
intendment
of
those
extraordinary
effects
was
to
attest
the
efficacy
of
the
Function
;
and
doth
it
therefore
follow
that
the
Function
must
cease
,
because
those
extraordinary
effects
did
so
,
after
they
had
sufficiently
attested
its
efficacy
,
and
consequently
were
of
no
farther
use
?
If
so
,
then
all
the
other
Ministries
of
Christianity
must
be
expired
as
well
as
this
.
And
what
though
those
extraordinary
Gifts
of
the
Spirit
are
ceased
?
Yet
since
our
Saviour
hath
promised
a
continual
Communication
of
his
Spirit
to
his
Church
,
is
it
not
highly
reasonable
to
believe
,
that
he
still
continues
to
communicate
it
by
the
very
same
Ministry
of
Prayer
and
Imposition
of
hands
,
whereby
he
communicated
it
first
;
and
that
he
now
derives
to
us
the
ordinary
operations
of
it
in
the
same
way
that
he
first
derived
the
extraordinary
ones
?
Especially
considering
that
this
laying
on
of
hands
is
placed
by
the
Apostle
in
the
same
Class
with
Baptism
,
and
made
one
of
the
Principles
of
the
Doctrine
of
Christ
,
Heb.
6.1
,
2.
and
therefore
must
without
all
doubt
be
intended
for
a
standing
Ministry
in
the
Church
,
and
as
such
the
Church
of
Christ
in
all
Ages
has
thought
her self
obliged
to
receive
and
practise
it
;
but
as
for
the
administration
of
it
,
it
was
always
appropriated
to
the
Apostles
and
Bishops
.
So
in
Acts
19.5
,
6.
it
was
S.
Paul
that
laid
his
hands
on
the
Ephesians
after
they
were
Baptized
in
the
name
of
Jesus
,
whereupon
it
is
said
that
the
Holy
Ghost
came
upon
them
;
and
in
Acts
8.
we
read
,
that
when
S.
Philip
by
his
Preaching
and
Miracles
had
converted
the
Samaritans
,
and
afterwards
Baptized
them
,
S.
Peter
,
and
S.
Iohn
,
two
of
the
Apostles
,
were
sent
to
lay
hands
on
them
,
upon
which
it
is
said
,
that
they
received
the
Holy
Ghost
,
ver.
17.
by
which
it
appears
that
this
Ministry
of
Confirmation
appertained
to
the
Apostles
;
since
S.
Philip
,
though
a
worker
of
Miracles
,
a
Preacher
,
a
Prime
Deacon
;
and
,
if
we
may
believe
S.
Cyprian
,
one
of
the
seventy
two
Disciples
,
would
not
presume
to
assume
it
,
but
left
it
to
the
Apostles
as
their
peculiar
Province
:
And
accordingly
in
the
Primitive
Church
it
was
always
performed
by
the
hands
of
the
Bishops
;
for
though
from
later
Ages
some
probable
instances
are
produced
of
some
Presbyters
that
Confirmed
in
the
Bishops
absence
,
or
by
his
delegation
,
yet
in
all
Primitive
Antiquity
we
have
neither
any
one
Canon
,
nor
example
of
it
;
from
whence
we
may
fairly
conclude
that
this
imposition
of
hands
for
Confirmation
was
peculiar
to
the
Apostles
in
the
Original
,
and
to
their
Successors
the
Bishops
in
the
continuation
of
it
.
SECT.
X.
Of
Christ's
Regal
Acts
in
his
Kingdom
.
HAving
in
the
foregoing
Section
given
an
account
of
the
several
Ministers
which
Christ
imploys
in
the
Administration
of
his
Kingdom
,
we
proceed
in
the
next
place
to
inquire
what
those
Acts
of
Royalty
are
,
which
he
himself
exerts
in
his
Kingdom
,
and
by
which
he
perpetually
rules
and
governs
it
;
and
these
may
be
distributed
into
three
Orders
:
First
,
Such
as
he
hath
performed
once
for
all
.
Secondly
,
Such
as
he
hath
always
performed
,
and
will
still
continue
to
perform
.
Thirdly
,
Such
as
are
yet
to
be
peformed
by
him
before
the
surrender
of
his
Kingdom
.
First
,
One
sort
of
the
Royal
Acts
of
our
Saviour
are
those
which
he
hath
performed
once
for
all
;
and
these
are
reducible
to
three
particulars
:
1.
His
giving
Laws
to
his
Kingdom
.
2.
His
Mission
of
the
Holy
Spirit
to
subdue
mens
minds
to
the
obedience
of
those
Laws
and
to
govern
them
by
them
.
3.
His
erecting
an
External
Polity
or
Form
of
Government
in
his
Kingdom
.
I.
One
of
those
Regal
Acts
,
which
Christ
hath
performed
in
his
Kingdom
once
for
all
,
is
giving
Laws
to
it
;
and
this
he
performed
while
he
was
upon
Earth
in
those
excellent
Sermons
and
Discourses
which
he
then
preached
and
delivered
to
the
World.
For
though
he
preached
as
a
Prophet
,
yet
it
was
as
a
Royal
Prophet
,
as
one
that
had
Regal
authority
to
Enact
what
he
delivered
into
Laws
;
for
he
was
a
King
while
he
was
upon
Earth
,
vid.
p.
853
,
854
,
&c.
so
that
all
his
Prophesies
were
inforced
with
his
Regal
Authority
,
and
he
commanded
as
he
was
a
King
whatsoever
he
taught
as
he
was
a
Prophet
.
Indeed
,
had
he
been
a
mere
Prophet
,
he
could
not
have
obliged
men
by
any
Legislative
Authority
of
his
own
to
believe
and
obey
him
;
his
Declarations
had
had
no
farther
Force
in
them
than
as
they
expressed
the
Will
and
Command
of
the
Almighty
Sovereign
of
the
World
,
and
if
what
he
declared
had
not
been
Law
before
,
it
could
not
have
been
made
Law
by
his
declaring
it
.
But
being
a
Royal
Prophet
,
his
words
were
Laws
,
and
all
his
Declarations
carried
a
commanding
power
in
them
.
And
hence
the
Gospel
is
called
the
Law
of
Christ
,
Gal.
6.2
.
and
the
Law
of
the
Spirit
of
life
in
or
by
Christ
Iesus
,
Rom.
8.2
.
and
that
command
of
loving
our
Neighbour
as
our self
is
called
the
Royal
Law
,
i.
e.
the
Law
of
Christ
our
King
,
Iam.
2.8
.
for
this
our
Saviour
calls
his
Commandment
,
John
15.12
.
and
his
new
Commandment
,
viz.
that
ye
love
one
another
even
as
I
have
loved
you
,
Joh.
13.34
.
and
not
only
this
,
but
all
other
duties
of
the
Gospel
are
called
his
Commandments
,
Ioh.
14.21
.
and
Matt.
28.20
.
by
all
which
it
is
evident
,
that
in
revealing
his
Gospel
to
the
World
he
did
not
only
perform
the
part
of
a
Prophet
,
but
also
of
a
Legislator
,
and
that
by
his
own
inherent
Authority
,
as
he
was
a
King
,
he
stamp'd
those
Doctrines
into
Laws
which
he
taught
and
delivered
as
a
Prophet
.
And
such
as
his
Kingly
power
is
,
such
are
his
Laws
and
Commandments
;
he
is
a
spiritual
King
,
a
King
of
Souls
,
of
Wills
,
and
of
Affections
,
and
accordingly
his
Laws
are
spiritual
,
and
do
extend
their
obligation
to
the
Souls
,
and
Wills
,
and
Affections
of
his
Subjects
.
For
they
not
only
oblige
our
outward
man
,
but
also
the
inmost
motions
of
our
heart
,
they
lay
their
reins
upon
our
thoughts
and
desires
,
as
well
as
upon
our
words
and
actions
,
and
give
directions
to
our
inward
intentions
,
as
well
as
to
our
outward
actions
:
so
that
to
satisfie
their
demands
,
it
is
not
sufficient
that
we
do
well
,
unless
we
also
intend
well
,
that
the
matter
of
our
actions
be
good
,
unless
the
aim
and
design
of
them
be
so
also
:
for
according
to
the
tenor
of
these
spiritual
Laws
,
a
bad
intention
unconsecrates
the
best
actions
,
and
converts
even
our
Prayers
and
our
Alms
into
the
most
loathsom
Cheats
and
Dissimulations
,
vid.
Matt.
6.1
,
2
,
3
,
4
,
5
,
6.16
,
17
,
18.
and
as
they
oblige
our
inward
intentions
to
good
ends
,
so
they
also
restrain
our
inward
concupiscence
from
evil
objects
,
so
far
forth
at
least
as
it
falls
under
the
command
and
disposal
of
our
Wills.
For
they
not
only
forbid
us
the
doing
of
evil
actions
,
but
also
the
consenting
to
them
,
and
even
the
taking
pleasure
in
the
contemplation
of
them
,
and
the
very
affection
to
any
bad
action
if
it
be
voluntary
and
consented
to
,
is
in
the
construction
of
these
Laws
the
same
with
the
Commission
of
it
;
for
so
Hatred
is
construed
Murder
,
1
John
3.15
.
Covetousness
,
Theft
or
Robbery
,
Mark
7.22
.
inordinate
lusting
after
a
woman
Adultery
,
Mat.
5.28
.
and
so
in
general
the
wicked
Will
is
in
the
construction
of
these
Laws
,
the
wicked
action
it
chooses
and
consents
to
.
Thus
the
Laws
of
our
Saviour
(
to
whose
all-seeing
eye
our
inmost
motions
are
as
obvious
as
our
most
open
practice
)
do
as
well
take
notice
of
our
vicious
affections
,
those
internal
springs
,
and
fountains
of
iniquity
as
of
the
vicious
actions
which
stream
out
from
them
,
and
we
are
as
well
accountable
to
them
for
harbouring
the
desire
of
sin
,
when
we
have
not
the
convenience
or
opportunity
to
act
it
,
for
consenting
to
it
(
though
we
never
commit
it
)
when
ever
opportunity
occurs
▪
yea
,
and
for
indulging
to
our selves
the
Phantastick
pleasures
of
sinful
Meditations
,
which
are
but
the
antepasts
of
the
actions
,
and
as
the
Twilight
to
a
dark
night
,
but
the
first
approaches
towards
the
deeds
of
darkness
,
as
for
the
sinful
actions
themselves
.
This
therefore
is
the
common
nature
of
the
Laws
of
our
Saviour
,
that
they
are
all
of
them
spiritual
▪
and
do
in
the
first
place
lay
hold
upon
our
Wills
,
and
bind
our
inward-man
,
and
from
thence
extend
their
obligation
to
the
outward
actions
.
They
begin
with
that
which
is
the
Principle
of
all
moral
good
and
evil
,
and
by
rectifying
the
Spring
and
Wheels
of
our
Will
and
Affections
within
,
communicate
a
regular
motion
to
the
hand
of
our
practice
without
.
But
for
our
better
understanding
the
nature
of
these
Laws
and
the
Obligations
they
devolve
upon
us
,
it
will
be
necessary
to
consider
them
more
particularly
,
they
being
all
reducible
under
two
Heads
;
First
,
The
Law
of
Perfection
:
And
secondly
,
The
Law
of
Sincerity
.
Both
which
require
of
us
the
same
instances
of
Piety
and
Vertue
,
though
not
in
the
same
degree
,
nor
under
the
same
Penalty
.
I.
There
is
the
Law
of
Perfection
,
which
requires
the
utmost
degrees
of
every
Christian
Vertue
,
which
in
the
several
states
and
periods
of
our
lives
we
are
capable
of
attaining
to
.
For
so
we
are
injoyned
not
only
to
do
,
but
to
abound
in
the
work
of
the
Lord
;
not
only
to
have
grace
,
but
to
grow
in
it
,
to
perfect
holiness
in
the
fear
of
the
Lord
,
and
to
be
perfect
as
our
Father
in
Heaven
is
perfect
.
For
the
nature
of
God
is
the
Standard
of
that
Perfection
whereunto
we
are
obliged
to
aspire
,
and
our
growth
in
Piety
and
Vertue
is
never
to
come
to
a
period
,
till
we
are
pure
as
he
is
pure
,
and
holy
as
he
is
holy
,
i.
e.
till
we
are
arrived
to
infinite
holiness
;
which
because
our
finite
nature
can
never
do
in
any
period
of
Duration
,
therefore
we
are
to
be
growing
on
to
Eternity
.
So
that
this
Law
by
prescribing
no
limits
to
the
degrees
of
our
growth
,
hath
cut
out
work
enough
for
us
to
imploy
all
our
Faculties
for
ever
.
Not
that
it
is
a
sin
against
it
for
a
man
to
be
short
or
defective
of
the
utmost
degree
of
perfection
;
for
it
requires
no
more
of
us
than
what
is
within
our
present
possibility
,
which
always
increases
proportionably
to
our
present
improvements
.
When
we
are
arrived
but
to
one
degree
of
Vertue
it
is
no
sin
against
this
Law
of
Perfection
that
we
do
not
thence
immediately
ascend
to
six
or
seven
,
because
it
is
not
in
our
power
,
and
no
Law
can
oblige
to
an
impossibility
;
but
when
we
have
acquired
one
,
that
gives
us
power
to
acquire
a
second
,
and
that
a
third
,
and
so
on
ad
infinitum
.
Thus
our
Obligation
to
be
more
and
more
perfect
increases
proportionably
to
the
improvement
of
our
power
;
for
the
end
of
all
power
either
to
be
good
,
or
to
do
good
,
is
to
be
good
,
and
to
do
good
;
and
therefore
the
more
power
we
have
to
be
good
the
better
we
ought
to
be
,
otherwise
our
power
is
in
vain
;
while
we
are
but
Babes
in
Christ
,
or
beginners
in
Religion
,
we
have
not
that
strength
and
power
as
when
we
are
men
,
and
have
made
a
considerable
progress
;
and
therefore
we
are
not
then
obliged
to
all
those
degrees
of
growth
and
perfection
,
but
whatsoever
degree
is
within
our
power
in
the
different
stages
of
our
growth
and
progress
,
that
we
are
actually
and
immediately
obliged
to
;
and
so
long
as
we
are
defective
in
it
,
we
are
offenders
against
the
Law
of
Perfection
.
As
for
example
,
Mar.
12.13
.
our
Saviour
commands
us
to
love
the
Lord
our
God
with
all
our
heart
,
with
all
our
soul
,
with
all
our
mind
,
and
with
all
our
strength
;
that
is
,
that
we
should
always
love
him
as
much
as
we
can
;
but
it
is
as
much
in
our
power
to
love
him
still
more
when
we
love
much
,
as
when
we
love
him
little
;
and
so
we
are
equally
bound
still
to
love
him
as
much
as
we
can
,
when
we
have
ten
degrees
of
power
,
as
we
were
when
we
had
but
one
.
So
that
by
this
command
we
are
obliged
always
to
love
God
as
much
as
we
are
able
,
and
thereby
to
be
always
augmenting
our
ability
to
love
him
,
and
as
our
ability
increases
,
to
be
always
loving
him
more
and
more
for
ever
.
Now
the
Penalty
by
which
this
Law
obliges
us
is
not
eternal
damnation
,
(
and
God
forbid
it
should
,
for
then
I
doubt
no
flesh
would
be
saved
)
but
only
the
deprivation
of
some
degrees
of
future
happiness
,
which
is
no
more
than
what
is
the
natural
consequence
of
all
defects
of
goodness
:
for
so
essential
is
goodness
to
our
future
happiness
,
that
proportionably
as
we
fall
short
of
the
one
we
must
necessarily
be
defective
of
the
other
;
and
accordingly
the
Scripture
tells
us
,
that
proportionably
to
our
non-improvements
in
this
life
God
will
substract
from
our
reward
in
the
life
to
come
.
For
he
that
soweth
sparingly
,
saith
the
Apostle
,
shall
reap
sparingly
,
and
he
that
soweth
abundantly
shall
reap
abundantly
,
2
Cor.
9.6
.
And
our
Saviour
by
a
Parable
doth
expresly
teach
us
that
our
future
reward
shall
be
apportioned
to
the
degrees
of
our
present
improvements
,
Luk.
19.
where
he
represents
himself
as
a
Master
coming
to
take
account
of
his
Servants
,
among
whom
he
had
intrusted
a
stock
of
ten
pounds
,
delivering
to
every
one
an
equal
share
.
The
first
by
an
extraordinary
diligence
had
improv'd
his
Pound
into
ten
,
and
he
is
rewarded
accordingly
with
the
Government
of
ten
Cities
,
ver.
16
,
17.
the
other
had
been
faithful
,
though
not
altogether
so
diligent
,
and
by
his
one
pound
had
gained
five
,
and
accordingly
he
is
made
Lord
of
five
Cities
,
ver.
18
,
19.
By
which
he
plainly
declares
,
that
by
so
much
as
we
fall
short
of
those
improvements
we
might
have
made
in
Piety
and
Vertue
,
so
much
he
will
substract
from
our
furure
reward
.
So
that
the
sense
of
the
Law
of
perfection
is
this
,
as
you
would
not
incur
the
forfeiture
of
some
degrees
of
your
happiness
in
the
other
life
,
be
sure
you
imploy
your
utmost
diligence
in
this
to
improve
your selves
in
every
grace
and
vertue
of
Religion
.
II.
There
is
the
Law
of
sincerity
,
which
requires
the
being
and
Reality
of
all
Christian
Graces
and
vertues
in
us
,
together
with
the
proper
Acts
and
Exercises
of
them
,
as
we
have
opportunity
,
and
doth
no
farther
forbid
those
gradual
defects
of
them
which
are
within
our
possibility
to
supply
,
than
as
they
are
the
effects
of
our
gross
,
continued
,
and
wilful
neglect
,
and
so
inconsistent
with
sincerity
.
Now
the
Reality
of
these
Christian
Vertues
in
us
consists
in
the
universal
and
prevailing
consent
and
resolution
of
our
Wills
to
regulate
our
practice
by
them
,
so
as
not
wilfully
to
admit
of
any
thing
that
is
contrary
to
them
upon
any
occasion
or
temptation
whatsoever
,
and
so
long
as
this
resolution
continues
firm
and
prevails
in
our
practice
,
we
are
just
in
the
eye
and
judgment
of
this
Law
of
sincerity
,
though
we
do
not
always
exert
it
to
the
utmost
of
our
possibility
.
He
therefore
who
hath
so
submitted
his
Will
to
God
as
to
be
throughly
resolved
,
without
any
reserve
,
to
obey
him
,
and
not
to
do
any
thing
that
is
contrary
to
his
Will
,
either
against
knowledge
,
or
through
affected
ignorance
,
or
inconsideration
,
hath
in
this
resolution
the
real
being
of
all
Christian
vertues
in
him
;
and
so
long
as
this
holds
he
stands
uncondemned
in
the
judgment
of
the
Law
of
sincerity
.
But
though
this
resolution
includes
in
it
the
being
and
reality
of
all
Christian
vertue
,
yet
doth
it
not
include
the
utmost
possibility
of
it
;
nor
doth
it
at
all
follow
,
that
because
I
am
sincerely
resolved
to
conduct
my
life
by
the
Laws
of
Piety
and
Vertue
,
therefore
I
must
be
in
all
respects
as
Pious
and
Vertuous
as
it
is
possible
for
me
to
be
,
considering
my
present
state
and
circumstances
.
I
may
be
sincerely
resolved
,
and
yet
not
be
always
equally
diligent
and
active
.
I
may
now
be
exceeding
vigilant
and
watchful
,
and
what
I
am
now
I
may
always
be
,
if
I
always
exert
the
utmost
of
my
possibility
;
yet
it
may
so
happen
anon
,
that
though
I
am
sincerely
resolved
still
,
I
may
be
more
remiss
,
supine
,
and
inadvertent
,
and
in
this
posture
a
temptation
may
surprize
me
,
before
I
am
aware
,
and
hurry
me
into
an
action
against
which
I
am
firmly
resolved
:
And
there
is
no
doubt
,
but
even
the
best
of
men
might
have
be●n
much
better
than
they
are
,
had
they
always
〈…〉
their
possibilities
,
and
applied
themse●●●●
〈◊〉
their
utmost
skill
and
diligence
to
the
methods
and
Ministries
of
improvement
.
Now
though
not
to
exert
our
utmost
power
in
the
avoidance
of
evil
,
and
the
improvement
of
our selves
in
vertue
and
goodness
,
is
doubtless
a
sin
,
yet
it
is
only
a
sin
against
the
Law
of
perfection
,
the
Penalty
of
which
is
only
deprivation
of
some
degree
of
our
future
reward
;
but
so
long
as
we
keep
up
a
prevailing
resolution
in
our
Wills
to
govern
our
〈◊〉
by
the
Laws
of
Piety
and
Vertue
,
we
stand
●●ear
in
the
eye
of
the
Law
of
sincerity
,
the
Penalty
of
which
is
no
less
than
everlasting
Exile
from
the
presence
of
God
into
the
dark
and
horrible
Regions
of
endless
misery
and
despair
;
only
this
proviso
it
admits
,
that
if
after
we
have
sinned
against
it
we
reassume
our
good
Resolution
,
and
heartily
repent
and
amend
,
we
shall
be
released
from
the
obligation
to
this
dreadful
Penalty
,
and
be
restored
to
that
happy
state
of
grace
and
favour
,
from
whence
we
fell
by
our
transgression
.
So
that
the
great
difference
between
the
Law
of
Perfection
and
the
Law
of
Sincerity
is
this
,
that
the
penalty
of
the
later
is
much
more
severe
:
but
the
duty
of
the
former
much
more
comprehensive
.
Having
thus
given
this
brief
account
of
our
Saviours
Legislation
and
Laws
,
I
proceed
to
the
II.
Of
those
Regal
Acts
which
Christ
hath
performed
in
his
Kingdom
once
for
all
,
and
that
is
his
Mission
of
the
Holy
Spirit
to
subdue
Mens
minds
to
the
Obedience
of
his
Laws
,
and
to
govern
them
by
them
.
For
so
the
Apostle
makes
the
Mission
of
the
Spirit
to
succeed
the
Triumphal
progress
of
our
Saviour
to
his
Coronation
in
Heaven
,
Eph.
4.8
.
He
ascended
up
on
high
,
he
led
captivity
captive
,
he
gave
gifts
unto
Men
;
where
by
the
gifts
which
he
gave
,
we
are
to
understand
the
Holy
Spirit
,
and
in
him
all
those
extraordinary
Gifts
which
he
poured
out
upon
his
Church
on
the
day
of
Pentecost
,
for
so
Acts
2.33
.
S.
Peter
makes
the
effusion
of
the
Spirit
by
Christ
to
be
the
consequence
of
his
advancement
to
his
universal
Royalty
,
therefore
being
by
the
right
hand
of
God
exalted
,
and
having
received
of
the
Father
the
promise
of
the
Holy
Ghost
,
he
hath
shed
forth
this
which
ye
now
see
and
hear
.
Now
the
end
for
which
he
sent
his
Spirit
,
was
to
supply
his
room
when
he
went
from
earth
,
and
in
his
absence
to
preside
as
his
Vicegerent
in
his
Kingdom
below
.
Since
therefore
this
blessed
Spirit
acts
as
our
Saviours
Agent
,
whatsoever
he
doth
,
that
our
Saviour
doth
by
him
.
So
that
all
those
operations
he
performs
in
order
to
the
subduing
us
to
the
obedience
of
Christ
,
and
to
the
governing
of
us
when
we
are
subdued
,
are
truly
the
operations
of
Christ
himself
.
It
is
he
that
conquers
and
governs
us
by
his
Spirit
,
our
hearts
are
the
Territories
which
Christ
invades
by
him
,
and
his
inspirations
are
the
victorious
Arms
by
which
Christ
conquers
and
subdues
them
.
Our
Wills
are
the
Thrones
on
which
Christ
sits
,
and
rules
,
and
governs
by
him
,
and
his
holy
suggestions
are
the
awful
powers
by
which
Christ
himself
commands
our
obedience
.
But
what
it
is
that
this
blessed
Spirit
doth
,
and
hath
done
in
order
to
the
subduing
Men
to
Christs
Laws
,
and
governing
them
by
them
hath
been
already
shewn
at
large
:
and
therefore
of
this
I
shall
need
say
no
more
at
present
.
III.
And
lastly
,
therefore
,
another
of
those
Regal
Acts
which
Christ
hath
once
for
all
performed
in
his
Heavenly
Kingdom
is
,
his
erecting
in
it
an
external
Polity
and
Government
.
What
this
Polity
is
,
and
what
are
the
functions
of
it
hath
been
shewn
at
large
,
and
it
is
as
well
by
this
external
Government
,
as
by
the
internal
Ministry
of
his
Spirit
,
that
Christ
now
rules
his
Kingdom
;
for
in
all
just
and
lawful
things
the
lawful
Governours
of
his
Church
do
act
by
his
Commission
and
Authority
,
as
being
substituted
by
him
the
visible
representatives
of
his
Person
,
and
the
Executors
and
Administrators
of
his
Power
and
Dominion
.
Whilst
therefore
they
act
within
the
compass
of
their
Commission
,
they
act
in
his
stead
,
and
as
his
Vicegerents
;
and
whatsoever
they
bind
he
binds
,
and
whatsoever
they
loose
he
looses
;
their
Commands
are
his
,
their
Decrees
and
Sentences
are
his
,
and
all
their
authoritative
Acts
carry
with
them
the
same
force
and
obligagation
as
if
they
had
been
performed
by
him
in
his
own
person
.
For
it
is
he
that
wills
,
and
speaks
,
and
acts
by
them
,
because
they
Will
,
and
Speak
,
and
Act
by
his
Authority
.
For
so
he
himself
declares
to
them
,
Luke
10.16
.
He
that
heareth
you
heareth
me
,
i.
e.
because
I
speak
by
you
,
and
he
that
despiseth
you
despiseth
me
,
and
he
that
despiseth
me
despiseth
him
that
sent
me
;
because
my
Authority
is
in
you
even
as
my
Fathers
is
in
me
;
and
therefore
he
who
despises
mine
in
you
,
despises
my
Fathers
in
me
,
whence
mine
in
you
is
derived
.
Your
Authority
is
mine
,
and
mine
is
my
Fathers
,
and
therefore
he
who
rejects
yours
doth
therein
reject
both
my
Fathers
and
mine
.
And
this
authority
is
given
them
by
Christ
for
the
same
end
that
his
Authority
was
given
him
by
the
Father
;
for
he
came
into
the
World
to
seek
and
to
save
lost
souls
,
Luk.
19.10
.
He
came
not
to
judge
the
world
,
but
to
save
the
world
,
Joh.
12.47
.
And
to
call
sinners
to
repentance
,
Mar.
2.17
.
And
upon
the
very
same
errand
he
sent
all
those
whom
he
appointed
to
propagate
and
govern
his
Kingdom
in
his
absence
;
for
he
set
them
up
as
so
many
Lights
to
the
benighted
World
,
to
reduce
Men
from
those
dangerous
paths
in
which
they
were
wandering
to
eternal
misery
,
and
shew
them
the
way
to
everlasting
happiness
:
and
all
the
power
he
devolved
upon
them
was
for
edification
,
and
not
for
destruction
,
2
Cor.
13.10
.
and
to
them
he
hath
committed
the
care
and
charge
of
Souls
,
whose
blood
he
will
one
day
require
at
their
hands
,
if
they
miscarry
through
their
neglect
or
default
,
Heb.
13.17
.
and
that
he
might
the
better
secure
these
precious
beings
for
whom
he
shed
his
blood
from
miscarrying
for
ever
,
he
placed
this
spiritual
Polity
in
a
subordination
of
Officers
,
and
made
the
inferior
accountable
for
their
charge
to
the
superior
Officers
,
as
well
as
both
accountable
to
himself
.
So
that
whereas
had
he
placed
it
in
co-ordinate
hands
there
had
been
only
one
soul
accountable
to
him
for
each
particular
Cure
or
Charge
of
Souls
,
because
then
each
single
Pastor
would
have
been
supreme
in
his
particular
Cure
,
and
consequently
no
other
Pastor
,
or
Pastors
would
have
been
accountable
for
not
calling
him
to
account
;
now
each
particular
Cure
of
Souls
is
under
the
charge
and
inspection
of
several
orders
and
degrees
of
Pastors
;
who
in
their
several
stations
are
all
accountable
for
it
to
the
Tribunal
of
Christ
.
For
first
the
inferior
Pastor
,
who
hath
the
immediate
Charge
of
it
,
and
is
obliged
by
his
Office
to
teach
and
instruct
it
by
good
Example
and
Doctrine
,
and
to
administer
to
it
the
holy
Ordinances
of
Christianity
,
stands
accountable
to
Christ
for
every
soul
in
it
that
miscarries
through
his
neglect
or
omission
;
next
,
the
Bishop
stands
accountable
for
not
correcting
the
neglects
and
misdemeanours
of
the
inferior
Pastor
,
and
then
the
Metropolitan
for
not
taking
Cognizance
of
the
default
of
the
Bishop
.
Thus
in
that
excellent
form
of
Government
which
Christ
hath
established
in
his
Kingdom
he
hath
made
all
possible
provision
for
the
safety
and
welfare
of
Souls
;
for
according
to
this
Oeconomy
he
hath
taken
no
less
than
a
threefold
security
,
every
one
of
which
is
as
much
as
a
Soul
amounts
to
,
that
every
Soul
within
every
Cure
shall
be
plentifully
supplied
with
the
means
of
Salvation
,
that
so
none
of
them
might
miscarry
,
but
such
as
are
incorrigibly
obstinate
.
So
that
now
if
any
Soul
within
the
Dominions
of
our
Saviour
perish
for
want
of
the
means
of
Salvation
,
there
are
no
less
than
three
Souls
one
after
another
besides
it self
,
accountable
to
him
for
its
ruin
.
Having
thus
shewn
what
these
Regal
Acts
are
which
Christ
hath
once
for
all
performed
in
his
Kingdom
,
I
proceed
II.
To
declare
what
those
Regal
Acts
are
which
he
hath
always
performed
,
and
doth
always
continue
to
perform
:
and
these
are
recucible
to
four
particulars
:
First
,
His
pardoning
penitent
sinners
.
Secondly
,
His
punishing
obstinate
Offenders
.
Thirdly
,
His
protecting
and
defending
his
faithful
Subjects
in
this
life
.
Fourthly
,
his
blessing
and
rewarding
them
in
the
life
to
come
.
I.
One
of
the
Regal
Acts
which
our
Saviour
always
hath
,
and
always
continues
to
perform
,
is
his
pardoning
and
forgiving
penitent
sinners
,
which
being
one
of
the
Articles
of
our
Creed
,
I
shall
endeavour
to
give
an
account
of
it
more
at
large
;
the
Apostle
defines
sin
to
be
a
transgression
of
the
Law
,
1
Joh.
3.4
.
Now
the
Law
obliges
us
under
a
certain
stated
Penalty
to
do
and
forbear
what
it
commands
and
forbids
;
whenever
therefore
we
transgress
the
Law
,
we
are
thereby
obliged
to
undergo
the
Penalty
it
denounces
;
and
this
is
that
which
we
call
the
guilt
of
sin
,
viz.
its
obligation
to
punishment
,
and
it
is
this
guilt
which
pardon
and
forgiveness
relates
to
.
For
to
pardon
is
nothing
else
but
only
to
release
the
sinner
from
the
obligation
he
lies
under
to
suffer
the
penalty
of
the
Law.
Now
the
penalty
of
the
Law
of
God
for
every
known
and
wilful
sin
is
no
less
than
everlasting
perdition
;
and
therefore
from
this
it
is
that
we
are
released
by
that
pardon
and
indemnity
which
the
Gospel
proposes
.
So
that
the
pardon
or
remission
of
sins
,
whereof
we
are
now
treating
,
consists
in
the
loosing
of
sinful
men
from
that
obligation
to
eternal
punishment
,
whereunto
they
have
rendered
themselves
liable
by
their
wilful
disobedience
to
the
Law
of
God.
Since
therefore
this
pardon
consists
in
the
release
of
offenders
from
the
penal
Obligation
of
the
Law
it
must
be
a
Regal
Act
;
because
the
Obligation
of
the
Law
can
be
dispenced
with
by
no
other
Authority
but
that
which
made
it
;
and
therefore
since
to
make
the
Obligation
of
the
Law
is
an
Act
of
Regal
Authority
,
to
release
or
dispence
with
it
must
necessarily
be
so
also
;
and
accordingly
forgiveness
of
sin
is
in
Scripture
attributed
to
our
Saviour
as
one
of
his
Regal
Rights
,
Acts
5.51
.
Him
hath
God
exalted
with
his
right
hand
to
be
a
Prince
and
a
Saviour
for
to
give
repentance
to
Israel
and
forgiveness
of
sin
.
So
that
now
it
is
by
Christ
immediately
that
our
sins
are
pardoned
,
and
our
Souls
released
from
those
Obligations
to
eternal
punishment
in
which
they
have
involved
us
:
for
the
Father
judgeth
no
man
,
but
hath
committed
all
judgment
to
the
Son
,
Joh.
5.22
.
So
that
now
it
is
by
him
immediately
that
the
Father
judgeth
us
,
i.
e.
absolves
and
condemns
us
;
for
so
Col.
3.13
.
the
Apostle
exhorts
them
to
forbear
and
forgive
one
another
even
as
Christ
forgave
them
:
and
Col.
2.13
.
Christ
is
said
to
have
forgiven
them
all
trespasses
.
It
is
true
,
forgiveness
of
sin
is
in
Scripture
frequently
attributed
to
the
Father
as
well
as
to
the
Son
:
So
1
Iohn
1.9
.
If
we
confess
our
sins
he
(
i.
e.
the
Father
)
is
faithful
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousness
;
and
Eph.
4.32
.
Forgiving
one
another
even
as
God
for
Christs
sake
hath
forgiven
you
.
From
whence
it
is
plain
that
forgiveness
of
sin
appertains
to
God
as
well
as
Christ
,
and
that
both
have
their
appropriate
shares
in
it
;
and
therefore
since
it
is
impossible
that
the
same
individual
action
should
proceed
from
two
distinct
Agents
;
in
this
Act
of
forgiveness
the
Father
must
do
something
which
the
Son
doth
not
,
and
the
Son
must
do
something
which
the
Father
doth
not
.
They
must
both
of
them
act
an
appropriate
part
in
it
,
and
each
have
a
distinct
agency
from
each
other
.
For
the
fuller
explication
therefore
of
this
Article
I
shall
endeavour
to
shew
,
first
,
what
it
is
which
the
Father
doth
in
forgiving
sins
,
and
secondly
,
what
the
Son
doth
.
I.
What
is
it
that
the
Father
doth
in
this
Act
of
forgiveness
of
sin
?
To
which
in
short
I
answer
,
That
the
Fathers
part
herein
is
to
make
a
general
grant
of
pardon
to
offenders
,
upon
such
a
consideration
as
he
shall
think
meet
to
accept
,
and
with
such
a
limitation
and
restriction
he
shall
think
fit
to
make
;
which
general
Grant
is
nothing
else
but
those
glad
tidings
of
the
Gospel
,
which
he
proclaimed
to
the
World
by
Jesus
Christ
;
viz.
that
in
consideration
of
Christs
Death
and
Sacrifice
he
would
freely
forgive
all
penitent
and
believing
sinners
their
personal
obligation
to
eternal
punishment
,
and
receive
them
into
grace
and
favour
.
So
that
in
forgiving
our
sins
there
are
these
three
things
peculiar
to
God
the
Father
:
First
,
His
making
a
general
Grant
of
Pardon
to
us
.
Secondly
,
His
making
it
in
consideration
of
Christs
Death
and
Sacrifice
.
Thirdly
,
His
making
it
with
those
restrictions
and
limitations
of
Faith
and
Repentance
.
First
,
One
thing
peculiar
to
God
the
Father
in
forgiving
sins
is
his
making
a
general
Grant
of
pardon
and
forgiveness
to
sinners
.
For
the
Law
against
which
all
men
had
sinned
,
and
by
which
they
were
obliged
to
eternal
punishment
,
was
strictly
and
properly
the
Law
of
God
the
Father
,
who
being
the
first
and
supreme
person
in
the
Godhead
,
was
consequently
always
the
first
and
supreme
in
the
divine
Dominion
.
Now
the
divine
Dominion
consisting
(
even
as
all
other
Dominions
do
)
of
a
Legislative
and
executive
power
,
the
Father
must
be
supreme
in
both
,
and
consequently
the
Laws
of
the
divine
Dominion
must
be
more
especially
and
peculiarly
his
.
And
hence
it
is
called
,
The
Will
of
the
Father
,
Mat.
7.21
.
so
in
the
Lords
Prayer
the
Divine
Law
is
in
a
peculiar
manner
stiled
the
Will
of
God
the
Father
:
Thy
Will
be
done
on
Earth
as
it
is
in
Heaven
;
Matth.
12.50
.
our
Saviour
stiles
it
,
the
Will
of
his
Father
which
is
in
Heaven
;
and
elsewhere
the
Commandment
of
his
Father
,
vid.
Ioh.
12.5
.
Mat.
15.3.6
.
Mar.
7.8
,
9.
by
all
which
it
is
evident
that
the
Divine
Law
against
which
we
have
all
offended
,
and
by
which
we
are
obliged
to
punishment
is
appropriately
and
peculiarly
the
Will
and
Commandment
of
God
the
Father
;
and
it
being
so
,
the
right
of
exacting
or
remitting
the
punishment
of
this
Law
must
be
peculiarly
and
appropriately
inherent
in
him
.
For
the
penalty
of
the
Law
is
due
to
him
whose
Law
it
is
,
and
it
is
he
alone
can
loose
us
from
it
who
bound
it
upon
us
;
so
that
it
was
the
Fathers
peculiar
,
as
to
give
the
Law
,
so
to
indemnifie
offenders
from
the
Penalty
of
it
;
and
accordingly
we
find
that
publick
Grant
of
pardon
,
which
through
Jesus
Christ
is
made
to
sinners
,
is
in
Scripture
every
were
attributed
to
the
Father
;
so
we
are
told
that
it
is
God
who
for
Christs
sake
hath
forgiven
us
,
Eph.
4.32
.
and
that
it
is
God
who
hath
set
forth
Christ
to
be
a
Propitiation
though
faith
in
his
bloud
to
declare
his
Righteousness
for
the
remission
of
sins
that
are
past
,
that
he
might
be
just
,
and
the
justifier
of
them
that
believe
in
Iesus
,
Rom.
2.25
,
26.
that
it
was
God
who
was
in
Christ
reconciling
the
world
to
himself
,
not
imputing
their
trespasses
unto
them
,
2
Cor.
5.19
.
And
in
a
word
,
that
it
is
God
who
is
faithful
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousness
,
1
John
1.9
.
where
his
being
faithful
and
just
,
plainly
refers
to
some
publick
Grant
and
Promise
by
which
he
hath
obliged
himself
to
penitent
offenders
.
And
indeed
the
whole
new
Covenant
,
in
which
this
publick
Grant
of
remission
of
sins
is
contained
(
vid.
Heb.
8.12
.
)
is
the
act
and
deed
of
God
the
Father
;
It
was
he
that
in
consideration
of
Christs
Death
and
Sacrifice
granted
this
grand
Charter
of
mercy
to
the
World
;
for
seeing
it
was
to
the
Father
that
that
Sacrifice
was
offered
,
in
consideration
of
which
the
new
Covenant
was
granted
(
vid.
Eph.
4.2
.
compared
with
Col.
1.20
.
)
the
grant
of
it
must
necessarily
be
from
the
Father
.
And
as
it
was
the
Father
that
made
this
publick
grant
of
Remission
to
sinners
;
so
II.
It
was
he
that
made
it
in
consideration
of
Christs
Death
and
Sacrifice
,
for
so
Christ
himself
tells
us
,
that
it
was
by
commandment
which
he
received
from
his
Father
that
he
laid
down
his
life
,
Iohn
10.17
,
18.
and
when
he
was
going
to
offer
up
himself
upon
the
Cross
he
tells
his
Disciples
,
As
the
Father
gave
me
Commandment
even
so
do
I
,
arise
let
us
go
hence
,
i.
e.
to
execute
that
Command
which
the
Father
hath
given
me
,
to
lay
down
my
life
for
the
sheep
,
Ioh.
10.15
.
from
whence
it
is
evident
,
that
it
was
the
Father
who
exacted
the
Death
and
Sacrifice
of
Christ
in
consideration
of
that
publick
Grant
of
forgiveness
which
he
made
to
the
World
;
for
it
was
through
his
blood
that
we
have
redemption
,
the
forgiveness
of
sins
,
according
to
the
Riches
of
his
(
i.
e.
the
Fathers
)
grace
,
Eph.
1.7
.
and
that
blood
of
his
was
an
offering
and
a
sacrifice
to
God
for
a
sweet
smelling
savour
,
Eph.
5.2
.
So
that
it
was
God
the
Father
that
did
both
exact
and
accept
the
sacrifice
of
Christ
▪
which
as
I
have
shewed
at
large
Sect.
4.
was
in
consideration
of
his
pardoning
and
forgiving
Sinners
.
III.
And
lastly
,
It
was
God
the
Father
also
that
made
this
Grant
of
forgiveness
to
us
with
these
restrictions
and
limitations
of
our
believing
and
repenting
For
as
the
promises
of
the
Covenant
were
his
,
in
which
remission
of
sin
is
proposed
to
us
,
so
must
the
conditions
of
it
be
also
,
by
which
it
is
limited
and
restrained
.
Because
it
can
belong
to
none
but
the
giver
to
limit
and
conditionate
his
own
Gifts
and
Grants
:
Now
the
Conditions
of
our
forgiveness
are
faith
and
repentance
,
o●●ather
the
condition
of
it
is
such
a
Faith
,
such
a
lively
and
active
belief
in
Jesus
Christ
as
doth
beget
in
us
sincere
repentance
and
renovation
of
life
;
for
so
S.
Paul
tells
us
again
and
again
,
that
it
is
by
faith
that
we
are
justified
or
pardoned
,
Rom.
3.28
.
c.
5.
v.
1.
Gal.
2.16
Chap.
3.24
.
Where
by
faith
its
evident
he
doth
not
mean
any
one
single
act
of
Faith
,
of
what
kind
or
denomination
soever
,
but
faith
as
it
is
the
pregnant
Root
and
active
principle
of
repentance
and
newness
of
life
.
For
it
is
granted
on
all
hands
,
that
that
faith
which
acquits
and
justifies
us
before
God
must
be
lively
and
operative
;
and
indeed
unless
it
be
so
,
it
is
not
distinguishable
from
persumption
,
which
is
only
the
Carcass
or
lifeless
image
and
Portraiture
of
Faith.
So
that
if
this
be
Justifying
,
it
is
all
one
whether
you
call
it
justifying
faith
or
justifying
presumption
;
and
he
that
can
lay
hold
on
the
Righteousness
of
Christ
,
though
it
be
with
prophane
and
sacrilegious
hands
,
will
be
as
certainly
justified
as
the
most
humble
and
penitent
soul.
At
which
rate
a
man
may
rest
upon
Christ
without
coming
to
him
,
and
lay
hold
upon
him
at
the
greatest
distance
from
him
;
he
may
lean
upon
his
merits
in
open
defiance
to
his
Laws
,
and
embrace
and
crucifie
him
together
.
It
being
granted
therefore
,
that
that
Faith
which
justifies
us
must
be
lively
and
operative
;
it
is
from
hence
most
evident
that
the
condition
of
our
Justification
is
no
one
single
act
of
Faith
,
but
comprehends
in
it
all
that
Repentance
and
new
Obedience
which
is
the
effect
of
the
life
and
operation
of
Faith.
For
if
to
make
it
the
condition
of
our
Justification
,
it
be
necessary
that
our
faith
should
work
by
Love
and
be
operative
and
obediential
;
then
that
it
should
be
lively
and
operative
is
as
necessary
to
our
justification
as
that
it
should
be
faith
;
for
where
only
an
accident
or
mode
of
a
thing
is
made
a
conditition
with
the
thing
,
it
is
equally
a
condition
with
the
thing
it self
.
As
for
instance
,
if
I
promise
one
such
a
reward
upon
condition
he
presents
me
with
such
a
Book
,
so
bound
and
of
such
an
Edition
,
it
is
equally
a
condition
and
as
much
influential
on
the
mans
right
to
my
promise
,
that
it
should
be
so
bound
and
of
such
an
Edition
,
as
that
it
should
be
the
Book
for
which
I
conditioned
.
And
so
in
any
other
instance
you
can
bring
,
either
in
fact
or
fiction
,
and
the
same
reason
holds
good
,
whether
we
take
Faith
for
a
condition
or
an
instrument
(
as
some
improperly
enough
call
it
)
for
if
to
be
lively
and
operative
is
a
necessary
qualification
to
make
Faith
an
instrument
of
our
justification
,
then
its
liveliness
and
operation
is
instrumental
too
:
For
that
mode
of
a
thing
which
makes
it
instrumental
is
as
really
instrumental
as
the
thing
it
self
.
As
for
instance
,
a
Knife
is
an
instrument
of
cutting
,
but
it
is
its
sharpness
that
makes
it
to
be
so
,
and
therefore
't
is
as
instrumental
to
cutting
that
it
should
be
sharp
,
as
that
it
should
be
a
Knife
.
And
indeed
whether
we
consider
either
the
form
or
matter
of
our
justification
and
pardon
,
it
will
evidently
appear
that
that
faith
which
justifies
us
must
be
such
as
includes
in
it
Repentance
and
New
Obedience
.
For
as
for
the
form
of
Justification
it
is
a
juridical
act
founded
upon
a
legal
process
,
in
which
there
is
always
a
Iudge
,
a
Criminal
and
a
Law
,
and
here
the
Judge
is
God
,
the
Criminal
,
man
,
the
Law
,
the
law
of
sincerity
,
or
those
affirmative
and
negative
commands
of
the
Christian
Religion
that
are
established
with
the
threats
of
eternal
condemnation
;
for
so
Iames
2.12
.
the
Apostle
tells
us
,
that
we
must
be
judged
by
the
Law
of
liberty
,
i.
e.
the
moral
Law
,
as
it
is
expounded
and
perfected
by
our
Saviour
:
for
so
ver.
8.
If
ye
fulfil
the
Royal
law
▪
Thou
shalt
love
thy
Neighbour
as
thy self
,
ye
do
well
.
So
that
that
Law
of
liberty
by
which
we
must
be
judged●s
●s
this
Royal
Law
,
and
this
Royal
Law
is
the
moral
Law
which
requires
us
to
love
our
Neighbour
as
our selves
;
now
this
moral
Law
is
to
be
considered
under
a
twofold
notion
,
as
it
is
a
Law
of
works
,
and
as
it
is
a
Law
of
grace
.
As
it
is
a
law
of
works
,
it
exacts
perfect
and
unsinning
obedience
,
and
neither
promises
Grace
to
inable
us
to
keep
it
,
nor
admits
repentance
,
when
we
have
broken
it
.
As
it
is
a
Law
of
grace
it
exacts
only
sincere
obedience
,
and
both
promises
grace
to
inable
us
thereunto
and
admits
repentance
,
in
case
of
wilful
disobedience
.
Now
considering
it
under
the
first
notion
,
it
is
the
same
with
the
law
of
Nature
,
and
as
such
,
it
obliges
all
men
that
are
in
the
state
of
Nature
or
without
the
Pale
of
Christianity
,
who
have
neither
promise
of
grace
to
inable
them
to
obey
,
nor
yet
of
pardon
upon
Repentance
after
they
have
once
disobeyed
it
.
In
which
forlorn
condition
they
remain
till
such
time
as
they
embrace
Christianity
and
are
by
Baptism
admitted
into
the
Kingdom
of
Christ
,
and
from
thenceforth
the
obligation
of
it
,
as
it
is
a
law
of
works
ceaseth
and
it
obliges
them
only
as
it
is
a
Law
of
Grace
,
i.
e.
as
it
is
a
Law
which
exacts
of
them
only
sincere
obedience
,
and
promises
both
to
assist
them
to
obey
,
and
upon
their
repentance
to
pardon
their
disobedience
,
so
that
considering
the
moral
Law
,
as
it
is
a
law
of
works
,
it
neither
justifies
nor
accounts
just
any
but
the
perfectly
innocent
,
nor
yet
indulges
pardon
to
any
that
have
offended
upon
any
condition
whatsoever
;
and
therefore
the
Infidel
World
who
alone
are
under
the
obligation
of
it
,
are
said
to
be
strangers
from
the
Covenants
of
Promise
having
no
hope
,
i.
e.
no
hope
founded
upon
Promise
,
none
but
what
an
absolute
and
unpromised
mercy
affords
them
,
Eph.
2.12
.
And
then
if
we
consider
it
,
as
it
is
a
law
of
grace
,
it
justifies
or
accounts
just
none
but
the
sincerely
obedient
,
and
indulges
pardon
to
no
offenders
whatsoever
,
but
such
as
are
sincerely
penitent
;
so
that
we
Christians
who
alone
are
under
the
obligation
of
it
can
neither
be
justified
by
it
but
upon
our
sincere
obedience
,
nor
when
we
fail
of
that
be
pardoned
by
it
,
but
upon
our
unfeigned
repentance
.
Since
therefore
it
is
by
the
moral
law
,
considered
as
a
Law
of
Grace
,
that
God
doth
judge
us
,
he
can
acquit
us
by
it
upon
no
other
terms
but
only
our
performing
of
what
it
requires
,
i.
e.
our
hearty
repentance
for
our
past
sins
and
sincere
obedience
for
the
future
.
For
seeing
it
requires
this
of
us
under
the
penalty
of
eternal
condemnation
,
we
are
obliged
by
it
to
this
penalty
,
till
we
have
performed
what
it
requires
,
and
to
be
at
the
same
time
acquitted
by
a
law
and
obliged
to
the
Penalty
of
it
is
a
contradiction
;
did
this
law
of
grace
require
of
us
nothing
but
faith
,
and
threaten
condemnation
for
nothing
but
infidelity
,
then
indeed
our
bare
believing
in
Jesus
were
sufficient
to
discharge
us
from
our
obligation
to
its
penalty
;
but
since
it
also
requires
of
us
repentance
and
sincere
obedience
under
the
same
Penalty
that
it
requires
faith
,
our
faith
cannot
be
sufficient
to
discharge
us
from
its
penalty
,
unless
it
be
such
as
includes
in
it
repentance
and
sincere
obedience
.
In
short
,
the
law
of
grace
condemns
us
as
well
for
impiety
,
injustice
and
uncharitableness
,
as
for
infidelity
;
and
therefore
we
cannot
be
acquitted
by
it
upon
forsaking
our
infidelity
,
unless
we
also
forsake
our
impiety
,
&c.
and
while
we
continue
in
any
one
wilful
sin
for
which
it
condemns
,
it
is
impossible
that
at
the
same
time
we
should
be
acquitted
and
pardoned
by
it
;
so
that
unless
our
faith
be
such
as
doth
include
in
it
a
renuntiation
of
all
wilful
sin
,
or
which
is
the
same
thing
,
repentance
and
sincere
obedience
,
we
cannot
be
acquitted
upon
it
by
the
Law
of
Grace
.
And
then
if
we
consider
the
matter
of
our
Pardon
and
Remission
,
which
is
nothing
but
a
releasing
us
from
our
obligation
to
punishment
,
it
will
from
thence
also
appear
,
that
that
faith
upon
which
we
obtain
our
pardon
must
be
such
as
works
in
us
sincere
repentance
and
obedience
.
For
the
punishment
to
which
we
are
obliged
by
the
Law
of
grace
,
consists
in
the
loss
of
Heaven
,
as
well
as
in
the
positive
Torments
of
Hell
;
and
therefore
our
pardon
must
include
a
release
from
both
:
but
to
be
released
from
our
obligation
of
losing
Heaven
is
the
same
thing
as
to
have
a
right
of
enjoying
it
confer'd
upon
us
:
so
that
the
Faith
upon
which
we
are
pardoned
and
forgiven
is
the
Faith
upon
which
we
are
intitled
to
Heaven
as
all
agree
,
includes
in
it
repentance
and
sincere
obedience
.
For
these
two
things
are
of
undoubted
certainty
,
that
every
man
shall
go
to
Heaven
that
dies
intitled
to
it
,
and
that
no
man
shall
go
to
Heaven
that
dieth
in
impenitence
and
wilful
disobedience
.
For
it
is
our
keeping
the
Commandments
of
God
that
gives
us
a
right
to
the
Tree
of
life
,
Rev.
22.14
.
And
our
keeping
Gods
Commandments
is
that
Holiness
without
which
no
man
shall
see
God
,
Heb.
12.14
.
And
accordingly
in
Scripture
the
Remission
of
our
sins
is
attributed
to
our
repentance
and
obedience
as
well
as
to
our
faith
:
so
Acts
3.19
.
Repent
ye
therefore
and
be
converted
that
your
sins
may
be
blotted
out
when
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lord
.
And
in
Eph.
1.7
.
If
ye
walk
in
the
light
as
he
is
in
the
light
you
have
communion
with
him
,
and
the
blood
of
Christ
cleanseth
you
from
all
sin
.
So
also
Acts
10.34
,
35.
God
is
no
respecter
of
persons
,
but
in
every
Nation
he
that
fear●th
him
and
worketh
righteousness
is
accepted
of
him
.
From
whence
it
is
evident
,
that
when
the
Scripture
makes
mention
of
faith
only
in
the
matter
of
our
Justification
,
it
is
to
be
understood
of
faith
in
the
greatest
latitude
,
as
comprehending
Repentance
and
sincere
obedience
,
for
how
can
we
be
justified
by
faith
only
and
yet
be
justified
by
obedience
too
,
unless
our
obedience
be
included
in
our
faith
:
and
indeed
the
Scripture
plainly
declares
that
faith
it self
is
not
at
all
available
with
God
,
unless
it
be
accompanied
with
sincere
obedience
.
So
Gal.
5.6
.
In
Christ
Iesus
neither
Circumcision
availeth
,
nor
Uncircumcision
,
but
faith
whick
worketh
by
Love
,
and
what
he
means
by
faith
working
by
love
,
he
tells
us
,
Gal.
6.16
.
Circumcision
is
nothing
,
and
Uncircumcision
is
nothing
,
but
the
new
Creature
,
and
what
he
means
by
the
new
Creature
,
he
also
tells
us
,
1
Cor.
7.19
.
Circumcision
is
nothing
,
and
Uncircumcision
is
nothing
,
but
keeping
the
Commandments
of
God
:
so
that
the
only
thing
which
avails
us
with
God
is
faith
working
by
love
.
Faith
working
by
Love
is
the
new
Creature
,
the
new
Creature
is
keeping
the
Commandments
of
God
;
and
in
Iames
2.26
.
we
are
told
,
that
as
the
body
without
the
spirit
is
dead
,
so
faith
also
is
dead
without
works
,
that
is
,
it
is
altogether
ineffectual
.
For
so
if
you
compare
the
14.
and
17.
Verses
of
this
Chapter
,
you
will
find
that
those
two
phrases
,
faith
cannot
save
,
and
faith
is
dead
,
do
both
signifie
the
same
thing
.
Since
therefore
faith
it self
without
obedience
is
unavailable
,
when
the
Scripture
makes
mention
of
our
being
justified
by
faith
,
it
must
necessarily
be
understood
of
faith
,
comprehending
Obedience
.
And
thus
you
see
what
God
the
Fathers
part
is
in
remitting
our
sins
,
viz.
that
it
consists
in
granting
to
us
an
universal
act
of
pardon
,
and
Indemnity
in
consideration
of
our
Saviours
Sacrifice
,
and
upon
Condition
of
our
sincere
Repentance
and
future
obedience
.
And
this
is
the
ground-work
and
foundation
of
all
remission
of
sins
;
without
which
our
Saviour
himself
hath
no
right
to
pardon
and
forgive
us
;
for
since
the
Law
against
which
we
have
all
sinned
was
peculiarly
from
God
the
Father
,
as
he
is
the
fountain
of
Divinity
,
and
consequently
the
head
of
the
divine
Dominion
,
it
was
he
peculiarly
that
was
the
party
offended
,
and
consequently
it
was
he
to
whom
our
obligation
to
punishment
was
due
,
and
by
whom
alone
it
can
be
released
and
remitted
;
and
as
the
grant
of
Remission
was
wholly
in
his
will
and
pleasure
;
so
was
it
also
to
accept
the
consideration
and
appoint
the
Conditions
of
it
.
So
that
now
as
none
can
be
pardoned
but
upon
his
Grant
,
so
neither
can
his
grant
be
available
to
any
,
but
upon
that
consideration
which
he
hath
accepted
,
viz.
the
precious
sacrifice
of
his
own
Son
,
and
upon
such
conditions
as
he
hath
appointed
,
viz.
faith
working
in
us
sincere
repentance
and
obedience
;
and
accordingly
our
Saviour
,
in
all
that
he
doth
in
the
part
he
acts
in
forgiving
sins
,
proceeds
upon
,
and
according
to
this
Grant
of
his
Father
:
for
't
is
in
the
right
and
upon
the
consideration
and
condition
of
this
Grant
that
he
forgives
us
,
nor
can
he
forgive
any
by
any
other
right
than
that
which
it
gives
him
,
or
upon
any
other
consideration
than
that
which
it
hath
admitted
,
or
upon
any
other
condition
than
that
which
it
hath
specified
and
determined
.
And
this
brings
me
to
the
second
Head
I
proposed
,
which
was
to
shew
what
it
is
that
the
Son
doth
in
forgiving
Sins
.
In
short
therefore
,
the
part
which
our
Saviour
bears
in
it
,
consider'd
as
King
under
God
the
Father
,
is
to
make
an
actual
and
particular
application
of
this
general
Grant
of
his
Father
to
particular
Sinners
upon
their
faith
and
repentance
.
For
the
Fathers
grant
is
only
a
general
promise
that
we
shall
be
pardoned
for
Christs
sake
,
whenever
we
sincerely
believe
and
repent
;
but
the
actual
pardoning
us
consists
in
the
application
of
this
general
Promise
to
us
in
particular
,
by
which
the
general
promise
of
pardon
is
converted
into
a
particular
sentence
of
pardon
.
For
the
promise
says
thus
,
Whosoever
believes
and
repents
shall
be
pardoned
;
the
particular
application
of
the
Promise
says
thus
,
Thou
doest
believe
and
repent
,
and
therefore
by
vertue
of
that
Promise
I
pardon
and
forgive
thee
.
And
this
is
the
proper
part
of
our
blessed
Saviour
,
who
having
first
obtained
this
Promise
of
his
Father
by
his
sacrifice
upon
Earth
,
and
then
still
continuing
to
obtain
of
him
by
his
continual
intercession
in
Heaven
,
Royal
Authority
to
dispense
that
Promise
to
us
,
doth
by
vertue
of
that
Authority
actually
pardon
us
upon
our
actual
repentance
.
So
that
as
soon
as
ever
we
perform
the
condition
of
Gods
grant
of
pardon
,
our
Saviour
(
who
knows
the
inmost
thoughts
of
our
hearts
and
perfectly
discerns
our
sincerity
)
immediately
pronounces
our
sentence
of
pardon
,
and
by
a
particular
application
of
that
general
grant
to
us
,
absolves
us
from
our
obligation
to
eternal
punishment
,
and
freely
receives
us
into
Grace
and
Favour
.
For
though
the
completion
and
publication
of
our
pardon
is
reserved
for
the
day
of
judgment
,
when
we
shall
be
absolved
from
all
punishment
,
(
i.
e.
not
only
of
eternal
misery
,
but
also
of
corporal
death
and
temporal
sufferings
)
in
the
publick
view
and
audience
of
the
World
;
yet
it
is
certain
that
every
penitent
Believer
in
Jesus
is
actually
pardoned
by
him
in
Heaven
,
as
soon
as
ever
he
believes
and
repents
;
that
is
,
he
is
,
in
foro
Christi
and
before
the
Tribunal
of
his
Royal
Judgment
Absolved
from
the
obligation
to
suffer
eternal
misery
which
he
lay
under
during
his
state
of
impenitence
;
and
Christ
in
his
own
mind
,
judgment
and
estimation
hath
,
Judicially
thus
pronounced
concerning
him
,
By
vertue
of
my
Fathers
grant
to
all
penitent
offenders
and
of
that
Royal
Authority
which
he
hath
committed
to
me
,
I
freely
release
thee
from
all
that
vast
debt
of
everlasting
punishment
which
thou
hast
too
justly
incurr'd
by
sinning
against
him
.
Thus
as
the
Father
forgives
us
vertually
by
that
publick
grant
of
mercy
which
for
Christs
sake
he
hath
made
to
all
penitent
offenders
;
so
the
Son
forgives
us
actually
by
that
Royal
Authority
which
the
Father
hath
given
him
to
make
a
particular
application
of
that
his
general
grant
to
us
upon
our
actual
repentance
;
and
as
it
is
by
the
Fathers
grant
that
the
Son
pardons
us
,
so
it
is
by
the
Sons
application
of
it
that
the
Father
pardons
us
;
and
therefore
we
are
said
in
or
by
Christ
to
have
redemption
through
his
blood
even
the
forgiveness
of
sin
,
Col.
1.14
.
i.
e.
to
be
forgiven
for
the
sake
of
his
blood
,
in
consideration
whereof
God
the
Father
hath
given
him
power
to
forgive
us
;
for
so
he
himself
tells
us
,
that
all
power
in
Heaven
and
Earth
was
given
him
,
Matth.
28.18
.
and
there
is
no
doubt
but
in
all
power
,
the
power
of
forgiving
sins
was
included
;
for
so
S.
Peter
tells
us
,
that
through
his
Name
,
i.
e.
by
his
Authority
or
judicial
sentence
,
Whosoever
believeth
in
him
shall
receive
remission
of
sins
,
Acts
10.43
.
And
thus
you
see
what
the
first
Regal
act
is
,
which
our
Saviour
hath
always
performed
and
will
always
continue
to
perform
,
viz.
forgiving
of
sins
.
II.
Another
of
his
Regal
acts
of
this
kind
is
,
punishing
obstinate
offenders
:
For
as
he
mediates
for
his
Father
in
ruling
and
governing
us
,
he
must
be
the
Minister
of
his
Fathers
providence
,
and
being
so
,
whatsoever
divine
punishments
are
inflicted
upon
offenders
,
are
to
be
look'd
upon
as
the
stroaks
of
his
hand
and
the
Ministries
of
his
power
,
for
he
hath
the
Keys
of
Death
and
Hell
,
i.
e.
the
power
of
punishing
both
here
and
hereafter
,
Rev.
1.18
.
and
accordingly
he
threatens
the
corrupt
Churches
of
Asia
,
that
he
would
remove
their
Candlestick
,
and
that
he
would
fight
against
them
with
the
sword
of
his
mouth
,
that
he
would
come
upon
them
as
a
Thief
,
and
that
he
would
spew
them
out
of
his
mouth
,
Rev.
2.5.3.16
.
and
Chap.
3.
Vers.
16.
all
which
is
a
sufficient
proof
that
the
punishment
of
offenders
both
here
and
hereafter
is
committed
to
him
as
a
branch
of
that
Royal
Authority
with
which
he
is
invested
by
the
Father
;
in
the
execution
of
which
Commission
he
many
times
Chastens
bad
men
in
this
life
in
order
to
their
reformation
and
amendment
;
for
as
many
as
I
love
saith
he
,
(
i.
e.
wish
well
to
)
I
rebuke
and
chasten
,
Heb.
3.19
.
and
many
times
he
persecutes
them
with
exterminating
judgments
,
thereby
hanging
them
up
in
Chains
,
as
it
were
,
as
publick
examples
of
his
vengeance
,
to
warn
and
deter
the
World
from
treading
in
their
impious
footsteps
.
For
so
he
threatens
Iezebel
and
her
followers
;
I
gave
her
space
to
repent
of
her
fornications
and
she
repented
not
;
behold
,
I
will
cast
her
into
a
bed
,
i.
e.
into
a
Bed-rid
and
irrevocable
condition
and
them
that
commit
Adultery
with
her
into
great
tribulation
,
and
I
will
kill
her
Children
with
death
,
and
all
the
Church
shall
know
that
I
am
he
which
searcheth
the
reins
and
heart
,
and
I
will
give
unto
every
one
of
you
according
to
your
works
,
Rev.
2.21
,
22
,
23.
And
though
for
wise
and
gracious
ends
he
oftentimes
spares
bad
men
in
this
life
,
and
sometimes
shines
upon
them
a
continued
day
of
prosperity
,
without
any
cloud
or
interruption
;
yet
he
always
overtakes
them
with
the
fearful
storms
of
his
vengeance
in
the
life
to
come
.
For
no
sooner
do
their
souls
depart
from
their
bodies
,
but
they
are
immediately
consigned
by
his
warrant
into
the
hands
of
evil
Angels
▪
those
skilful
spiteful
,
and
powerful
executioners
of
his
justice
,
under
whose
savage
Tyranny
they
indure
all
the
tortures
and
Agonies
that
the
wrath
and
power
of
Devils
,
together
with
their
own
awakened
consciences
and
furious
and
unsatisfied
affections
are
able
to
inflict
.
Of
which
see
Part
1.
Ch.
3.
For
that
the
souls
of
bad
men
are
transmitted
into
a
state
of
wretchedness
and
misery
immediately
upon
their
separation
from
their
bodies
is
evident
from
the
Parable
of
Dives
and
Lazarus
,
wherein
in
the
first
place
Dives
immediately
after
his
death
is
said
to
be
in
great
torment
in
Hell
,
and
this
while
his
body
lay
buried
in
the
grave
,
Luk
▪
16.22
,
23.
which
is
a
plain
argument
that
in
all
that
interval
between
death
and
the
resurrection
of
the
body
,
the
souls
of
bad
men
abide
in
a
state
of
torment
;
for
secondly
,
this
torment
of
Dives's
soul
in
hell
was
then
when
his
Brethren
were
living
upon
earth
and
under
the
teaching
of
Moses
and
the
Prophets
ver.
27.
and
28
,
29
,
30
,
31.
which
shews
that
our
Saviour
supposes
it
to
be
at
that
very
time
when
he
delivered
this
Parable
,
and
consequently
he
supposes
all
bad
men
who
were
then
dead
and
whose
condition
he
represents
by
that
of
Dives
to
be
then
in
Hell
,
and
there
suffering
unspeakable
Agonies
and
Torments
:
and
if
so
,
then
it
's
plain
,
that
when
ever
impenitent
souls
leave
their
bodies
they
are
carried
by
Devils
into
some
dismal
abode
and
there
kept
under
a
perpetual
discipline
of
torment
;
and
in
this
deplorable
state
they
remain
expecting
that
fearful
day
of
accounts
,
when
their
condition
,
through
their
reunion
to
their
bodies
and
that
dread
bodily
Torment
,
they
must
then
be
condemned
to
,
will
be
rendered
yet
far
more
intolerable
.
III.
Another
of
those
Regal
Acts
which
our
Saviour
hath
always
,
and
always
will
continue
to
perform
,
is
his
protecting
and
defending
his
Kingdom
in
this
World.
For
thus
he
promises
his
faithful
Church
of
Philadelphia
,
Because
thou
hast
kept
the
word
of
my
Patience
,
I
also
will
keep
thee
from
the
hour
of
temptation
which
shall
come
upon
all
the
World
to
try
them
that
dwell
upon
the
Earth
,
Rev.
3.10
.
By
which
it
is
plain
,
that
the
power
of
protecting
and
defending
his
Subjects
is
inherent
in
Christ
as
an
essential
part
of
his
Regal
Authority
;
and
this
power
he
continually
exercises
now
he
is
is
heaven
;
for
it
was
for
this
end
among
others
that
he
promises
to
be
with
his
Church
to
the
end
of
the
World
,
Mat.
28.20
.
namely
to
guard
and
defend
it
by
his
Providence
against
the
outragious
attempts
of
its
numerous
enemies
.
For
it
is
for
this
end
that
the
Father
hath
put
all
things
in
subjection
under
him
,
and
that
he
hath
left
nothing
that
is
not
put
under
him
,
Heb.
2.7
,
8.
that
so
having
the
Universal
Government
of
all
things
in
his
hand
he
might
by
his
over-ruling
Providence
render
them
all
subservient
to
the
interest
of
his
Church
.
For
so
Eph.
1.21
.
we
are
assured
that
the
Father
hath
put
all
things
under
his
feet
,
and
given
him
to
be
head
over
all
things
to
his
Church
,
i.
e.
hath
vested
him
with
an
universal
power
over
all
things
,
that
so
he
might
order
and
direct
them
all
to
the
interest
and
advantage
of
his
Church
.
And
accordingly
now
he
is
in
heaven
,
the
defence
and
preservation
of
his
Church
is
the
great
business
which
he
intends
upon
earth
:
there
he
now
sits
looking
down
from
his
Throne
with
a
watchful
eye
to
observe
all
the
motions
,
and
trace
out
all
the
dark
designs
of
her
enemies
,
and
from
thence
he
stretches
forth
his
Almighty
hand
to
guard
and
defend
her
against
them
,
to
repel
or
over-rule
their
malice
,
to
drive
back
their
venemous
Darts
upon
themselves
,
or
to
temper
their
Poyson
into
Physick
,
and
extract
a
healing
Balm
out
of
the
Stings
of
those
Scorpions
.
In
which
how
careful
and
diligent
he
hath
been
is
abundantly
manifest
from
the
glorious
success
:
for
considering
the
vast
opposition
that
hath
been
made
against
it
even
from
its
infancy
,
how
is
it
possible
it
could
ever
have
subsisted
had
it
not
been
guarded
by
an
invisible
hand
?
No
sooner
did
this
light
upon
a
Hill
appear
in
the
World
but
all
the
four
Winds
immediately
conspired
to
blow
it
out
,
yet
,
(
which
is
miraculous
to
consider
,
)
still
the
harder
they
blew
the
brighter
it
flamed
;
and
though
for
the
first
300
years
it
was
the
main
and
almost
constant
exercise
of
the
Power
and
Policy
,
the
Wit
and
Cruelty
both
of
Devils
and
Men
to
suppress
and
ruine
it
,
yet
still
it
thrived
and
encreased
under
the
most
powerful
means
of
its
extirpation
.
It
conquered
by
suffering
,
gathered
strength
by
bleeding
,
and
,
like
a
head-strong
Floud
,
still
the
more
it
was
checked
the
more
it
swelled
and
over-flowed
,
till
at
length
it
filled
the
Earth
as
the
Waters
cover
the
Sea
.
Which
,
if
well
considered
,
is
an
amazing
instance
of
the
vigilant
and
powerful
Providence
of
our
Saviour
,
which
hath
not
only
preserved
this
burning
Bush
from
consuming
,
but
made
it
spring
and
flourish
in
the
flames
.
And
though
since
those
Primitive
Persecutions
he
hath
many
times
for
wise
and
gracious
ends
let
loose
the
Wolves
upon
his
Flock
,
and
permitted
them
to
worry
,
and
sometimes
almost
to
devour
it
,
yet
still
he
hath
kept
a
strict
and
steady
Reign
upon
their
Power
and
Malice
,
and
when
they
have
served
his
ends
,
hath
check'd
and
stop'd
them
in
their
savage
career
,
and
when
they
have
thought
the
trembling
Prey
their
own
,
hath
stretched
out
his
own
Almighty
Arm
,
and
snatched
it
from
their
devouring
jaws
.
So
that
while
they
are
clubbing
all
their
Power
and
Policy
against
it
,
he
that
sits
in
the
Heavens
laughs
them
to
scorn
,
the
Lord
hath
them
in
derision
,
and
doth
contemn
their
impotent
malice
,
which
he
can
manage
as
he
pleases
;
he
can
either
prevent
the
mischievous
effects
of
it
,
or
cause
them
to
recoile
upon
themselves
,
or
make
those
very
persecutions
,
with
which
they
design
to
destroy
his
Church
,
the
means
of
its
enlargement
and
propagation
;
and
what
in
his
own
infallible
Wisdom
he
thinks
best
,
that
he
hath
always
done
,
and
will
always
do
for
his
Church
and
People
:
For
many
a
time
have
they
afflicted
me
from
my
youth
may
Israel
,
or
the
Church
of
Christ
,
now
say
,
many
a
time
have
they
afflicted
me
from
my
youth
,
yet
have
they
not
prevailed
against
me
,
the
Plowers
have
plowed
upon
my
back
,
they
have
made
long
furrows
,
but
the
Lord
is
righteous
,
he
hath
cut
asunder
the
Cords
of
the
wicked
,
and
in
his
own
due
time
will
confound
and
turn
back
those
that
hate
Sion
.
And
as
he
exerciseth
a
most
vigilant
Providence
over
his
Church
in
general
,
so
doth
he
also
over
all
the
faithful
and
obedient
Subjects
of
it
,
whose
interest
is
as
dear
and
precious
to
him
as
his
own
bloud
;
for
they
are
not
only
the
purchase
of
his
bloud
,
but
also
the
Trophies
and
Conquests
of
his
Spirit
,
which
makes
them
his
by
a
double
Propriety
,
and
more
peculiarly
entitles
them
to
his
care
and
protection
;
they
are
living
Members
of
his
own
Body
,
and
as
such
he
feels
their
pains
by
a
most
tender
sympathy
,
and
therefore
his
Providence
is
as
much
concerned
for
their
defence
,
as
his
Eye-lid
is
to
defend
the
Apple
of
his
own
Eye
,
Zech.
2.8
.
and
therefore
though
he
exercises
a
merciful
Providence
over
all
men
,
yet
these
he
incloses
out
of
the
Common
of
the
World
,
and
fences
about
with
a
peculiar
care
.
These
are
his
Iewels
,
and
he
keeps
them
in
his
Treasury
under
the
strongest
and
most
inviolable
security
.
He
is
always
watching
over
them
for
good
,
and
it
is
his
peculiar
and
continual
concern
to
protect
and
defend
them
,
to
keep
off
Temptation
from
their
Souls
,
and
Calamities
from
their
Bodies
,
and
so
to
over-rule
and
direct
the
course
of
things
,
as
that
whatever
befals
them
may
concenter
in
their
happiness
.
For
though
he
many
times
corrects
them
with
his
own
hand
,
and
permits
them
to
be
oppressed
and
afflicted
by
others
,
yet
still
he
doth
it
with
a
most
gracious
intention
,
either
to
cure
or
prevent
some
disease
in
their
minds
,
or
to
excite
and
exercise
their
graces
,
or
to
wean
them
from
the
love
of
this
vain
World
,
and
discipline
them
for
a
blessed
Eternity
;
and
whatsoever
evils
happen
to
them
in
the
course
of
his
Providence
,
still
he
takes
care
to
extract
good
out
of
them
,
and
so
to
contrive
and
order
the
whole
Scene
of
Affairs
,
as
that
in
the
issue
all
things
may
still
work
together
for
good
to
them
that
love
God
,
and
are
called
according
to
his
purpose
,
Rom.
8.28
.
IV.
And
lastly
,
Another
of
those
Regal
Acts
which
our
Saviour
hath
always
,
and
doth
always
continue
to
perform
,
in
his
blessing
and
rewarding
all
his
faithful
Subjects
in
the
Life
to
come
;
for
this
,
as
he
himself
declares
,
he
hath
power
to
do
,
so
Rev.
2.7
.
To
him
that
overcomes
,
will
I
give
to
eat
of
the
tree
of
life
,
which
is
in
the
midst
of
the
Paradise
of
God
,
i.
e.
I
will
admit
him
in
a
participation
of
the
blessed
immortality
of
Heaven
;
so
also
Rev.
3.21
.
To
him
that
overcomes
,
will
I
grant
to
sit
with
me
on
my
Throne
,
even
as
I
have
overcome
,
and
am
sate
down
with
my
Father
on
his
Throne
;
And
he
promises
the
Bishop
of
the
Church
of
Smyrna
in
particular
,
Be
thou
faithful
to
the
death
,
and
I
will
give
thee
a
crown
of
life
,
Rev.
2.10
.
In
all
which
places
he
expresly
declares
his
Royal
Authority
to
reward
his
faithful
Subjects
,
when
they
leave
this
World
with
the
joys
and
felicities
of
the
World
to
come
;
and
this
Authority
he
is
continually
exercising
in
his
heavenly
Kingdom
.
For
when
ever
any
faithful
and
obedient
Souls
depart
from
their
bodies
,
he
presently
sends
forth
his
Angelick
Messengers
to
conduct
them
safe
to
the
immortal
Regions
,
and
there
to
lodge
them
in
some
one
of
those
blissful
Mansions
in
his
Fathers
House
which
he
went
before
to
prepare
for
them
;
where
free
from
all
the
disturbances
of
flesh
and
blood
,
and
of
a
vexatious
and
tumultuous
World
,
they
live
in
continued
ease
,
content
,
and
joy
,
wrapt
up
with
the
ever-growing
delights
of
contemplating
,
loving
,
and
imitating
God
,
and
of
the
most
wise
and
amicable
Society
and
Communication
with
each
other
,
in
the
enjoyment
of
an
endless
bliss
and
pleasure
;
for
so
we
are
assured
from
Scripture
that
the
happiness
of
the
righteous
doth
commence
from
the
moment
of
their
departure
hence
.
So
Rev.
14.13
.
Blessed
are
the
dead
that
die
in
the
Lord
,
from
henceforth
,
yea
,
saith
the
Spirit
,
that
they
may
rest
from
their
labours
,
and
their
works
do
follow
them
;
and
with
St.
Paul
it
was
the
same
thing
to
depart
from
hence
and
to
be
with
Christ
,
Phil.
1.23
.
which
necessarily
implies
,
that
upon
his
departure
he
expected
to
be
immediately
with
Christ
;
and
elsewhere
he
teaches
,
that
to
be
at
home
in
the
body
was
to
be
absent
from
the
Lord
,
and
to
be
absent
from
the
body
to
be
present
with
the
Lord
,
2
Cor.
5.6
,
8.
neither
of
which
can
be
true
if
the
Souls
of
good
men
go
not
to
Heaven
immediately
when
they
go
from
hence
:
but
that
they
do
so
is
as
plain
as
words
can
express
it
,
in
that
promise
of
our
Saviour
to
the
Penitent
Thief
,
Verily
verily
I
say
unto
thee
this
day
shalt
thou
be
with
me
in
Paradise
,
Luke
23.43
.
From
whence
it
evidently
follows
,
that
even
in
the
very
Article
of
a
true
Penitents
death
,
Heavens
joys
do
attend
his
departing
Soul
to
receive
it
immediately
when
it
is
dislodged
from
the
body
.
Thus
in
the
very
moment
of
its
departure
hence
the
Pious
Soul
is
transported
to
those
blessed
abodes
beyond
the
Stars
,
which
are
the
proper
seat
and
pure
Element
of
Happiness
,
where
the
blessed
inhabitants
live
in
a
continued
fruition
of
their
utmost
wishes
,
being
every
moment
entertained
with
fresh
and
enravishing
Scenes
of
pleasure
,
where
all
their
happiness
is
eternal
,
and
all
their
eternity
nothing
else
but
only
one
continued
Act
of
Love
,
and
Praise
,
and
Ioy
,
and
Triumph
,
where
there
are
no
sighs
or
tears
,
no
intermixtures
of
sorrow
or
misery
,
but
every
heart
is
full
of
joy
,
and
every
joy
is
Quintessence
,
and
every
happy
moment
is
crowned
with
some
fresh
and
new
enjoyment
.
But
of
this
blessed
state
I
have
given
an
account
at
large
,
Part.
1.
Chap.
1.
and
3.
And
this
is
that
blessed
reward
with
which
our
Saviour
crowns
his
faithful
Subjects
immediately
upon
their
departure
hence
;
so
that
he
doth
not
permit
them
to
lie
sleeping
in
the
dust
unrewarded
,
till
the
end
of
the
World
,
but
as
soon
as
they
have
finished
their
work
upon
Earth
,
admits
them
to
the
joy
of
their
Master
,
to
all
the
felicities
that
their
separated
spirits
are
capable
of
in
those
several
degrees
and
measures
of
perfection
which
they
there
arrive
to
;
in
which
happy
state
they
remain
during
their
separation
from
the
body
,
expecting
the
farther
completion
of
their
happiness
in
a
glorious
Resurrection
,
by
which
their
Bodies
and
Souls
being
reunited
,
their
whole
Humane
Nature
shall
be
filled
with
bliss
to
the
utmost
stretch
of
its
Capacity
.
And
now
having
shewn
what
those
Regal
Acts
are
which
Christ
hath
always
performed
,
and
doth
always
continue
to
perform
,
I
proceed
in
the
III.
And
last
place
,
To
shew
what
those
Regal
Acts
are
which
are
yet
to
be
performed
by
him
,
before
he
surrenders
up
his
Kingdom
;
and
these
are
reducible
to
three
Heads
:
First
,
He
is
yet
farther
to
extend
and
enlarge
his
Kingdom
by
the
Conquest
of
its
enemies
.
Secondly
,
He
is
yet
to
destroy
Death
,
the
last
Enemy
,
by
giving
a
general
Resurrection
.
Thirdly
,
He
is
yet
to
judge
the
World.
I.
He
is
yet
farther
to
extend
and
enlarge
his
Kingdom
by
a
more
universal
conquest
of
its
Enemies
.
For
if
we
consult
the
ancient
Prophesies
concerning
the
vast
extent
of
our
Saviours
Kingdom
,
we
shall
find
that
there
are
a
great
many
of
them
which
as
yet
were
never
accomplished
.
So
Psal.
2.8
,
9.
Ask
of
me
and
I
will
give
thee
the
Heathen
for
thine
inheritance
,
and
the
uttermost
parts
of
the
Earth
for
thy
possession
,
thou
shalt
break
them
with
a
Rod
of
Iron
,
thou
shalt
dash
them
in
pieces
like
a
Potters
Vessel
,
whereas
hitherto
it
is
certain
Christ
was
never
possessed
of
the
uttermost
parts
of
the
earth
;
nor
did
he
ever
yet
break
his
incorrigible
opposers
with
a
Rod
of
Iron
,
or
dash
them
in
pieces
like
a
Potters
Vessel
;
so
also
Dan.
7.4
.
it
is
foretold
of
Christ
,
that
there
should
be
given
him
Dominion
,
and
Glory
,
and
Kingdom
,
that
all
People
,
Nations
,
and
Languages
should
serve
him
,
and
that
all
Dominion●
should
serve
and
obey
him
,
ibid.
ver.
27.
so
also
Dan
2.34
,
35
44
,
45.
that
the
stone
cut
out
without
hands
,
by
which
all
agree
is
meant
the
Kingdom
of
Christ
,
should
become
a
great
Mountain
,
and
fill
the
whole
earth
,
and
that
it
should
break
in
pieces
,
and
consume
all
those
other
Kingdoms
.
Thus
also
it
is
foretold
,
that
the
Lord
should
be
King
over
all
the
Earth
,
Mich.
5.4
.
and
that
there
should
be
but
one
Lord
,
and
his
name
one
,
Zech.
14.9
.
and
that
he
should
have
Dominion
from
Sea
to
Sea
,
and
from
the
Riv●r
to
the
〈◊〉
of
the
Earth
,
Psal.
72.8
.
and
that
all
Kings
should
fall
down
before
him
,
and
all
Nations
serve
him
,
ibid.
ver.
11.
and
that
all
the
ends
of
the
earth
should
remember
and
turn
to
the
Lord
,
and
all
the
kindreds
of
the
Nations
worship
before
him
,
because
the
Kingdom
shall
be
the
Lords
,
and
he
shall
govern
among
the
Nations
.
These
,
and
sundry
other
such
like
Prophesies
there
are
which
as
yet
it
is
certain
,
were
never
accomplished
according
to
the
full
import
and
intent
of
them
.
Wherefore
we
may
certainly
conclude
that
there
is
a
time
yet
to
come
before
the
consummation
of
all
things
,
wherein
our
Saviour
will
yet
once
more
display
the
victorious
Banner
of
his
Cross
,
and
like
a
mighty
man
of
War
march
on
conquering
and
to
conquer
,
till
he
hath
confounded
or
converted
his
Enemies
,
and
finally
consummated
his
victories
in
a
glorious
Triumph
over
all
the
Powers
of
the
Earth
.
For
the
Scripture
not
only
foretels
this
universal
conquest
of
his
,
but
also
describes
and
delineates
the
whole
method
and
progress
of
it
,
which
upon
laying
the
Scripture
Prophesies
together
in
their
proper
Train
and
Series
seems
to
me
to
be
this
,
that
the
opening
of
this
great
Scene
of
Providence
will
be
the
conversion
of
the
Iewish
Nation
,
those
obstinate
and
hitherto
implacable
Enemies
of
our
Saviour
,
whom
notwithstanding
they
have
been
a
thousand
times
over
conquered
,
slaughtered
,
and
oppressed
,
and
do
to
this
day
continue
scattered
over
the
face
of
the
whole
Earth
,
he
hath
preserved
by
a
strange
and
unparalleled
Providence
for
above
sixteen
hundred
years
together
a
distinct
and
separate
people
from
all
the
Nations
of
the
Earth
,
to
shew
his
mighty
power
in
them
,
and
once
more
render
them
,
what
they
have
always
been
,
the
Subjects
of
his
miraculous
conduct
.
For
by
a
wonderful
effusion
of
his
Holy
Spirit
upon
them
,
such
as
that
was
on
the
day
of
Pentecost
,
though
far
more
extensive
,
[a](A58800-e205460-b)
a
Ezek.
39.28
,
29.
Isa.
32.13
,
14
,
15.
Isa.
59.20
,
21.
compared
with
Rom.
11
,
26
,
27.
he
will
all
of
a
sudden
,
and
in
a
most
surprizing
manner
,
[b](A58800-e205500-b)
b
Isa.
66.8
.
Zach.
3.9
.
open
the
eyes
of
this
blinded
Nation
,
and
powerfully
convince
them
of
the
error
and
wickedness
of
their
infidelity
and
malice
against
him
,
whereupon
with
one
heart
and
one
mind
they
shall
return
to
the
Lord
,
and
with
penitent
tears
wash
off
the
guilt
of
the
blood
of
their
Saviour
[c](A58800-e205550-b)
c
Zach.
12.10
.
which
like
an
Heir-loom
,
hath
hitherto
descended
upon
them
from
one
Generation
to
another
,
for
thus
,
Rom.
11.25
,
26.
I
would
not
brethren
that
ye
should
be
ignorant
of
this
mystery
that
blindness
in
part
is
hapned
to
Israel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
till
when
the
fulness
of
the
Gentiles
be
come
in
,
and
so
all
Israel
shall
be
saved
,
as
it
is
written
,
there
shall
come
out
of
Zion
the
deliverer
,
&c.
From
whence
it
is
plain
,
that
that
blindness
which
then
hapned
to
Israel
,
and
which
continues
on
them
to
this
day
,
shall
one
day
be
removed
,
viz.
about
that
time
when
the
Conversion
of
the
Gentiles
shall
be
compleated
,
and
that
then
all
Israel
,
(
and
not
a
small
remnant
of
them
as
at
first
)
shall
be
saved
,
so
also
,
2
Cor.
3.14
,
16.
But
their
minds
are
blinded
,
(
meaning
the
People
of
Israel
)
for
until
this
day
remaineth
the
same
vail
untaken
away
in
the
reading
of
the
Old
Testament
,
nevertheless
when
it
shall
turn
to
the
Lord
the
vail
shall
be
taken
away
;
where
he
first
supposes
that
Israel
that
till
then
was
blinded
,
and
that
till
now
remains
so
,
should
turn
unto
the
Lord
,
and
then
asserts
,
that
then
the
vail
of
ignorance
,
which
hindered
'em
from
discerning
Christ
in
the
Figures
and
Prophesies
of
the
Old
Testament
should
be
removed
from
before
their
eyes
.
And
now
the
Jews
being
thus
converted
by
the
power
of
our
Saviour
shall
under
his
victorious
Banners
be
conducted
into
the
Holy
Land
,
and
repossessed
of
their
ancient
native
Country
,
[d](A58800-e205770-b)
d
Jer.
32
,
37
,
to
41.
Ezek.
36.24
,
25.
Chap.
37.21
,
22.25
.
Amos
9.14
,
15.
Isa.
11.11
,
12.
whither
they
shall
be
close
pursued
with
mighty
Hosts
of
the
Eastern
Infidels
,
and
be
reduced
by
them
into
imminent
danger
of
utter
desolation
,
in
which
extremity
of
theirs
our
blessed
Saviour
will
make
bare
his
Almighty
Arm
,
and
in
a
most
miraculous
manner
confound
and
scatter
those
mighty
swarms
of
Infidels
,
and
crown
his
Israel
with
Victory
and
Triumph
[e](A58800-e205820-b)
e
Joel
3.1
,
2.9.14
.
Mich.
4.11
,
12.
Isa.
24.21
,
22.
Zeph.
3.8
.
Isa.
63.1.6
.
Isa.
34.1
.
Isa.
59.16
,
17.
Zech.
14.13
.
Hag.
2.22
.
Zech.
12.2
,
3
,
4.
.
The
fame
of
which
miraculous
events
,
spreading
far
and
wide
,
even
to
the
utmost
ends
of
the
Earth
,
shall
in
a
little
time
convince
all
the
Heathen
World
of
the
truth
of
Christianity
,
and
prevail
with
the
Kingdoms
of
the
earth
to
become
the
Kingdoms
of
our
Lord
and
of
his
Christ
[f](A58800-e205880-b)
f
Isa.
66.16.18
,
19
,
20.
Isa.
60.1.6
.
Jer.
14.33
.
Isa.
7.61
.
Ezek
▪
38.16.21
,
22
,
23.
Rom.
11.12
.
.
And
now
the
Kingdom
of
Christ
in
this
World
being
arrived
to
its
full
extent
and
growth
,
Truth
and
Peace
,
Charity
and
Justice
shall
reign
and
flourish
over
all
the
Earth
.
Now
all
the
World
shall
be
Christendom
,
and
Christendom
shall
be
restored
to
its
ancient
Purity
.
For
now
he
who
is
to
come
with
the
Fan
in
his
hand
will
throughly
purge
the
Floor
of
his
Church
from
all
that
Chaff
of
Superstition
and
Idolatry
,
Schism
and
Heresie
,
Irreligion
and
Immorality
with
which
it
is
almost
totally
covered
,
and
the
true
Faith
,
the
sincere
Piety
,
the
generous
and
unaffected
Vertue
which
Christianity
teaches
and
prescribes
shall
be
the
universal
livery
and
cognisance
of
the
Christian
World
[g](A58800-e206030-b)
g
Psal.
72.7
.
Isa.
66.12
.
and
Chap.
23.4
.
Mich
▪
4.3
Jer.
32.39
.
Zeph
3.8
,
9.
Ezek.
19.21
,
22.
Isa.
9.7
.
and
Chap.
2.20
.
Hab.
2.14
.
.
For
much
about
the
time
of
this
Conversion
of
the
Iews
,
and
that
glorious
Call
of
the
Gentiles
thence
ensuing
,
that
corrupt
and
degenerate
Faction
of
Christians
whom
the
Scripture
calls
the
mystical
Babylon
,
and
the
Antichrist
,
and
which
for
several
Ages
hath
been
the
great
Nuisance
of
Christendom
,
will
in
these
Western
parts
of
the
World
muster
up
all
its
Forces
to
destroy
and
extirpate
the
purer
Professors
of
Christianity
by
a
general
persecution
[h](A58800-e206190-b)
h
Rev.
13.7
.
,
in
which
attempt
for
some
time
this
Faction
will
be
very
prevalent
and
successful
,
[i](A58800-e206200-b)
i
Dan.
7.21
,
22.
when
all
of
a
sudden
the
Kings
and
Princes
of
the
Earth
,
who
have
thitherto
been
partakers
with
it
in
its
foul
Impostures
and
corruptions
(
being
either
awakened
by
those
miraculous
Conversions
of
the
Jews
and
Eastern
Gentiles
,
or
convinced
of
their
errors
by
the
powerful
impressions
of
his
Spirit
in
whose
hands
the
hearts
of
Kings
are
)
will
turn
their
Swords
upon
this
Antichristian
Faction
,
whose
Cause
they
have
hitherto
espoused
,
and
conspire
to
root
it
out
from
off
the
face
of
the
Earth
[k](A58800-e206330-b)
k
Rev.
17.16
,
17.
,
which
being
effected
,
the
Western
Church
will
universally
reform
it self
according
to
the
Standard
of
the
Church
of
Ierusalem
,
which
will
then
be
in
a
literal
sense
the
Mother
of
us
all
[l](A58800-e206380-b)
l
Isai
60.1
,
2
,
3
,
4
,
5.
,
Thus
partly
by
destroying
,
and
partly
by
converting
its
Enemies
,
our
Saviour
will
yet
mightily
enlarge
the
borders
of
his
Kingdom
,
and
advance
it
to
the
utmost
pitch
of
purity
and
splendour
that
this
state
of
mortality
will
admit
,
and
in
this
happy
state
he
will
preserve
and
continue
it
for
several
Ages
,
[m](A58800-e206460-b)
m
Rev.
20.1
,
2
,
3
,
4
,
5
,
6.
till
a
little
before
the
commencement
of
the
General
Iudgment
,
at
which
time
the
Devil
,
who
had
been
hitherto
chained
up
,
will
be
loosed
again
to
work
in
the
Children
of
disobedience
to
excite
them
to
delude
and
deceive
the
World
again
,
and
to
persecute
the
sincere
Professors
of
Christianity
with
incessant
cruelties
[n](A58800-e206520-b)
n
Rev.
20.7
,
8
,
9
▪
,
when
all
of
a
sudden
,
and
while
they
are
securely
triumphing
in
the
success
of
their
Villanies
they
shall
be
surprized
with
the
Day
of
Judgment
[o](A58800-e206550-b)
o
Rev.
20.10
,
11
,
12
,
13
,
14
,
15.
,
which
like
a
Thief
in
the
night
shall
come
upon
them
,
and
put
an
end
to
all
their
mischiefs
for
ever
.
II.
Another
of
those
Regal
Acts
which
he
is
yet
to
perform
is
to
destroy
Death
,
the
last
Enemy
,
by
causing
a
general
Resurrection
of
the
Dead
,
which
being
one
of
the
great
Articles
of
our
Creed
,
I
shall
insist
more
largely
upon
it
,
and
endeavour
,
First
,
To
prove
the
certainty
of
the
Fact
;
and
Secondly
,
To
explain
the
manner
how
it
will
be
performed
.
I.
I
shall
endeavour
to
prove
the
certainty
of
the
Fact
,
viz.
that
our
Saviour
shall
raise
the
dead
;
which
is
as
plainly
and
frequently
asserted
in
holy
Scripture
as
any
Proposition
contained
in
it
;
for
so
2
Cor.
4.14
.
we
are
assured
that
God
will
raise
us
up
by
Iesus
Christ
,
i.
e.
by
his
personal
Power
and
Agency
,
and
accordingly
,
Iohn
6.
39
,
40.44.54
.
Christ
promises
us
over
and
over
again
,
that
he
will
raise
us
up
at
the
last
day
;
and
Iohn
11.25
▪
he
thus
declares
himself
to
Martha
,
I
am
the
Resurrection
and
the
Life
,
he
that
believeth
in
me
though
he
were
dead
yet
shall
he
live
;
and
Iohn
5.28
.
he
tells
us
,
that
the
hour
is
coming
in
which
all
that
are
in
the
Grave
should
hear
his
voice
.
And
of
the
truth
of
this
he
hath
given
a
most
sure
and
certain
pledge
by
his
own
Resurrection
,
which
not
only
demonstrates
the
possibility
of
the
thing
,
that
the
dead
may
rise
,
but
also
gives
ample
assurance
that
they
shall
.
For
that
he
hath
in
him
a
power
to
raise
the
dead
is
evident
by
his
raising
himself
;
and
to
be
sure
that
Power
and
Spirit
that
was
in
him
when
he
raised
himself
,
is
able
to
raise
all
those
in
whom
it
resides
.
Whoever
therefore
hath
the
Spirit
of
Christ
,
that
Spirit
by
which
he
rose
from
the
dead
,
hath
the
power
of
the
Resurrection
in
him
,
which
power
to
be
sure
will
not
be
always
in
vain
,
but
one
time
or
other
will
most
certainly
be
reduced
into
Act
:
For
so
the
Apostle
assures
us
,
Rom.
8.11
.
If
the
Spirit
of
him
that
raised
up
Iesus
from
the
dead
dwell
in
you
,
he
that
raised
up
Christ
from
the
dead
shall
also
quicken
your
mortal
bodies
by
his
Spirit
that
dwelleth
in
us
.
And
indeed
considering
that
Christ
in
dying
and
rising
from
the
dead
acted
as
our
Head
and
Representative
,
we
may
justly
conclude
,
that
as
when
he
laid
down
his
life
,
he
laid
it
down
for
ours
;
so
when
he
took
it
up
again
,
he
took
up
ours
with
it
;
and
consequently
that
he
vertually
raised
us
by
the
same
Spirit
whereby
he
actually
raised
himself
:
because
he
hath
not
only
Power
,
but
also
Will
,
as
he
is
our
Head
and
Representative
,
to
raise
us
even
as
he
raised
himself
.
So
that
we
are
already
risen
in
our
causes
since
our
Head
and
Representative
is
risen
,
and
hath
the
same
power
to
raise
us
as
he
had
to
raise
himself
;
and
hence
he
is
called
,
the
first-born
from
the
dead
;
and
we
the
Sons
of
the
Resurrection
,
Col.
1.18
.
because
our
Resurrection
is
now
in
the
same
causes
(
that
is
,
in
the
same
Will
and
Power
)
as
his
was
before
he
arose
.
And
therefore
also
he
is
called
the
first
fruits
of
them
that
rise
,
that
is
,
the
pledge
and
handsel
of
the
general
Resurrection
;
because
he
is
risen
with
the
same
Will
and
Power
to
raise
us
,
that
he
had
when
he
arose
,
to
raise
himself
;
and
hence
we
find
the
Apostle
argues
from
the
Resurrection
of
Christ
to
the
general
Resurrection
,
1
Cor.
15.12
.
Now
if
Christ
be
preached
that
he
rose
from
the
dead
,
how
say
some
among
you
,
that
there
is
no
resurrection
of
the
dead
?
If
we
are
all
agreed
that
Christ
is
risen
,
what
reason
can
any
man
have
to
doubt
of
the
general
Resurrection
?
But
if
there
be
no
resurrection
from
the
dead
,
then
is
Christ
not
risen
,
ver.
13.
To
say
that
we
shall
not
rise
,
is
by
consequence
to
deny
the
resurrection
of
Christ
,
because
that
very
same
will
and
power
which
must
have
been
the
cause
of
Christs
resurrection
;
if
he
be
risen
,
must
be
the
cause
of
ours
,
if
ever
we
rise
;
and
therefore
if
it
be
insufficient
to
raise
us
,
it
could
never
have
been
sufficient
to
raise
him
,
and
consequently
he
cannot
be
risen
.
If
it
be
objected
against
this
reasoning
of
the
Apostle
,
that
our
resurrection
will
be
far
more
difficult
to
accomplish
than
Christs
was
,
because
his
body
was
never
corrupted
,
nor
were
the
parts
of
it
ever
dispersed
,
as
ours
will
be
,
long
before
the
resurrection
;
and
therefore
that
cause
which
was
sufficient
to
raise
Christ
,
may
not
be
sufficient
to
raise
us
:
It
may
easily
be
answered
,
that
to
the
infinite
power
by
which
Christ
was
raised
,
all
possible
things
are
equally
easie
;
and
therefore
allowing
our
resurrection
to
be
but
possible
,
it
must
be
every
whit
as
easie
to
that
infinite
power
by
which
Christ
was
raised
,
to
reduce
all
our
scattered
atoms
into
one
mass
again
,
and
to
reorganize
them
into
a
humane
body
and
reunite
it
to
its
ancient
soul
,
as
it
was
to
quicken
the
yet
uncorrupted
body
of
our
Saviour
.
So
that
all
the
question
is
whether
the
thing
be
possible
,
for
if
it
be
,
it
will
be
every
whit
as
easie
to
the
omnipotent
cause
of
our
Saviours
resurrection
,
to
raise
our
bodies
as
it
was
to
raise
his
.
But
,
I
beseech
you
,
why
should
it
be
thought
more
impossible
for
God
to
raise
a
dead
corrupted
body
,
whose
parts
are
all
dispersed
and
scattered
throughout
the
vast
wilderness
of
matter
,
and
reunite
it
to
its
primitive
soul
,
than
it
was
at
first
to
create
the
matter
of
it
,
and
then
form
it
into
a
humane
body
and
animate
it
with
a
humane
soul
?
He
who
at
the
first
creation
could
separate
the
confused
mass
of
matter
into
so
many
distinct
kinds
and
species
of
Beings
,
can
doubtless
at
the
general
resurrection
as
easily
separate
the
same
matter
into
its
distinct
and
several
individuals
.
For
,
what
should
hinder
him
who
numbers
the
stars
of
the
Heavens
,
the
sands
of
the
Sea
and
the
hairs
of
our
heads
,
from
keeping
an
exact
account
of
all
our
scattered
particles
,
and
from
knowing
what
dust
belongs
to
every
body
,
and
what
body
to
every
soul
?
Or
how
can
it
be
difficult
to
him
,
whose
power
is
as
immense
as
his
knowledg
,
to
recollect
all
the
parts
of
this
curious
piece
of
Clockwork
which
he
both
made
and
took
in
sunder
,
and
to
restore
every
pin
into
its
proper
place
,
every
spring
to
its
due
vigour
and
activity
,
and
every
wheel
to
its
primitive
figure
and
motion
?
If
it
be
farther
objected
that
there
is
an
impossibility
in
the
nature
of
the
thing
,
for
the
same
dead
body
after
it
is
corrupted
and
its
parts
all
disperst
,
to
be
reunited
and
raised
to
life
again
;
I
answer
,
that
since
these
dispersed
parts
of
our
bodies
do
not
perish
,
but
are
safely
laid
up
in
the
Chambers
of
Nature
,
however
they
are
scattered
or
wherever
lodged
,
they
are
all
within
the
ken
of
Gods
knowledg
and
within
the
reach
of
his
power
;
and
so
long
as
they
are
so
,
why
should
their
separation
render
it
impossible
for
them
to
be
reunited
how
and
when
he
pleases
?
If
you
say
,
that
in
that
perpetual
course
of
transmutation
which
the
matter
of
humane
bodies
runs
,
it
may
happen
,
and
sometimes
doubtless
it
doth
,
that
the
same
particles
at
several
times
are
incorporated
into
several
bodies
;
As
for
instance
,
when
one
man
eats
either
the
flesh
or
that
which
hath
the
flesh
or
substance
of
another
in
it
,
and
digests
it
into
a
part
of
his
own
body
and
substance
,
in
which
case
how
is
it
possible
at
the
resurrection
that
the
substance
or
matter
of
this
part
should
be
reunited
to
them
both
?
To
this
I
answer
,
that
considering
that
scarce
the
hundredth
part
of
what
we
eat
is
digested
into
the
substance
of
our
bodies
,
and
that
all
the
rest
we
render
back
again
into
the
common
mass
of
matter
by
sensible
or
insensible
evacuations
;
though
we
should
suppose
one
man
to
have
eaten
up
the
whole
substance
of
anothers
body
,
yet
he
retains
but
one
part
of
an
hundred
,
and
what
should
hinder
an
omnipotent
power
from
raising
the
body
he
hath
devoured
out
of
the
ninety
nine
parts
which
he
lets
go
again
?
And
then
considering
that
in
seven
years
time
the
whole
substance
of
our
body
Changes
,
he
must
if
he
live
so
long
evacuate
that
one
part
which
he
retain'd
,
and
so
the
whole
will
be
at
last
worn
off
from
the
matter
and
substance
of
his
body
.
Nay
,
suppose
this
Devourer
to
feed
altogether
upon
mans
flesh
,
as
some
affirm
the
Canibals
do
,
and
that
in
the
last
seven
years
before
his
death
,
he
devours
one
hundred
humane
bodies
weighing
two
hundred
pound
a
piece
;
according
to
this
computation
the
utmost
he
can
be
supposed
to
digest
of
the
flesh
of
these
hundred
bodies
into
the
substance
of
his
own
,
amounts
not
to
above
two
pound
of
each
,
so
that
of
the
two
hundred
weight
of
bodily
substance
whereof
these
devoured
bodies
did
consist
,
there
will
still
remain
one
hundred
ninety
eight
undigested
into
the
substance
of
the
Devourer
;
which
we
may
easily
conceive
is
sufficient
matter
out
of
which
to
re-produce
the
same
bodies
:
For
we
many
times
lose
as
much
of
our
substance
in
a
sweat
,
and
a
great
deal
more
in
a
consumption
as
these
devoured
bodies
do
in
their
being
eaten
and
digested
;
notwithstanding
which
our
bodies
continue
numerically
the
same
;
But
as
for
the
bodies
of
these
Man-eaters
there
is
no
doubt
but
they
carry
with
them
a
great
deal
of
other
substance
to
their
graves
besides
that
of
mans
flesh
;
for
the
liquor
which
they
drink
with
it
,
and
the
bread
which
they
eat
with
it
,
and
the
other
accidental
nourishments
which
they
receive
with
it
,
goes
into
the
substance
of
their
bodies
as
well
as
that
;
and
these
being
at
least
one
half
of
their
nourishment
,
must
constitute
at
least
one
half
of
their
bodies
.
What
then
should
hinder
but
that
at
the
resurrection
the
other
half
of
them
which
consists
of
mans
flesh
may
be
separated
from
them
and
restored
to
those
humane
bodies
they
devoured
;
and
if
so
,
then
each
of
them
shall
recover
its
whole
substance
again
,
and
not
want
so
much
as
one
particle
of
all
that
matter
whereof
they
were
composed
when
they
were
eaten
;
for
it
is
but
just
that
they
should
be
made
to
refund
those
unnatural
spoils
which
they
barbarously
ravished
from
the
bodies
of
other
men
.
But
then
you
will
say
,
How
shall
the
body
of
the
Cannibal
that
eat
them
be
raised
,
when
according
to
this
account
it
be
must
deprived
of
one
half
of
the
substance
it
died
withal
?
I
answer
,
that
to
this
remaining
half
of
his
bodily
substance
there
may
,
without
any
repugnance
to
its
being
raised
the
same
body
,
be
added
out
of
the
common
mass
of
matter
as
much
new
bodily
substance
as
is
sufficient
to
redintegrate
it
in
all
its
parts
;
for
the
resurrection
of
the
same
body
,
doth
not
necessarily
imply
that
all
the
same
matter
shall
be
raised
,
and
no
other
,
and
no
more
.
For
if
all
shall
be
raised
in
the
most
perfect
stature
and
proportion
of
humane
bodies
,
as
there
is
no
doubt
but
they
shall
,
then
Infants
and
Dwarfs
,
and
such
as
die
of
Consumptions
must
have
new
matter
added
to
that
which
they
die
withal
;
and
therefore
the
resurrection
of
the
same
body
can
imply
no
more
than
this
,
that
every
body
shall
be
raised
out
of
the
same
matter
,
so
far
as
it
will
go
;
and
therefore
if
this
remaining
half
of
the
substance
of
the
Canibals
body
will
not
go
far
enough
to
redintegrate
his
whole
body
at
the
resurrection
,
there
is
no
doubt
but
God
will
add
new
substance
to
it
,
which
will
no
more
hinder
it
from
being
the
same
numerical
Body
,
than
the
reparation
of
an
house
with
new
stones
and
Timber
hinders
it
from
being
the
same
numerical
house
.
For
suppose
that
God
by
a
Miracle
should
in
an
instant
restore
a
man
to
his
full
Bulk
,
the
substance
of
whose
body
is
half
pined
away
by
a
lingring
Consumption
,
this
would
not
at
all
hinder
but
that
still
it
would
be
the
same
numerical
Body
.
Why
then
should
the
Addition
of
new
bodily
substance
to
the
remaining
half
of
the
matter
of
the
Canibals
body
at
the
resurrection
,
hinder
it
from
being
raised
numerically
the
same
.
And
this
I
conceive
is
sufficient
to
clear
the
doctrine
of
the
general
Resurrection
from
all
pretence
of
Repugnancy
and
Contradiction
.
But
suppose
after
all
that
there
should
be
some
rare
and
singular
instances
wherein
it
will
be
impossible
in
the
nature
of
the
thing
for
the
same
numerical
Body
to
be
raised
again
;
this
would
no
more
impeach
the
truth
of
a
general
resurrection
of
the
same
bodies
;
than
Enoch's
and
Elias's
not
dying
,
do
the
truth
of
the
Maxim
of
the
Author
to
the
Hebrews
,
It
is
appointed
for
all
men
once
to
die
.
If
therefore
in
any
instance
it
should
be
impossible
in
the
nature
of
the
thing
for
God
to
raise
the
same
body
,
it
will
be
sufficient
to
serve
the
purpose
of
rewards
and
punishments
,
for
God
to
cloath
the
same
soul
in
a
new
body
.
For
it
is
the
soul
that
individuates
the
man
,
and
makes
him
to
be
the
same
person
though
he
hath
not
the
same
body
.
We
have
not
the
same
matter
about
us
when
we
are
ten
years
old
,
that
we
were
first
cloathed
with
when
we
were
born
,
and
as
he
who
shall
be
rewarded
or
punished
ten
years
hence
for
a
Vertue
or
a
Crime
which
he
acts
now
will
be
rewarded
or
punished
in
the
same
body
,
though
not
in
the
same
matter
;
so
he
who
shall
be
rewarded
or
punished
at
the
resurrection
for
the
good
or
evil
which
he
doth
in
this
life
,
will
be
rewarded
or
punished
in
the
same
person
,
though
it
should
not
be
in
the
same
body
.
But
it
being
more
congruous
to
the
accuracy
and
exactness
of
the
divine
justice
that
it
should
be
in
the
same
body
as
well
as
in
the
same
person
,
and
it
being
every
whit
as
easie
to
an
infinite
power
to
restore
to
our
souls
the
same
bodies
as
to
cloath
them
in
new
ones
(
for
within
the
compass
of
posssibilities
all
things
are
equally
within
the
reach
of
Omnipotence
)
mens
bodies
shall
be
universally
rebuilt
at
the
Resurrection
out
of
those
old
Ruins
and
Materials
,
in
which
they
did
good
or
evil
in
this
life
;
and
if
there
should
happen
some
particular
instances
wherein
such
a
numerical
resurrection
should
be
in
it self
impossible
,
these
will
be
only
a
few
exceptions
from
that
general
rule
,
which
rather
confirm
than
destroy
it
.
For
thus
from
Scripture
we
are
assured
that
they
who
sleep
in
the
dust
of
the
earth
shall
awake
,
Dan.
12.2
.
and
that
all
that
are
in
the
grave
shall
hear
Christs
voice
and
come
forth
.
John
5.28
,
29.
that
the
Sea
shall
give
up
the
dead
which
are
in
it
,
and
that
death
and
Hell
,
i.
e.
the
grave
shall
deliver
up
the
dead
which
are
in
them
,
Rev.
20.13
.
All
which
expressions
according
to
the
literal
sense
of
them
(
from
which
without
necessary
reasons
we
ought
not
to
depart
)
do
plainly
import
a
resurrection
of
the
same
numerical
bodies
.
Our
Resurrection
therefore
being
a
possible
thing
,
is
as
easie
to
an
omnipotent
Power
,
as
Christ's
was
,
and
therefore
his
resurrection
is
a
most
certain
pledge
of
ours
;
since
he
rose
as
our
common
Head
and
Representative
,
and
consequently
rose
with
the
very
same
Will
and
Power
to
raise
us
which
he
had
to
raise
himself
.
Having
thus
proved
the
Truth
of
the
matter
of
Fact
,
viz.
that
Christ
will
raise
us
at
the
last
day
;
I
proceed
in
the
next
place
to
the
manner
of
the
Fact
,
how
it
is
that
he
will
raise
us
.
In
treating
of
which
,
I
shall
regulate
my self
by
that
account
which
the
Apostle
gives
of
it
,
1
Cor.
1.5
.
in
which
he
having
proved
at
large
the
truth
of
the
Resurrection
from
ver.
12.
to
the
35th
.
he
comes
to
answer
an
Objection
concerning
the
manner
of
it
;
but
some
man
will
say
,
how
are
the
dead
raised
up
and
with
what
body
do
they
come
?
In
answer
to
which
he
gives
a
large
description
of
it
,
and
by
the
similitude
of
seed
,
explicates
the
manner
how
it
shall
be
performed
,
till
he
comes
to
ver.
42.
where
he
applies
the
similitude
to
the
matter
in
hand
;
so
also
is
the
Resurrection
of
the
Dead
;
and
then
goes
on
with
a
farther
enlargement
on
it
to
the
end
of
the
Chapter
.
So
that
this
so
also
refers
both
to
what
went
before
,
and
to
what
follows
.
So
also
,
i.
e.
so
as
I
have
already
in
part
described
and
shall
farther
explain
in
my
ensuing
Discourse
;
This
so
therefore
referring
to
the
whole
description
,
implies
these
five
particulars
of
which
the
whole
consists
.
First
,
So
is
this
mortal
body
to
be
the
seed
and
material
Principle
of
our
Resurrection
.
Secondly
,
So
must
this
Seed
die
and
be
corrupted
,
before
it
be
quickned
and
revived
.
Thirdly
,
So
is
this
dead
corrupted
body
to
be
raised
and
quickned
by
the
power
of
God.
Fourthly
,
So
is
it
to
be
raised
by
the
Divine
Power
into
the
proper
and
natural
form
of
an
humane
body
.
Fifthly
,
So
is
this
humane
body
to
be
changed
and
altered
in
its
Resurrection
.
I.
So
is
the
Resurrection
of
the
dead
,
i.
e.
so
is
this
mortal
body
to
be
the
seed
and
material
principle
of
the
Resurrection
.
For
this
is
plainly
implied
,
ver.
36.
Thou
fool
,
that
which
thou
sowest
is
not
quickned
except
it
die
.
Intimating
,
that
as
the
Seed
is
the
material
cause
of
the
Ear
of
Corn
which
afterwards
springs
up
,
so
are
these
mortal
bodies
which
we
sow
in
the
Earth
,
at
least
the
main
materials
of
those
immortal
ones
into
which
we
shall
be
quickned
at
the
Resurrection
.
Perhaps
as
the
Seed
digests
and
incorporates
into
it self
the
juyces
of
the
Earth
,
and
shoots
them
up
together
with
its
own
substance
into
the
Stalk
and
Ear
;
so
in
some
particular
instances
at
least
,
there
may
be
other
matter
at
our
Resurrection
interwoven
with
the
appropriate
substance
of
our
mortal
bodies
,
and
together
with
it
spring
up
into
immortal
ones
.
Yet
from
the
Apostles
comparison
it
is
apparent
that
this
very
mortal
body
which
we
sow
in
the
Grave
shall
be
at
least
the
Seed
and
Embryo
which
shall
receive
our
Soul
at
the
Resurrection
,
and
by
that
(
supposing
other
matter
be
added
to
it
)
assimilate
and
digest
it
into
its
own
substance
.
Now
though
to
reproduce
the
scattered
particles
of
our
dissolved
flesh
,
and
extricate
them
out
of
all
those
other
substances
whereinto
they
have
been
woven
and
entangled
,
may
seem
to
us
at
first
view
an
impossible
performance
;
yet
that
it
is
not
so
,
I
have
already
demonstrated
;
and
if
a
parcel
of
Quicksilver
after
it
hath
run
a
tedious
course
of
alteration
,
shifted
it self
out
of
its
natural
form
into
that
of
a
vapour
,
out
of
a
vapour
into
an
insipid
water
,
out
of
water
into
a
white
or
red
or
yellow
powder
,
out
of
that
into
a
salt
,
and
thence
into
a
malleable
Metal
,
may
by
a
skilful
Artist
be
reduced
out
of
all
these
various
contextures
into
its
natural
form
of
plain
and
running
Mercury
,
why
should
we
think
it
either
impossible
or
difficult
for
a
Being
of
immense
knowledge
and
power
to
watch
the
wandering
particles
of
our
corrupted
bodies
through
all
their
successive
alterations
,
and
to
retrieve
them
out
of
all
those
substances
into
which
they
shall
be
finally
resolved
;
to
take
out
of
one
body
what
belongs
to
another
,
and
restore
to
each
its
own
;
and
finally
to
incorporate
them
all
together
into
their
natural
forms
and
figures
?
II.
So
is
the
Resurrection
of
the
dead
,
i.
e.
so
is
this
Seed
of
our
mortal
body
to
die
and
be
corrupted
,
before
it
shall
be
raised
again
.
That
which
thou
sowest
is
not
quickened
unless
it
die
;
intimating
,
that
as
the
parts
of
the
Seed
are
separated
in
the
ground
,
and
dissolved
into
a
liquid
Jelly
before
it
springs
up
into
a
Stalk
and
Ear
;
so
this
mortal
body
of
ours
must
be
corrupted
,
its
parts
must
be
dispersed
and
dissipated
from
one
another
,
before
it
quickens
and
springs
up
again
at
the
general
Resurrection
;
and
indeed
the
body
must
naturally
corrupt
,
when
once
it
is
separated
from
the
Soul
that
enlivens
it
;
and
that
before
it
is
raised
and
glorified
the
Soul
should
remain
for
some
space
separated
from
it
,
seems
highly
necessary
.
For
the
nature
of
Souls
is
such
as
requires
a
gradual
and
leisurely
progression
out
of
one
state
into
another
;
their
faculties
are
such
as
cannot
in
a
natural
way
be
improved
but
by
degrees
,
or
qualified
in
an
instant
for
two
extream
conditions
,
without
a
miracle
.
But
as
for
this
mortal
State
and
that
of
the
Resurrection
,
they
are
two
such
remote
and
distant
extreams
,
as
that
our
slow
paced
natures
cannot
travel
from
one
to
the
other
under
a
long
space
of
time
;
and
for
a
Soul
to
pass
in
one
instant
out
of
an
Earthly
into
an
Heavenly
,
out
of
a
fleshly
into
a
spiritual
,
out
of
a
mortal
into
an
immortal
body
,
seems
too
great
a
leap
for
a
Being
whose
nature
confines
it
to
a
gradual
improvement
.
For
how
should
a
Soul
which
hath
been
so
long
immured
in
mortal
flesh
,
so
long
accustomed
to
its
sensual
pleasures
,
so
cloged
and
incumbered
with
its
unwieldly
organs
,
so
pinioned
and
hampered
by
its
brutish
appetites
;
How
,
I
say
,
is
it
possible
in
a
natural
way
for
such
a
Soul
to
be
immediately
disposed
to
act
and
animate
an
Heavenly
Body
?
And
therefore
it
is
requisite
that
for
some
time
at
least
it
should
continue
in
a
separate
state
,
there
to
inure
it self
to
a
heavenly
life
,
and
by
a
continued
contemplation
,
and
love
,
and
imitation
of
God
to
ripen
gradually
into
the
state
of
the
Resurrection
,
and
to
contract
a
perfect
aptitude
to
animate
an
heavenly
body
,
that
so
its
powers
being
enlarged
and
improved
by
exercise
,
it
may
be
able
to
manage
that
active
fiery
Chariot
,
and
be
prepared
to
operate
by
its
nimble
and
vigorous
Organs
,
which
till
the
Soul
is
rendered
more
sprightly
and
active
by
long
and
continual
exercise
,
will
be
perhaps
two
swift
for
it
to
keep
pace
withal
.
It
is
true
,
the
Apostle
tells
us
of
some
Souls
that
in
an
instant
shall
be
fitted
for
and
with
these
heavenly
bodies
,
1
Cor.
15.51
,
52.
Behold
I
shew
you
a
mystery
,
we
shall
not
all
sleep
,
but
we
shall
all
be
changed
in
a
moment
,
i.
e.
those
good
men
who
are
living
just
before
the
Resurrection
shall
suffer
no
separation
of
their
Souls
from
their
Bodies
;
but
the
beggarly
vestment
of
their
flesh
,
while
it
is
upon
them
,
shall
in
an
instant
be
transformed
into
a
glorious
and
immortal
Robe
;
which
to
be
sure
it
would
not
be
,
unless
in
the
same
instant
also
their
Souls
were
made
fit
to
wear
it
.
But
then
it
is
to
be
considered
that
both
will
be
miraculous
▪
And
,
for
ought
I
know
,
it
will
be
as
great
a
Miracle
immediately
to
fit
an
imperfect
Soul
for
a
glorified
body
,
as
immediately
to
change
a
gross
and
corruptible
body
into
a
glorious
and
immortal
one
.
And
therefore
though
some
Souls
shall
be
immediately
qualified
to
operate
by
glorified
bodies
,
without
any
intermediate
space
of
separation
;
yet
this
being
extraordinary
and
miraculous
,
is
only
an
exception
from
the
general
rule
of
Providence
,
which
is
to
leave
things
to
proceed
and
act
according
to
the
regular
course
of
their
Natures
;
and
if
Souls
are
so
left
,
as
ordinarily
to
be
sure
they
are
,
it
is
highly
requisite
that
they
should
be
allowed
some
space
of
separation
from
their
mortal
bodies
before
they
are
cloathed
with
their
immortal
ones
;
and
consequently
,
that
this
mortal
body
should
be
corrupted
and
dissolved
before
it
is
quickened
and
glorified
.
III.
So
is
the
Resurrection
of
the
Dead
,
that
is
,
so
is
this
dead
corrupted
body
to
be
raised
and
quickned
by
the
power
of
God
;
so
Ver.
37
,
38.
That
which
thou
sowest
thou
sowest
not
that
body
that
shall
be
,
but
bare
grain
,
perhaps
of
Wheat
,
or
of
some
other
grain
,
but
God
giveth
it
a
body
as
it
pleaseth
him
;
in
which
he
plainly
intimates
,
that
as
a
grain
of
Wheat
sown
in
the
ground
is
only
the
Seed
or
material
Principle
of
the
Stalk
and
Ear
that
spring
up
from
it
,
but
God
is
the
principal
efficient
cause
that
forms
the
matter
,
and
enlivens
it
,
and
causes
it
to
spring
up
and
ripen
;
so
though
these
mortal
bodies
which
we
sow
in
the
Grave
are
the
Seed
and
matter
out
of
which
our
immortal
one
shall
spring
,
yet
it
is
God
that
must
recollect
this
matter
,
reduce
it
into
a
body
again
,
and
reunite
it
to
its
ancient
Soul.
For
this
is
such
a
performance
as
doth
require
an
Almighty
Agent
;
it
is
he
alone
can
trace
our
scattered
Atoms
through
all
those
Generations
and
Corruptions
wherein
they
have
wandered
,
and
retrieve
them
out
of
all
those
other
bodies
whereinto
they
have
been
finally
resolved
.
It
is
he
alone
can
separate
them
into
the
several
Masses
whereunto
they
originally
appertained
,
and
order
,
distinguish
,
and
distribute
those
rude
Masses
into
their
various
parts
,
and
connect
and
joyn
one
part
to
another
.
It
is
he
alone
that
can
reorganize
those
undistinguished
heaps
into
humane
bodies
,
and
reunite
them
to
their
Primitive
Souls
.
And
accordingly
we
find
that
this
great
Article
of
the
Resurrection
is
in
Scripture
resolved
into
the
power
of
God
:
for
so
our
Saviour
attributes
the
Sadduces
denial
of
the
Resurrection
to
their
not
knowing
the
Scripture
and
the
power
of
God
,
Mat.
22.29
.
which
plainly
implies
,
that
the
power
of
God
must
be
the
cause
of
the
Resurrection
.
So
2
Cor.
1.9
.
S.
Paul
tells
us
,
that
he
was
brought
into
a
great
extremity
,
that
so
he
might
not
trust
in
himself
,
but
in
God
that
raiseth
up
the
dead
;
and
1
Tim.
6.13
.
I
charge
thee
,
saith
he
,
before
God
that
quickeneth
all
things
.
And
indeed
to
quicken
our
bodies
when
they
are
dead
,
requires
the
same
power
as
it
did
at
first
to
create
and
form
them
.
For
as
at
their
first
Creation
they
were
formed
out
of
the
pre-existing
matter
of
the
Earth
,
so
at
the
Resurrection
they
must
be
reproduced
out
of
the
same
matter
again
;
and
as
at
the
Creation
all
those
distinct
kinds
of
Beings
we
behold
lay
shuffled
together
in
one
common
Mass
,
till
the
fruitful
voice
of
God
separated
this
united
Multitude
into
their
distinct
Species
;
so
at
the
Resurrection
,
after
these
mortal
bodies
are
crumbled
into
dust
,
and
that
dust
is
scattered
through
all
that
confused
Mass
again
,
it
is
God
alone
whose
powerful
voice
can
command
them
back
again
in
their
proper
shapes
,
and
call
them
out
again
by
their
single
individuals
:
so
that
as
our
first
existence
was
only
a
real
Eccho
to
Gods
omnipotent
Fiat
,
so
will
our
return
into
existence
be
to
his
Almighty
Surge
.
The
Scripture
indeed
seems
to
affirm
,
that
the
holy
Angels
will
be
imployed
in
this
great
transaction
,
though
what
they
are
to
do
in
it
is
not
expresly
related
;
only
1
Thes.
4.16
.
the
Apostle
seems
to
intimate
that
their
Office
will
be
to
collect
the
scattered
relicks
of
our
mortality
;
for
there
he
tells
us
,
that
the
Lord
himself
shall
descend
from
Heaven
with
a
shout
,
with
the
voice
of
the
Archangel
,
and
the
Trump
of
God
,
upon
which
the
dead
in
Christ
shall
rise
first
.
Which
popular
description
seems
to
import
,
that
as
by
a
loud
voice
or
a
Trumpet
it
was
anciently
the
custom
of
the
Jews
,
and
other
Nations
,
to
summon
Assemblies
,
and
particularly
by
a
Trumpet
to
collect
and
rally
their
Armies
;
so
at
the
Resurrection
our
Saviour
by
the
Ministry
of
his
Angels
,
under
the
conduct
of
their
Archangel
,
will
assemble
and
rally
our
scattered
Atoms
,
and
then
by
his
divine
power
Organize
them
into
humane
bodies
again
,
and
reunite
them
to
their
proper
Souls
.
For
so
Mat.
24.31
.
Christ
tells
us
,
that
his
Angels
shall
with
the
sound
of
the
Trumpet
gather
together
his
Elect
from
the
four
Winds
.
Which
if
you
compare
with
the
above-cited
Text
,
you
will
find
that
this
sound
of
the
Trumpet
by
which
the
Elect
are
to
be
gathered
is
to
precede
their
Resurrection
,
and
consequently
,
that
it
is
not
to
gather
them
when
they
are
raised
,
but
to
gather
them
to
be
raised
;
that
is
,
to
collect
their
dispersed
dust
which
hath
been
blown
about
upon
the
Wings
of
the
Wind
,
in
order
to
their
being
redintegrated
into
humane
bodies
,
and
reinformed
with
their
Primitive
Souls
.
IV.
So
is
the
Resurrection
of
the
dead
,
i.
e.
so
are
our
dead
bodies
to
be
raised
again
into
the
proper
form
and
kind
of
humane
bodies
;
and
this
is
implied
in
ver.
38.
but
God
giveth
it
a
body
as
it
pleaseth
him
,
and
unto
every
Seed
his
own
body
,
i.
e.
as
to
the
seed
of
Wheat
which
dies
in
the
Winter
,
God
gives
in
the
Spring
the
Body
,
or
Stalk
,
and
Ear
of
Wheat
;
so
to
this
mortal
body
which
we
sow
in
the
Grave
,
God
will
give
at
the
Resurrection
it
s
own
proper
and
specifick
form
.
For
the
Soul
will
have
the
same
faculties
at
the
Resurrection
that
it
hath
now
in
this
mortal
state
,
and
the
Body
is
only
in
order
to
the
Soul
,
its
parts
and
members
being
all
purposely
contrived
into
fit
instruments
for
the
Soul
to
work
withal
.
These
inward
faculties
therefore
continuing
still
and
for
ever
the
same
,
it
is
highly
requisite
that
at
the
Resurrection
they
should
be
refitted
with
the
same
corporeal
instruments
of
action
:
for
the
Soul
is
to
the
Body
what
the
art
is
to
the
thing
that
is
formed
by
the
Art
;
and
therefore
as
the
thing
formed
is
not
perfect
so
long
as
it
is
any
way
disproportionable
to
the
Art
which
formed
it
;
so
neither
can
the
Body
be
perfect
till
in
all
its
parts
it
is
every
way
apportioned
unto
the
faculties
of
the
Soul
,
and
how
can
the
matter
of
this
corrupted
body
be
readapted
to
the
natural
faculties
of
a
humane
Soul
,
unless
it
be
raised
again
into
an
humane
body
,
and
restored
to
its
Primitive
figure
and
proportion
?
For
should
it
be
raised
with
more
or
fewer
parts
than
those
it
now
consists
of
,
it
must
either
be
defective
or
superfluous
in
its
parts
,
or
the
Soul
must
have
more
or
fewer
faculties
to
employ
them
.
It
is
true
,
after
the
Resurrection
the
Scripture
plainly
tells
us
,
that
our
Souls
shall
no
longer
exercise
those
their
Animal
faculties
of
nourishing
and
propagation
;
that
the
Sons
of
the
Resurrection
shall
neither
marry
,
nor
be
given
in
marriage
,
but
that
they
shall
be
equal
to
the
Angels
of
God
,
Mat.
22.30
.
and
indeed
since
every
individual
man
will
then
be
raised
into
an
immortal
state
,
there
will
be
no
need
either
that
they
should
be
nourished
themselves
,
or
that
they
should
propagate
any
more
individuals
to
preserve
their
kind
.
But
it
doth
not
hence
follow
,
either
that
the
Soul
shall
be
deprived
of
those
Animal
faculties
,
or
consequently
that
the
Body
shall
be
raised
without
the
Organs
by
which
those
Animal
operations
are
performed
:
for
though
our
Saviours
Body
after
the
Resurrection
had
no
need
of
nourishment
,
yet
it
is
plain
it
was
raised
again
with
its
natural
instruments
of
eating
and
drinking
,
which
he
once
actually
used
to
assure
his
Disciples
of
the
reality
of
his
Resurrection
;
and
though
now
those
parts
are
useless
to
him
,
as
to
that
particular
animal
operation
,
yet
there
is
no
doubt
but
his
Soul
still
uses
them
for
other
unknown
purposes
peculiar
to
his
glorified
state
;
or
if
he
do
not
,
yet
since
those
parts
were
necessary
to
the
perfection
of
a
humane
body
,
and
consequently
,
to
the
redintegration
of
his
humane
nature
,
it
was
requisite
he
should
be
raised
with
them
,
that
so
he
might
have
corporeal
Organs
adapted
to
his
animal
faculties
,
which
it
is
plain
were
not
extinguished
by
his
Resurrection
;
and
since
the
Resurrection
of
our
Saviours
body
is
in
Scripture
represented
as
the
pattern
of
ours
(
for
he
shall
change
our
vile
body
that
it
may
be
fashioned
like
unto
his
glorious
body
,
Philip.
3.
Vers.
21.
)
we
may
hence
warrantably
conclude
that
ours
shall
be
raised
as
his
was
,
compleat
in
all
the
parts
of
an
humane
Body
.
V.
And
lastly
,
So
is
the
resurrection
of
the
dead
,
i.
e.
so
are
these
humane
bodies
to
be
changed
and
altered
by
the
resurrection
.
So
ver.
37.
That
which
thou
sowest
thou
sowest
not
that
body
that
shall
be
but
bare
grain
;
intimating
,
that
as
the
seed
when
it
is
sown
is
nothing
but
bare
seed
,
though
when
it
is
quickened
it
springs
up
into
a
long
stalk
and
ear
,
which
many
times
contains
in
it
an
hundred
grains
;
even
so
this
mortal
Body
which
is
only
the
naked
seed
of
our
Resurrection
,
shall
be
very
much
altered
from
what
it
is
,
and
changed
into
a
more
compleat
and
perfect
substance
.
For
the
more
clear
and
distinct
explication
of
which
,
we
will
first
consider
the
Change
that
will
then
be
made
in
the
bodies
of
good
men
;
and
secondly
,
the
change
that
will
be
made
in
the
bodies
of
the
wicked
.
First
,
We
will
consider
the
Change
that
will
then
be
made
in
the
bodies
of
good
men
;
which
consists
of
four
particulars
.
First
,
They
will
be
changed
from
base
and
humble
into
glorious
Bodies
.
Secondly
,
From
earthly
and
fleshly
into
spiritual
and
heavenly
Bodies
.
Thirdly
,
From
weak
and
passive
into
active
and
powerful
Bodies
.
Fourthly
,
From
mortal
and
corruptible
into
immortal
and
incorruptible
Bodies
.
I.
The
Bodies
of
good
Men
will
be
changed
from
base
and
humble
into
bright
and
glorious
ones
;
so
ver.
43.
It
is
sown
in
dishonour
,
it
is
raised
in
glory
,
that
is
,
when
it
is
sown
in
the
grave
,
it
is
a
base
and
abject
thing
,
not
to
be
indured
above
ground
for
its
gastly
looks
,
and
nauseous
stink
and
putrefaction
;
but
at
its
resurrection
it
shall
come
forth
in
a
bright
,
and
beautiful
and
venerable
form
;
for
so
our
Saviour
assures
us
,
that
after
their
resurrection
the
righteous
shall
shine
forth
as
the
Sun
in
the
Kingdom
of
their
Father
,
Mat.
13.43
.
that
is
,
the
matter
of
their
bodies
shall
be
refined
and
exalted
into
a
bright
and
lucid
substance
,
which
shall
glitter
like
the
Sun
and
cast
forth
rays
of
glory
round
about
them
;
and
this
perhaps
is
that
inheritance
of
the
Saints
in
light
,
that
is
,
embodied
in
light
,
which
the
Apostle
speaks
of
Col.
1.12
.
for
when
this
dull
matter
comes
to
be
re-animated
with
a
blessed
and
glorified
Soul
,
it
will
doubtless
derive
from
it
a
great
deal
of
beauty
and
lustre
.
For
if
now
our
Soul
when
it
is
overjoyed
can
so
transfigure
our
Bodies
,
fill
our
eyes
with
such
sprightly
flames
,
overspread
our
countenances
with
such
an
amiable
air
,
and
paint
our
faces
with
such
a
serene
and
florid
aspect
,
what
a
change
will
it
make
in
our
Resurrection-body
,
which
being
incomparably
more
fine
and
subtil
than
this
,
will
be
far
more
pliable
to
the
motions
of
the
Soul
?
When
therefore
the
happy
Soul
shall
re-enter
this
softned
and
liquified
matter
,
ravished
with
unspeakable
joy
and
content
;
how
will
its
delightsom
emotions
change
and
transfigure
it
,
how
will
its
active
joys
shine
through
and
overspread
it
with
an
amiable
Glory
?
especially
when
with
this
natural
energy
of
its
glorified
Soul
,
our
Saviour
himself
shall
cooperate
to
change
this
vile
body
that
it
may
be
fashioned
like
unto
his
glorious
body
,
according
to
the
mighty
working
whereby
he
is
able
to
subdue
all
things
to
himself
.
Though
now
therefore
the
matter
of
our
bodies
is
vile
and
sordid
,
and
such
as
seems
altogether
incapable
of
such
a
glorious
change
;
yet
according
to
the
best
Philosophy
there
is
no
specifick
difference
in
matter
,
and
if
the
vilest
and
most
ignoble
matter
may
by
mere
motion
,
not
only
be
Crystallized
but
transformed
into
a
flaming
brightness
,
as
we
are
sure
it
may
;
if
in
lighting
of
a
Candle
that
is
newly
blown
out
,
by
applying
another
to
the
ascending
smoke
,
this
dark
and
stinking
substance
may
in
the
twinkling
of
an
eye
be
changed
into
a
bright
and
glorious
flame
,
into
what
a
refulgent
substance
may
the
matter
of
this
mortal
body
be
changed
by
the
concurrence
of
an
infinite
power
with
the
vigorous
activity
of
a
glorified
Soul
?
II.
The
Bodies
of
good
Men
will
be
changed
from
earthly
and
fleshly
into
spiritual
and
heavenly
.
So
ver.
44.
It
is
sown
,
saith
he
,
a
natural
body
,
it
is
raised
a
spiritual
body
,
where
those
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
a
natural
body
may
perhaps
be
better
translated
an
animal
Body
,
i.
e.
a
body
suted
and
adapted
to
this
animal
life
which
the
beasts
that
perish
enjoy
in
common
with
us
;
a
body
that
is
sustained
by
animal
operations
and
recreated
with
animal
pleasures
,
and
which
by
reason
of
its
gross
substance
doth
continually
crave
to
be
supplied
with
suitable
nourishment
,
and
treated
with
gross
and
carnal
pleasures
,
which
is
the
very
thing
that
renders
it
so
great
a
Cumber
to
the
immortal
Spirit
that
animates
it
.
But
at
the
Resurrection
it
will
be
improved
into
a
spiritual
body
,
not
that
it
will
be
converted
into
a
spiritual
substance
;
for
the
Apostle's
own
words
do
assure
us
that
it
will
still
remain
a
body
,
but
the
spirituality
of
it
will
consist
in
this
,
that
being
wrought
into
a
purer
and
finer
substance
,
it
will
no
longer
need
or
crave
these
animal
nourishments
and
pleasures
,
but
be
perectly
fitted
for
and
contemper'd
to
the
soul
and
intirely
resigned
to
its
use
and
service
;
for
it
will
then
be
refined
from
all
those
animal
appetites
of
eating
,
drinking
and
carnality
,
which
do
now
too
often
not
only
render
it
unserviceable
to
the
soul
,
but
also
hurtful
and
injurious
:
so
that
then
it
will
be
in
intire
subjection
to
the
mind
,
and
all
its
members
will
be
devoted
Instruments
to
the
service
of
Righteousness
;
so
that
now
there
will
be
no
longer
any
Law
in
its
members
to
wage
war
against
the
Law
in
the
mind
,
but
the
mind
will
govern
,
and
the
body
obey
without
any
contest
or
reluctancy
;
and
as
the
body
will
be
wholly
obedient
to
the
mind
,
so
it
will
be
perfectly
adapted
to
its
service
;
for
whereas
now
by
reason
of
its
gross
consistency
,
it
is
an
unwieldy
Luggage
to
the
Soul
,
and
doth
very
much
clog
and
incumber
her
in
her
operations
;
it
will
then
be
wrought
into
so
fine
and
tenuious
a
substance
,
as
that
instead
of
a
clog
it
will
be
a
wing
to
the
Soul
:
for
its
consistence
will
be
subtil
as
the
finest
Aether
,
and
active
as
the
purest
flame
;
it
will
have
nothing
that
is
gross
or
burdensom
in
it
to
retard
or
weary
it
in
its
flights
,
to
rebate
its
vigour
or
slacken
its
motion
,
but
it
will
be
all
life
and
spirit
and
wing
,
and
like
a
perpetual
motion
be
carried
on
with
unwearied
swiftness
by
its
own
internal
springs
,
and
being
freed
from
all
that
weight
which
now
renders
it
so
slow
and
heavy
,
it
will
be
able
to
move
like
a
thought
,
and
to
keep
pace
with
the
most
nimble
wishes
of
the
Soul
;
so
that
what
Hierocles
saith
of
his
spiritual
Body
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
that
it
is
such
a
body
as
is
every
way
fitted
to
the
intellectual
perfections
of
the
Soul
,
will
be
true
of
this
resurrection
body
,
which
will
be
perfectly
attempered
to
a
perfect
mind
,
and
fashioned
into
a
most
convenient
Organ
for
it
whereby
to
exert
its
purest
and
most
spiritual
operations
.
III.
The
Bodies
of
good
Men
will
be
changed
from
weak
and
passive
into
active
and
powerful
Bodies
;
so
ver.
43.
It
is
sown
in
weakness
,
it
is
raised
in
power
;
that
is
,
whereas
the
body
which
we
sow
in
the
grave
is
exceeding
weak
and
infirm
,
liable
to
infinite
passions
and
diseases
,
and
can
do
but
little
,
but
suffers
much
;
it
shall
be
raised
with
a
temperament
so
pure
and
just
,
so
hail
and
vigorous
that
no
disease
or
infirmity
shall
ever
find
any
place
in
it
,
or
be
able
to
cramp
it
in
its
operations
;
For
besides
that
,
its
elementary
qualities
(
if
any
such
remain
in
it
)
shall
be
turned
into
such
an
exquisit
temper
that
they
shall
never
jar
or
disagree
with
each
other
,
it
shall
be
so
spirited
and
invigorated
by
the
blessed
Soul
that
animates
it
,
that
nothing
shall
be
able
to
impair
its
health
or
discompose
its
Harmony
.
So
that
it
shall
live
for
ever
without
decay
,
move
for
ever
without
weariness
,
fast
for
ever
without
hunger
,
and
wake
for
ever
without
either
need
or
desire
of
refreshment
.
And
indeed
,
considering
for
what
purpose
our
Bodies
shall
be
raised
,
they
have
need
to
be
very
strong
and
vigorous
;
for
they
shall
be
raised
on
purpose
to
be
the
Organs
and
Instruments
of
the
operations
of
our
glorified
Souls
,
which
being
exceeding
active
,
as
they
are
spirits
,
but
exceedingly
more
active
as
they
are
glorified
spirits
will
require
bodies
suitably
strong
and
vigorous
,
such
as
can
support
their
joys
,
express
their
activities
,
and
keep
pace
with
their
raptutous
emotions
;
to
do
which
will
require
a
mighty
firmness
and
vigour
of
temper
.
Since
therefore
at
the
Resurrection
God
will
fit
and
adapt
our
bodies
to
the
utmost
activity
of
our
glorified
spirits
,
they
must
necessarily
be
supposed
to
be
endued
with
unspeakable
strength
and
agility
,
upon
which
account
they
are
called
by
the
ancient
Hebrews
,
Eagles
wings
,
upon
which
they
suppose
our
glorified
Souls
shall
be
able
to
fly
as
fast
and
as
far
as
they
please
,
and
this
I
am
apt
to
think
is
intimated
in
that
passage
of
S.
Paul
,
1
Thes.
4.17
.
And
they
that
are
alive
,
and
whose
bodies
are
changed
in
the
state
of
the
resurrection
shall
be
caught
up
in
the
clouds
to
meet
the
Lord
in
the
air
,
the
meaning
of
which
is
,
not
that
they
shall
be
snatched
up
from
the
Earth
by
any
external
cause
of
Agent
,
but
that
their
Bodies
being
changed
into
pure
aetherial
flame
,
they
shall
of
their
own
accords
ascend
in
them
as
in
so
many
fiery
Chariots
to
the
Throne
of
their
Redeemer
in
the
Clouds
:
and
from
thence
when
the
judgment
is
concluded
,
shall
as
nimbly
ascend
with
him
through
all
those
spacious
Fields
of
Air
and
Aether
,
that
lie
between
that
and
the
eternal
Paradise
of
Blessedness
.
For
that
they
shall
be
caught
up
by
Angels
,
as
some
imagin
,
I
see
no
reason
to
think
,
since
our
Saviour
himself
assures
us
,
that
at
the
Resurrection
they
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
therefore
shall
not
need
their
help
in
this
angelified
state
,
either
to
waft
them
up
into
the
Air
,
or
from
thence
into
the
Heaven
of
Heavens
;
and
if
by
their
own
activity
they
shall
be
able
to
perform
so
vast
a
flight
as
't
is
from
the
earth
into
the
uppermost
Region
of
the
Air
,
and
from
thence
into
the
supreme
Region
of
everlasting
glory
,
we
may
from
thence
collect
what
a
vast
power
they
will
be
endued
with
at
their
Resurrection
.
But
this
is
most
certain
that
then
they
shall
be
perfectly
released
from
all
dolorous
passion
,
and
continue
in
perfect
strength
and
health
and
vigour
for
ever
.
So
that
whereas
now
our
Bodies
are
exceeding
weak
and
passive
,
a
kind
of
walking
Hospitals
of
pains
,
infirmities
and
diseases
;
the
time
will
come
when
our
soul
shall
be
accommodated
with
a
much
more
easie
and
convenient
,
as
well
as
glorious
habitation
,
wherein
it
shall
for
ever
forget
those
dismal
Cries
,
O
my
Head
,
my
Heart
,
my
Bowels
,
and
enjoy
everlasting
rest
and
freedom
.
Now
she
is
in
a
travelling
condition
,
and
the
Inn
she
lodges
at
is
mean
and
inconvenient
,
her
Provision
is
course
,
her
Bed
hard
,
and
her
Rest
continually
interrupted
with
noise
and
tumult
,
but
when
she
is
once
got
home
to
her
own
House
,
her
house
not
made
with
hands
eternal
in
the
Heavens
she
shall
there
live
in
perfect
ease
and
pleasure
,
free
from
all
the
annoyances
of
flesh
and
blood
,
from
all
the
disturbances
of
pain
and
sickness
,
and
from
all
the
toil
and
fatigue
▪
the
noise
and
hurry
of
this
mortal
condition
,
and
with
splendid
State
,
delicious
fare
,
soft
and
quiet
repose
recompence
her self
a
thousand
fold
for
all
her
present
travel
and
weariness
.
IV.
And
lastly
,
The
Bodies
of
good
men
will
be
changed
from
corruptible
and
mortal
into
incorruptible
and
immortal
.
So
ver.
42.53
.
it
is
sown
in
corruption
,
it
is
raised
in
incorruption
,
and
this
corruptible
must
put
on
incorruption
,
this
mortal
must
put
on
immortality
,
i.
e.
Whereas
this
body
which
we
lay
down
hath
in
the
very
constitution
of
it
the
seeds
of
mortality
and
corruption
,
at
the
Resurrection
it
shall
spring
up
into
an
incorruptible
and
immortal
substance
,
perfectly
refined
from
all
mortal
and
corruptible
principles
;
for
so
our
Saviour
pronounces
of
those
who
shall
be
accounted
worthy
to
attain
to
this
blessed
Resurrection
,
that
they
cannot
die
any
more
,
Luke
20.36
.
which
is
a
plain
argument
that
our
mortal
body
shall
not
be
merely
varnished
and
gilded
over
with
an
external
glory
and
beauty
,
but
that
all
inward
principles
of
corruption
shall
be
utterly
purged
out
of
its
nature
,
so
that
it
shall
not
be
preserved
immortal
merely
by
the
force
of
an
external
cause
,
but
be
so
far
immortal
in
it
self
,
as
not
to
have
any
tendency
to
death
in
its
nature
and
constitution
:
For
either
it
will
be
so
liquid
,
that
should
its
parts
be
separated
by
any
external
violence
,
like
the
divided
Aether
they
will
immediately
close
again
,
or
else
so
firm
and
compact
that
no
external
violence
will
be
able
to
divide
them
;
and
thus
having
no
alloy
of
corrupt
principles
in
its
nature
,
no
quarrels
or
discords
between
contrary
qualities
,
and
being
perpetually
acted
by
a
most
happy
,
sprightly
and
vivacious
soul
,
which
will
every
moment
diffuse
a
vast
plenty
of
life
and
vigour
throughout
all
its
parts
,
it
will
be
also
secure
from
all
inward
tendencies
to
mortality
,
and
being
thus
fortified
both
within
and
without
against
all
attempts
towards
a
dissolution
,
what
should
hinder
it
from
living
for
ever
and
flourishing
in
immortal
youth
?
And
thus
I
have
endeavoured
to
give
an
account
of
the
happy
Changes
which
good
mens
Bodies
will
undergo
in
the
general
Resurrection
.
But
though
they
shall
all
of
them
be
raised
with
unspeakable
advantages
and
improvements
,
yet
it
is
apparent
from
this
,
1
Cor.
15.
that
they
shall
vastly
differ
in
the
degrees
of
their
glory
;
so
ver.
41.
There
is
one
glory
of
the
Sun
,
and
another
glory
of
the
Moon
,
and
another
glory
of
the
stars
,
for
one
star
differeth
from
another
star
in
glory
,
so
also
is
the
resurrection
of
the
dead
,
i.
e.
As
the
Sun
is
more
glorious
than
the
Moon
,
the
Moon
than
the
stars
,
and
one
star
than
another
,
so
shall
our
bodies
at
the
Resurrection
be
arrayed
with
different
degrees
of
glory
;
and
doubtless
these
differences
of
Glory
in
our
raised
bodies
will
arise
from
those
different
degrees
of
perfection
to
which
their
respective
Souls
have
arrived
;
for
the
more
perfect
those
souls
are
,
the
more
improved
and
accomplished
bodies
they
will
require
,
because
according
as
they
rise
in
degrees
of
perfection
,
their
powers
will
be
enlarged
and
their
faculties
rendered
more
active
,
and
consequently
will
require
bodies
more
active
and
powerful
.
And
therefore
since
at
the
Resurrection
God
will
accommodate
every
soul
with
a
body
sutable
to
it
in
its
utmost
exaltations
and
improvements
,
we
may
reasonably
conclude
that
the
several
bodies
that
are
raised
shall
be
more
or
less
glorious
,
as
the
several
souls
to
which
they
appertain
are
more
or
less
advanced
in
degrees
of
perfection
.
For
the
fitness
and
congruity
of
souls
to
glorified
bodies
consists
in
their
moral
perfection
;
and
if
upon
an
impossible
supposition
,
a
wicked
soul
should
be
mistaken
for
a
pious
one
and
thrust
into
a
glorified
body
,
it
would
not
know
what
to
do
with
,
or
how
to
behave
it self
in
it
,
but
like
a
Swine
in
a
Palace
would
soon
be
weary
of
its
habitation
and
impatiently
long
to
be
restored
to
its
beloved
stye
and
mire
.
For
a
glorified
body
is
an
Instrument
proper
only
for
a
glorified
soul
to
act
and
work
with
;
It
is
purposely
framed
and
composed
for
contemplation
and
love
for
joy
and
praise
and
Adoration
,
and
,
what
should
a
vicious
soul
do
with
such
a
body
to
whom
those
heavenly
exercises
it
was
designed
for
are
unnatural
?
'T
is
piety
and
vertue
that
fits
and
disposeth
a
Soul
to
animate
and
act
in
a
glorified
body
;
and
therefore
I
am
apt
to
think
,
that
as
the
animal
disposition
of
our
soul
doth
now
co-operate
with
the
divine
Providence
in
the
forming
its
animal
body
in
the
womb
,
so
that
divine
and
spiritual
disposition
which
the
Soul
doth
contract
before
,
and
improve
after
its
separation
from
the
body
will
co-operate
with
the
Almighty
Power
of
our
Saviour
in
the
forming
its
new
body
at
the
Resurrection
;
and
that
as
by
the
Animal
Plastick
power
of
our
souls
,
God
did
first
form
our
Animal
bodies
,
so
by
this
spiritual
Plastick
power
of
it
which
is
nothing
but
its
moral
perfection
,
he
will
hereafter
form
our
spiritual
bodies
;
and
if
so
,
then
the
more
of
that
perfection
the
Soul
arrives
to
at
the
Resurrection
,
the
more
it
will
spiritualize
and
glorifie
its
body
;
and
so
still
the
more
perfect
it
grows
,
the
more
it
will
improve
its
glorified
body
in
beauty
,
lustre
and
activity
,
so
that
as
through
a
transparent
Glass
we
plainly
discern
the
size
and
colour
of
the
substance
contained
in
it
,
so
perhaps
through
the
still
encreasing
degrees
of
the
bodies
glory
,
the
degree
and
size
of
the
Souls
perfection
will
appear
.
But
whether
this
be
true
or
no
,
which
I
confess
is
only
my
conjecture
,
thus
much
is
certain
,
that
the
bodies
of
men
will
be
raised
with
different
degrees
of
glory
;
and
therefore
since
we
are
assured
that
the
great
end
of
the
last
judgment
will
be
to
distribute
to
every
one
according
to
his
Works
,
we
have
sufficient
reason
to
conclude
that
the
bodies
will
be
glorified
more
or
less
in
proportion
to
the
perfection
of
their
Souls
.
And
thus
I
have
endeavoured
to
give
a
brief
account
of
those
happy
changes
which
good
mens
bodies
must
undergo
at
the
Resurrection
;
I
proceed
therefore
in
the
next
place
to
shew
the
woful
change
that
will
then
also
be
made
in
the
bodies
of
wicked
men
:
In
which
I
shall
be
very
brief
,
because
we
have
but
a
very
short
and
general
account
of
it
in
Scripture
,
where
we
are
only
told
that
they
shall
awake
to
everlasting
shame
and
contempt
,
Dan.
12.2
.
and
that
they
shall
come
forth
to
the
Resurrection
of
Damnation
,
John
5.28
.
and
that
upon
their
Resurrection
they
shall
be
judged
according
to
their
works
,
and
cast
into
the
Lake
of
fire
,
Rev.
20.13.15
.
from
whence
it
is
apparent
that
they
shall
be
raised
for
no
other
end
,
but
to
be
punished
,
to
endure
that
vengeance
which
shall
then
be
rendered
to
them
,
even
the
vengeance
of
eternal
fire
;
for
that
will
be
their
doom
,
Depart
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
Since
therefore
their
Resurrection
will
be
only
in
order
to
their
being
fetched
from
Prison
to
Iudgment
,
and
sent
from
Iudgment
to
Execution
;
to
be
sure
their
bodies
will
be
raised
in
full
capacity
to
suffer
the
fearful
execution
of
their
doom
;
that
is
,
with
an
exquisite
sense
to
feel
,
and
an
invincible
strength
to
sustain
the
torment
of
eternal
fire
.
For
since
they
must
suffer
for
ever
,
they
must
be
raised
both
passive
and
immortal
,
with
a
sense
as
quick
as
lightening
to
perceive
their
misery
,
and
yet
as
durable
as
Anvil
to
undergo
the
stroaks
of
it
,
which
to
all
eternity
will
be
repeated
upon
them
without
any
pause
or
intermission
.
Thus
shall
they
be
raised
with
a
most
vivacious
and
everlasting
sense
of
pain
,
that
so
they
may
ever
feel
the
pangs
of
death
without
ever
dying
;
so
St.
Cyril
Catech.
illum
.
4.
p.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
wicked
men
shall
be
cloathed
with
eternal
bodies
that
in
them
they
may
suffer
the
eternal
punishment
of
their
sins
;
and
so
they
shall
have
strength
to
suffer
as
long
as
vengeance
hath
will
to
inflict
:
and
therefore
since
it
is
the
will
of
divine
vengeance
that
they
should
suffer
eternal
fire
,
the
divine
power
will
furnish
them
with
such
bodies
as
shall
be
able
to
endure
everlasting
scorching
in
that
fire
,
without
being
ever
consumed
by
it
,
for
at
their
Resurrection
their
wretched
Ghosts
shall
be
fetched
out
of
those
invisible
Prisons
wherein
they
are
now
reserved
in
chains
against
the
Judgment
of
the
great
Day
,
to
suffer
in
that
body
wherein
they
sinned
,
and
that
therein
they
may
be
capable
of
lingring
out
an
eternity
of
torment
,
they
shall
be
reunited
to
it
in
such
a
fatal
and
indissoluble
bond
as
neither
Death
nor
Hell
shall
ever
be
able
to
unloose
.
And
this
is
all
the
account
we
have
from
Scripture
concerning
the
change
that
shall
be
made
by
the
Resurrection
in
the
bodies
of
wicked
men
,
viz.
that
from
weak
and
corruptible
bodies
they
shall
be
changed
into
vigorous
and
incorruptible
ones
,
and
be
endued
with
a
quick
and
everlasting
sense
of
all
that
everlasting
punishment
which
they
are
raised
to
endure
.
Thus
having
given
an
account
at
large
of
this
second
Regal
Act
which
our
blessed
Saviour
is
yet
to
perform
,
viz.
Raising
the
dead
,
I
proceed
to
the
III.
And
last
,
viz.
his
judging
the
World.
In
treating
of
which
great
and
fundamental
Article
of
our
Faith
,
I
shall
endeavour
First
,
To
prove
the
truth
of
the
thing
that
our
blessed
Saviour
shall
judge
the
World.
Secondly
,
To
give
an
account
of
the
signs
and
forerunners
of
his
coming
to
judge
it
.
Thirdly
,
To
shew
the
manner
of
his
coming
.
Fourthly
,
To
explain
the
whole
process
of
his
judgment
.
I.
I
shall
endeavour
to
prove
the
truth
of
the
thing
,
viz.
that
our
Saviour
shall
judge
the
World
,
than
which
there
is
no
one
Proposition
more
frequently
and
plainly
asserted
in
holy
Scripture
.
Thus
Acts
17.31
.
we
are
told
,
that
God
hath
appointed
a
day
in
which
he
will
judge
the
World
in
righteousness
by
the
man
whom
he
hath
ordained
,
and
that
this
man
is
Jesus
Christ
we
are
assured
,
Acts
10.42
.
And
he
commanded
us
to
preach
unto
the
People
,
and
to
testifie
that
it
is
he
which
was
ordained
of
God
to
be
the
Iudge
of
quick
and
dead
;
So
also
2
Tim.
4.1
.
I
charge
thee
before
God
and
the
Lord
Iesus
Christ
,
who
shall
judge
the
quick
and
the
dead
at
his
appearing
,
and
his
Kingdom
.
And
accordingly
we
are
told
,
that
we
shall
all
stand
before
the
Iudgment
seat
of
Christ
,
Rom.
14.10
.
And
all
appear
before
the
Iudgment
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
according
to
that
he
hath
done
whether
it
be
good
or
bad
,
2
Cor.
5.10
.
And
to
the
same
purpose
our
Saviour
himself
tells
us
,
that
the
Father
judgeth
no
man
,
that
is
immediately
,
but
hath
given
all
judgment
to
his
Son
;
and
afterward
he
gives
the
reason
of
it
,
because
he
is
the
Son
of
man
,
Iohn
5.22.27
.
that
is
,
because
he
dutifully
complied
with
his
Fathers
Will
in
chearfully
condescending
to
cloath
himself
in
Humane
Nature
,
and
therein
to
offer
up
himself
a
willing
Victim
for
the
sins
of
the
World
;
for
so
Rev.
5.9.12
.
Worthy
is
he
alone
to
receive
the
Book
,
(
of
judgment
)
and
to
open
the
Seals
thereof
,
because
he
was
slain
,
and
hath
redeemed
us
to
God
by
his
blood
,
worthy
is
the
Lamb
that
was
slain
to
receive
the
power
and
honour
,
the
glory
and
blessing
appendent
to
his
high
Office
of
judging
the
World.
From
all
which
it
abundantly
appears
that
this
great
action
of
judging
the
World
is
to
be
performed
by
Christ
.
I
proceed
therefore
to
the
Second
general
Head
I
proposed
to
treat
of
,
which
was
to
give
an
account
of
the
signs
and
forerunners
of
his
coming
to
judgment
.
For
before
he
actually
appears
he
will
give
the
secure
World
a
fearful
warning
of
his
coming
by
hanging
out
to
its
publick
view
a
great
many
horrible
signs
and
spectacles
,
for
thus
the
Prophet
Ioel
,
Ioel
1.30
,
31.
I
will
shew
wonders
in
the
Heavens
,
and
in
the
Earth
blood
,
and
fire
,
and
pillars
of
smoke
,
the
Sun
shall
be
turned
into
darkness
,
and
the
Moon
into
blood
before
the
great
and
terrible
day
of
the
Lord
,
which
Prophesie
of
his
is
particularly
exemplified
by
our
Saviour
,
Immediately
after
the
tribulation
of
those
days
shall
the
Sun
be
darkened
,
and
the
Moon
shall
not
give
her
light
,
and
the
Stars
of
Heaven
shall
fall
,
and
the
Powers
of
the
Heavens
shall
be
shaken
,
and
then
shall
appear
the
sign
of
the
Son
of
man
in
heaven
,
Matt.
24
▪
29
,
30.
and
more
particularly
,
Luke
21.11.25
.
Great
Earthquakes
shall
be
in
divers
places
,
and
Famines
,
and
Pestilences
,
and
fearful
sights
,
and
great
signs
shall
there
be
from
Heaven
,
and
there
shall
be
signs
in
the
Sun
,
and
in
the
Moon
,
and
in
the
Stars
,
and
upon
the
Earth
distress
of
Nations
with
great
perplexity
,
the
Sea
and
the
Waves
roaring
,
and
then
it
follows
,
then
shall
they
see
the
Son
of
man
coming
.
It
is
true
,
this
Prophesie
of
our
Saviour
immediately
respects
the
destruction
of
Ierusalem
,
and
was
in
part
accomplished
in
it
;
several
of
these
very
signs
being
a
little
before
the
Calamity
of
that
City
actually
exhibited
to
the
publick
view
of
the
World
,
as
both
Iosephus
and
Tacitus
assure
us
;
and
several
others
of
them
were
exhibited
immediately
after
the
Tribulation
of
those
days
in
that
prodigious
irruption
of
Vesuvius
in
Campania
,
the
woful
effects
whereof
were
felt
not
only
in
Rome
and
Italy
,
but
in
a
great
part
of
Africa
,
in
Syria
,
Constantinople
,
and
in
all
the
adjoyning
Countries
,
Vid.
Dion
.
Cass.
lib.
66.68
.
but
it
is
apparent
that
our
Saviour
here
prophesies
of
the
Judgment
of
Ierusalem
,
as
it
was
a
Type
and
Representation
of
the
general
Judgment
;
so
that
though
his
Prophesie
respects
Ierusalems
doom
immediately
,
yet
through
this
it
looks
forward
to
the
final
Doom
of
the
World
,
and
therefore
as
in
foretelling
the
former
he
prefigures
the
later
,
so
in
foretelling
the
foregoing
signs
of
the
former
he
prefigures
the
foregoing
signs
of
the
later
.
And
since
he
here
intended
the
signs
of
Ierusalems
dooms-day
,
only
for
Types
and
Figures
of
those
signs
which
shall
forerun
the
dooms-day
of
the
World
,
and
seeing
that
Types
have
always
less
in
them
than
are
in
the
things
which
they
typifie
and
prefigure
,
there
is
no
doubt
but
those
signs
which
shall
forerun
the
last
judgment
will
be
much
more
eminent
and
illustrious
,
than
those
of
Ierusalems
judgment
,
which
were
intended
only
to
Typifie
and
prefigure
them
,
and
accordingly
St.
Ierom
tells
us
of
an
ancient
Tradition
of
the
Jewish
Doctors
(
to
which
our
Saviour
in
this
Prediction
seems
plainly
to
refer
)
that
for
fifteen
days
together
before
the
general
judgment
there
shall
be
transacted
upon
the
Stage
of
Nature
a
continued
Scene
of
fearful
Signs
and
Wonders
,
the
Sea
shall
swell
to
a
prodigious
height
,
and
make
a
fearful
noise
with
its
tumbling
Waves
,
the
Heavens
shall
crack
day
and
night
with
loud
and
roaring
Thunders
,
the
Earth
shall
groan
under
hideous
Convulsions
,
and
be
shaken
with
quotidian
Earthquakes
,
the
Moon
shall
shed
forth
purple
streams
of
discoloured
light
,
the
Sun
shall
be
cloathed
in
a
dismal
darkness
,
and
the
Stars
shall
shrink
in
their
light
,
and
twinkle
like
expiring
Candles
in
the
Socket
,
the
Air
shall
blaze
with
Portentous
Comets
,
and
the
whole
frame
of
nature
like
a
funeral
Room
shall
be
all
hung
round
with
mourning
and
with
Ensigns
of
horrour
,
and
when
these
fatal
symptoms
appear
upon
the
face
of
the
Universe
,
then
shall
the
Inhabitants
of
the
earth
mourn
,
and
the
Sinners
in
Sion
shall
be
horribly
afraid
being
loudly
forewarned
by
these
astonishing
Portents
of
the
near
approach
of
their
everlasting
Doom
.
Having
thus
briefly
shewn
what
shall
be
the
Signs
of
our
Saviours
coming
to
Judgment
,
I
proceed
to
the
III.
The
Third
general
,
which
was
to
shew
the
manner
and
circumstances
of
his
coming
;
and
here
we
will
first
consider
the
place
from
whence
he
is
to
come
;
Secondly
,
the
State
in
which
he
is
to
come
;
Thirdly
,
the
Carriage
on
which
he
is
to
come
;
Fourthly
,
the
Equipage
with
which
he
is
to
come
;
Fifthly
,
the
place
to
which
he
is
to
come
.
I.
The
place
from
which
he
is
to
come
,
which
is
no
other
than
the
Highest
Heavens
,
where
he
now
lives
and
reigns
in
his
exalted
and
glorified
Humanity
;
for
him
must
the
Heavens
receive
till
the
time
of
the
Restitution
of
all
things
,
Acts
3.21
.
in
that
bright
Region
of
eternal
day
,
that
Kingdom
of
Angels
and
of
spirits
of
just
men
made
perfect
,
he
is
to
reign
in
Person
till
the
last
and
terrible
day
,
and
from
thence
he
is
to
begin
his
Circuit
when
he
comes
to
keep
his
general
Assizes
upon
earth
,
for
he
is
to
be
revealed
from
Heaven
with
his
mighty
Angels
,
2
Thess.
1.7
.
and
to
descend
from
Heaven
with
a
shout
,
1
Thess.
4.16
.
so
that
in
the
close
of
those
dreadful
Alarms
which
he
will
give
the
World
by
the
preceding
signs
of
his
coming
he
will
arise
from
his
imperial
Seat
at
his
Fathers
right
hand
,
and
descend
in
person
from
those
high
habitations
of
inaccessible
light
,
and
every
eye
shall
see
him
as
he
comes
shooting
like
a
Star
from
his
Orb
,
and
the
sight
of
him
shall
affect
the
whole
World
with
unspeakable
joy
or
consternation
;
the
righteous
when
they
see
him
shall
lift
up
their
heads
and
rejoyce
,
because
they
know
he
is
their
Friend
and
brings
the
day
of
their
redemption
with
him
,
they
shall
congratulate
his
Arrival
and
welcome
him
from
Heaven
with
Songs
of
Triumph
and
deliverance
:
but
as
for
the
wicked
,
they
shall
shreik
and
lament
at
the
sight
of
him
,
as
being
conscious
to
themselves
that
by
a
thousand
provocations
they
have
render'd
him
their
implacable
Enemy
;
the
sense
of
which
will
cause
them
to
exclaim
in
the
bitter
Agonies
of
their
souls
;
O
yonder
comes
he
whose
mercies
we
have
spurned
,
whose
Authority
we
have
despised
,
whose
Laws
we
have
trampled
on
,
and
all
the
methods
of
whose
love
we
have
utterly
baffled
and
defeated
;
and
now
forlorn
and
miserable
that
we
are
,
how
shall
we
abide
his
appearance
,
or
whither
shall
we
flee
from
his
presence
.
O
that
some
Rock
would
fall
upon
us
,
or
that
some
Mountain
would
be
so
pitiful
as
to
swallow
us
up
and
bury
us
from
his
sight
for
ever
.
But
wo
are
we
!
within
these
few
moments
the
Rocks
and
Mountains
will
be
gone
,
the
Heavens
and
Earth
will
melt
away
,
and
nothing
will
be
left
besides
our selves
for
his
fiery
indignation
to
prey
on
.
Thus
shall
the
sight
of
the
son
of
man
descending
from
his
Throne
in
the
Heavens
to
judge
the
World
,
inspire
his
friends
with
unspeakable
joy
,
and
strike
his
enemies
with
terrour
and
confusion
.
II.
We
will
consider
the
State
in
which
he
is
to
come
,
which
shall
be
far
different
from
that
in
which
he
came
sixteen
hundred
years
ago
.
Then
he
came
in
an
humble
and
despicable
condition
,
clouded
with
poverty
and
grief
,
and
oppressed
with
all
the
innocent
infirmities
of
humane
nature
;
but
at
the
last
day
he
shall
come
in
his
glorified
state
,
cloathed
in
that
Celestial
Body
which
he
now
wears
at
the
Right
hand
of
God.
For
so
,
Acts
1.11
.
the
Angel
assures
his
Disciples
,
This
same
Iesus
which
is
taken
up
from
you
into
heaven
,
shall
so
come
in
like
manner
as
you
have
seen
him
go
into
heaven
,
that
is
,
he
shall
return
to
Judgment
in
that
self-same
glorified
Body
wherein
you
now
see
him
ascend
;
and
what
a
glorious
one
that
is
we
may
partly
learn
from
that
majestick
description
of
it
,
Rev.
1.13
,
14
,
15
,
16.
In
the
midst
of
the
seven
Candlesticks
was
one
like
the
Son
of
man
,
his
head
and
his
hair
were
white
as
wool
as
white
as
snow
,
his
eyes
were
as
a
flame
of
fire
,
and
his
countenance
was
as
the
Sun
shining
in
its
strength
.
And
partly
from
his
transfiguration
on
the
Mount
,
which
was
but
a
short
essay
and
specimen
of
his
Glorification
;
for
it
's
said
,
that
his
face
did
shine
as
the
Sun
,
and
that
his
Raiment
was
white
as
the
light
,
white
with
those
beams
of
Glory
which
from
his
transfigured
Body
shone
through
all
his
Apparel
,
Mat.
17.2
.
When
therefore
he
descends
from
Heaven
to
judg
the
World
,
it
shall
be
with
this
glorified
Body
,
this
Body
of
pure
and
immaculate
splendor
,
with
its
hair
shining
like
threds
of
light
,
its
eyes
sparkling
with
beams
of
Majesty
,
and
its
face
displaying
a
most
beautiful
lustre
,
and
its
whole
substance
shedding
forth
from
every
part
a
dazling
glory
round
about
it
;
and
this
I
conceive
is
that
which
he
himself
calls
his
own
glory
,
Luke
9.26
.
When
he
(
i.
e.
the
Son
of
man
)
shall
come
in
his
own
glory
,
that
is
,
the
glory
of
that
illustrious
heavenly
Body
wherein
he
is
now
arrayed
;
besides
which
bright
and
luminous
Robe
,
in
which
like
a
meridian
Sun
he
shall
visibly
shine
over
all
the
World
;
the
aforecited
Text
tells
us
,
that
he
shall
also
come
in
the
glory
of
his
Father
,
by
which
I
conceive
is
meant
that
which
the
Hebrews
call
the
Shechinah
,
and
the
Scripture
the
glory
of
the
Lord
,
viz.
a
body
of
bright
shining
fire
in
which
the
Lord
was
especially
present
,
and
with
which
as
the
Psalmist
expresseth
it
,
he
covered
himself
as
with
a
Garment
,
Psalm
104.2
.
for
in
2
Thess.
1.8
.
we
are
told
,
that
he
shall
be
revealed
from
heaven
with
flaming
fire
;
and
so
he
descended
on
the
Mount
in
fire
;
Exod.
19.18
.
and
that
fire
is
called
the
Glory
of
the
Lord
,
Exod.
24.17
.
That
fire
therefore
in
which
our
Saviour
shall
be
revealed
from
Heaven
,
seems
to
be
of
the
same
nature
with
that
fiery
Shechinah
or
visible
glory
of
the
Lord
in
which
he
descended
on
Mount
Sinai
,
though
doubtless
it
will
be
far
more
glorious
,
as
being
designed
to
adorn
a
far
more
glorious
solemnity
.
And
this
Glory
being
added
to
the
natural
brightness
and
splendor
of
his
glorified
Body
will
cause
him
to
outshine
the
Sun
,
and
drown
all
the
lights
of
heaven
in
the
conquering
brightness
of
his
appearance
.
So
that
when
he
comes
forth
from
his
aetherial
Palace
,
and
appears
upon
the
Eastern
heaven
,
that
immense
Sphere
of
visible
glory
which
will
then
surround
him
,
will
in
the
twinkling
of
an
eye
spread
and
diffuse
it self
over
all
the
Creation
,
and
cause
both
the
Heavens
and
the
Earth
to
glitter
like
a
flaming
fire
.
III.
Thirdly
,
We
will
consider
the
Carriage
on
which
he
is
to
come
,
which
as
the
Scripture
tells
us
shall
be
a
Cloud
;
so
Acts
1.11
.
the
Angels
tell
his
Disciples
who
stood
gazing
after
him
as
he
was
ascending
into
Heaven
,
the
same
Iesus
which
is
taken
from
you
into
Heaven
,
shall
so
come
in
like
manner
as
ye
have
seen
him
go
into
Heaven
.
Now
,
if
you
would
know
how
that
was
,
the
9th
Verse
will
inform
you
,
where
it
's
said
,
that
he
was
taken
up
,
and
a
Cloud
received
him
out
of
sight
,
and
therefore
as
he
ascended
into
Heaven
on
a
Cloud
,
so
in
like
manner
he
shall
from
thence
descend
upon
a
Cloud
also
;
and
accordingly
our
Saviour
himself
declares
,
that
we
shall
see
the
Son
of
man
coming
on
the
Clouds
of
Heaven
in
power
and
great
glory
,
Mat.
24.30
.
So
also
Mat.
26.64
.
Hereafter
shall
ye
see
the
Son
of
man
sitting
on
the
right
hand
of
Power
and
coming
in
the
Clouds
of
Heaven
;
and
in
this
very
manner
do
the
Iews
expect
the
coming
of
their
Messias
,
as
appears
by
that
gloss
of
one
of
their
ancient
Masters
on
Dan.
7.10
.
si
meruerint
Iudaei
veniet
in
nubibus
Coeli
,
which
Raimund
.
Pug.
fid
.
thus
explains
,
If
ever
the
Jews
deserve
that
the
Messias
should
come
,
he
shall
come
gloriously
according
to
the
Prophet
Daniel
,
that
is
,
in
the
Clouds
of
Heaven
.
And
then
he
tells
us
farther
,
ideo
moderni
Iudaei
dicunt
Messiam
non
venisse
quia
non
viderunt
eum
venire
in
nubibus
coeli
,
therefore
do
the
modern
Jews
say
,
that
the
Messias
is
not
yet
come
because
they
never
saw
him
coming
in
the
clouds
of
Heaven
;
and
it
seems
very
probable
that
the
great
offence
which
the
high
Priest
took
at
our
Saviours
saying
,
that
they
should
hereafter
see
him
coming
in
the
clouds
of
Heaven
,
Mat.
26.64
,
65.
was
this
,
that
it
was
a
tradition
among
them
that
the
Messias
should
so
come
,
and
that
therefore
he
look'd
upon
that
saying
of
our
Saviour
as
a
blasphemous
pretence
to
his
being
the
Messias
;
as
much
as
if
he
should
have
said
,
though
I
have
done
enough
already
to
convince
you
that
I
am
the
Messias
,
yet
you
shall
hereafter
see
that
very
sign
of
my
being
the
Messias
upon
which
you
so
much
depend
,
and
without
which
you
will
not
believe
,
viz.
my
coming
in
the
clouds
of
Heaven
;
which
therefore
I
am
apt
to
think
is
the
sign
of
the
Son
of
man
in
Heaven
,
of
which
our
Saviour
speaks
,
Mat.
24.30
.
For
so
not
only
the
Iews
do
Character
their
Messias
,
but
also
the
Heathen
their
Gods
cloathed
in
a
Cloud
.
Thus
Homer
.
Iliad
.
lib.
5.
represents
God
coming
to
Diomedes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
his
shoulders
wrap'd
in
a
Cloud
;
and
so
also
Virgil
represents
Iupiter
coming
to
assist
Aeneas
,
Aen.
7
—
Radiis
ardentem
lucis
&
auro
—
ipse
manu
quatiens
ostendit
ab
aethere
nubem
,
i.
e.
shewing
him
a
Cloud
from
Heaven
,
flaming
with
rays
of
light
and
Gold.
So
that
to
appear
in
Clouds
,
it
seems
,
was
looked
upon
both
by
Iews
and
Gentiles
as
a
divine
sign
and
Character
,
and
accordingly
this
sign
was
given
by
our
Saviour
to
the
Iews
in
that
glorious
representation
of
a
Captain
with
his
Legions
issuing
out
of
the
Clouds
a
little
before
the
destruction
of
Ierusalem
,
recorded
at
large
both
in
Iosephus
and
Tacitus
,
and
will
hereafter
be
given
to
the
whole
World
in
a
far
more
glorious
manner
at
the
opening
of
the
day
of
Iudgment
;
for
then
,
as
the
Psalmist
expresses
it
,
he
will
make
the
Clouds
his
Chariots
and
ride
down
from
the
Heavens
on
them
in
a
triumphal
procession
,
shining
with
unspeakable
Glory
and
Majesty
:
So
that
as
when
he
ascended
a
bright
and
Radiant
Cloud
was
prepared
to
receive
and
carry
him
up
to
the
Seat
of
the
blessed
;
so
when
he
descends
there
will
be
a
vast
sheet
of
condensed
aeth●r
in
the
form
of
a
radiant
Cloud
(
and
such
it
's
probable
was
that
on
which
he
ascended
)
prepared
to
receive
him
,
and
to
waft
him
down
from
above
to
the
place
appointed
for
the
general
As●izes
,
and
this
very
Cloud
or
bright
aetherial
substance
,
on
which
he
shall
come
will
perhaps
be
that
Throne
of
Glory
in
Matth.
25.31
.
on
which
he
shall
sit
whilest
he
is
administring
judgment
to
the
World
;
for
this
substance
being
not
only
naturally
luminous
,
but
also
accidentally
illuminated
from
the
Sun
of
Righteousness
whom
it
bears
;
will
to
be
sure
be
sufficiently
Glorious
to
deserve
the
name
of
A
Throne
of
Glory
.
IV.
Fourthly
,
We
will
consider
the
Retinue
and
Equipage
with
which
he
shall
come
,
which
as
the
Scripture
tells
us
will
consist
of
innumerable
myriads
of
Saints
and
Angels
;
for
immediately
upon
the
notice
that
he
is
going
down
to
solemnize
the
general
Judgment
,
all
those
blessed
spirits
of
just
men
made
perfect
,
whom
he
hath
redeemed
and
glorified
from
the
beginning
of
the
World
,
shall
forsake
their
mansions
of
glory
to
attend
him
in
his
progress
;
for
so
Enoch
prophesied
of
old
,
behold
the
Lord
comes
with
ten
thousand
of
his
Saints
to
execute
judgment
on
the
ungodly
,
Jude
14.15
.
and
that
by
these
ten
Thousand
,
he
means
the
whole
body
of
the
Church
Triumphant
,
is
evident
by
that
passage
of
S.
Paul
,
1
Thess.
3.13
.
where
he
prays
that
they
might
be
established
in
their
Christian
course
till
the
coming
of
the
Lord
Iesus
with
all
his
Saints
,
and
indeed
,
since
they
are
all
to
re-assume
their
bodies
and
to
be
made
partakers
of
the
Glorious
Resurrection
,
it
's
necessary
that
they
should
all
come
down
along
with
him
and
return
to
this
earth
,
where
the
old
matter
of
those
bodies
lies
,
wherein
they
are
to
be
reinvested
;
and
to
this
illustrious
retinue
of
glorified
Saints
shall
be
joyned
the
heavenly
hosts
of
the
holy
Angels
;
for
so
Christ
himself
tells
us
,
that
he
shall
come
in
his
own
glory
,
and
in
his
Fathers
,
and
of
his
holy
Angels
,
Luke
9.26
.
and
that
he
shall
come
in
his
glory
and
all
his
holy
Angels
with
him
,
Mat.
25.31
.
And
S.
Paul
tells
us
,
that
he
shall
be
revealed
from
heaven
with
his
mighty
Angels
,
2
Thess.
1.2
.
And
as
the
Angels
shall
come
down
along
with
him
,
so
in
all
probability
they
shall
come
in
a
glorious
appearance
,
cloathed
in
bright
aetherial
bodies
,
in
which
to
adorn
the
triumphs
of
that
glorious
day
,
they
shall
be
conspicuous
to
all
the
Inhabitants
of
the
Earth
.
Neither
shall
their
coming
with
him
be
only
for
shew
and
pomp
▪
but
the
Scripture
plainly
tells
us
that
they
shall
minister
to
him
in
that
great
transaction
.
For
at
his
issuing
forth
from
the
heaven
of
heavens
,
these
mighty
hosts
of
Angels
shall
march
before
him
with
the
Archangel
in
the
head
of
them
,
who
with
a
mighty
voice
or
sound
like
that
of
a
Trumpet
,
shall
send
forth
an
awakening
summons
to
all
the
Inhabitants
of
the
grave
to
come
forth
and
appear
before
the
Judgment
Seat
;
at
which
Tremendous
voice
,
which
with
an
all-enlivening
power
shall
be
reverberated
through
all
the
vault
of
heaven
,
and
penetrate
the
most
secret
repositories
of
the
Earth
,
the
dead
shall
rise
and
the
living
shall
be
changed
and
transfigured
,
and
all
shall
be
set
before
the
dread
Tribunal
to
undergo
their
Trial
and
receive
their
doom
:
For
so
1
Thess.
4.16
.
For
the
Lord
himself
shall
descend
from
heaven
with
a
shout
,
with
the
voice
of
the
Archangel
,
and
the
trump
of
God
,
and
the
dead
in
Christ
shall
rise
first
;
and
in
1
Cor.
15.52
.
the
resurrection
of
the
dead
is
made
the
consequence
of
the
sounding
this
Trumpet
,
for
the
Trumpet
shall
sound
and
the
dead
shall
be
raised
incorruptible
;
And
so
also
Mat.
24.31
.
our
Saviour
tells
us
,
that
at
his
coming
on
the
clouds
of
Heaven
,
he
will
send
his
Angels
with
a
great
sound
of
a
Trumpet
,
and
they
shall
gather
together
his
elect
from
the
four
winds
;
from
whence
it
is
evident
that
the
Angels
then
minister
to
him
to
raising
the
dead
,
and
assembling
them
to
Judgment
;
and
hence
that
which
is
called
the
voice
of
the
Archangel
in
the
above
cited
1
Thess.
4.10
.
is
elsewhere
called
the
voice
of
the
Son
of
God
,
John
5.25
.
because
as
it
will
be
animated
by
his
power
,
so
it
will
be
pronounced
by
his
authority
;
and
as
they
shall
minister
to
him
in
raising
the
dead
to
be
judged
,
so
shall
they
also
in
executing
his
Sentence
and
Judgment
;
for
so
Mat.
13.41
,
42.
He
tells
us
,
the
Son
of
man
shall
send
forth
his
Angels
,
and
they
shall
gather
out
of
his
Kingdom
all
things
that
offend
,
and
them
which
do
iniquity
,
and
shall
cast
them
into
a
furnace
of
fire
,
there
shall
be
wailing
and
gnashing
of
teeth
.
From
whence
it
's
evident
that
when
he
hath
pronounced
sentence
on
the
workers
of
iniquity
,
he
will
by
the
ministry
of
his
Angels
chase
them
into
that
everlasting
fire
,
whereunto
he
hath
doomed
and
devoted
them
.
Thus
when
he
comes
to
judg
the
World
all
his
holy
Angels
shall
come
with
him
,
and
that
not
only
to
contribute
to
the
glory
and
splendor
of
his
Circuit
,
but
also
to
minister
to
him
in
his
Judgment
;
so
that
his
retinue
shall
consist
of
all
the
Inhabitants
of
heaven
,
who
shall
all
come
forth
together
with
him
and
bear
him
company
in
this
his
Triumphant
progress
through
the
skies
:
by
which
we
may
easily
imagine
what
an
amazing
spectacle
his
coming
down
from
heaven
will
be
to
the
Inhabitants
of
the
earth
,
when
they
shall
see
him
descend
from
his
Imperial
Seat
far
above
the
starry
Skies
with
all
the
Train-bands
of
heaven
about
him
,
the
Captain
of
the
Angelical
Host
in
the
front
of
innumerable
Angels
marching
before
him
,
and
with
his
mighty
Trump
ringing
a
peal
of
Thunder
through
the
Universe
,
and
with
ten
thousand
thousands
of
the
Spirits
of
just
men
made
perfect
,
following
after
him
with
Crowns
of
glory
on
their
heads
,
and
Songs
and
Halelujahs
in
their
mo●ths
;
O
blessed
Jesu●
!
how
will
this
glorious
and
dreadful
sight
confound
thy
Enemies
,
and
ravish
thy
Friends
,
make
those
that
hate
thee
tremble
and
gnash
their
teeth
,
and
those
that
love
thee
lift
up
their
heads
and
shout
for
joy
!
V.
And
lastly
,
We
will
consider
the
place
to
which
he
is
to
come
,
concerning
which
all
that
is
certain
from
Scripture
is
this
,
that
when
he
comes
down
from
He●ven
he
will
fix
his
Throne
or
Judgment
Seat
in
the
Air
at
such
a
convenient
distance
from
the
Earth
as
shall
render
him
visible
to
all
its
Inhabitants
.
For
so
1
Thess.
4.17
.
it
is
said
of
the
righteous
,
that
after
their
being
raised
or
changed
they
shall
be
caught
up
in
the
Clouds
to
meet
the
Lord
in
the
Air
,
which
is
a
plain
argument
that
the
Lord
will
sit
in
judgment
on
them
in
the
Air
,
since
thither
they
will
be
caught
up
to
him
after
they
are
raised
and
judged
.
Thus
in
that
very
Air
,
which
is
now
the
seat
of
the
Devils
Empire
,
shall
Christ
fix
his
Throne
to
manifest
to
all
the
World
the
consummation
of
his
Victory
over
the
Powers
of
darkness
.
There
shall
he
sit
in
Majesty
and
Glory
where
now
the
Devil
and
his
Angels
reign
,
and
in
the
publick
view
of
the
World
shall
even
in
their
own
dominion
spoil
those
Hellish
Principalities
and
Powers
,
and
having
chained
them
at
his
Chariot
Wheels
,
make
a
shew
of
them
openly
,
triumphing
over
them
;
there
where
they
now
domineer
and
tyrannize
over
this
wretched
World
shall
he
set
his
foot
upon
their
necks
,
and
from
thence
shall
he
tread
them
down
into
everlasting
darkness
and
despair
.
Thus
that
he
may
expose
himself
to
the
more
publick
view
,
and
the
Devil
to
the
more
publick
shame
and
confusion
he
will
choose
to
keep
his
general
Assizes
in
the
Air.
Being
therefore
arrived
into
the
airy
Regions
,
after
a
long
and
glorious
progress
from
the
highest
heaven
,
there
he
shall
sit
down
upon
the
Throne
of
his
glory
(
as
some
think
)
over
against
Mount
Olivet
,
the
place
from
whence
he
ascended
,
whither
all
People
,
Nations
and
Languages
shall
be
gathered
before
him
to
receive
their
everlasting
Doom
.
And
now
let
us
imagine
with
our selves
in
what
a
glorious
and
tremendous
Majesty
he
will
appear
to
the
World
from
his
judgment
seat
,
whence
every
Eye
shall
see
him
shine
in
his
own
,
his
Fathers
,
and
his
Angels
glory
,
who
in
a
bright
Corona
shall
sit
round
about
him
like
so
many
Stars
about
a
Sun
,
and
where
as
the
Prophet
Daniel
describes
him
,
Chap.
7.
ver.
9
,
10.
he
shall
exhibit
himself
to
publick
view
,
cloathed
in
garments
as
white
as
snow
,
with
the
hair
of
his
head
like
the
pure
wooll
,
sitting
on
a
Throne
like
the
fiery
flame
,
and
its
Wheels
as
burning
fire
,
with
a
fiery
stream
issuing
out
from
before
him
,
and
a
thousand
thousands
ministring
unto
him
,
and
ten
thousand
times
ten
thousand
standing
before
him
,
whilst
the
Iudgment
is
set
,
and
the
Books
are
opened
.
And
thus
I
have
given
a
brief
account
from
Scripture
of
the
manner
and
circumstances
of
his
coming
:
from
whence
I
proceed
to
the
IV.
And
last
general
I
proposed
to
treat
of
,
viz.
to
explain
the
whole
Process
of
this
Iudgment
.
And
that
we
may
proceed
herein
the
more
distinctly
we
will
consider
it
with
respect
to
those
twofold
objects
;
viz.
the
Righteous
and
the
Wicked
,
about
which
it
is
to
be
exercised
,
for
it
is
plain
from
Scripture
that
they
are
not
to
be
judged
promiscuously
one
among
another
as
they
come
,
but
the
Sheep
are
to
be
separated
from
the
Goats
,
the
Good
from
the
Bad
,
and
to
be
tried
and
sentenced
apart
from
one
another
,
Mat.
25.32
,
33.
And
he
,
i.
e.
the
Son
of
Man
,
shall
separate
them
from
one
another
as
a
Shepherd
divideth
his
Sheep
from
the
Goats
,
and
he
shall
set
the
Sheep
on
his
Right
hand
,
and
the
Goats
on
the
left
;
in
which
separation
the
precedency
will
be
given
to
the
Sheep
or
Righteous
,
who
are
to
be
judged
first
;
for
so
the
Scripture
assures
us
,
that
the
dead
in
Christ
are
to
rise
first
;
and
that
after
they
have
undergone
their
Iudgment
,
they
are
immediately
to
be
wasted
up
into
the
Air
,
there
to
meet
the
Lord
,
and
to
sit
as
Assessors
with
him
in
that
Judgment
which
he
shall
afterwards
pass
upon
the
wicked
,
vid.
1
Thes.
4.15
,
16
,
17.
compared
with
1
Cor.
6.2
.
In
explaining
therefore
the
Process
of
this
Iudgment
,
we
will
treat
of
it
in
the
same
order
wherein
it
will
be
transacted
,
beginning
first
with
the
Iudgment
of
the
Righteous
;
in
which
according
to
the
Scripture-account
of
it
there
are
these
five
things
implied
,
1.
Their
Citation
or
Summons
.
2.
Their
personal
Appearance
before
the
Judgment
Seat.
3.
Their
Trial.
4.
Their
Sentence
.
5.
Their
Assumption
into
the
clouds
of
heaven
.
I.
This
Judgment
of
the
Righteous
includes
their
Citation
or
Summons
,
which
,
as
was
observed
before
,
is
to
be
performed
by
the
Voice
or
Trump
of
the
Archangel
,
i.
e.
by
an
Audible
shout
or
noise
made
by
the
Prince
of
Angels
,
and
sounding
throughout
the
Universe
like
the
mighty
blast
of
a
Trumpet
.
For
as
it
was
anciently
the
manner
of
Nations
to
gather
their
Assemblies
by
the
sound
of
a
Trumpet
;
so
by
the
same
sound
the
Scripture
tells
us
,
God
will
assemble
the
world
of
men
to
judgment
,
and
that
this
shall
be
a
real
Audible
sound
like
that
of
a
Trumpet
,
though
proceeding
from
no
other
instrument
than
that
of
the
Archangels
mouth
,
I
see
no
reason
to
doubt
;
because
with
such
a
noise
we
read
God
did
descend
upon
Mount
Sinai
,
Exod.
19.16
.
and
why
may
we
not
as
well
understand
the
one
in
a
literal
sense
as
the
other
,
it
being
no
more
improper
in
the
nature
of
the
thing
for
God
to
proclaim
by
such
a
sound
his
coming
to
judge
the
World
,
than
it
was
,
his
coming
to
give
Laws
to
Israel
.
But
then
together
with
this
mighty
Voice
or
Trump
of
the
Archangel
there
shall
proceed
from
Christ
a
divine
power
,
even
his
holy
Spirit
,
by
which
he
raised
himself
from
the
dead
,
by
whose
omnipotent
Agency
all
those
holy
Reliques
of
the
bodies
of
his
Saints
which
are
now
scattered
about
the
world
shall
be
gathered
up
,
reunited
and
reorganized
into
glorious
bodies
;
for
so
the
Apostle
attributes
the
Resurrection
of
our
bodies
to
the
Holy
Ghost
,
Rom.
8.11
.
For
if
the
Spirit
of
him
that
raised
up
Iesus
from
the
dead
dwell
in
us
,
he
that
raised
up
Christ
from
the
dead
shall
also
quicken
our
mortal
bodies
by
his
Spirit
that
dwelleth
in
us
,
and
the
old
materials
of
their
bodies
being
thus
reunited
and
reformed
by
the
powerful
energy
of
the
Holy
Ghost
accompanying
the
sound
of
the
Archangels
Trump
,
those
Saintly
Spirits
which
anciently
inhabited
them
,
and
which
are
now
come
down
from
heaven
with
their
Saviour
shall
every
one
re-enter
its
own
proper
body
,
and
animate
it
with
immortal
vigour
and
activity
,
and
whilst
the
dead
Saints
are
thus
arising
,
those
who
shall
then
be
living
,
and
have
not
tasted
death
,
shall
by
the
same
Almighty
Power
be
changed
,
transformed
,
and
glorified
in
the
twinkling
of
an
eye
,
1
Cor.
15.51
,
52.
which
being
transacted
they
shall
all
be
gathered
together
by
the
Ministry
of
the
holy
Angels
from
all
parts
of
the
Earth
before
the
judgment
Seat
of
Christ
,
Mat.
13.27
.
For
II.
This
Iudgment
of
the
Righteous
doth
also
include
their
personal
Appearance
before
the
Judgment
Seat.
What
this
Iudgment
Seat
will
be
hath
been
briefly
hinted
before
,
viz.
a
vast
body
of
luminous
aether
condensed
into
the
form
of
a
bright
and
radiant
Cloud
,
and
placed
in
the
Region
of
the
Air
,
at
a
convenient
distance
from
the
Earth
,
streaming
with
light
from
every
part
,
and
casting
forth
an
unspeakable
glory
,
for
which
cause
it
is
called
the
Throne
of
his
glory
,
and
is
described
by
S
▪
Iohn
to
be
a
great
white
or
refulgent
Throne
,
Rev.
20.11
.
out
of
which
Lightnings
and
Thunders
are
said
to
proceed
,
Rev.
4.5
.
which
implies
,
that
it
will
be
a
Cloud
,
it
being
from
Clouds
that
Thunders
and
Lightnings
do
proceed
.
And
before
this
glorious
Tribunal
or
bright
Iudgment-Seat
shall
all
the
Assembly
of
the
Righteous
appear
to
undergo
a
merciful
Trial
,
and
receive
a
happy
Doom
.
Here
shall
the
glorious
company
of
the
Apostles
,
the
goodly
fellowship
of
the
Prophets
,
the
noble
Army
of
Martyrs
,
the
holy
Church
throughout
all
the
World
,
both
Militant
and
Triumphant
,
meet
,
and
in
one
entire
body
present
themselves
before
their
blessed
Redeemer
;
who
looking
down
from
his
exalted
Throne
shall
at
one
view
see
all
the
Congregation
of
his
Saints
before
him
,
and
with
infinite
complacency
surveigh
the
fruit
of
the
travel
of
his
Soul
,
and
the
mighty
purchase
of
his
precious
bloud
;
for
so
the
Apostle
tells
us
that
we
must
all
stand
before
his
Iudgment
Seat.
Rom.
14.10
.
III.
This
Iudgment
of
the
Righteous
doth
also
include
their
Trial
;
for
so
the
Apostle
assures
us
,
We
must
all
appear
(
i.
e.
we
Righteous
as
well
as
others
)
before
the
Iudgment-Seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
2
Cor.
5.10
.
which
plainly
implies
,
that
even
the
Righteous
shall
undergo
an
impartial
trial
of
their
deeds
;
that
so
they
may
receive
a
reward
proportionable
to
them
;
and
more
expresly
,
Rom.
14.12
.
he
tells
us
,
that
we
must
every
one
of
us
give
an
account
of
himself
to
God
,
and
if
every
one
,
then
to
be
sure
the
Righteous
must
as
well
as
the
wicked
:
not
that
there
will
be
any
doubt
of
the
righteousness
of
the
Righteous
in
the
breast
of
the
Judge
,
to
whose
all-seeing
Eye
the
darkest
secrets
of
all
hearts
lie
open
;
but
yet
for
othe●●●asons
it
is
highly
convenient
they
should
undergo
a
trial
as
well
as
others
:
As
first
,
for
the
more
solemn
and
publick
vindication
of
their
wronged
innocence
,
that
all
that
infamy
and
scandal
with
which
their
malicious
Enemies
have
bespattered
them
may
be
wiped
off
before
men
and
Angels
,
and
that
being
assoiled
before
all
the
World
they
may
triumph
for
ever
in
a
bright
and
glorious
reputation
.
And
secondly
,
That
all
those
brave
and
unaffected
acts
of
secret
Piety
and
Charity
,
to
which
none
but
God
and
themselves
were
conscious
,
may
be
brought
into
the
open
light
,
and
to
their
everlasting
renown
proclaimed
throughout
all
the
vast
Assembly
of
Spirits
:
for
now
we
shall
see
all
those
modest
souls
unmask'd
,
whose
silent
and
retired
graces
do
make
so
little
shew
and
noise
in
the
world
,
and
all
their
humble
pieties
and
bashful
beauties
which
scarce
any
Eye
ever
saw
,
but
Gods
,
shall
be
exposed
to
the
publick
view
and
general
applause
of
Saints
and
Angels
.
Thirdly
,
They
shall
be
tried
also
for
the
vindication
of
Gods
impartial
procedure
in
proportioning
their
reward
to
their
vertue
;
that
so
the
degrees
of
each
mans
proficiency
in
piety
and
vertue
being
exposed
to
the
view
of
the
world
by
an
impartial
trial
,
Angels
and
Men
may
be
convinced
that
in
distributing
the
different
degrees
of
happiness
the
Almighty
Judge
is
no
way
biassed
by
a
fond
partiality
or
respect
of
persons
,
but
that
he
proceeds
upon
immutable
Principles
of
Iustice
,
and
doth
exactly
adjust
and
ballance
his
rewards
with
the
degrees
and
numbers
of
our
deserts
and
improvements
;
that
so
even
those
that
are
set
lowest
in
those
blessed
Forms
and
Classes
of
glorified
Spirits
may
not
envy
those
that
are
above
them
,
or
complain
that
they
are
advanced
no
higher
;
but
every
one
may
chearfully
acknowledge
himself
to
be
placed
where
he
ought
to
be
,
as
being
fully
convinced
that
he
is
only
so
many
degrees
inferiour
to
others
in
glory
,
as
they
are
superiour
to
him
in
divine
graces
and
perfections
.
Fourthly
and
lastly
,
The
Righteous
shall
undergo
this
Trial
for
the
more
glorious
manifestation
of
the
divine
mercy
and
goodness
.
For
which
reason
I
am
apt
to
think
that
even
their
sins
of
which
they
have
dearly
and
heartily
repented
shall
in
this
their
trial
be
exposed
and
brought
upon
the
Stage
,
that
so
in
the
free
pardon
of
such
an
infinite
number
of
them
the
whole
Congregation
of
the
blessed
may
behold
and
admire
the
infinite
extent
of
the
divine
mercies
,
and
be
thereby
the
deeper
affected
with
,
and
more
vigorously
excited
to
celebrate
with
Songs
of
praise
the
goodness
of
their
merciful
Iudge
.
For
these
reasons
the
Wise
man
tells
us
,
Eccles.
12.14
.
that
God
shall
bring
every
secret
thing
to
judgment
whether
it
be
good
,
or
whether
it
be
evil
;
which
Proposition
being
universal
,
must
extend
to
the
Righteous
as
well
as
to
the
Wicked
.
But
yet
though
their
sores
shall
be
then
laid
open
,
it
shall
be
done
by
a
soft
and
gentle
hand
,
by
a
serene
Conscience
,
and
a
smiling
Iudge
,
who
without
any
angry
look
,
or
severe
reflection
,
or
any
other
circumstance
,
but
what
shall
contribute
to
the
joys
and
triumphs
of
that
day
,
shall
read
over
all
the
Items
of
their
guilt
,
and
then
cancel
them
for
ever
.
For
IV.
This
Iudgment
of
the
Righteous
doth
also
include
their
Sentence
.
Although
to
us
whose
operations
are
so
slow
and
leisurely
by
reason
of
the
unwieldiness
of
these
fleshly
Organs
with
which
we
act
,
such
a
particular
trial
as
hath
been
before
described
of
such
an
infinite
number
of
men
and
women
may
seem
to
require
an
unreasonable
length
of
time
,
yet
if
we
consider
that
then
both
the
Iudge
,
and
those
who
are
to
be
judged
shall
be
array'd
in
spiritual
bodies
,
in
which
they
will
be
able
to
act
with
unspeakable
nimbleness
and
dispatch
,
we
shall
find
that
a
little
time
comparatively
may
very
well
suffice
for
so
great
a
transaction
;
for
the
Iudge
being
one
that
can
attend
to
infinite
causes
at
once
without
any
distraction
,
and
they
who
are
to
be
judged
,
being
by
reason
of
their
spirituality
in
a
condition
to
attend
to
every
ones
trial
,
while
they
are
undergoing
their
own
,
I
see
no
reason
we
have
to
imagine
that
they
shall
be
tried
successively
one
after
another
,
and
if
not
,
why
may
we
not
suppose
that
we
shall
all
be
tried
together
at
the
same
time
,
and
consequently
that
the
trial
of
all
may
be
transacted
in
as
short
a
time
as
the
trial
of
one
.
And
that
they
shall
all
be
tried
together
is
very
probable
,
since
it
is
apparent
from
Scripture
that
they
shall
all
be
sentenced
together
,
for
thus
Mat.
25.34
.
Then
shall
the
King
say
to
those
on
his
right
hand
,
i.
e.
to
them
all
together
,
Come
ye
blessed
,
&c.
Having
first
by
an
accurate
and
impartial
Trial
manifested
their
integrity
to
all
the
world
,
he
shall
arise
out
of
his
flaming
Throne
,
and
with
an
audible
voice
,
and
smiling
Majesty
,
pronounce
their
Sentence
all
together
in
these
,
or
such
like
words
,
Come
ye
blessed
Children
of
my
Father
inherit
the
Kingdom
prepared
for
you
from
the
beginning
of
the
world
,
to
which
welcome
Sentence
they
will
doubtless
all
immediately
resound
a
joyful
Choir
of
Halelujahs
through
Heaven
and
Earth
,
Allelujah
,
Salvation
,
and
Glory
,
and
Power
be
to
the
Lord
our
God
,
for
true
and
righteous
are
his
Iudgments
'
Salvation
be
unto
our
Lord
that
sitteth
on
the
Throne
,
and
to
the
Lamb
;
for
wonderful
are
thy
works
,
O
Lord
God
Almighty
,
just
and
true
are
thy
ways
,
O
thou
King
of
Saints
.
And
now
all
their
business
being
finished
here
below
,
they
shall
from
henceforth
be
no
longer
detained
in
this
Vale
of
tears
and
misery
,
but
with
overjoyed
hearts
shall
take
their
leave
of
it
for
ever
.
For
V.
And
lastly
,
Another
thing
implyed
in
this
their
Iudgment
is
their
Assumption
into
the
Clouds
of
heaven
.
For
their
blessed
Lord
having
thus
publickly
acquitted
and
pronounced
them
blessed
,
they
shall
immediately
feel
the
happy
effect
of
it
▪
for
now
he
will
no
longer
suffer
them
to
stand
below
at
the
Bar
,
but
from
thence
will
call
them
up
to
his
Tribunal
,
there
to
give
them
a
nearer
access
to
his
beloved
person
and
more
intimate
participation
of
his
glory
.
At
which
powerful
call
and
invitation
of
his
,
they
shall
in
an
instant
all
take
wing
together
like
a
mighty
flock
of
pure
and
innocent
Doves
,
and
fly
aloft
into
the
air
,
singing
and
warbling
as
they
go
to
meet
their
Redeemer
in
the
Clouds
of
Heaven
.
For
so
the
Apostle
in
1
Thes.
4.17
.
Then
(
that
is
,
after
their
Resurrection
and
Judgment
)
we
which
are
alive
and
remain
,
who
never
died
,
but
only
have
been
changed
and
glorified
,
shall
be
caught
up
together
with
them
who
shall
be
raised
from
the
dead
into
the
clouds
to
meet
the
Lord
in
the
air
,
and
so
we
shall
be
ever
with
the
Lord
.
For
to
be
sure
that
rapturous
love
which
the
sight
and
sentence
of
their
Saviour
hath
by
this
time
kindled
in
their
pious
breasts
,
will
wing
their
souls
with
vehement
desire
to
be
with
him
,
and
then
being
cloath'd
with
glorified
bodies
that
are
as
vigorous
and
active
as
their
Souls
;
as
nimble
and
expedite
as
their
thoughts
and
wishes
,
it
will
be
in
their
power
soon
to
accomplish
their
desire
,
and
fly
from
hence
up
to
the
Throne
of
their
Lord
.
And
now
this
being
the
first
general
meeting
of
the
blessed
Jesus
and
his
Church
;
the
first
Interview
that
ever
was
between
the
heavenly
Bridegroom
and
his
holy
Bride
,
O
the
dear
welcomes
,
the
infinite
mutual
congratulations
that
will
pass
between
them
!
How
will
they
now
melt
in
love
and
dissolve
in
mutual
flames
!
now
when
like
long
absent
Lovers
they
are
safe
arrived
into
each
others
Arms
,
never
,
never
to
be
parted
more
.
And
now
this
joyful
meeting
being
consummated
,
they
begin
to
prepare
for
a
most
dreadful
solemnity
,
and
that
is
the
Iudgment
of
the
Wicked
.
In
order
to
which
the
Judge
will
reassume
his
Throne
,
and
place
his
Saints
all
round
about
in
shining
Circles
ten
thousand
thousand
together
,
that
so
as
his
Assessors
they
may
bear
a
part
in
the
ensuing
Judgment
;
for
this
the
Apostle
asserts
as
a
notorious
principle
of
our
Christian
faith
;
Know
ye
not
that
the
Saints
shall
judge
the
World
,
1
Cor.
6.2
.
that
is
,
that
they
shall
not
only
accuse
and
condemn
the
wicked
World
by
the
holy
example
of
their
lives
,
but
also
that
they
shall
give
their
votes
and
suffrages
to
that
dreadful
sentence
which
Christ
shall
pass
upon
them
.
And
now
the
Iudge
and
his
Assessors
being
set
,
proceed
we
to
the
II.
Second
Judgment
,
which
is
,
that
of
the
wicked
,
in
which
there
are
also
five
particulars
included
:
First
,
their
Citation
;
Secondly
,
their
personal
Appearance
;
Thirdly
,
their
Trial
;
Fourthly
,
their
Sentence
;
Fifthly
,
their
Execution
.
I.
Their
Citation
:
For
the
first
Judgment
being
finished
,
it
's
probable
a
new
summons
will
be
given
by
the
Voice
or
Trump
of
the
Archangel
to
assemble
the
wicked
World
to
their
Judgment
,
upon
hearing
of
which
all
those
wicked
souls
that
have
left
their
bodies
and
been
hitherto
confined
in
some
dark
prison
of
the
Creation
shall
be
forced
to
leave
their
dismal
habitations
,
in
which
they
would
a
thousand
times
rather
chuse
to
continue
for
ever
,
if
they
might
have
their
own
option
,
than
to
undergo
that
fearful
Iudgment
whereunto
they
are
cited
;
but
being
dragged
into
the
open
light
again
by
those
Devils
who
have
been
hitherto
their
Jailors
,
they
shall
every
one
be
forced
to
put
on
those
old
accursed
bodies
of
theirs
in
which
they
contracted
those
crimson
guilts
which
now
they
must
expiate
in
eternal
flames
;
and
now
the
souls
of
the
dead
being
shut
up
in
their
bodies
again
like
prisoners
in
a
sure
Hold
,
and
there
secured
by
an
immortal
tie
from
ever
making
another
escape
,
the
bodies
of
the
living
shall
by
a
miraculous
change
be
render'd
at
once
so
tender
and
sensible
,
that
the
least
touch
of
misery
shall
pain
them
,
and
yet
so
strong
and
durable
,
that
the
greatest
loads
of
misery
shall
never
be
able
to
sink
them
;
and
thus
being
all
of
them
put
into
an
immortal
capacity
of
suffering
,
and
thereby
prepared
to
undergo
the
fearful
doom
which
awaits
them
,
they
shall
from
all
parts
of
the
World
be
driven
before
the
Judgment
Seat
of
Christ
.
For.
II.
This
Iudgment
of
the
wicked
implies
also
their
personal
Appearance
at
our
Saviours
Tribunal
:
for
so
S.
Iohn
in
his
prophetique
Vision
of
the
day
of
Judgment
,
saw
the
dead
both
small
and
great
standing
before
God
,
Rev.
20.12
.
and
in
Mat.
25.31
,
32.
we
are
told
,
that
when
the
Son
of
man
sits
down
upon
the
Throne
of
his
Glory
all
Nations
shall
be
gathered
before
him
,
that
is
,
the
impure
Goats
as
well
as
the
innocent
Sheep
,
as
he
afterwards
explains
himself
.
And
now
good
Lord
,
what
a
Tragical
spectacle
will
here
be
!
An
innumerable
number
of
self-condemned
wretches
assemble
together
before
the
Tribunal
of
an
Almighty
and
implacable
Iudge
,
quaking
and
trembling
under
the
dire
expectations
of
a
fearful
and
irrevocable
doom
,
and
with
weeping
eyes
,
pale
looks
and
gastly
countenances
aboding
the
miserable
fate
that
attends
them
.
For
thus
it
is
represented
,
Rev.
1.7
.
Behold
he
cometh
with
clouds
,
and
every
eye
shall
see
him
,
they
also
which
pierced
him
,
and
all
kindreds
of
the
earth
shall
wail
because
of
him
;
and
well
they
may
,
considering
how
they
treated
him
,
and
what
little
reason
they
have
upon
that
account
to
expect
any
favour
at
his
hands
;
for
to
be
sure
the
sight
of
him
must
give
a
dreadful
Alarm
to
their
consciences
,
and
suggest
to
them
the
sad
remembrance
of
the
innumerable
provocations
they
have
given
him
.
Look
up
O
ye
miserable
creatures
,
see
yonder
is
that
glorious
person
whose
Authority
you
have
so
insolently
affronted
,
whose
Name
you
have
so
impiously
blasphemed
,
whose
Mercies
you
have
so
obstinately
rejected
,
behold
with
what
a
stern
and
terrible
Majesty
he
sits
upon
yonder
flaming
Throne
,
from
whence
he
is
now
just
ready
to
exact
of
ye
a
dreadful
account
for
all
your
past
rebellions
against
him
;
but
O
unhappy
and
furlorn
!
see
how
they
droop
,
and
hang
their
heads
,
as
being
both
ashamed
and
afraid
to
look
their
terrible
Iudge
in
the
face
,
whose
incensed
eye
sparkles
upon
them
with
such
an
insufferable
terror
and
indignation
as
they
are
no
longer
able
to
endure
,
but
are
forced
in
the
bitterness
,
anguish
and
despair
that
ever
humane
souls
were
seized
with
,
to
cry
out
to
the
Rocks
and
Mountains
to
fall
upon
them
,
and
to
hide
them
from
the
face
of
him
that
sits
upon
the
Throne
,
and
from
the
wrath
of
the
Lamb.
III.
Another
particular
implied
in
this
judgment
of
the
wicked
is
their
Trial
;
for
so
1
Cor.
4.5
.
we
are
told
,
that
in
this
fearful
day
of
reckoning
God
will
bring
to
light
the
hidden
things
of
darkness
,
and
make
manifest
the
very
counsels
of
the
heart
;
and
this
will
be
no
hard
matter
to
effect
,
considering
that
he
who
is
to
be
the
Iudge
of
these
guilty
Criminals
,
hath
been
a
constant
witness
to
all
their
actions
,
that
his
All-seeing
Eye
hath
traced
them
all
along
through
all
their
secret
mysteries
and
dark
Intrigues
of
Iniquity
,
and
hath
kept
an
exact
record
of
them
in
the
book
of
his
remembrance
;
so
that
to
convict
them
of
their
guilts
he
will
need
do
no
more
but
only
produce
his
own
registers
,
and
expose
what
he
hath
there
recorded
to
the
view
of
the
World
;
and
there
the
wretches
will
see
themselves
transcribed
,
and
all
their
abominable
actions
exactly
copied
from
their
first
Originals
;
there
they
will
find
all
their
secret
machinations
;
their
dark
cheats
,
their
leud
imaginations
and
hypocritical
intentions
recorded
in
the
most
legible
Characters
,
and
perceiving
themselves
thus
shamefully
unstript
and
uncased
before
the
World
,
their
very
inwards
dissected
,
and
the
smallest
threds
and
fibres
of
their
hearts
laid
open
and
exposed
to
the
view
of
men
and
Angels
,
their
own
shame
and
the
intolerable
rack
of
their
consciences
will
force
them
to
confess
their
Charge
,
and
proclaim
themselves
guilty
before
all
that
vast
Congregation
of
Spirits
.
But
,
O
the
inexpressible
horror
and
confusion
these
wretched
Souls
will
then
be
seized
with
when
they
shall
see
themselves
thus
publickly
unmasked
and
turned
inside
outwards
,
and
be
forced
to
stand
forth
like
so
many
loathsom
spectacles
before
God
and
his
Angels
without
any
excuse
or
retreat
for
their
shame
,
without
any
vail
to
hide
their
infamy
and
blushes
!
when
their
filthy
practices
shall
be
no
longer
confined
to
the
talk
of
a
Town
or
a
Village
,
but
be
proclaimed
in
the
hearing
of
all
the
rational
World
:
O
now
it
would
be
happy
for
them
if
as
formerly
,
they
could
drown
the
retorts
of
their
conscience
in
noise
and
laughter
,
and
forget
its
cutting
repartees
which
were
always
uneasie
to
bear
,
but
impossible
to
Answer
.
But
alas
those
jolly
days
are
gone
,
and
now
in
despite
of
themselves
they
must
listen
with
horrour
and
confusion
of
face
,
to
what
those
two
great
Judges
,
Iesus
and
their
own
Consciences
unanimously
give
in
charge
against
them
.
Thus
he
whose
piercing
Eye
doth
now
penetrate
their
hearts
and
ransack
every
corner
of
their
souls
,
will
in
that
great
day
of
discoveries
bring
forth
all
that
secret
filth
that
is
there
reposited
,
and
expose
it
for
an
infamous
spectacle
to
the
publick
view
of
men
and
Angels
.
IV.
Another
particular
implied
in
this
judgement
of
wicked
men
is
their
Sentence
.
Their
Trial
being
now
over
,
in
which
their
guilt
hath
been
sufficiently
evinced
and
detected
to
their
everlasting
infamy
and
reproach
,
they
will
by
this
time
have
received
the
sentence
of
death
within
themselves
,
and
stand
condemned
in
the
judgment
of
all
the
World
;
the
Righteous
Iudg
,
who
is
too
great
to
be
overawed
,
too
just
to
be
bribed
,
and
too
much
provoked
to
be
intreated
,
whose
Ears
are
now
for
ever
stopped
,
and
whose
Bowels
are
impenitrably
hardened
against
all
further
Overtures
of
mercy
,
will
with
a
stern
look
and
terrible
voice
pronounce
that
dreadful
doom
upon
them
,
Go
ye
cursed
into
everlasting
fire
prepared
for
the
Devil
and
his
angels
,
which
though
it
be
of
a
horrible
import
,
will
appear
so
just
,
considering
the
horrible
things
which
have
been
charged
and
proved
against
them
,
that
it
will
be
immediately
seconded
with
the
unanimous
suffrage
of
all
that
bright
Corona
of
glorified
Saints
that
sit
as
Assessors
round
the
Throne
,
who
with
one
consent
will
all
cry
out
together
,
Iust
and
righteous
art
thou
O
Iudge
of
the
World
in
all
thy
ways
:
But
,
O
the
fearful
shrieks
and
lamentations
that
will
then
be
heard
from
those
poor
condemned
Creatures
!
For
if
A
Lord
have
mercy
upon
thee
,
A
take
him
Iailor
from
an
earthly
Iudge
be
able
to
extort
so
many
sighs
and
tears
from
a
hardened
Malefactor
,
what
will
A
go
ye
cursed
do
from
the
mouth
of
the
Righteous
Iudge
of
the
World
,
and
when
so
many
millions
of
men
and
women
shall
be
all
involved
together
in
the
same
doom
,
and
all
at
once
lamenting
their
dismal
fate
,
Lord
,
what
a
horrible
outcry
will
they
make
!
Now
in
the
bitter
Agonies
of
their
souls
they
will
cry
to
heaven
for
mercy
,
mercy
,
but
alas
poor
souls
they
cry
too
late
;
their
Iudg
was
once
as
importunate
with
them
to
have
mercy
upon
themselves
,
but
because
when
he
called
they
refused
,
when
he
stretched
forth
his
hands
they
regarded
not
,
now
when
they
call
he
will
not
answer
,
when
they
cry
he
will
not
hear
,
but
will
laugh
at
their
calamity
,
as
they
did
at
his
counsel
,
and
mock
when
their
fear
and
destruction
is
come
upon
them
.
V.
And
lastly
,
Another
particular
implied
in
this
Iudgment
of
the
wicked
,
is
the
execution
of
their
Sentence
.
For
immediately
after
their
sentence
is
past
by
which
they
stand
doomed
to
everlasting
fire
,
an
everlasting
fire
shall
be
kindled
round
about
them
,
a
fire
which
within
a
few
moments
shall
spread
it self
over
all
this
lower
World
,
and
convert
the
whole
Almosphere
about
us
into
a
furnace
of
inquenchable
flames
;
For
then
all
those
fiery
particles
which
are
every
where
intermingled
with
these
terrestial
Bodies
,
and
have
hitherto
been
kept
within
their
proper
limits
,
shall
be
disintangled
and
set
free
from
those
more
gross
and
sluggish
ones
that
now
bind
and
fix
them
,
and
swarm
together
like
so
many
sparks
into
one
huge
globe
of
Fire
,
which
from
the
lower-most
centre
of
the
Earth
shall
spire
up
and
kindle
upon
all
that
Airy
Heaven
above
,
and
with
one
continued
flame
fill
all
the
vast
expansum
;
all
that
fiery
matter
which
is
now
dispersed
up
and
down
within
the
entrails
of
the
Earth
,
shall
by
degrees
gather
together
into
Rivers
of
Fire
,
which
rolling
to
and
fro
within
,
to
force
their
way
into
the
open
Air
,
will
perhaps
produce
those
prodigious
Earthquakes
,
of
which
our
Saviour
speaks
,
by
which
at
length
the
Earth
being
cleft
and
torn
,
it
shall
every
where
vomit
out
Torrents
of
Fire
from
its
flaming
bowels
;
and
at
the
same
time
the
Sea
shall
boil
and
swell
,
and
roar
like
water
in
a
seething
Pot
,
till
't
is
all
evaporated
by
the
strugling
flames
from
below
,
which
having
rarified
its
waters
into
vapours
shall
kindle
those
vapours
into
flames
;
and
at
the
same
time
also
the
Heavens
above
shall
groan
and
crack
with
incessant
Thunder
,
accompanied
with
thick
and
fearful
flashes
of
Lightning
,
which
joyning
with
those
vast
streams
of
Fire
that
will
be
continually
issuing
out
of
the
Earth
and
Sea
,
will
make
such
a
prodigious
deluge
of
flames
as
will
quickly
overflow
the
whole
World.
For
thus
we
are
assured
from
Scripture
,
that
the
Element
shall
melt
with
fervent
heat
,
and
the
earth
and
the
works
that
are
therein
shall
be
burnt
up
,
2
Pet.
3.10
.
So
also
St.
Iohn
in
his
Vision
of
the
day
of
Judgment
,
Rev.
20.11
.
I
saw
a
great
white
Throne
and
him
that
sate
on
it
,
from
whose
face
the
earth
and
the
heaven
fled
away
,
and
there
was
found
no
place
for
them
:
not
that
the
matter
of
them
shall
be
annihilated
,
but
the
form
of
them
shall
be
destroyed
by
their
being
converted
into
an
everlasting
Fire
;
and
in
this
Fire
shall
those
condemned
wretches
live
and
suffer
to
eternal
Ages
.
Hence
it
is
called
the
vengeance
of
eternal
fire
;
and
we
are
told
that
it
will
be
in
flaming
fire
,
that
the
Lord
Jesus
will
render
vengeance
to
all
that
know
not
God
and
obey
not
his
Gospel
,
2
Thess.
1.8
.
And
that
this
flaming
fire
shall
be
the
conflagration
of
the
World
,
that
of
St.
Peter
seems
plainly
to
imply
,
2
Pet.
3.7
.
But
the
heavens
and
the
earth
which
are
now
—
are
kept
in
store
reserved
unto
fire
against
the
day
of
judgment
and
perdition
of
ungodly
men
;
and
being
reserved
unto
fire
against
the
day
of
perdition
of
ungodly
men
,
we
may
justly
conclude
that
the
fire
it
is
reserved
to
,
will
be
the
Perdition
of
ungodly
men
.
Thus
upon
our
Saviours
pronouncing
those
dreadful
words
,
Go
ye
cursed
into
everlasting
fire
,
the
persons
concerned
will
immediately
perceive
the
dire
effects
;
for
all
on
a
sudden
they
will
see
the
Clouds
from
above
,
and
the
Earth
from
beneath
casting
forth
Torrents
of
fire
upon
them
,
which
in
an
instant
will
set
all
the
World
in
a
Blaze
about
their
ears
;
At
the
sight
of
which
all
this
wretched
World
will
be
turned
into
a
mournful
Stage
of
Horrours
,
in
which
the
miserable
actors
being
seized
with
inexpressible
amazement
to
see
themselves
all
on
a
sudden
encompassed
on
every
side
with
flames
,
will
raise
a
hideous
Roar
and
outcry
,
millions
of
burning
men
and
women
shrieking
together
,
and
their
noise
shall
mingle
with
the
Archangels
Trumpet
,
with
the
Thunders
of
the
dying
and
groaning
Heaven
,
and
the
crack
of
the
dissolving
World
that
is
sinking
into
eternal
ruins
.
In
which
miserable
state
of
things
whither
can
the
poor
Creatures
fly
,
or
where
can
they
hope
to
find
a
Sanctuary
?
If
they
go
up
to
the
tops
of
the
Mountains
;
there
they
are
but
more
openly
exposed
to
the
dreadful
lightnings
of
Heaven
;
if
they
go
down
into
the
holes
and
caverns
of
the
Rocks
;
there
they
will
be
swallowed
up
in
the
burning
furnaces
of
the
Earth
;
if
they
descend
into
the
deep
;
there
they
will
soon
be
overtaken
with
a
storm
of
fire
and
brimstone
;
and
where-ever
they
go
the
vengeance
of
God
will
still
pursue
them
with
its
everlasting
burnings
.
And
thus
having
no
retreat
left
them
,
no
avenue
to
escape
out
of
this
burning
World
,
here
they
must
remain
for
ever
surrounded
with
smoak
,
and
fire
,
and
darkness
,
and
wrap'd
in
fierce
and
merciless
flames
,
which
like
a
shirt
of
burning
pitch
will
stick
close
to
,
and
pierce
through
and
through
their
passive
bodies
,
and
for
ever
prey
upon
,
but
never
consume
them
.
And
now
the
Almighty
Judg
having
seen
his
dread
sentence
executed
,
will
arise
from
his
Throne
,
and
from
thence
return
to
the
Seat
of
the
blessed
in
a
solemn
and
Glorious
Triumph
with
all
his
holy
myriads
of
Angels
and
Saints
,
who
as
they
follow
him
through
the
Air
and
aether
,
will
with
loud
Hosanna's
and
triumphant
acclamations
celebrate
the
praises
of
their
Redeemer
.
Thus
shall
the
Ransomed
of
the
Lord
return
with
him
,
with
Songs
to
the
heavenly
Zion
,
and
everlasting
joy
shall
be
upon
their
heads
,
and
everlasting
praises
in
their
mouths
.
For
being
arrived
into
those
blissful
Regions
;
there
in
those
glorified
Bodies
which
they
put
on
at
their
Resurrection
,
they
shall
live
for
ever
in
unspeakable
pleasures
and
delights
,
and
be
entertain'd
not
only
with
all
that
happiness
which
they
enjoyed
in
the
state
of
their
separation
when
they
were
only
blessed
Spirits
;
but
also
with
all
the
satisfactions
and
delights
that
their
glorified
Bodies
can
require
and
enjoy
.
So
that
now
their
blessedness
shall
be
consummate
,
and
all
the
capacities
of
their
humane
nature
compounded
of
body
and
soul
shall
be
fulfilled
with
bliss
,
till
they
overflow
and
can
contain
no
more
.
But
wherein
the
happiness
of
their
glorified
Bodies
shall
consist
,
I
shall
not
presume
to
inquire
,
the
Scripture
being
silent
concerning
it
.
And
what
the
happiness
of
their
souls
shall
be
,
hath
been
shewn
at
large
before
,
Part
1.
c.
3
,
4.
So
that
as
to
that
state
of
eternal
life
,
in
which
our
Saviour
shall
place
his
faithful
servants
in
the
conclusion
of
this
great
Judgment
,
I
need
say
no
more
of
it
in
this
place
.
SECT.
XI
.
Concerning
the
conclusion
and
surrender
of
the
Kingdom
of
Christ
.
WHen
our
Saviour
hath
finished
that
last
and
most
glorious
act
of
Royalty
,
viz.
Iudging
the
World
,
and
hath
finally
condemned
to
everlasting
fire
the
irreclaimable
enemies
of
God
,
and
crowned
all
his
faithful
subjects
with
eternal
Glory
and
Beatitude
;
the
Apostle
tells
us
,
He
shall
deliver
up
the
Kingdom
to
God
even
the
Father
,
1
Cor.
15.24
.
For
our
better
understanding
of
which
,
we
are
to
consider
that
the
Kingdom
of
Christ
is
twofold
:
First
,
Essential
,
as
he
is
God
Essential
,
and
doth
subsist
in
the
divine
Essence
;
by
the
supereminent
perfections
of
which
he
being
exalted
above
all
things
,
hath
an
essential
Right
of
Dominion
over
all
things
;
and
this
is
Co-eternal
with
himself
,
and
is
as
inseparable
to
him
as
his
Being
;
this
he
can
no
more
deliver
up
than
he
can
his
Godhead
,
which
without
ceasing
to
be
can
never
cease
to
be
supreme
over
all
things
.
But
then
in
the
second
place
,
there
is
his
Mediatorial
Kingdom
,
which
is
that
of
which
we
have
hitherto
been
treating
,
and
this
,
as
hath
been
shewn
before
,
was
by
solemn
compact
and
agreement
conf●r'd
upon
him
by
the
Father
,
upon
condition
that
he
should
assume
our
Nature
,
and
therein
make
expiation
for
our
sins
,
in
consideration
whereof
the
Father
obliged
himself
to
grant
a
Covenant
of
Grace
to
the
sinful
World
,
and
to
constitute
him
the
Mediator
of
it
;
by
which
Mediatorial
Office
he
is
authorized
to
rule
for
God
according
to
the
tenour
of
that
gracious
Covenant
,
as
well
as
to
intercede
for
us
;
and
in
ruling
for
God
according
to
that
Covenant
,
he
is
to
crown
and
reward
all
such
as
return
to
,
and
persevere
in
their
duty
,
with
everlasting
happiness
,
and
to
render
eternal
vengeance
to
all
such
as
obstinately
persist
in
their
rebellion
.
So
that
when
this
is
done
(
as
it
will
be
in
the
conclusion
of
the
day
of
Judgment
)
the
whole
business
of
his
Mediatorial
Kingdom
is
at
an
end
;
then
the
Covenant
of
which
he
is
now
Mediator
will
be
completely
executed
,
and
consequently
his
Mediation
will
cease
,
as
being
of
no
farther
use
,
and
having
no
farther
part
to
act
.
For
now
God
and
Man
being
made
completely
one
,
the
Office
of
a
Mediator
ceases
of
its
own
accord
;
for
a
Mediator
is
not
a
Mediator
of
one
,
Gal.
3.20
.
and
therefore
the
two
parties
being
perfectly
united
,
there
is
no
farther
use
of
a
Mediator
between
them
.
Wherefore
as
our
beatifical
Vision
will
supercede
the
necessity
of
his
prophetick
Office
,
to
teach
and
instruct
us
;
as
our
perfection
and
intire
fruition
will
supercede
the
necessity
of
his
Priestly
Office
to
offer
and
intercede
for
us
;
so
the
security
of
our
possession
of
both
will
supercede
the
necessity
of
his
Kingly
Office
to
protect
and
defend
us
;
and
therefore
when
our
Affairs
are
once
reduced
to
this
happy
issue
,
his
Kingly
Office
as
well
as
all
other
parts
of
his
Mediatorship
will
for
ever
cease
.
But
since
this
great
Mystery
is
no
where
expresly
delivered
in
Scripture
,
but
only
in
that
forecited
,
1
Cor.
15.
I
shall
endeavour
to
give
a
brief
account
of
the
whole
passage
,
which
lies
in
vers.
24
,
25
,
26
,
27
,
28.
Then
cometh
the
end
when
he
shall
have
delivered
up
the
Kingdom
to
God
even
the
Father
,
when
he
shall
put
down
all
Rule
and
all
Authority
,
and
all
Power
,
for
he
must
reign
till
he
hath
put
all
Enemies
under
his
feet
;
the
last
Enemy
that
shall
be
destroyed
is
Death
;
for
he
hath
put
all
things
under
his
feet
:
but
when
he
saith
all
things
are
put
under
him
,
it
is
manifest
that
he
is
excepted
which
did
put
all
things
under
him
,
and
when
all
things
shall
be
subdued
unto
him
,
then
shall
the
Son
also
himself
be
subject
unto
him
which
did
put
all
things
under
him
,
that
God
may
be
all
in
all
;
the
whole
sense
and
meaning
of
which
passage
,
I
shall
cast
into
these
Propositions
:
First
,
That
the
Kingdom
or
Dominion
here
spoken
of
,
was
committed
to
him
by
God
the
Father
.
Secondly
,
That
he
is
to
possess
this
Kingdom
and
Dominion
so
long
and
no
longer
,
as
till
all
things
are
actually
subdued
to
him
.
Thirdly
,
That
during
his
possession
of
it
,
he
is
subject
to
the
Father
.
Fourthly
,
That
after
his
delivering
it
up
to
the
Father
,
he
will
be
otherwise
subject
to
him
than
he
is
now
.
Fifthly
,
That
he
being
thus
subjected
to
the
Father
,
all
Power
and
Dominion
shall
from
thenceforth
be
immediately
exercised
by
the
Deity
.
I.
That
the
Kingdom
or
Dominion
here
spoken
of
,
was
committed
to
him
by
God
the
Father
;
and
this
is
expresly
affirmed
,
vers.
27.
For
he
(
i.
e.
the
Father
)
hath
put
all
things
under
his
feet
,
which
words
are
a
quotation
of
Psal.
8.
ver.
6.
Thou
madest
him
to
have
Dominion
over
the
works
of
thy
hands
;
thou
hast
put
all
things
under
his
feet
;
which
words
are
to
be
understood
literally
of
the
first
Adam
,
but
mystically
of
the
second
;
as
is
evident
not
only
because
't
is
here
applied
to
Christ
by
S.
Paul
,
but
also
by
the
Author
to
the
Hebrews
,
Heb.
2.7
,
8.
where
he
expresly
tells
us
,
that
it
was
God
the
Father
that
crowned
Christ
with
Glory
and
Honour
,
and
that
did
set
him
over
the
works
of
his
hands
,
and
put
all
things
in
subjection
under
his
feet
;
and
accordingly
our
Saviour
himself
declares
,
that
all
Power
in
Heaven
and
Earth
was
given
him
,
i.
e.
by
the
Father
,
and
that
it
was
the
Father
that
committed
all
judgment
to
him
;
and
the
Apostle
expresly
tells
us
,
that
it
was
God
that
exalted
him
with
his
own
right
hand
to
be
a
Prince
and
a
Saviour
,
Acts
5.31
.
From
all
which
it
is
evident
that
the
Dominion
which
the
Apostle
here
treats
of
,
is
not
the
Essential
Dominion
of
Christ
,
which
as
he
is
God
Essential
,
is
Co-eternal
with
him
;
but
that
Mediatorial
Dominion
which
was
committed
to
him
by
the
voluntary
disposal
of
his
Father
,
and
which
once
he
had
not
,
and
will
hereafter
cease
to
have
.
II.
That
he
is
to
possess
this
Kingdom
or
Dominion
so
long
as
,
and
no
longer
than
till
all
things
are
actually
subdued
unto
him
.
So
vers.
24.
you
see
the
time
of
his
delivering
up
this
Kingdom
,
is
then
,
when
he
shall
have
put
down
all
Rule
,
and
all
Authority
and
Power
,
i.
e.
till
he
shall
have
converted
or
destroyed
all
those
Powers
of
the
Earth
that
oppose
themselves
against
him
;
for
so
vers.
25
,
26.
For
he
must
reign
till
he
hath
put
all
Enemies
under
his
feet
,
the
last
Enemy
that
shall
be
destroyed
is
Death
;
which
plainly
implies
,
that
when
he
hath
conquered
all
Enemies
,
and
destroyed
Death
,
which
is
the
last
Enemy
,
by
giving
a
glorious
Resurrection
to
his
faithful
Subjects
,
then
,
and
not
till
then
his
Mediatorial
Reign
is
to
conclude
:
For
so
,
Psal.
110.1
.
to
which
the
Apostle
here
refers
;
the
Psalmist
brings
in
Iehovah
the
Father
,
thus
bespeaking
Iehovah
the
Son
,
The
Lord
said
unto
my
Lord
,
sit
thou
at
my
right
hand
until
I
make
thine
Enemies
thy
footstool
;
now
to
sit
at
the
Right
Hand
of
God
,
when
ever
't
is
applied
to
our
Saviour
,
doth
in
Scripture
always
denote
his
possessing
and
exercising
this
his
Mediatorial
Kingdom
;
so
that
the
meaning
of
the
Psalmist
is
this
;
the
Father
hath
Commissioned
his
Son
to
continue
the
exercise
of
his
Mediatorial
Dominion
,
till
such
time
as
either
by
the
dint
of
his
Almighty
Vengeance
he
hath
trampled
all
his
Enemies
under
foot
,
or
by
the
power
of
his
Grace
reduced
them
voluntarily
to
prostrate
themselves
before
him
:
and
indeed
,
the
end
for
which
this
Kingdom
of
our
Saviour
was
erected
was
to
subdue
the
Rebellious
World
to
God
,
and
either
to
captivate
men
into
a
free
submission
to
h●s
Heavenly
Will
,
which
is
its
first
intention
;
or
if
they
will
not
yield
,
to
make
them
the
Triumph
of
his
everlasting
vengeance
;
which
end
at
the
day
of
Judgment
will
be
fully
accomplished
;
for
then
the
fate
of
all
the
rational
World
will
be
fixed
and
determined
;
then
the
faithful
Subjects
will
be
crowned
,
and
the
incorrigible
Rebels
condemned
and
executed
;
and
so
,
one
way
or
t'other
all
things
will
be
subdued
unto
him
.
So
that
from
hence-forth
the
end
and
reason
of
this
his
Mediatorial
Dominion
will
cease
,
and
when
the
end
of
it
ceaseth
,
he
who
never
doth
any
thing
in
vain
,
will
immediately
deliver
it
up
into
those
hands
from
whence
he
received
it
.
For
when
he
shall
have
put
down
all
Rule
,
and
all
Authority
and
Power
,
i.
e.
conquered
and
subdued
all
that
resisted
and
opposed
him
,
then
cometh
the
end
when
he
shall
have
delivered
up
the
Kingdom
to
God
even
the
Father
.
III.
That
during
his
possession
of
this
Kingdom
,
he
is
subject
to
the
Father
.
So
Ver.
27.
But
when
he
saith
all
things
are
put
under
him
,
it
is
manifest
that
he
(
i.
e.
the
Father
)
is
excepted
which
did
put
all
things
under
him
.
As
if
he
should
say
;
Do
not
mistake
me
,
for
when
I
say
all
things
are
put
under
him
,
my
meaning
is
,
all
things
except
God
the
Father
,
for
it
was
he
that
did
put
all
things
under
him
;
and
it
's
manifest
that
he
who
gave
him
this
superiority
over
all
things
,
must
himself
be
superior
to
him
;
and
indeed
,
considering
Christ
as
Mediatorial
King
,
he
is
no
more
than
his
Fathers
Viceroy
,
and
doth
only
act
by
deputation
from
him
,
and
rule
and
Govern
for
him
;
and
hence
the
Father
stiles
him
his
King
,
Psal.
2.6
.
Yet
have
I
set
my
King
upon
my
holy
Hill
of
Zion
.
So
that
now
he
is
subject
to
the
Father
in
the
capacity
of
a
Vice-King
to
a
supreme
Sovereign
,
and
whatsoever
he
doth
in
this
capacity
he
doth
in
his
Fathers
Name
and
by
his
Authority
;
for
he
Mediates
as
for
men
with
God
,
in
doing
which
he
is
our
Advocate
;
so
for
God
with
men
,
in
doing
which
he
is
our
King.
Gods
part
is
to
Govern
us
,
and
our
part
is
to
sue
to
him
for
favour
and
protection
,
and
both
these
parts
our
Saviour
acts
as
Mediator
between
God
and
us
:
He
acts
our
part
for
us
in
being
Advocate
,
and
Gods
part
for
him
in
being
King.
So
that
in
that
Rule
and
Government
which
he
now
exercises
over
us
,
he
is
only
the
supreme
Minister
of
his
Fathers
Power
and
Dominion
,
and
as
the
Father
reigns
by
his
Ministry
,
so
he
reigns
by
the
Fathers
Authority
.
But
tho
now
while
his
Mediatorial
Kingdom
doth
continue
,
he
is
subject
to
the
Father
in
the
Admistration
of
it
,
yet
from
this
passage
of
S.
Paul
it
is
evident
IV.
That
when
he
hath
delivered
it
up
to
the
Father
,
he
will
be
otherwise
subject
to
him
than
he
is
now
;
for
so
ver.
28.
and
when
all
things
shall
be
subdued
unto
him
,
that
is
,
actually
,
and
as
they
will
be
at
the
day
of
Judgment
,
when
the
good
are
Crowned
,
and
the
wicked
consigned
to
that
fearful
Execution
,
Then
shall
the
Son
also
himself
be
subject
unto
him
that
did
put
all
things
under
him
,
which
necessarily
implies
that
then
he
should
enter
into
a
different
state
of
subjection
to
the
Father
,
from
that
wherein
he
was
before
.
Why
Then
shall
the
Son
himself
be
subject
to
him
?
Was
he
not
subject
to
him
before
?
Yes
,
doubtless
he
was
,
and
therefore
either
this
then
must
be
impertinent
,
or
then
he
shall
be
so
subject
to
him
as
he
was
not
before
;
before
he
was
subject
to
him
as
he
was
his
Mediatorial
King
or
Viceroy
,
as
he
reigned
under
him
and
by
his
Authority
,
but
then
he
is
to
be
subject
to
him
after
a
different
manner
.
For
the
explication
of
which
it
is
to
be
considered
,
that
now
the
Son
considered
as
Mediator
,
reigns
under
God
in
the
right
of
what
he
did
and
suffered
in
his
human
Nature
Hypostatically
united
to
his
God-head
;
for
it
was
because
he
humbled
himself
and
became
obedient
to
the
death
,
even
the
Death
of
the
Cross
that
God
highly
exalted
him
,
Phil.
2.8.9
.
Now
't
was
as
he
was
Man
,
that
he
became
obedient
to
death
,
and
't
was
in
the
right
of
that
obedience
that
God
exalted
him
to
his
Mediatorial
Kingdom
;
so
that
now
as
Mediator
he
not
only
reigns
in
his
human
Nature
,
but
in
right
of
the
passion
of
his
human
Nature
;
his
Mediatorial
Kingdom
is
the
purchase
of
his
Blood
,
by
which
he
both
obtained
the
new
Covenant
for
us
,
and
Regal
Power
to
execute
it
upon
us
.
When
therefore
he
hath
executed
it
to
the
full
(
as
we
are
sure
he
will
do
at
the
day
of
Judgment
)
this
Regal
Power
of
his
which
he
purchased
with
his
Blood
,
will
cease
,
as
having
fully
accomplish'd
that
for
which
it
was
given
and
intended
.
And
now
he
being
to
Reign
no
longer
in
right
of
the
sufferings
of
his
human
Nature
,
his
human
Nature
will
be
subject
to
the
Father
in
a
more
different
manner
than
it
was
before
:
Before
it
was
subject
to
him
as
Authorized
in
consideration
of
its
passion
to
reign
and
govern
under
him
,
but
then
having
delivered
up
its
Reign
and
Government
,
it
will
be
subject
to
him
in
a
more
private
capacity
,
as
the
Presidents
of
the
Roman
Empire
were
subject
to
Caesar
while
they
governed
under
him
,
but
when
they
rendered
back
their
Character
,
they
became
his
Subjects
in
a
more
private
station
.
Not
that
the
humanity
of
Christ
shall
be
any
way
depressed
,
or
degraded
by
his
delivering
up
his
Mediatorial
Kingdom
;
but
as
an
Embassador
after
he
is
discharged
of
the
burthen
of
his
Embassie
doth
still
retain
the
honour
and
dignity
of
it
,
so
the
Human
Nature
of
Christ
after
he
hath
surrendered
up
its
Mediatorial
Dominion
,
shall
still
remain
as
highly
exalted
in
Honour
,
Dignity
,
and
Beatitude
as
ever
;
and
Angels
and
Saints
shall
for
ever
render
to
it
the
same
religious
respect
and
veneration
as
they
did
before
he
surrendered
it
;
for
it
shall
still
remain
Hypostatically
united
to
his
Godhead
,
and
so
God
shall
for
ever
reign
in
it
,
tho
it
shall
not
for
ever
reign
with
God
:
so
that
it
being
still
the
Temple
of
the
Deity
,
and
all
the
glorious
atchievements
it
made
during
its
Humiliation
and
Mediatorial
Reign
,
reflecting
still
the
same
honour
and
praise
and
glory
upon
it
,
it
will
to
eternity
be
as
great
and
glorious
throughout
all
the
Heavenly
World
as
ever
it
was
in
the
full
splendor
of
its
Kingdom
;
so
that
in
this
respect
what
the
ancient
Fathers
added
to
the
Nicene
Creed
is
most
true
,
his
Kingdom
shall
have
no
end
,
because
,
without
possessing
it
,
he
shall
for
ever
enjoy
the
Glory
and
Honour
and
Beatitude
of
it
.
5.
And
lastly
,
That
the
Son
being
thus
subjected
to
the
Father
,
all
Power
and
Dominion
shall
from
thenceforth
be
immediately
exercised
by
the
Deity
,
that
is
to
say
,
by
God
the
Father
,
God
the
Son
,
and
God
the
Holy
Ghost
;
for
so
ver.
18.
Then
shall
the
Son
also
himself
be
subject
unto
him
that
did
put
all
things
under
him
,
that
God
may
be
all
in
all
.
Where
the
variation
of
the
Person
is
very
observable
,
for
it
is
not
said
,
that
the
Son
shall
be
subject
to
him
that
did
put
all
things
under
him
(
i.
e.
the
Father
)
that
he
may
be
all
in
all
,
but
that
God
may
be
all
in
all
,
that
is
,
the
Triune
Godhead
subsisting
in
three
Persons
,
the
Father
,
Son
,
and
Holy
Ghost
,
for
had
he
meant
the
Father
only
,
he
ought
according
to
the
common
rules
of
speech
to
have
said
he
,
or
the
Father
,
of
whom
he
had
been
before
speaking
,
instead
of
God
,
nor
can
it
be
reasonably
supposed
that
after
the
resignation
of
the
Mediatorial
Kingdom
the
Father
only
shall
act
and
reign
,
and
the
Son
and
Holy
Ghost
sit
still
for
ever
and
do
nothing
,
but
the
meaning
is
,
that
this
Mediatorial
Kingdom
ceasing
,
in
which
the
Son
as
Man
as
well
as
God
now
reigns
,
there
shall
from
thenceforth
be
no
other
Kingdom
or
Dominion
exercised
in
that
Celestial
State
,
but
what
is
essential
to
the
Godhead
,
in
which
the
Son
and
Holy
Ghost
subsisting
together
with
the
Father
shall
for
ever
reign
together
with
him
:
for
this
I
take
to
be
the
meaning
of
that
phrase
,
that
God
may
be
all
in
all
,
that
is
,
that
he
may
rule
and
govern
all
things
immediately
by
himself
,
that
his
immediate
Will
may
reign
alone
in
all
,
and
be
the
proximate
guide
of
all
that
blessed
world
,
that
there
may
be
no
mediate
or
Mediatorial
Governour
between
him
and
us
to
exact
our
obedience
,
and
convey
to
us
his
favours
and
rewards
,
but
that
we
may
render
all
our
duty
immediately
to
him
,
and
derive
all
our
happiness
immediately
from
him
;
so
that
as
now
Christ
the
Theantropos
or
God-man
is
all
in
all
,
Col.
3.11
.
because
the
Father
doth
all
things
,
and
governs
all
things
by
him
,
having
given
him
all
power
in
heaven
and
earth
;
so
when
this
Oeconomy
ceases
,
God
alone
,
or
the
Triune
Godhead
shall
be
all
in
all
,
because
he
shall
do
all
things
,
and
govern
all
things
by
himself
immediately
.
Thus
when
the
Son
of
Man
is
subjected
to
him
that
did
put
all
things
under
him
,
that
one
divine
Essence
whence
all
things
did
proceed
,
and
in
which
the
Father
,
Son
and
Holy
Ghost
subsist
,
shall
from
thenceforth
resume
all
Rule
and
Dominion
to
it self
,
and
only
the
Son
of
God
together
with
the
Father
and
the
Holy
Ghost
shall
reign
.
But
yet
in
this
purely
divine
Government
there
is
no
doubt
but
those
divine
persons
will
still
continue
to
act
in
subordination
to
each
other
,
according
to
that
natural
subordination
in
which
they
are
placed
by
their
personal
properties
.
For
the
Godhead
being
communicated
from
the
Father
to
the
Son
,
the
Father
in
the
order
of
nature
must
necessarily
be
Prior
to
the
Son
,
and
the
same
Godhead
being
communicated
to
the
Holy
Ghost
from
the
Father
and
the
Son
,
both
Father
and
Son
must
also
in
order
of
nature
be
Prior
to
the
Holy
Ghost
.
So
that
between
these
Sacred
Three
there
is
an
internal
necessary
subordination
that
can
never
be
altered
or
inverted
;
and
therefore
there
is
no
doubt
but
that
as
they
will
always
be
subordinate
,
so
they
will
always
act
subordinately
.
The
Father
as
the
first
,
the
Begetter
and
the
Fountain
of
Divinity
will
be
always
first
and
supreme
in
the
divine
Monarchy
;
the
Son
,
as
begotten
by
him
,
will
still
reign
in
subordination
to
him
,
and
the
Holy
Ghost
,
as
proceeding
from
both
,
will
continue
to
reign
in
subordination
to
both
.
Thus
to
everlasting
Ages
only
the
Trinity
in
Unity
shall
reign
,
and
by
its
own
immediate
Will
and
Influence
rule
and
bless
all
that
Heavenly
World
over
which
it
spreads
its
Almighty
Wings
,
and
so
it
shall
be
all
in
all
.
SECT.
XII
.
Of
the
Reason
and
Wisdom
of
this
Method
of
Gods
Governing
sinful
Men
by
his
own
Eternal
Son
in
our
Natures
.
THough
we
are
not
able
either
by
our
natural
Reason
or
Revelation
to
fathom
the
depth
of
the
Divine
Wisdom
,
or
to
trace
out
all
the
reasons
of
its
Methods
and
Conduct
,
yet
upon
diligent
inquiry
we
can
plainly
discern
the
Tracts
of
an
admirable
Wisdom
in
all
the
stated
Methods
of
Providence
;
and
though
we
cannot
say
that
this
or
that
is
the
main
or
only
reason
why
God
doth
so
or
so
,
(
for
infinite
wisdom
may
have
infinitely
greater
and
infinitely
more
reasons
of
its
actions
than
our
short-sighted
Reason
can
at
present
discover
)
yet
by
comparing
one
action
of
his
with
another
,
and
diligently
observing
the
drift
and
tendency
of
them
all
,
how
they
concur
to
one
common
end
,
and
subserve
each
other
to
promote
and
accomplish
it
,
we
cannot
avoid
discovering
reason
enough
in
them
to
convince
and
satisfie
us
that
they
all
proceed
from
a
most
wise
and
intelligent
Agent
,
and
this
more
especially
in
the
admirable
Oeconomy
of
the
Mediation
,
viz.
the
eternal
Son
of
God's
assuming
our
Nature
,
and
therein
becoming
our
Prophet
,
Priest
,
and
King
:
for
what
●easons
there
are
why
he
should
assume
our
nature
therein
to
be
our
Prophet
and
our
Priest
hath
been
shewn
before
.
And
now
we
shall
proceed
so
far
as
our
short
Inquiries
will
reach
to
shew
what
admirable
reason
there
is
why
he
should
be
our
King
also
,
to
rule
and
govern
us
in
the
same
assumed
nature
wherein
he
is
our
Prophet
and
our
Priest
;
of
which
according
to
the
best
●ight
that
Revelation
affords
us
there
are
these
five
Reasons
assignable
.
First
,
That
he
might
govern
us
in
a
way
more
accommodated
to
this
degenerate
state
of
our
Natures
.
Secondly
,
That
he
might
the
more
effectually
cure
and
prevent
the
spreading
contagion
of
Idolatry
.
Thirdly
,
That
he
might
the
more
powerfully
incourage
our
obedience
.
Fourthly
,
That
he
might
oblige
us
to
himself
with
a
stronger
tie
of
Gratitude
and
Ingenuity
.
Fifthly
,
That
he
might
give
us
the
more
ample
assurance
of
our
future
Reward
.
I.
God
governs
us
by
his
own
eternal
Son
in
our
natures
the
better
to
accommodate
his
Government
to
this
our
degenerate
state
,
which
renders
us
extremely
unfit
to
be
governed
immediately
by
God.
It
is
true
,
whilst
man
continued
in
his
Primitive
Innocence
and
Perfection
,
he
was
in
a
condition
fit
to
converse
with
God
face
to
face
,
and
to
live
under
his
immediate
Dominion
,
for
then
his
Sense
being
under
the
conduct
of
his
Reason
,
and
all
his
brutal
affections
intirely
subjected
to
the
government
and
directions
of
his
superior
faculties
,
he
was
as
much
ruled
and
influenced
by
the
objects
of
his
Reason
,
as
he
is
now
by
those
of
his
Sense
,
and
was
as
powerfully
moved
and
affected
by
what
he
only
knew
and
believed
,
as
he
is
now
by
what
he
sees
and
feels
;
so
that
then
God
,
that
great
invisible
Spirit
,
who
is
removed
from
all
the
perceptions
of
bodily
sense
,
and
is
only
perceivable
by
our
Reason
and
Faith
,
did
as
powerfully
impress
mans
hopes
and
fears
,
and
all
the
other
principles
of
action
in
him
as
he
could
have
done
had
he
appeared
as
amiable
and
dreadful
to
the
mans
sight
and
feeling
as
he
then
did
to
his
faith
and
reason
.
In
this
state
and
condition
therefore
man
was
duly
qualified
to
be
governed
immediately
by
God
,
to
receive
his
impressions
,
and
to
be
moved
and
acted
by
the
over-ruling
influence
of
his
immense
perfections
.
But
when
once
he
had
degenerated
from
this
pure
and
blessed
State
of
his
nature
,
and
had
thrown
off
the
Government
of
his
reason
,
and
subjected
himself
to
the
tyrannick
sway
of
his
brutal
appetites
,
he
thereby
unqualified
himself
to
live
under
Gods
immediate
Dominion
.
For
now
he
being
governed
by
his
sensual
appetites
,
and
they
by
the
sensual
Objects
that
surround
him
,
scarce
any
thing
else
can
strike
upon
his
hopes
and
fears
,
but
what
is
carnal
and
sensual
,
or
if
any
thing
else
doth
,
to
be
sure
some
carnal
object
immediately
interposes
and
breaks
the
stroke
,
and
renders
it
faint
and
ineffectual
;
so
that
now
God
who
is
solely
the
object
of
our
faith
and
reason
,
can
scarce
be
admitted
to
speak
with
our
hopes
and
fears
,
by
which
we
are
made
to
be
governed
,
or
if
he
be
,
his
soft
still
voice
is
immediately
drowned
in
the
perpetual
clamour
which
these
sensitive
goods
and
evils
raise
about
us
.
Wherefore
having
thus
unqualified
our selves
by
our
Apostacy
from
the
primitive
state
of
our
nature
to
live
under
the
immediate
Wing
and
Government
of
God
,
and
he
being
resolved
in
tender
commiseration
to
us
,
not
to
abandon
us
for
ever
,
did
in
his
infinite
wisdom
project
a
new
Method
of
governing
us
more
accommodated
to
this
our
degenerate
state
,
viz.
by
uniting
himself
to
sensible
matter
,
and
therein
addressing
to
our
bodily
senses
in
audible
voices
,
visible
appearances
,
and
finally
in
our
own
form
and
nature
,
which
of
all
other
sensible
things
we
are
most
apt
to
be
affected
with
,
to
love
,
and
honour
,
and
reverence
,
and
obey
.
For
so
immediately
after
his
Fall
God
appeared
to
Adam
,
probably
in
a
glorious
human
form
,
and
spake
to
him
in
an
audible
voice
,
and
afterwards
he
did
the
same
to
the
Patriarchs
,
and
to
the
whole
Nation
of
the
Jews
from
Mount
Sinai
,
among
whom
he
also
dwelt
in
a
visible
glory
;
by
which
means
he
acquired
to
himself
the
same
advantage
of
governing
those
sensual
men
that
sensible
objects
had
,
which
by
striking
on
their
bodily
sense
did
more
powerfully
insinuate
themselves
into
their
Wills
and
Affections
.
But
all
these
sensible
appearances
of
God
were
only
as
so
many
preludia
to
his
assuming
our
nature
into
personal
union
with
his
Godhead
,
and
therein
exhibiting
himself
familiarly
to
the
bodily
senses
of
mankind
,
which
tho
he
now
ceases
to
do
,
as
being
exalted
far
above
our
sight
on
the
right
hand
of
God
the
Father
,
there
to
reign
till
the
consummation
of
all
things
,
yet
seeing
we
believe
he
is
there
visible
in
himself
,
cloathed
in
a
most
glorious
human
form
,
we
can
by
imagination
supply
the
want
of
our
sight
of
him
,
and
reach
him
by
our
inward
sense
,
tho
we
cannot
come
at
him
by
our
outward
;
and
whereas
were
he
a
mere
Spirit
,
we
could
have
no
imagination
of
him
,
because
imaginations
are
nothing
but
the
Images
of
sensible
things
,
we
can
now
by
the
strength
of
our
Imagination
fetch
him
down
from
the
Heavens
when
we
please
,
and
set
him
before
our
minds
in
all
that
venerable
Majesty
wherein
he
sits
at
the
right
hand
of
his
Father
.
So
that
tho
he
be
never
present
to
our
outward
sense
,
yet
,
which
is
almost
equivalent
,
when
ever
we
have
occasion
to
converse
with
him
,
we
can
make
him
present
to
our
inward
,
viz.
our
fancy
and
imagination
;
into
this
spacious
Gallery
of
the
Pictures
of
sensible
things
our
mind
can
walk
when
it
pleases
,
and
there
behold
him
in
Effigie
,
tho
it
cannot
see
him
face
to
face
;
and
considering
how
much
we
are
governed
in
this
degenerate
state
of
our
nature
by
fancy
and
imagination
,
as
well
as
by
sight
and
feeling
,
it
is
doubtless
a
most
advantageous
circumstance
of
Gods
Government
of
the
World
,
that
he
governs
us
by
one
whom
we
can
fancy
and
imagine
,
when
we
cannot
see
or
feel
him
.
There
are
a
great
many
men
that
never
saw
the
King
,
who
yet
are
overawed
by
the
imagination
they
have
of
his
Majesty
and
greatness
,
whereas
were
not
the
King
a
man
,
but
a
pure
invisible
Spirit
,
they
could
form
no
imagination
of
him
,
the
want
of
which
would
very
much
abate
,
if
not
utterly
extinguish
,
their
aw
and
reverence
of
his
Person
.
Considering
therefore
how
much
we
are
governed
by
our
sense
in
this
state
of
our
Apostacy
,
it
was
doubtless
a
wonderful
wise
contrivance
of
God
,
who
is
a
pure
Spirit
,
to
assume
to
himself
some
sensible
matter
,
that
therein
by
presenting
himself
to
our
outward
or
inward
sense
,
he
might
strike
the
deeper
aw
on
us
,
and
thereby
the
more
effectually
rule
and
govern
us
.
But
of
all
sensible
matter
none
could
be
so
proper
to
this
purpose
as
a
human
form
,
in
which
we
are
inured
and
accustomed
to
be
governed
,
and
of
which
,
as
was
hinted
before
,
we
have
of
all
sensible
things
the
greatest
love
and
veneration
,
during
this
our
Degeneracy
;
therefore
by
which
we
are
so
unqualified
to
be
governed
by
God
immediately
,
God
the
Father
hath
most
wisely
contrived
to
govern
us
by
God-man
,
i.
e.
by
his
own
eternal
Son
Hypostatically
united
to
our
natures
.
But
when
once
mankind
is
recovered
out
of
this
lapsed
condition
,
when
our
sense
is
perfectly
subdued
to
our
reason
,
and
all
our
faculties
are
reduced
into
their
Primitive
Order
,
,
then
we
shall
return
under
Gods
immediate
Dominion
,
for
then
God-man
shall
deliver
up
the
Kingdom
,
and
God
shall
be
all
in
all
.
II.
God
now
governs
us
by
his
own
eternal
Son
in
our
natures
,
to
cure
and
prevent
the
spreading
contagion
of
Idolatry
.
There
is
no
one
Vice
to
which
our
corrupt
nature
is
more
propense
,
and
of
which
it
hath
been
more
universally
tardy
,
than
that
of
Idolatry
;
for
as
for
other
Vices
they
have
their
peculiar
Provinces
,
and
such
a
Vice
is
more
predominant
in
such
a
Clime
and
Temperament
of
Air
:
In
one
Nation
Pride
reigns
,
in
another
Intemperance
,
in
another
Treachery
,
and
in
a
fourth
Malice
and
Revenge
;
as
for
Idolatry
it
's
an
universal
Monarch
,
to
whose
Empire
all
the
World
hath
been
enslaved
and
subjected
,
and
notwithstanding
all
the
care
which
God
hath
taken
to
prevent
it
,
it
hath
spread
like
the
Plague
,
till
it
became
the
Epidemical
Disease
of
human
Nature
.
Now
to
be
sure
such
an
universal
effect
must
necessarily
be
owing
to
some
universal
cause
;
and
what
other
can
that
be
than
the
universal
degeneracy
of
human
Nature
from
its
primitive
life
of
Reason
into
a
life
of
Sense
?
For
while
Man
was
under
the
Government
of
his
Reason
,
he
was
as
much
influenced
by
dry
arguments
as
he
is
now
by
his
Sense
,
and
the
full
reason
he
had
to
believe
that
there
is
an
invisible
divine
Being
presiding
over
all
things
,
did
as
vigorously
excite
him
to
adore
and
worship
him
as
the
sight
of
him
could
have
done
,
had
he
appeared
to
his
bodily
eyes
in
a
Glory
proportionable
to
the
immense
perfections
of
his
Nature
.
But
when
once
his
sense
had
usurped
the
Throne
of
his
reason
,
and
enslaved
him
to
its
Empire
,
the
case
was
quite
altered
,
now
Reason
and
Argument
have
very
little
influence
on
him
unless
it
be
back'd
with
some
impressions
on
his
sense
,
and
his
predominant
affections
are
those
that
are
raised
by
the
strokes
of
sensible
objects
upon
the
sensories
of
his
Sight
,
and
Taste
,
and
Feeling
,
which
the
divine
substance
and
perfections
can
never
touch
,
they
being
purely
spiritual
;
by
which
means
that
communication
and
intercourse
which
was
between
God
and
man
,
whilst
man
was
governed
by
reason
,
is
mightily
disturbed
and
interrupted
,
tho
it
be
not
altogether
stopt
and
intercepted
;
for
still
our
reason
(
which
was
not
extinguished
by
the
degeneracy
of
our
natures
)
suggests
to
us
that
there
is
a
God
,
and
inspires
us
with
an
awful
sense
of
his
divine
perfections
,
which
still
maintains
in
us
Religious
Inclinations
and
Affections
,
whereby
we
are
importuned
and
solicited
to
adore
and
worship
;
but
we
being
under
the
Government
of
Sense
,
are
thereby
naturally
inclined
either
to
look
upon
God
who
is
in
himself
a
pure
invisible
Spirit
under
the
notion
of
a
sensible
Being
,
and
as
such
to
worship
him
,
(
for
so
anciently
some
adored
the
Sun
for
God
,
others
the
universal
material
Nature
,
others
such
particular
parts
of
it
)
and
in
this
consists
that
gross
Idolatry
of
worshiping
false
Gods
,
or
at
least
to
blend
our
conceptions
of
him
with
corporeal
Phantasms
;
and
then
to
express
those
Phantasms
in
outward
visible
Images
,
by
them
to
excite
and
direct
our
Worship
to
him
(
for
so
in
most
Nations
the
supreme
Numen
was
heretofore
adored
in
Statues
and
Images
of
several
shapes
and
figures
copied
from
the
several
Images
by
which
they
represented
him
to
themselves
in
their
own
vain
and
roving
imaginations
)
and
herein
consists
that
more
refined
Idolatry
of
worshiping
the
true
God
in
a
false
manner
.
Thus
the
general
cause
of
all
Idolatry
is
nothing
but
the
general
Apostacy
of
human
nature
from
the
life
of
reason
to
the
life
of
sense
,
by
which
we
are
naturally
inclined
either
to
transform
God
into
a
gross
and
sensible
nature
,
or
at
least
to
assist
our selves
in
conceiving
of
,
and
adoring
and
worshiping
him
by
sensible
and
visible
Objects
.
To
prevent
which
God
hath
been
graciously
pleased
to
assume
some
material
substance
,
and
therein
from
time
to
time
to
exhibit
to
mens
eyes
a
visible
presence
of
himself
,
which
in
Scripture
is
frequently
called
the
Glory
of
the
Lord
,
and
by
the
ancient
Jews
the
Shechinah
or
habitation
of
God
,
and
consisted
of
a
shining
luminous
matter
,
which
exhibited
a
glorious
lustre
of
flame
or
light
set
off
with
thick
and
solemn
clouds
;
whence
it
is
probable
he
is
said
to
cover
himself
with
light
as
with
a
garment
,
Psal.
104.2
.
and
in
this
glorious
appearance
he
conducted
Israel
through
the
Red
Sea
and
Wilderness
,
came
down
upon
Mount
Sinai
,
and
was
seen
by
Moses
and
the
Elders
of
Israel
,
and
from
thence
removed
into
the
Tabernacle
,
where
he
fixed
his
abode
between
the
Cherubins
,
and
from
whence
he
frequently
displayed
himself
before
the
whole
Congregation
in
the
beams
of
that
visible
Glory
which
he
there
assumed
,
as
the
Symbol
of
his
special
presence
;
and
by
thus
doing
he
took
a
most
wise
and
effectual
course
not
only
to
raise
and
excite
their
devotion
,
but
also
to
restrain
and
confine
it
within
its
proper
bounds
and
limits
;
for
while
men
are
under
the
government
of
sense
,
there
is
nothing
hath
that
prevalence
with
them
to
excite
their
affections
,
and
fix
their
thoughts
as
material
Phantasms
;
so
that
God
by
exhibiting
to
them
a
visible
presence
of
himself
,
and
thereby
impressing
their
imaginations
with
a
material
Phantasm
of
his
presence
and
Glory
,
did
at
once
both
spur
their
affections
,
and
bridle
their
fancies
from
roving
into
wild
similitudes
of
him
,
and
thereby
take
an
effectual
course
to
prevent
the
worshiping
him
by
those
outward
Images
which
they
exemplified
from
the
similitudes
which
they
framed
of
him
in
their
own
fancies
,
and
having
this
visible
glory
to
entertain
their
fancies
,
they
had
the
less
temptation
from
their
sense
to
hunt
after
sensible
similitudes
and
representations
of
him
,
that
outward
Shechinah
which
they
sometimes
saw
,
being
a
sufficient
help
to
raise
up
their
groveling
minds
and
carnal
affections
to
the
contemplation
and
worship
of
his
invisible
glory
;
and
that
that
outward
visible
glory
in
which
he
appeared
to
them
was
intended
for
this
purpose
seems
plainly
implied
in
Deut.
4.12
.
where
Moses
tells
them
,
that
when
God
spake
to
them
out
of
the
midst
of
the
fire
they
heard
the
voice
of
the
words
,
but
saw
no
similitude
;
and
so
again
,
ver.
15.
from
whence
he
infers
,
Take
ye
therefore
good
heed
unto
your selves
left
ye
corrupt
your selves
,
and
make
ye
a
graven
Image
,
the
similitude
of
any
figure
,
the
likeness
of
Male
or
Female
,
&c.
ver.
16.17
.
where
by
their
seeing
no
similitude
is
not
meant
that
they
saw
nothing
;
for
God
himself
had
promised
Moses
that
the
third
day
he
would
come
down
in
the
sight
of
all
the
people
on
Mount
Sinai
,
Exod.
19.11
.
and
therefore
in
all
probability
they
saw
the
fire
or
visible
glory
in
which
he
descended
,
for
it
is
expresly
said
they
saw
it
afterwards
,
Exod.
24.17
.
but
this
fire
shining
without
any
determinate
form
or
shape
,
they
might
very
well
be
said
to
see
no
similitude
,
for
by
similitude
it
is
evident
he
means
a
determinate
shape
,
ver.
16.
where
he
bids
them
beware
of
making
the
similitude
of
any
figure
,
so
that
the
People
saw
God
only
in
an
unfigured
flame
,
or
visible
glory
that
was
cast
into
no
determinate
shape
,
(
though
within
that
it
is
probable
,
as
was
shewn
before
,
God
appeared
to
Moses
and
the
seventy
Elders
in
a
glorious
humane
shape
.
)
And
this
it
seems
God
deemed
a
sufficient
help
to
inable
them
to
fix
their
thoughts
on
,
and
determine
their
worship
to
himself
;
and
therefore
he
strictly
charges
them
to
content
themselves
with
this
,
and
not
let
their
fancies
rove
,
as
they
were
too
prone
to
do
,
after
formed
similitudes
and
Images
of
him
,
lest
those
Images
should
create
in
their
minds
false
and
opprobrious
notions
of
him
,
and
cause
them
to
imagine
the
immense
Godhead
as
the
Heathen
did
,
to
be
like
unto
Gold
or
Silver
,
or
Stone
graven
by
Art
and
mans
device
,
Acts
17.29
.
Thus
men
being
degenerated
into
a
life
of
sense
,
and
thereby
rendered
extremely
propence
to
Idolatry
,
to
worship
God
by
Images
,
and
thereupon
to
form
blasphemous
notions
of
him
,
as
if
he
were
such
a
one
in
himself
as
those
Images
represented
him
,
God
was
pleased
to
exhibit
to
them
a
sensible
presence
of
himself
,
that
thereby
he
might
the
more
effectually
excite
their
awe
and
reverence
,
and
at
the
same
time
restrain
their
imaginations
from
debauching
their
minds
with
unbecoming
similitudes
of
his
infinite
Being
and
Perfections
.
And
for
the
same
reason
that
God
under
the
Old
Law
appeared
to
the
Iews
in
a
visible
glory
,
he
afterwards
appeared
to
this
lower
World
,
and
doth
still
continue
to
appear
to
the
upper
,
personally
united
to
a
humane
body
and
soul
;
for
so
S.
Iohn
represents
Christs
assuming
of
humane
nature
(
who
before
he
assumed
it
,
was
that
God
who
appeared
to
the
Iews
from
their
Tabernacle
in
that
Shechinah
of
visible
Glory
)
to
be
only
a
removing
out
of
one
Tabernacle
into
another
,
out
of
the
Tabernacle
of
the
Law
into
the
Tabernacle
of
humane
nature
,
John
1.14
.
The
word
was
made
flesh
and
dwelt
among
us
,
and
we
beheld
his
Glory
,
the
Glory
as
of
the
only
begotten
of
the
Father
full
of
Grace
and
truth
,
where
instead
of
he
dwelt
among
us
,
in
the
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
he
Tabernacled
,
or
dwelt
as
in
the
Tabernacle
among
us
,
he
removed
his
abode
out
of
the
old
Tabernacle
,
and
took
a
new
Habitation
in
humane
nature
:
for
that
this
is
the
Apostles
meaning
is
evident
from
what
follows
,
and
we
beheld
his
Glory
,
which
plainly
refers
to
that
Glorious
Light
or
flaming
substance
,
called
the
Glory
of
the
Lord
,
in
which
of
old
he
was
wont
to
display
himself
before
the
Congregation
of
Israel
from
between
the
Cherubins
;
and
in
this
very
Glory
S.
Iohn
says
he
beheld
him
,
viz.
at
his
Baptism
and
Transfiguration
,
at
both
which
times
he
was
seen
by
them
shining
in
the
very
same
Glory
,
wherein
of
old
he
was
wont
to
shine
out
of
the
Old
Tabernacle
;
and
therefore
it
is
added
,
that
this
Glory
wherein
S.
Iohn
beheld
him
was
the
Glory
as
of
the
only
begotten
of
the
Father
,
i.
e.
it
was
the
very
same
Glory
with
that
wherein
the
only
begotten
was
heretofore
wont
to
display
himself
from
the
Tabernacle
of
Moses
;
so
that
the
meaning
of
the
words
seems
at
least
to
be
this
,
He
dwelt
among
us
in
our
nature
just
as
heretofore
he
did
in
the
Mosaick
Tabernacle
,
and
in
this
Tabernacle
of
our
Nature
we
Twice
beheld
him
shining
forth
with
the
same
Glory
wherein
he
was
wont
to
shine
out
of
that
Old
Tabernacle
from
between
the
Cherubins
.
Since
therefore
Christ
dwelt
in
our
nature
in
the
same
manner
,
and
therein
appeared
in
the
same
visible
Glory
,
that
he
formerly
did
in
the
Old
Tabernacle
,
there
is
no
doubt
but
he
did
it
for
the
same
ends
and
purposes
;
and
therefore
since
one
of
the
ends
of
his
dwelling
in
that
Tabernacle
was
to
restrain
men
from
running
into
Idolatry
,
there
is
no
doubt
but
among
others
he
intended
this
end
also
in
assuming
our
natures
,
than
which
there
can
be
no
visible
appearance
in
nature
more
proper
to
excite
our
sluggish
and
to
determine
our
roving
devotions
upon
him
;
for
since
in
this
life
of
sense
which
we
now
lead
,
we
need
a
sensible
presence
of
God
to
raise
up
our
minds
and
affections
to
him
,
in
what
presence
could
he
have
appeared
to
us
more
proper
for
this
end
than
that
of
our
own
nature
?
a
presence
which
is
not
confused
like
that
of
the
Old
Tabernacle
,
which
was
only
a
mixture
of
shapeless
lights
and
shadows
;
but
distinct
and
determinate
and
of
our
own
form
and
shape
,
which
of
all
others
is
most
familiar
to
and
most
beloved
and
reverenced
by
us
,
and
consequently
of
all
others
is
most
familiar
to
and
most
beloved
and
reverenced
by
us
,
and
consequently
of
all
others
is
most
apt
to
encourage
our
prayers
,
and
inflame
our
zeal
,
and
raise
our
admiration
.
For
in
what
sensible
appearance
could
God
have
more
powerfully
affected
our
sense
,
than
in
that
which
we
are
most
inclined
to
love
,
most
prone
to
trust
to
,
and
most
accustomed
to
reverence
and
obey
;
and
than
that
in
which
alone
we
discern
the
Image
of
God
,
and
the
reflections
of
those
divine
Attributes
of
Wisdom
and
Goodness
,
and
Truth
and
Justice
,
for
which
we
reverence
and
adore
him
?
There
being
therefore
no
visible
substance
in
which
God
could
more
advantageously
exhibit
himself
to
us
in
order
to
the
exciting
our
worship
to
him
,
and
determining
it
upon
him
than
that
of
a
humane
form
,
he
thought
meet
to
assume
our
natures
into
a
personal
union
with
his
Divinity
,
and
therein
to
rule
and
govern
us
.
So
that
now
the
Humanity
of
our
Saviour
is
the
Tabernacle
and
Shechinah
of
God
,
wherein
the
fulness
of
the
Godhead
dwelleth
bodily
,
and
these
two
natures
united
in
Person
and
Glory
are
the
immediate
object
of
our
worship
;
wherefore
as
the
ancient
Iews
fell
upon
their
faces
and
worshipped
when
they
beheld
the
Shechinah
or
glory
of
the
Lord
,
their
imagination
being
thereby
assisted
and
their
affections
excited
,
Levit.
9.24
.
So
when
we
by
our
internal
sense
or
imagination
look
up
to
the
Glorified
Humanity
of
our
Saviour
in
Heaven
,
it
is
our
duty
to
raise
up
our
affections
to
Heaven
by
that
sensible
Shechinah
of
God
,
and
thereupon
to
fall
down
and
worship
.
But
as
the
Iews
when
they
fell
down
before
their
Shechinah
,
did
not
worship
the
visible
light
or
glory
separately
from
God
,
but
as
it
was
united
to
and
assumed
into
conjunction
with
him
,
so
neither
ought
we
to
worship
our
Shechinah
,
viz.
the
humanity
of
our
Saviour
separately
from
his
Divinity
,
but
in
Union
and
Conjunction
with
it
;
and
in
short
,
as
it
was
utterly
unlawful
for
the
Iews
to
worship
God
in
any
other
Shechinah
or
sensible
appearance
either
unshapen
or
shaped
than
in
that
Glorious
one
which
he
himself
vouchsafed
to
them
,
that
being
sufficient
to
affect
their
sense
,
and
thereby
to
raise
up
their
minds
and
affections
to
him
;
so
is
it
utterly
unlawful
for
us
Christians
to
worship
God
in
any
other
Shechinah
,
Image
,
similitude
or
visible
appearance
,
than
that
of
the
glorified
humanity
of
our
Saviour
,
that
being
sufficient
to
assist
our
imaginations
and
elevate
our
hearts
and
devotions
to
him
.
For
though
we
cannot
behold
his
glorified
Humanity
with
our
bodily
Eyes
now
he
is
removed
into
Heaven
,
yet
so
neither
did
the
Iews
the
Glory
of
the
Lord
(
at
least
but
very
rarely
)
after
the
Ark
whereupon
it
sat
,
was
removed
into
the
Holy
of
Holies
,
which
was
a
figure
of
Heaven
,
yet
as
they
being
assured
it
was
there
,
could
easily
view
it
in
their
imaginations
,
and
thereby
assist
their
devotion
;
so
we
being
assured
from
Scripture
that
Christs
humanity
is
in
Heaven
,
can
look
up
thither
in
our
imagination
,
and
by
beholding
its
glory
there
,
lift
up
our
heavy
minds
and
affections
to
the
eternal
Divinity
that
inhabits
it
;
so
that
if
we
Christians
make
any
other
Shechinah
or
Image
to
worship
God
in
,
besides
his
own
humanity
,
which
he
himself
made
,
and
wherein
he
now
dwells
above
in
the
Heavens
,
we
are
of
all
false
worshippers
the
most
inexcusable
,
because
by
assuming
our
humanity
God
hath
vouchsafed
to
us
such
an
Image
and
Shechinah
of
himself
as
is
of
all
others
the
most
proper
and
effectual
to
excite
and
determine
our
Devotions
.
III.
God
hath
chosen
to
Govern
us
by
his
own
eternal
Son
in
our
natures
,
that
he
might
thereby
the
more
powerfully
incourage
us
to
obedience
,
for
now
we
have
all
the
assurance
in
the
World
that
the
great
design
of
his
Government
is
to
do
us
good
,
and
to
advance
our
happiness
,
and
that
under
his
blessed
Empire
we
shall
be
sure
to
enjoy
all
the
graces
and
favours
that
can
be
wisely
indulged
on
his
part
,
or
modestly
expected
on
ours
.
Had
he
Governed
us
immediately
by
himself
,
we
could
not
have
been
so
secure
of
our
interest
in
him
,
as
we
have
reason
to
be
of
our
interest
in
his
Son
hypostatically
united
to
our
nature
,
because
the
divine
Nature
considered
purely
as
such
,
is
infinitly
distant
from
ours
and
has
no
other
relation
to
it
than
as
it
is
the
common
cause
of
all
things
;
and
being
so
distant
in
nature
from
us
,
it
would
have
been
hard
for
us
to
imagine
how
he
could
be
touched
with
the
same
tender
and
compassionate
regard
for
us
as
he
would
be
,
if
he
were
nearer
allied
to
us
,
especially
when
we
reflected
upon
our
own
demerit
,
and
considered
that
by
our
sins
we
had
set
our selves
at
a
wider
distance
from
him
than
we
were
by
our
natures
;
this
together
with
that
anxiety
which
naturally
arises
in
guilty
minds
,
could
not
but
have
rendered
us
very
suspicious
of
Gods
intentions
towards
us
,
had
he
governed
us
immediately
by
himself
;
but
now
that
he
governs
us
by
his
own
Son
cloathed
in
our
own
nature
,
at
his
hands
we
may
with
full
confidence
expect
a
most
gracious
and
merciful
treatment
.
For
now
we
are
assured
we
have
a
close
and
most
intimate
interest
in
him
by
reason
of
his
kindred
and
Alliance
to
us
in
the
same
common
nature
,
which
makes
him
every
mans
another
self
under
different
accidents
and
circumstances
;
and
his
nature
being
perfectly
happy
and
perfectly
pure
from
all
irregular
passions
and
appetites
,
cannot
but
be
affected
with
a
most
tender
regard
to
all
the
individuals
of
its
own
kind
,
because
being
compleatly
happy
himself
he
can
have
nothing
farther
to
desire
for
himself
,
but
that
his
kindred
by
nature
,
who
are
all
his
own
substance
dilated
and
multiplied
,
may
be
happy
too
;
and
being
intirely
good
,
he
can
have
nothing
of
that
sordid
selfishness
in
him
which
doth
too
often
contract
and
narrow
our
benevolence
,
and
cause
us
like
Serpents
to
infold
our selves
within
our selves
,
and
to
turn
out
our
stings
to
all
the
World
besides
:
Upon
both
these
accounts
therefore
as
he
is
a
perfectly
happy
and
perfectly
good
man
,
he
cannot
but
bear
a
hearty
and
universal
good
will
to
mankind
,
and
that
he
doth
so
,
he
hath
given
us
too
many
dear
experiments
to
make
the
least
doubt
of
it
;
for
while
he
was
among
us
,
he
all
along
prefer'd
our
interest
before
his
own
,
he
made
himself
poor
to
inrich
us
,
exposed
himself
to
contempt
to
raise
us
to
glory
,
took
upon
him
our
guilt
to
release
us
from
punishment
,
and
willingly
underwent
a
most
miserable
death
that
we
might
live
happily
for
ever
.
In
all
which
he
gave
us
the
most
Glorious
demonstrations
how
infinitely
dear
the
humane
nature
,
of
which
he
participated
,
was
to
him
in
all
those
numberless
individuals
into
which
it
hath
been
multiplied
.
The
consideration
of
which
is
exceedingly
pregnant
with
encouragement
to
obedience
:
For
seeing
God
governs
us
by
one
who
is
as
well
our
Brother
by
nature
,
as
our
King
by
Office
,
seeing
he
carries
our
kind
in
his
own
person
,
and
is
flesh
of
our
flesh
and
bone
of
our
bone
,
we
may
certainly
depend
upon
it
,
that
he
will
be
as
kind
and
as
gracious
to
us
as
his
Government
and
our
happiness
,
which
is
involved
in
it
,
will
permit
him
;
that
so
long
as
we
are
sincere
to
him
he
will
compassionate
our
weakness
,
and
that
when
we
have
gone
astray
from
him
he
will
graciously
receive
us
upon
our
humble
submissions
,
that
he
will
not
load
us
beyond
our
strength
,
nor
punish
us
beyond
our
demerit
,
but
that
he
will
readily
assist
us
in
all
our
needs
and
tenderly
pity
us
in
all
our
pitiable
cases
,
and
kindly
accept
of
our
honest
endeavours
and
reward
them
beyond
all
our
hopes
and
expectations
;
in
short
,
that
nothing
shall
be
able
to
separate
us
from
his
favour
,
but
only
our
own
obstinacy
and
wilful
Rebellion
,
and
that
though
in
this
case
he
will
be
angry
with
us
,
yet
he
will
wait
to
be
gracious
again
in
expectation
of
our
Repentance
,
and
not
hastily
abandon
us
to
everlasting
ruin
till
we
have
sinned
our selves
past
all
hope
of
recovery
.
For
as
to
all
these
things
the
humane
nature
in
him
is
our
constant
Advocate
,
which
being
our
nature
as
well
as
his
,
makes
our
case
it
s
own
,
and
is
as
much
concerned
for
us
as
it
could
reasonably
be
for
it self
,
,
if
it
were
in
our
circumstances
;
than
which
what
higher
encouragement
to
Loyalty
and
obedience
can
there
be
given
to
ingenuous
minds
,
to
consider
that
he
who
reigns
above
in
the
Heavens
and
hath
the
disposal
of
my
fate
is
my
kinsman
by
nature
,
who
by
assuming
my
substance
hath
assumed
my
interest
,
so
that
whatsoever
he
doth
for
me
he
doth
it
for
himself
,
that
is
,
for
his
own
humane
nature
that
is
in
me
,
and
that
therefore
't
is
impossible
but
he
must
continue
kind
to
me
whilst
I
continue
dutiful
to
him
,
seeing
that
without
great
provocation
he
can
never
be
unkind
sure
to
his
own
nature
.
For
this
reason
therefore
God
governs
us
by
his
Son
in
our
own
nature
,
that
so
by
this
his
near
kindred
to
us
he
might
the
better
assure
our
diffident
mind
of
a
most
gracious
and
merciful
treatment
at
his
hands
,
and
thereby
excite
us
to
a
free
and
Chearful
obedience
to
him
.
IV.
God
Governs
us
by
his
own
eternal
Son
in
our
natures
,
that
so
he
might
the
more
powerfully
excite
our
gratitude
and
ingenuity
,
and
thereby
oblige
us
to
render
him
a
more
free
and
generous
obedience
,
which
is
the
obedience
he
delights
in
,
and
that
alone
which
answers
the
end
of
his
Government
,
for
that
which
he
aims
at
in
governing
us
,
is
to
subdue
the
Rebellion
of
our
natures
against
the
eternal
Laws
of
right
reason
,
that
thereby
he
may
render
us
more
and
more
Rational
,
and
consequently
more
and
more
prepared
to
participate
of
the
happiness
of
a
rational
nature
,
which
is
never
to
be
effected
by
a
forced
and
constrain'd
obedience
;
for
so
long
as
our
obedience
is
forced
,
our
Wills
and
Affections
are
unsubdued
,
and
all
our
outward
submissions
are
only
the
disguise
of
a
treacherous
and
rebellious
nature
;
we
would
still
fly
out
into
acts
of
Rebellion
,
but
we
dare
not
;
our
inclinations
are
as
stiff
and
obstinate
as
ever
,
and
the
Restraint
which
our
fear
lays
upon
them
is
so
far
from
conquering
them
,
that
it
only
heightens
and
inrages
them
.
Till
therefore
our
obedience
becomes
generous
and
free
,
and
doth
proceed
from
a
willing
mind
,
from
a
mind
that
is
influenced
by
ingenuous
motives
,
it
will
signifie
little
or
nothing
to
the
amendment
of
our
nature
,
which
notwithstanding
its
beautiful
rine
and
outside
,
will
still
remain
corrupt
and
rotten
at
the
core
.
Now
to
render
us
freely
and
willingly
obedient
,
what
more
effectual
method
could
God
have
taken
than
this
of
governing
us
by
his
own
Son
in
our
nature
?
For
in
this
our
nature
he
was
our
Priest
;
and
as
I
shewed
before
,
it
was
infinitely
reasonable
he
should
be
so
;
and
by
what
more
endearing
motive
can
we
be
obliged
to
obey
him
than
this
that
now
he
is
in
Heaven
,
he
rules
and
governs
us
in
that
very
nature
which
he
sacrificed
for
us
,
when
he
was
upon
earth
;
and
that
it
is
in
that
Individual
humanity
which
as
our
Priest
he
offer'd
up
for
us
on
the
Cross
,
that
he
now
reigns
over
us
at
the
Right
hand
of
God
;
so
that
he
who
is
now
our
King
was
once
our
Sacrifice
,
and
that
not
by
constraint
,
but
by
his
own
free
offer
and
consent
?
For
to
redeem
the
lives
of
our
souls
which
by
a
thousand
guilts
were
forfeited
to
the
vengeance
of
God
,
he
freely
chose
to
assume
our
nature
and
therein
to
undergo
our
punishment
,
that
so
we
might
escape
and
be
happy
for
ever
;
and
being
governed
,
as
we
are
,
by
a
King
that
died
for
us
,
that
willingly
died
a
woful
shameful
death
to
ransom
our
lives
from
death
eternal
,
what
Monsters
of
ingratitude
must
we
be
,
if
we
still
persist
in
our
Rebellions
against
him
!
When
I
consider
that
he
,
who
exacts
my
obedience
,
hath
spent
his
own
heart-blood
for
me
,
that
he
who
requires
me
to
sacrifice
my
lusts
to
him
,
did
chearfully
sacrifice
his
own
life
for
me
,
how
can
I
grudg
to
comply
with
his
demands
without
blushing
and
confusion
!
O
ungrateful
!
had
he
been
as
backward
to
die
for
thee
,
as
thou
art
to
submit
to
him
,
thou
hadst
been
a
wretch
,
a
miserable
desperate
wretch
for
ever
.
With
what
face
then
canst
thou
pretend
to
any
thing
that
is
modest
or
ingenuous
,
tender
or
apprehensive
in
humane
nature
,
that
thinkest
it
much
to
render
him
those
duties
which
he
demands
of
thee
,
and
which
he
demands
for
no
other
reason
,
but
because
they
are
necessary
to
thy
happiness
,
when
thou
knowest
he
never
thought
it
much
to
pour
out
his
Soul
for
thee
in
the
bitterest
Agonies
and
Torments
that
ever
humane
nature
endured
?
If
therefore
it
be
possible
to
work
up
our
degenerate
natures
into
a
free
and
chearful
obedience
to
God
,
one
would
think
this
consideration
should
do
it
,
that
he
whom
God
hath
constituted
our
King
to
demand
our
obedience
,
demands
it
in
our
own
nature
,
which
he
assumed
that
he
might
die
for
us
,
and
thereby
release
us
from
that
dreadful
obligation
we
were
under
to
have
died
for
ever
.
So
that
now
while
his
Authority
bespeaks
our
Awe
and
Reverence
,
his
blood
bespeaks
our
gratitude
and
ingenuity
,
and
that
in
such
Language
,
and
with
such
powerful
Rhetorick
and
perswasion
as
is
impossible
for
us
to
resist
,
unless
we
are
resolved
to
outvy
the
Devils
themselves
in
ingratitude
,
who
though
they
have
been
audacious
enough
to
out-face
the
Authority
of
their
Maker
,
were
never
so
much
Devils
yet
as
to
turn
a
deaf
Ear
to
the
vocal
blood
and
wounds
of
a
Redeemer
.
V.
And
lastly
,
God
governs
us
by
his
own
eternal
Son
in
our
own
natures
,
that
thereby
he
may
give
us
the
more
ample
assurance
of
our
future
Reward
.
Had
he
continued
to
govern
us
by
himself
immediately
,
we
had
wanted
one
of
the
most
encouraging
instances
of
his
immense
bounty
in
rewarding
obedience
that
ever
was
given
to
the
World
,
and
that
is
his
advancement
of
our
Saviour
to
that
Mediatorial
Royalty
which
he
now
exercises
at
the
right
hand
of
the
Majesty
on
high
;
for
had
our
Saviour
been
God
only
,
he
had
been
incapable
of
Reward
,
his
happiness
as
such
,
being
so
immense
as
that
it
can
admit
of
no
addition
;
but
being
Man
as
well
as
God
,
he
is
thereby
capacitated
for
all
that
vast
reward
which
the
possession
of
his
Mediatorial
Kingdom
,
together
with
an
everlasting
Heaven
includes
;
and
all
this
reward
is
the
product
of
that
perfect
and
profound
obedience
which
he
render'd
to
his
Father
whilst
he
was
in
this
World.
So
that
now
in
him
by
whom
God
hath
promised
to
reward
our
obedience
,
we
have
an
illustrious
instance
of
Gods
liberality
in
rewarding
Obedience
;
by
his
happy
fate
we
may
be
fully
assured
that
we
shall
not
serve
God
for
nought
,
but
that
the
reward
of
our
obedience
shall
ten
thousand-fold
exceed
the
labour
and
difficulty
of
it
,
for
he
is
a
man
as
well
as
we
,
though
he
be
hypostatically
united
to
God
,
and
this
man
for
some
few
years
faithful
service
upon
Earth
,
for
revealing
Gods
Will
to
men
,
and
exhibiting
a
perfect
example
of
obedience
to
it
,
for
exposing
himself
to
some
temporal
Calamities
;
and
finally
for
offering
up
himself
a
spotless
Victim
for
the
sins
of
the
World
,
is
now
advanced
to
the
utmost
height
of
bliss
and
glory
that
it
is
possible
for
a
Creature
to
arrive
to
;
he
is
set
far
above
all
principality
and
power
;
he
is
served
and
Adored
,
as
the
only
Potentate
under
God
the
Father
throughout
all
the
Heavenly
World
;
he
is
worship'd
and
Celebrated
by
Cherubin
and
Seraphin
,
by
Archangels
and
Angels
,
he
is
extol'd
in
the
Songs
of
the
Patriarchs
and
Prophets
,
the
Apostles
and
Evangelists
,
the
Confessors
and
Martyrs
;
and
his
Name
is
resounded
with
everlasting
praises
and
thanksgivings
throughout
all
the
vast
Choire
of
the
spirits
of
just
men
made
perfect
;
and
in
a
word
,
he
hath
all
Power
given
him
both
in
Heaven
and
Earth
,
and
to
his
all-commanding
Will
the
whole
Creation
is
subjected
.
In
this
ever
blessed
King
therefore
by
whom
God
now
rules
us
,
we
have
for
the
assurance
of
our
hope
of
a
future
reward
,
the
most
stupendous
instance
of
it
that
ever
was
given
to
the
World.
And
indeed
,
since
the
great
end
of
Christs
Mediation
was
to
reduce
men
to
their
duty
by
giving
them
a
sure
and
certain
hope
of
the
remission
of
their
sins
at
present
,
and
of
a
glorious
reward
hereafter
,
it
was
highly
condecent
that
it self
should
be
an
Example
of
its
own
design
,
and
that
the
glorious
part
of
it
should
be
made
the
reward
of
the
more
painful
and
difficult
,
that
so
having
in
the
Mediation
it self
a
signal
instance
of
Gods
immence
liberality
in
rewarding
obedience
,
we
might
thereupon
the
more
confidently
expect
that
glorious
recompence
of
Reward
which
God
hath
promised
to
those
that
obey
him
,
and
be
thereby
the
more
vigorously
excited
to
our
duty
.
And
hence
our
Saviour
proposes
himself
to
us
as
an
instance
of
the
reward
of
obedience
,
To
him
that
overcomes
will
I
grant
to
sit
with
me
on
my
Throne
,
even
as
I
have
overcome
and
am
sat
down
with
my
Father
on
his
Throne
:
As
much
as
if
he
should
have
said
,
that
upon
your
overcoming
the
difficulties
of
your
duty
,
you
shall
receive
a
most
glorious
reward
,
you
need
not
at
all
doubt
,
having
so
illustrious
an
Example
of
it
in
my
self
,
who
having
conquer'd
the
difficult
parts
of
my
Mediation
,
which
was
to
teach
you
as
a
Prophet
,
and
to
expiate
for
you
as
a
Priest
,
am
now
crowned
with
the
reward
of
transacting
the
glorious
part
of
it
,
i.
e.
sitting
with
my
Father
on
his
Throne
,
and
there
reigning
with
him
in
unspeakable
Glory
and
Beatitude
,
and
accordingly
the
Apostle
bids
us
Look
unto
Iesus
the
Author
and
finisher
of
our
faith
,
who
for
the
joy
that
was
set
before
him
indured
the
Cross
,
despised
the
shame
,
and
is
sate
down
on
the
right
hand
of
the
Throne
of
the
Majesty
on
high
,
Heb.
12.2
.
SECT
XIII
.
That
Iesus
Christ
is
this
Mediator
,
of
whom
we
have
been
treating
.
HAving
in
the
foregoing
Sections
explain'd
at
large
the
nature
and
Offices
of
the
Mediator
between
God
and
men
,
all
that
now
remains
is
to
prove
,
that
Jesus
Christ
,
the
Author
of
our
Religion
,
is
the
Person
whom
God
hath
ordained
and
constituted
this
Mediator
between
him
and
us
.
And
that
he
is
so
,
he
himself
openly
averr'd
whilst
he
was
upon
Earth
,
and
afterwards
proclaimed
it
to
the
World
by
the
Mouth
of
his
Apostles
;
but
this
singly
by
it self
is
no
argument
at
all
of
the
truth
of
the
thing
;
because
a
deceiver
might
have
aver'd
the
same
thing
,
and
since
there
were
sundry
pretenders
to
this
Office
as
well
as
he
,
it
was
necessary
there
should
be
some
other
evidence
of
his
being
invested
with
it
,
besides
his
pretending
to
it
;
otherwise
it
would
have
been
impossible
for
us
to
distinguish
him
from
those
that
falsly
pretended
to
it
,
and
accordingly
he
himself
tells
us
,
Iohn
5.31
.
If
I
bear
witness
of
my self
my
witness
is
not
true
,
i.
e.
If
I
can
produce
no
other
testimony
of
my
being
the
Mediator
than
my
own
bare
word
,
you
have
no
reason
at
all
to
believe
me
;
and
therefore
he
tells
us
that
he
had
not
only
Iohn's
Witness
to
it
who
was
his
forerunner
,
but
also
a
much
greater
than
Iohn's
even
the
Witness
of
his
Father
,
ver.
32
,
33.
36
,
37.
Now
there
are
Three
ways
by
which
the
Father
Testified
for
him
;
all
which
do
abundantly
evince
his
being
the
true
Mediator
.
First
,
by
sundry
ancient
predictions
of
him
which
were
all
exactly
accomplished
in
him
,
for
the
Testimony
of
Iesus
,
saith
S.
Iohn
,
is
the
spirit
of
Prophesie
,
Rev.
19.10
.
Secondly
,
by
sundry
Voices
from
Heaven
,
by
which
the
Father
proclaimed
him
his
well-beloved
Son.
Thirdly
,
by
Miracles
,
which
by
the
power
of
God
he
frequently
wrought
in
his
own
Person
,
while
he
was
upon
Earth
,
and
in
the
persons
of
his
followers
after
his
ascension
into
Heaven
.
To
treat
of
all
which
would
require
a
Volume
by
it self
:
and
therefore
for
the
first
of
these
ways
I
shall
refer
the
English
Reader
to
the
Reverend
Mr.
Kidders
Demonstration
of
the
Messias
,
wherein
the
Testimony
of
Prophesie
is
handled
at
large
with
very
great
strength
and
clearness
of
Judgment
.
And
as
for
the
second
way
of
Gods
bearing
Witness
to
Jesus
,
viz.
by
Voices
from
Heaven
,
I
refer
the
Reader
to
our
Learned
D.
Hammonds
reasonableness
of
the
Christian
Religion
at
the
end
of
his
Practical
Catechism
,
it
being
my
intent
to
insist
only
upon
the
Third
and
last
way
,
of
Gods
attesting
Jesus
to
be
the
Mediator
,
viz.
by
Miracles
;
for
this
way
our
Saviour
himself
most
insists
on
and
appeals
to
.
So
in
the
aforecited
Ioh.
5.36
.
But
I
have
a
greater
witness
than
that
of
John
;
for
the
works
which
the
Father
hath
given
me
to
finish
,
the
same
works
that
I
do
bear
witness
of
me
that
the
Father
hath
sent
me
.
So
also
Iohn
10.25
.
The
works
which
I
do
in
my
Fathers
Name
,
they
bear
witness
of
me
;
And
in
Iohn
15.24
.
Our
Saviour
makes
the
inexcusable
aggravation
of
the
Iews
infidelity
to
be
this
,
that
they
would
not
be
convinced
by
all
those
miraculous
works
which
he
had
done
among
them
;
If
I
had
not
done
among
them
the
works
which
none
other
man
did
they
had
not
had
sin
,
but
now
have
they
both
seen
and
hated
me
and
my
Father
.
In
these
and
sundry
other
places
our
Saviour
appeals
to
those
miraculous
works
which
he
did
,
as
to
a
certain
Testimony
from
God
that
he
was
the
only
true
Messias
or
Mediator
between
God
and
men
.
And
indeed
,
seeing
the
great
aim
and
design
of
our
Saviours
Mediation
is
to
advance
the
Honour
of
God
and
the
perfection
of
Souls
;
and
seeing
how
admirably
it
is
framed
and
contrived
to
promote
those
blessed
ends
;
Miracles
are
a
most
certain
attestation
of
the
truth
of
it
.
For
though
the
Scripture
tells
us
of
false
Miracles
wrought
by
the
power
of
evil
Spirits
,
and
History
furnishes
us
with
innumerable
instances
of
it
;
yet
it
is
against
all
reason
to
imagin
that
ever
evil
Spirits
would
exert
their
power
to
attest
a
Doctrine
so
infinitely
repugnant
to
their
own
temper
and
interest
.
Had
the
design
of
our
Saviours
Mediation
been
to
alienate
mens
minds
from
God
and
Goodness
,
we
might
have
justly
concluded
all
his
miraculous
works
to
be
nothing
but
Magical
Tricks
performed
by
confederacy
with
the
Devil
.
For
how
could
we
have
imagined
either
that
God
or
any
good
Spirit
would
ever
have
employed
his
power
to
propagate
a
Doctrine
so
infinitely
repugnant
to
his
Will
and
nature
,
seeing
it
is
equally
incredible
either
that
a
bad
Religion
should
be
the
Will
of
a
good
God
,
or
that
the
God
of
truth
should
bear
false
witness
to
a
lie
;
and
therefore
we
always
find
that
those
false
Miracles
effected
by
evil
Spirits
,
whereof
the
Scripture
and
History
make
mention
were
always
wrought
to
deprave
mens
minds
with
vicious
principles
,
and
to
seduce
men
from
God
to
superstition
and
Idolatry
,
or
to
confirm
them
in
it
;
but
that
an
impious
spirit
should
ever
work
Miracles
to
promote
true
Piety
,
to
inspire
mens
minds
with
great
and
worthy
thoughts
of
God
and
sutable
affections
towards
him
,
that
a
malicious
,
proud
,
unjust
and
revengeful
Spirit
should
by
miraculous
Signs
endeavour
to
reduce
the
World
to
the
practice
of
Charity
,
humility
,
justice
,
patience
,
meekness
and
equanimity
is
infinitely
incredible
;
and
therefore
since
the
Doctrine
of
our
Saviours
Mediation
doth
above
all
the
Religions
that
ever
were
professed
in
the
World
,
most
powerfully
oblige
us
to
these
and
all
other
instances
of
Piety
and
Vertue
,
we
may
depend
upon
it
,
that
though
the
Devil
had
known
it
to
be
a
Lye
,
he
would
never
have
been
so
great
a
fool
as
to
cheat
the
World
into
the
belief
of
it
;
for
though
he
loves
to
deceive
,
yet
there
is
nothing
in
nature
he
more
hates
than
to
deceive
men
into
Piety
and
Vertue
,
because
hereby
he
deceives
himself
,
and
betrays
his
own
interest
in
the
World.
The
Miracles
of
our
Saviour
therefore
being
all
designed
to
attest
a
most
pure
and
heavenly
Doctrine
,
a
Doctrine
that
is
throughout
exactly
conformable
to
the
Nature
of
God
,
and
infinitely
abhorrent
to
the
Genius
of
Devils
must
necessarily
be
the
effects
of
a
Divine
power
;
because
to
work
Miracles
for
the
attestation
of
such
a
Doctrine
could
be
neither
agreeable
to
any
other
nature
nor
serviceable
to
any
other
interest
but
Gods.
Now
of
all
the
miraculous
testimonies
which
God
gave
to
our
Saviour
there
is
none
to
which
he
did
so
often
appeal
,
and
upon
which
he
did
so
much
stake
the
credit
of
his
Doctrine
,
as
that
of
his
own
Resurrection
from
the
dead
:
for
thus
when
he
had
performed
that
heroick
act
of
Zeal
,
whipping
the
Money
Changers
out
of
the
Temple
,
and
the
Jews
required
some
sign
of
him
,
by
what
authority
he
did
it
,
he
bad
them
destroy
this
Temple
,
pointing
to
his
own
body
,
and
in
three
days
I
will
raise
it
up
again
,
John
2.19
.
So
also
when
the
Pharisees
desired
him
to
give
them
some
sign
of
his
being
the
true
Messias
,
he
tells
them
,
that
no
other
sign
should
be
given
them
but
only
the
sign
of
the
Prophet
Jonas
,
for
as
Jonas
was
three
days
and
three
nights
in
the
Whales
belly
,
so
shall
the
Son
of
man
be
three
days
and
three
nights
in
the
heart
of
the
earth
,
which
necessarily
implies
,
that
after
that
he
should
rise
again
,
Mark
8.12
.
and
accordingly
we
find
that
after
he
was
risen
and
ascended
,
the
principal
business
of
his
Apostles
was
to
testifie
his
Resurrection
to
the
World
;
for
so
Acts
1.22
.
S.
Peter
makes
this
to
be
the
reason
why
it
was
necessary
that
one
should
be
chosen
into
the
Apostolate
,
to
supply
the
room
of
Iudas
that
he
might
be
a
witness
with
them
of
Christs
Resurrection
;
and
in
Acts
4.33
.
we
are
told
,
that
with
great
power
the
Apostles
gave
witness
of
the
Resurrection
of
the
Lord
Iesus
,
and
still
when
they
were
to
prove
any
Article
of
the
Christian
Faith
,
this
they
urge
as
the
great
argument
.
Thus
from
the
Resurrection
of
Christ
S.
Paul
proves
the
general
Resurrection
,
1
Cor.
15.
so
also
Acts
17.31
.
he
proves
that
God
hath
appointed
a
day
wherein
he
will
judge
the
World
in
righteousness
by
that
man
whom
he
hath
ordained
,
viz.
Christ
Jesus
,
by
this
very
topick
,
whereof
he
hath
given
assurance
unto
all
men
in
that
he
hath
raised
him
from
the
dead
;
and
1
Pet.
1.3
.
that
Apostle
makes
Christs
Resurrection
from
the
dead
to
be
the
great
motive
of
credibility
by
which
God
had
begotten
them
again
into
a
lively
hope
of
future
happiness
;
so
also
Acts
2.36
.
Therefore
(
saith
the
same
Apostle
,
i.
e.
because
God
had
raised
him
from
the
dead
,
ver.
24.
)
let
all
the
house
of
Israel
know
that
God
hath
made
this
same
Iesus
both
Lord
and
Christ
;
and
Rom.
1.4
.
he
is
said
to
be
declared
the
Son
of
God
by
the
Resurrection
from
the
dead
;
yea
,
so
undoubted
an
argument
is
this
of
Christs
being
the
true
Messias
or
Mediator
,
that
the
Jews
themselves
were
convinced
that
they
must
either
allow
him
to
be
so
,
or
else
outface
the
truth
of
his
Resurrection
,
which
put
them
upon
all
possible
ways
of
stifling
the
report
of
it
,
knowing
that
if
once
it
obtained
credit
in
the
World
,
the
last
error
would
be
worse
than
the
first
,
Mat.
27.64
.
from
all
which
it
is
evident
,
that
it
was
taken
for
granted
,
not
only
by
Christ
himself
and
his
Apostles
,
but
even
by
his
most
avowed
Enemies
,
that
supposing
his
Resurrection
to
be
true
,
it
would
from
thence
undeniably
follow
that
he
was
the
Messias
or
Mediator
.
In
the
management
of
this
Argument
therefore
I
shall
endeavour
these
two
things
:
First
,
To
prove
the
truth
and
reality
of
this
miraculous
attestation
which
God
gave
to
our
Saviour
,
viz.
by
raising
him
from
the
dead
.
Secondly
,
To
shew
what
an
excellent
convincing
argument
this
is
of
the
Truth
of
his
Doctrine
or
Mediation
.
I.
I
shall
endeavour
to
prove
the
truth
and
reality
of
this
miraculous
attestation
,
which
God
gave
to
our
Saviour
,
viz.
by
raising
him
from
the
dead
;
which
being
a
matter
of
Fact
,
independent
from
all
necessary
causes
,
is
capable
of
no
other
proof
to
those
who
were
not
Eye-witnesses
of
it
but
only
that
of
Credible
Testimony
.
Thus
that
Iulius
Cesar
was
killed
in
the
Senate-house
is
a
matter
of
Fact
,
the
truth
of
which
is
acknowledged
by
all
the
World
,
and
that
man
would
be
accounted
little
better
than
mad
that
should
make
the
least
doubt
of
it
;
and
yet
we
have
no
other
way
of
proving
this
,
but
only
by
the
concurrent
Testimony
of
credible
Historians
,
which
being
as
great
an
evidence
as
the
matter
is
capable
of
,
is
as
much
as
any
reasonable
man
can
require
to
induce
him
to
believe
it
.
For
although
Testimony
be
the
only
evidence
by
which
matters
of
Fact
can
be
proved
,
yet
it
is
such
an
evidence
as
hath
force
enough
in
it
to
induce
any
reasonable
man
to
believe
its
proposals
,
and
there
are
ten
thousand
things
which
we
do
as
firmly
assent
to
upon
the
evidence
of
Testimony
as
to
any
propositions
upon
the
evidence
of
Mathematical
Demonstration
.
If
therefore
the
Resurrection
of
our
Saviour
be
but
sufficiently
attested
,
that
is
as
good
an
Argument
of
the
truth
of
it
as
the
nature
of
the
thing
will
bear
,
and
when
it
is
made
but
as
apparent
that
a
thing
is
,
as
it
could
possibly
be
if
it
really
were
,
there
is
no
farther
proof
of
it
can
be
reasonably
expected
,
and
if
notwithstanding
this
men
will
not
believe
,
it
is
impossible
that
any
reason
should
convince
them
:
but
in
this
Testimony
of
our
Saviours
Resurrection
there
is
as
much
evidence
and
Credibility
as
there
can
be
in
any
Testimony
whatsoever
.
For
to
give
a
Testimony
the
utmost
force
of
Credibility
six
things
are
required
.
First
,
That
they
that
give
it
should
be
certainly
informed
of
the
truth
of
what
they
do
attest
.
Secondly
,
That
there
should
be
a
concurrence
of
a
sufficient
number
of
Witnesses
.
Thirdly
,
That
there
should
be
no
visible
reason
to
suspect
their
truth
and
integrity
.
Fourthly
,
That
there
should
be
no
apparent
Motive
to
induce
them
to
give
false
Witness
.
Fifthly
,
That
they
give
some
great
security
for
the
truth
of
what
they
say
.
And
Sixthly
,
That
they
also
produce
some
certain
sign
or
token
of
the
reality
of
their
Testimony
.
And
when
all
these
circumstances
do
concur
in
a
Testimony
,
they
render
it
as
highly
credible
as
it
is
possible
for
a
Testimony
to
be
.
Now
in
that
Testimony
which
we
have
of
our
Saviours
Resurrection
there
was
,
as
I
shall
shew
in
the
particulars
,
a
full
concurrence
of
them
all
.
For
I.
They
who
testified
it
were
certainly
informed
whether
it
were
true
or
no
,
for
they
declare
that
they
were
Eye
and
Ear
Witnesses
of
it
,
Acts
3.15
.
and
relate
at
large
the
familiar
conversation
they
had
with
him
after
his
Resurrection
,
Acts
10.41
.
and
they
tell
the
Story
of
it
with
so
many
circumstances
that
it
is
impossible
they
should
be
deceived
.
For
at
his
Resurrection
they
find
the
Stone
rolled
away
from
the
mouth
of
his
Sepulchre
and
no
body
therein
,
although
it
was
guarded
by
Soldiers
,
so
that
it
was
impossible
for
any
body
to
steal
him
away
;
and
that
it
was
his
own
body
wherein
he
arose
and
no
aerial
Phantasm
evidently
appears
by
what
he
did
to
convince
S.
Thomas
who
would
not
believe
,
unless
he
might
put
his
hand
into
the
hole
of
his
side
,
and
see
the
print
of
the
Nails
that
pierced
his
hands
,
to
which
our
Saviour
readily
condescended
:
and
so
far
were
the
Apostles
from
being
over-credulous
,
that
when
he
appeared
to
them
after
his
Resurrection
,
it
is
said
that
they
suspected
him
to
be
a
Spirit
or
walking
Ghost
,
and
to
convince
them
of
their
mistake
,
he
was
fain
to
appeal
to
the
judgment
of
their
senses
,
handle
me
,
and
see
me
,
saith
he
,
for
a
Spirit
hath
not
flesh
and
bones
as
ye
see
me
have
,
Luk.
24.39
.
and
afterwards
more
fully
to
satisfie
their
yet
scrupulous
minds
,
he
eat
and
drank
in
the
midst
of
them
,
ver.
43.
Now
the
more
suspicious
and
incredulous
they
were
at
first
,
the
greater
evidence
it
is
,
that
they
were
throughly
informed
of
what
they
testified
,
that
there
was
an
undeniable
evidence
in
the
thing
,
else
how
could
it
have
satisfied
such
scrupulous
and
incredulous
persons
,
and
that
they
were
far
from
being
willing
to
be
abused
themselves
,
or
from
having
any
design
to
abuse
the
world
.
And
that
their
outward
sense
was
not
imposed
upon
by
the
strength
of
their
Imagination
is
evident
in
that
he
conversed
with
them
forty
days
together
,
which
was
too
long
a
time
for
their
senses
to
mistake
an
image
of
their
fancies
for
a
reality
.
For
how
is
it
conceivable
that
so
many
persons
as
pretended
to
see
him
after
his
Resurrection
,
should
for
forty
days
together
imagine
that
they
saw
him
,
heard
him
,
eat
and
drank
with
him
,
when
in
reality
all
this
Scene
of
things
was
nothing
but
a
dream
or
specter
of
their
own
fancies
;
that
their
fancies
should
create
and
represent
a
person
to
them
frequently
appearing
to
them
preaching
and
instructing
them
,
giving
out
Commissions
,
and
administring
holy
Ordinances
to
them
;
that
their
fancies
should
draw
them
out
to
the
Mount
of
Olives
after
a
Specter
,
that
was
visible
no
where
but
upon
the
Stage
of
their
own
Imaginations
,
and
there
represent
it
carried
up
into
Heaven
on
a
Cloud
?
Surely
,
if
they
were
in
their
Wits
,
it
was
impossible
for
them
to
believe
such
a
train
of
things
to
be
real
,
had
they
been
only
the
images
of
their
fancies
;
and
yet
that
they
were
in
their
Wits
is
as
apparent
as
the
Sun
,
both
from
their
unanimous
consent
in
the
relation
of
the
Fact
with
all
its
circumstances
,
and
from
those
wise
and
sober
Writings
which
they
left
behind
them
,
which
abound
with
excellent
Morals
,
solid
and
coherent
Reasonings
,
strong
and
powerful
perswasions
,
without
the
least
intermixture
either
of
flat
impertinence
or
ranting
Enthusiasm
:
which
is
a
plain
demonstration
that
they
were
certainly
informed
concerning
the
matter
of
Fact
which
they
testified
whether
it
were
true
or
false
.
II.
Another
Circumstance
requisite
to
render
a
Testimony
highly
credible
is
the
concurrence
of
several
Witnesses
;
of
which
we
have
a
remarkable
instance
in
this
Testimony
of
our
Saviours
Resurrection
.
For
if
to
those
five
hundred
Brethren
and
upwards
,
who
,
as
S.
Paul
tells
us
,
saw
our
Saviour
after
he
was
risen
,
1
Cor.
15.6
.
you
add
the
Congregation
of
the
Disciples
he
appeared
to
,
when
he
baffled
the
Infidelity
of
S.
Thomas
,
together
with
those
great
Assemblies
that
saw
him
in
the
Mount
of
Galilee
,
and
upon
Mount
Olivet
,
from
whence
he
ascended
,
it
is
not
improbable
but
that
there
were
some
thousands
of
Persons
that
saw
him
after
his
Resurrection
,
among
all
whom
we
find
the
most
exact
agreement
both
in
the
matter
and
circumstances
of
what
they
did
attest
,
which
had
it
not
been
true
,
must
have
been
morally
impossible
.
For
how
could
so
vast
a
number
of
men
have
so
punctually
agreed
in
the
same
Story
,
had
it
been
a
lye
?
Especially
,
when
they
were
so
narrowly
sifted
,
so
craftily
examined
,
and
cross
examined
,
as
doubtless
these
men
were
(
or
at
least
would
have
been
had
there
been
any
just
ground
to
suspect
them
)
by
the
Jewish
Magistrates
,
who
were
all
of
them
profest
Enemies
to
our
Saviour
and
his
Doctrine
.
For
had
their
Testimony
been
forged
,
it
is
not
imaginable
how
they
should
foresee
what
Questions
the
Magistrates
would
propose
to
them
,
nor
consequently
how
they
should
agree
what
Answers
to
return
to
their
several
Interrogatories
;
so
that
when
they
came
to
be
examined
they
must
of
necessity
have
thwarted
and
contradicted
one
another
,
at
least
in
some
circumstances
of
time
or
place
,
or
the
like
,
by
which
means
the
whole
forgery
must
have
soon
been
unravelled
,
and
the
credit
of
it
for
ever
dasht
out
of
countenance
.
But
that
no
such
thing
ever
hapned
is
evident
by
the
credit
which
their
Testimony
found
,
even
among
those
who
had
the
best
opportunities
of
examining
whether
it
were
true
or
false
;
for
the
truth
of
Christs
Doctrine
depending
upon
the
truth
of
this
Story
of
his
Resurrection
,
there
can
be
no
doubt
but
the
Jewish
Magistrates
,
whose
interest
made
them
Enemies
to
Christ
,
would
not
have
been
wanting
,
had
they
thought
it
feasible
,
to
try
all
ways
to
disprove
the
truth
of
it
;
and
if
they
did
not
,
no
other
reason
can
be
given
of
it
but
only
this
,
that
the
truth
of
the
thing
was
so
notorious
,
that
it
would
have
been
Ridiculous
for
them
to
attempt
the
disproving
it
;
but
if
they
did
,
it
had
been
a
very
easie
matter
for
them
,
had
it
been
a
lye
,
to
have
detected
it
:
for
the
number
of
the
Witnesses
being
so
great
,
and
the
Jews
having
every
day
opportunity
of
conversing
with
them
,
they
might
have
easily
trapt
them
in
their
relations
,
it
being
impossible
that
among
a
great
number
of
conspiring
Impostors
there
should
be
always
an
exact
harmony
and
agreement
.
For
suppose
that
such
a
Story
as
this
were
told
in
London
that
a
certain
man
dwelling
at
Westminster
,
and
pretending
himself
to
be
the
Son
of
God
,
and
the
lawful
Heir
of
the
Crown
of
England
,
had
preached
up
a
new
Religion
,
requiring
all
people
under
pain
of
damnation
to
embrace
his
Doctrine
,
and
submit
to
his
Government
,
and
that
as
a
sign
of
the
truth
of
all
this
he
had
publickly
declared
that
three
days
after
his
death
he
would
rise
again
;
whereupon
the
last
Friday
was
seven
night
he
was
put
to
death
by
the
Magistrates
,
and
notwithstanding
he
was
buried
,
and
his
Sepulchre
dammed
up
with
a
huge
Stone
,
and
a
guard
of
Soldiers
set
to
watch
it
,
left
his
Proselytes
should
steal
him
away
,
yet
the
Sunday
following
he
arose
,
and
hath
since
been
seen
by
several
hundreds
,
if
not
some
thousands
of
the
neighbourhood
,
many
of
whom
had
touched
and
handled
him
,
eat
,
and
drank
,
and
conversed
familiarly
with
him
,
among
whom
there
was
Peter
such
a
one
,
Thomas
such
a
one
,
and
Iohn
such
a
one
,
naming
some
twenty
or
thirty
persons
well
known
among
the
neighbours
,
who
could
give
a
more
particular
account
of
the
matter
,
and
tell
the
names
of
most
of
the
persons
that
were
eye-witnesses
with
them
;
why
now
it
cannot
be
supposed
but
that
as
soon
as
ever
this
formal
rumour
began
to
spread
(
especially
if
it
found
credit
among
the
multitude
,
and
the
pretended
witnesses
of
it
should
be
so
bold
as
to
go
and
assert
it
before
the
King
and
Council
,
as
the
Apostles
did
before
the
Rulers
of
the
Jews
)
I
say
,
it
cannot
be
supposed
but
that
care
would
be
taken
that
the
matter
should
be
immediately
sifted
,
and
the
several
neighbouring
Justices
required
to
call
these
Witnesses
to
account
,
who
by
pumping
and
examining
,
promising
and
threatning
them
could
not
fail
of
extorting
the
truth
from
them
in
a
very
little
while
.
For
it
is
impossible
but
they
must
have
found
them
faltering
in
the
relation
of
their
Story
,
and
counter-witnessing
one
another
.
Iohn
would
have
told
it
with
this
Circumstance
,
and
Peter
with
the
contrary
,
and
Thomas
would
have
thwarted
and
contradicted
them
both
,
so
that
when
they
came
to
compare
their
several
relations
with
one
another
,
in
all
probability
they
would
have
found
as
great
a
confusion
among
them
as
there
was
in
the
language
of
the
Bricklayers
of
Babel
.
And
therefore
though
at
first
perhaps
the
Story
might
have
seemed
plausible
,
and
a
great
many
credulous
people
might
have
believed
it
,
yet
every
day
would
have
rendered
it
more
suspicious
,
and
the
truth
must
at
last
have
triumphed
and
prevailed
;
but
yet
though
the
Eye-witnesses
of
our
Saviours
Resurrection
were
thus
sifted
and
examined
over
and
over
,
their
relation
every
one
day
got
ground
and
credit
even
in
Ierusalem
it self
,
where
the
thing
was
transacted
,
and
where
every
one
might
easily
inform
himself
concerning
the
credit
of
the
Relaters
,
and
the
circumstances
of
their
relation
;
insomuch
that
forty
days
after
it
was
so
far
from
being
dashed
out
of
countenance
,
that
at
one
Sermon
of
S.
Peters
there
were
no
less
than
three
thousand
persons
converted
to
the
belief
of
it
,
and
so
it
still
grew
and
increased
,
till
at
last
in
despite
of
all
the
wit
and
malice
of
its
opposers
,
it
was
imbraced
and
acknowledged
throughout
all
the
World
;
which
is
an
undeniable
evidence
of
the
exact
agreement
there
was
in
the
testimony
of
the
several
Witnesses
of
our
Saviours
Resurrection
.
III.
Another
Circumstance
requisite
to
render
a
Testimony
highly
credible
is
,
when
there
is
no
visible
reason
to
suspect
the
honesty
and
integrity
of
the
Attestors
;
which
circumstance
did
also
concur
to
credit
the
Testimony
of
our
Saviours
Resurrection
.
For
that
the
first
testifiers
of
it
were
men
of
a
clear
and
unsuspected
honesty
,
will
appear
to
any
man
that
seriously
considers
either
the
Doctrine
which
they
taught
,
or
the
Genius
of
their
followers
,
or
the
manner
of
their
testimony
,
or
the
success
it
had
among
those
who
were
best
able
to
satisfie
themselves
whether
they
were
honest
or
no.
First
,
as
for
their
Doctrine
,
there
is
nothing
can
be
more
contrary
to
lying
,
dissembling
and
Hypocritical
reservation
,
it
strictly
requires
plainness
and
simplicity
of
speech
,
and
that
our
words
should
be
the
Images
and
Interpreters
of
our
minds
,
it
brands
and
stigmatizes
all
deceit
and
falshood
with
a
most
infamous
Character
,
and
irrevocably
consigns
all
wilful
Lyars
to
the
miserable
portion
of
the
Father
of
Lies
.
If
then
they
believed
their
own
Doctrine
,
it
is
not
to
be
imagined
they
would
ever
have
defended
it
with
frauds
and
impostures
;
and
whether
they
believed
it
or
no
,
it
is
hardly
supposable
,
that
they
would
have
so
loudly
declaimed
against
dishonesty
,
had
they
been
at
least
visibly
dishonest
themselves
,
since
by
condemning
it
in
others
they
must
have
libelled
themselves
,
and
imblazoned
to
the
World
their
own
shame
and
infamy
.
And
then
secondly
,
As
for
the
genius
and
temper
of
their
disciples
and
followers
,
it
's
plain
that
there
never
was
any
thing
more
open
and
sincere
:
for
such
was
the
ingenuous
simplicity
of
the
Primitive
Christians
,
that
they
thought
it
a
disparagement
to
be
put
to
their
Oaths
,
thinking
it
sufficient
for
every
good
man
to
give
this
assurance
of
his
truth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
speak
truly
;
and
when
they
were
most
severely
examined
by
their
bloudy
persecutors
concerning
their
faith
,
they
never
either
denied
or
concealed
it
,
counting
it
a
most
impious
thing
to
dissemble
the
truth
,
and
though
when
they
were
questioned
they
could
easily
have
either
denied
or
evaded
it
,
yet
they
scorned
to
live
upon
such
base
terms
,
to
be
beholden
to
their
hypocrisie
for
their
lives
;
yea
so
conspicuous
was
their
Honesty
to
all
the
World
that
the
Heathen
themselves
were
forced
to
acknowledge
it
.
For
so
Pliny
in
the
account
which
he
gave
the
Emperor
Trajan
of
the
Christians
,
tells
him
,
That
after
the
strictest
enquiry
he
could
make
of
them
,
even
of
those
who
had
renounced
Christianity
,
he
found
this
to
be
the
greatest
fault
they
were
guilty
of
,
that
they
used
harmlesly
to
meet
to
worship
Christ
,
and
at
those
meetings
to
bind
themselves
by
a
Sacrament
that
they
would
not
do
any
wickedness
,
that
they
would
not
steal
,
nor
Rob
,
nor
commit
Adultery
,
ner
falsify
their
words
,
nor
with-hold
any
thing
wherewith
they
had
been
intrusted
,
where
ever
it
were
required
at
their
hands
.
Such
was
the
temper
of
the
immediate
Disciples
of
the
Eye-witnesses
of
our
Saviours
Resurrection
;
and
is
it
likely
that
the
Scholars
would
have
proved
so
honest
had
they
not
been
taught
by
the
Example
as
well
as
by
the
Doctrine
of
their
Masters
:
For
to
be
sure
had
the
Apostles
been
dishonest
,
their
immediate
Disciples
must
needs
have
known
something
of
it
,
and
being
acquainted
with
it
,
they
would
doubtless
have
resolved
either
not
to
continue
their
disciples
,
any
longer
,
or
else
to
have
imitated
them
in
all
their
secret
Cheats
and
Knaveries
;
and
so
from
the
Masters
to
the
Disciples
dishonesty
would
have
been
propagated
from
one
generation
to
another
;
but
since
the
contrary
happened
,
it
's
plain
that
the
first
Propagators
were
men
of
very
honest
and
sincere
minds
;
which
will
yet
further
appear
,
if
we
consider
thirdly
the
manner
of
their
Testimony
,
which
they
delivered
with
the
greatest
plainness
and
simplicity
of
speech
,
the
greatest
freedom
and
assurance
of
Spirit
,
and
the
greatest
particularity
,
as
to
all
its
circumstances
;
they
never
went
about
to
involve
their
sense
in
ambiguous
words
,
or
to
recommend
it
to
the
World
in
a
pompous
stile
,
in
pedantick
flourishes
or
flattering
insinuations
,
which
is
the
way
of
all
Impostors
;
but
as
men
that
were
well
assured
of
the
truth
of
what
they
said
,
they
exposed
it
to
the
World
in
the
most
naked
and
simple
expressions
,
and
so
left
it
to
recommend
it self
;
they
did
not
whisper
their
Testimony
in
corners
,
as
if
they
were
either
affraid
or
ashamed
to
produce
it
in
the
open
light
;
but
with
the
greatest
confidence
and
assurance
they
published
it
in
the
midst
of
Ierusalem
,
yea
and
before
the
Sanhedrin
it self
;
where
,
if
it
had
been
false
,
't
was
impossible
but
it
should
be
detected
;
and
whereas
't
is
the
way
of
Impostors
to
reserve
themselves
in
generals
,
knowing
that
should
they
descend
to
particulars
,
't
would
be
hard
for
them
to
avoid
discovery
or
contradiction
;
the
Apostles
did
not
only
report
a
general
story
of
Christs
Resurrection
,
but
related
it
with
all
its
most
minute
and
particular
circumstances
,
nor
did
they
Change
or
alter
any
one
of
them
upon
different
examinations
before
different
Examiners
;
but
still
persisted
with
the
greatest
constancy
to
themselves
and
harmony
with
each
other
;
so
that
if
ever
there
might
be
any
thing
gathered
of
the
temper
of
persons
from
the
particular
manner
of
their
discourses
,
we
may
certainly
discern
the
greatest
fidelity
in
the
Apostles
in
the
manner
of
their
expressing
themselves
to
the
World.
But
then
in
the
fourth
and
last
place
,
the
credit
which
they
found
among
those
who
were
the
best
able
to
satisfie
themselves
whether
they
were
honest
or
no
,
is
a
further
evidence
of
their
fidelity
;
for
had
they
been
men
of
known
honesty
,
it
is
not
to
be
imagined
that
they
could
ever
have
obtained
so
much
credit
in
a
place
where
they
were
so
intimately
known
,
and
among
persons
with
whom
they
every
day
conversed
with
the
greatest
openness
and
freedom
,
especially
considering
how
contrary
their
Testimony
was
to
the
genius
and
interest
of
those
who
gave
credit
to
them
,
many
of
whose
hands
had
been
imbrewed
in
the
blood
of
our
Saviour
,
by
which
they
were
obliged
in
their
own
vindication
,
so
far
as
in
them
lay
,
to
disprove
the
story
of
his
Resurrection
;
because
if
that
proved
true
,
it
proved
them
guilty
of
the
most
monstrous
impiety
that
ever
was
acted
,
viz.
the
murder
of
the
Son
of
God.
And
is
it
likely
that
the
Murderers
of
our
Saviour
would
ever
have
believed
the
story
of
his
Resurrection
,
which
was
so
clear
an
evidence
of
his
innocency
and
their
own
guilt
,
had
they
had
any
reason
to
suspect
the
veracity
of
those
that
attested
it
,
and
yet
in
despite
of
themselves
great
numbers
of
them
were
forced
to
believe
it
,
although
as
soon
as
they
did
so
,
they
were
pricked
at
the
heart
with
the
sense
of
their
horrid
impiety
,
and
forced
to
cry
out
in
a
bitter
Agony
of
Conscience
,
Men
and
Brethren
what
shall
we
do
to
be
saved
?
and
as
for
those
of
them
who
had
no
hand
in
his
murder
,
to
be
sure
they
were
greatly
prejudiced
against
the
belief
of
his
Resurrection
,
because
upon
that
depended
the
truth
of
his
Doctrine
,
which
plainly
contradicted
a
great
part
of
that
Religion
in
which
they
had
been
educated
,
and
of
which
they
were
infinitly
zealous
,
and
therefore
to
be
sure
they
would
never
have
given
credit
to
it
,
had
they
not
had
undeniable
evidence
of
the
truth
and
integrity
of
those
that
testified
it
;
especially
when
it
was
so
easie
for
them
to
satisfie
themselves
about
it
.
For
't
is
not
imaginable
they
would
ever
have
entertained
so
ungrateful
a
story
,
but
upon
the
most
strict
enquiry
into
the
credit
of
its
relators
;
and
if
upon
enquiry
they
had
found
the
least
flaw
either
in
them
or
in
their
testimony
,
if
they
could
have
convicted
them
of
any
dishonest
practices
for
the
time
past
,
or
catched
them
tripping
or
contradicting
one
another
in
what
they
testified
at
present
,
they
would
soon
have
made
the
World
ring
of
it
,
and
the
Iews
who
were
dispersed
through
all
the
neighbouring
Nations
,
would
have
divulged
to
all
the
World
their
fraudulent
practices
,
and
posted
them
up
where
ever
they
came
for
infamous
Knaves
and
Lyars
;
which
must
have
infallibly
blasted
the
credit
of
their
testimony
,
and
caused
it
to
have
been
hissed
out
of
the
World
for
a
fulsom
Imposture
.
Wherefore
since
no
such
thing
ever
happened
,
but
contrariwise
the
credit
of
their
report
of
Christs
Resurrection
did
,
in
despite
of
all
the
wit
and
malice
of
its
opposers
,
every
day
spread
and
increase
even
in
Ierusalem
it self
,
where
the
thing
was
acted
,
and
where
the
reporters
of
it
lived
,
and
that
not
only
for
a
few
days
or
months
,
but
from
year
to
year
,
even
till
Ierusalem
it self
was
destroyed
;
since
,
I
say
,
all
this
is
so
evident
,
what
greater
argument
can
we
desire
of
the
truth
and
integrity
of
those
that
attested
it
.
And
supposing
them
to
be
honest
,
their
testimony
must
be
true
,
because
it
was
not
matter
of
opinion
,
in
which
it
is
possible
for
the
wisest
men
to
be
mistaken
,
but
matter
of
Fact
,
of
which
they
had
certain
information
from
their
own
senses
,
and
he
who
says
that
he
saw
such
a
thing
,
and
it
's
evident
that
his
senses
were
not
imposed
on
,
lies
against
his
own
conscience
,
if
it
be
not
true
that
he
saw
it
.
IV.
Another
Circumstance
requisite
to
render
a
Testimony
highly
credible
,
is
,
that
there
is
no
apparent
motive
to
induce
the
Attestors
of
it
to
testifie
falsly
.
For
whether
they
are
honest
or
no
,
we
cannot
well
suppose
that
in
a
matter
of
importance
they
will
testifie
falsly
,
without
some
great
motive
inducing
them
thereunto
:
but
as
for
the
witnesses
of
our
Saviours
Resurrection
,
had
they
not
been
certain
of
the
truth
of
it
,
they
could
have
no
imaginable
motive
to
induce
them
to
attest
it
;
for
they
could
never
hope
to
reap
the
least
advantage
from
it
either
here
or
hereafter
;
not
here
,
for
their
Lord
had
told
them
beforehand
,
that
if
they
would
be
his
Disciples
,
they
must
suffer
persecution
;
and
they
themselves
could
not
but
foresee
that
by
testifying
his
Resurrection
,
they
must
infallibly
alarm
all
the
World
against
them
,
because
the
Doctrine
which
they
confirmed
by
it
was
extremely
opposite
both
to
the
present
Religion
and
Interest
of
the
Iews
,
and
to
the
common
Theology
of
the
Gentiles
;
and
that
therefore
by
going
about
to
establish
it
,
they
must
in
effect
proclaim
War
against
all
the
World
,
and
consequently
expose
themselves
to
the
utmost
Rigor
and
Severity
that
the
wit
and
malice
of
men
could
invent
or
inflict
:
which
must
be
a
very
sorry
motive
sure
to
induce
men
in
their
wits
to
undertake
the
propagation
of
a
known
Imposture
.
But
perhaps
it
may
be
thought
they
did
all
this
for
the
glory
and
reputation
of
being
the
founders
of
a
new
Sect.
But
from
whence
,
I
beseech
you
,
could
they
promise
themselves
success
?
not
from
their
Master
Iesus
,
who
,
if
their
testimony
was
not
true
,
they
could
not
but
know
was
still
detained
under
the
power
of
the
grave
;
not
from
God
,
whom
if
they
testified
falsly
,
they
were
conscious
they
wickedly
belyed
in
suborning
his
power
and
veracity
to
bear
witness
to
a
falshood
;
not
from
the
force
and
charms
of
their
own
Eloquence
or
Sophistry
,
for
that
they
pretended
not
to
;
not
from
their
Riches
,
for
their
Staves
and
Scrips
were
all
the
Treasure
they
carried
with
them
;
nor
from
any
Authority
or
Power
they
had
or
ever
were
like
to
have
;
for
how
could
such
poor
illiterate
persons
as
they
,
ever
expect
to
arrive
to
an
Authority
great
enough
to
contest
with
all
the
power
and
wisdom
of
the
World
which
was
armed
against
them
;
in
a
word
,
not
from
any
proneness
they
found
either
in
Iews
or
Gentiles
to
imbrace
the
Doctrine
which
they
designed
by
this
their
Testimony
to
confirm
and
assert
,
that
being
every
where
gainsaid
and
opposed
by
the
interests
and
affections
of
both
;
and
if
their
Testimony
was
not
believed
(
as
't
was
very
unlikely
it
should
,
if
it
had
not
been
true
)
what
could
they
expect
but
to
be
branded
to
all
posterity
as
a
company
of
infamous
Cheats
and
Impostors
:
So
that
unless
they
had
been
assured
that
their
testimony
was
true
,
they
had
all
the
reason
in
the
World
to
expect
that
it
would
prove
the
most
fatal
and
unprofitable
Lye
that
ever
was
invented
or
broached
among
mankind
;
since
it
was
so
far
from
promising
them
any
worldly
advantage
,
that
it
visibly
exposed
them
to
all
the
miseries
and
calamities
of
human
life
.
And
then
if
they
knew
this
Story
of
Christs
Resurrection
which
they
attested
to
be
a
Lye
,
they
had
a
great
deal
less
reason
to
expect
any
advantage
from
it
in
the
World
to
come
;
for
either
they
believed
that
Religion
which
they
sought
to
confirm
by
attesting
this
story
,
or
they
did
not
;
if
they
did
not
,
how
could
they
hope
to
fare
ever
the
better
in
the
other
World
for
endeavouring
to
propagate
a
false
Religion
in
this
;
if
they
did
,
how
would
they
hope
to
be
made
happy
hereafter
by
telling
a
Lye
for
that
Religion
which
excommunicates
Lyars
out
of
the
Kingdom
of
Happiness
?
Since
therefore
if
their
testimony
had
been
false
,
they
could
expect
to
reap
no
advantage
from
it
in
either
World
,
doubtless
they
would
never
have
been
so
mad
as
to
assert
and
attest
it
,
had
they
not
known
it
to
be
true
;
for
what
man
in
his
wits
would
ever
tell
a
lye
that
hath
no
reason
to
expect
any
other
fruit
from
it
,
but
only
to
die
for
it
here
,
and
to
be
damned
for
it
hereafter
?
V.
Another
Circumstance
requisite
to
render
a
Testimony
highly
credible
is
,
that
the
testifiers
of
it
do
give
some
great
security
for
the
truth
of
what
they
say
;
and
therefore
it
is
required
by
human
Laws
that
in
all
great
matters
of
Fact
the
Witnesses
should
give
the
security
of
their
Oaths
,
or
of
some
great
pledge
to
be
forfeited
by
them
,
in
case
their
Testimony
prove
false
.
But
never
did
any
men
give
greater
security
of
their
truth
,
than
the
Witnesses
of
our
Saviours
Resurrection
;
for
they
sealed
their
Testimony
with
their
Blood
,
and
rather
chose
to
undergo
the
most
witty
and
exquisite
torments
,
than
to
recant
any
part
or
circumstance
of
what
they
had
seen
and
testified
concerning
it
.
For
of
all
the
Apostles
,
who
were
the
chief
Witnesses
of
it
,
there
was
only
one
that
escaped
a
violent
death
,
and
he
,
as
the
Ecclesiastical
Story
tells
us
,
had
not
been
delivered
from
it
but
by
a
Miracle
.
And
doubtless
those
other
Disciples
,
who
saw
and
conversed
with
our
Saviour
after
he
was
risen
,
and
together
with
the
Apostles
bore
witness
of
it
to
the
World
,
did
proportionably
run
the
same
fate
:
And
how
is
it
imaginable
that
so
many
men
should
all
turn
so
mad
together
as
to
lay
down
their
lives
for
a
pledge
of
the
truth
of
a
Story
which
they
knew
to
be
all
a
m●re
cheat
and
imposture
?
Some
men
indeed
have
suffered
Martyrdom
for
professing
Propositions
that
were
false
,
but
then
they
thought
them
to
be
true
;
but
no
man
in
his
wits
ever
died
in
the
defence
of
an
Assertion
which
he
knew
to
be
false
.
But
as
for
the
testifiers
of
our
Saviours
Resurrerection
they
did
all
of
them
witness
upon
certain
information
,
and
did
assuredly
know
whether
their
Testimony
were
true
or
false
;
so
that
if
Christ
did
not
rise
,
as
they
reported
,
they
died
in
the
defence
of
a
known
Lye
,
which
is
such
a
piece
of
folly
as
doth
exceed
all
instances
of
extravagance
.
Suppose
that
Aesop
should
have
died
a
Martyr
to
his
own
Fables
,
or
that
the
Author
of
the
Seven
Champions
should
have
laid
down
his
life
in
the
defence
of
S.
George's
killing
the
Dragon
,
would
not
all
the
World
have
concluded
them
incurably
distracted
?
But
as
for
the
Apostles
,
their
excellent
Writings
are
a
sufficient
demonstration
,
that
they
were
men
of
very
sound
intellectuals
,
and
therefore
tho
we
should
suppose
them
to
be
so
wicked
as
to
love
lying
for
its
own
sake
,
we
cannot
suppose
them
to
be
so
mad
as
to
love
it
better
than
their
own
lives
,
as
they
must
necessarily
do
,
if
their
Testimony
of
our
Saviours
Resurrection
were
false
.
But
supposing
that
one
or
two
of
them
should
have
proved
so
frantick
,
yet
it
is
incredible
that
so
many
hundreds
of
men
and
women
should
all
agree
together
at
the
same
time
in
the
same
mad
project
,
viz.
to
throw
away
their
lives
for
no
other
purpose
but
only
to
cheat
and
abuse
the
World
,
and
that
no
one
of
them
should
be
induced
,
by
all
the
hopes
and
fears
that
were
set
before
them
,
to
confess
and
discover
the
mad
conspiracy
.
When
they
began
to
report
the
Story
,
they
could
not
but
foresee
the
consequence
of
it
,
viz.
that
they
must
either
recant
it
,
and
thereby
proclaim
themselves
Impostors
to
the
World
,
or
else
lay
down
their
lives
for
it
.
So
that
had
they
known
it
to
be
false
,
it
would
have
been
a
Prodigy
of
Impudence
in
them
,
and
Folly
together
,
not
only
without
hope
of
benefit
,
but
within
prospect
of
a
certain
ruin
,
to
have
divulged
a
known
lye
to
the
World
,
and
under
the
severest
Persecutions
to
have
persisted
in
it
without
the
least
regret
of
Conscience
,
or
concernment
for
their
own
ease
and
safety
.
There
never
was
the
like
instance
among
men
,
and
I
dare
say
there
never
will
be
so
long
as
men
love
themselves
,
and
continue
in
their
Wits
;
and
to
imagine
that
of
the
Witnesses
of
our
Saviours
Resurrection
,
of
which
there
is
no
parallel
example
among
mankind
,
is
an
Argument
that
we
have
much
more
inclination
than
reason
to
be
Infidels
.
This
therefore
is
plain
,
that
the
Witnesses
of
Christs
Resurrection
gave
as
great
a
pledge
of
the
truth
of
their
Testimony
,
as
it
was
possible
for
mortal
men
to
do
,
and
if
those
men
may
not
be
believed
who
attest
a
thing
upon
certain
knowledge
,
and
seal
it
with
their
blood
,
there
is
no
credit
can
be
given
to
any
human
Testimony
;
because
a
mans
life
is
the
greatest
security
that
he
can
possibly
give
for
his
honesty
.
VI.
Another
Circumstance
requisite
to
render
a
Testimony
highly
credible
is
,
that
the
Witnesses
do
give
some
certain
sign
and
token
that
what
they
testifie
is
true
;
and
this
the
Eye-witnesses
of
our
Saviours
Resurrection
did
.
For
in
token
that
what
they
said
was
true
they
themselves
wrought
sundry
Miracles
in
his
name
:
for
so
we
read
of
the
Apostles
,
that
they
went
forth
and
preached
every
where
,
the
Lord
working
with
them
,
and
confirming
the
Word
with
signs
following
,
Mar.
16.20
.
and
that
with
great
power
,
i.
e.
miraculous
works
,
the
Apostles
gave
witness
of
the
Resurrection
of
the
Lord
Iesus
,
Acts
4.33
.
and
also
at
Iconium
the
Lord
gave
Testimony
to
the
word
of
his
grace
,
and
granted
signs
and
wonders
to
be
done
by
their
hands
,
Acts
14.3
.
And
the
same
was
done
by
S.
Stephen
at
Ierusasalem
,
Acts
6.8
.
and
by
S.
Philip
at
Samaria
,
Acts
8.6
,
7.
and
by
S.
Paul
at
Ephesus
,
Acts
19.11
.
And
S.
Paul
assures
us
,
That
from
Ierusalem
,
and
round
about
unto
Illyricum
,
the
Gospel
had
been
preached
by
him
,
with
mighty
signs
and
wonders
,
and
by
the
power
of
the
Holy
Ghost
,
Rom.
15.19
.
all
which
things
being
recorded
in
an
Age
wherein
,
if
they
had
been
false
,
they
might
easily
have
been
disproved
,
it
had
been
the
wildest
project
in
the
world
for
the
Apostles
to
have
pretended
to
them
had
they
not
been
notoriously
true
;
for
they
must
needs
think
that
all
the
World
being
prejudiced
against
them
would
be
sure
to
keep
a
very
strict
and
watchful
eye
on
them
,
and
that
if
upon
the
severest
enquiry
they
were
at
any
time
taken
tripping
in
this
their
pretence
of
working
Miracles
,
their
fraud
will
soon
ring
through
all
the
World
,
which
must
unavoidably
prejudice
their
Cause
a
thousand
times
more
than
all
the
Miracles
they
pretended
to
could
advance
it
;
and
for
men
that
had
the
eyes
of
all
the
World
upon
them
falsly
to
pretend
to
work
such
innumerable
Miracles
as
they
did
,
and
this
not
in
corners
,
but
in
publick
view
,
and
to
name
the
places
where
they
wrought
them
,
and
where
they
knew
there
were
thousands
that
could
and
would
certainly
detect
and
disprove
them
,
would
have
been
the
most
prodigious
instance
of
impudence
and
folly
together
that
ever
was
acted
by
men
in
their
Wits
.
But
so
notoriously
true
was
the
matter
of
Fact
,
that
their
most
inveterate
Enemies
amongst
both
Jews
and
Gentiles
have
not
the
confidence
to
deny
it
,
although
indeed
they
attributed
it
,
even
as
the
Jews
did
our
Saviours
Miracles
,
to
the
power
of
Magick
;
for
so
in
their
Talmud
,
Tractat
.
de
Idol
.
c.
1.
the
Jews
celebrate
S.
Iames
the
Apostle
as
eminent
for
the
gift
of
Miracles
,
by
whom
the
Nephew
of
Rab.
Samuel
being
bit
of
a
Serpent
would
not
be
cured
because
every
Disciple
of
Jesus
was
wont
to
heal
in
his
name
.
And
Lib.
Sabbat.
Ierosol
.
they
tell
us
of
a
Son
of
Rab.
Iose
,
who
having
swallowed
Poyson
was
cured
by
a
Christian
in
the
name
of
Jesus
.
And
as
for
the
Heathen
Iulian
himself
,
he
confesses
that
S.
Paul
did
very
wonderful
things
,
for
he
says
,
that
he
was
the
greatest
and
most
expert
Magician
that
ever
was
,
vid.
Cyril
.
Alex.
lib.
3.
and
the
same
he
pronounces
of
S.
Peter
also
,
id
.
lib.
9.
So
also
Celsus
frequently
charges
the
Christians
with
doing
their
mighty
works
by
the
power
of
some
Demon
,
adding
a
fiction
of
his
own
,
viz.
that
they
had
received
from
Christ
certain
Magical
Books
by
which
they
were
instructed
to
perform
all
their
Miracles
,
vid.
Origen
.
cont.
Cels.
p.
302.
and
several
other
places
,
which
is
a
plain
confession
that
such
Miracles
were
commonly
performed
by
Christians
:
But
that
they
did
not
perform
them
by
any
confederacy
with
evil
Spirits
,
as
these
bad
men
affirm
,
is
evident
because
one
of
their
greatest
and
most
common
Miracles
was
dispossessing
these
evil
Spirits
of
mens
Bodies
,
and
their
own
Temples
and
Oracles
.
For
the
truth
of
which
they
often
provoke
their
Adversaries
in
their
Writings
and
Apologies
to
come
and
make
experiment
of
it
.
Thus
S.
Cyprian
in
his
Epistle
to
Demetrian
Proconsul
of
Africa
,
O
that
thou
wouldst
but
hear
and
see
when
the
Devils
whom
thou
worshipest
are
adjured
and
tortured
by
us
,
and
with
the
spiritual
Rods
and
Torments
of
our
Words
are
ejected
out
of
the
Bodies
they
possess
,
when
howling
and
roaring
in
a
human
voice
they
confess
the
Iudgment
to
come
:
Do
but
come
and
see
whether
these
things
we
say
are
not
true
.
And
a
little
after
,
If
thou
wilt
come
,
saith
he
,
thou
shalt
see
those
whom
thou
worshipest
for
Gods
stand
bound
and
tremble
as
miserable
Captives
under
our
hands
.
Others
of
them
appeal
to
the
Consciences
of
the
Heathens
themselves
,
who
had
been
Spectators
of
their
miraculous
Victories
over
these
infernal
Spirits
.
So
Minutius
Faelix
,
All
these
things
are
very
well
known
to
a
great
many
of
your selves
,
that
your
Gods
are
forced
by
us
to
confess
themselves
Devils
,
when
by
the
torment
of
our
words
,
and
by
the
fire
of
our
Prayers
they
are
chased
out
of
human
Bodies
,
even
Saturn
and
Serapis
,
and
Jupiter
,
and
the
greatest
of
those
Gods
you
worship
,
being
overcome
with
sorrow
are
forced
to
acknowledge
what
they
are
,
and
tho
it
be
to
their
shame
,
especially
when
you
are
present
,
yet
they
dare
not
lye
,
but
being
adjured
by
the
true
and
only
God
they
quake
and
tremble
in
the
bodies
they
possess
,
and
either
leap
out
immediately
,
or
vanish
by
degrees
.
Others
of
them
offer
to
make
the
experiment
even
before
the
Tribunals
of
the
Heathen
,
and
to
answer
for
the
success
with
their
own
lives
.
So
Tertullian
in
his
Apologetick
.
Let
any
man
that
is
apparently
acted
by
one
of
your
Gods
be
brought
before
your
own
Tribunals
,
and
if
that
supposed
God
,
being
commanded
by
any
Christian
to
speak
,
doth
not
confess
himself
to
be
a
Devil
,
as
not
daring
to
lye
to
a
Christian
,
take
that
malepert
Christian
and
pour
out
his
blood
immediately
.
Yea
,
how
often
,
saith
he
a
little
after
,
only
upon
our
touch
of
and
breathing
upon
possessed
persons
are
these
Gods
you
adore
forced
to
depart
out
of
their
Bodies
with
grief
and
reluctancy
,
you
your selves
being
present
,
and
blushing
at
it
.
And
these
things
,
as
Origen
tells
us
,
cont.
Cels.
lib.
7.
were
ordinarily
performed
even
by
the
meanest
Christians
,
which
is
a
plain
Argument
that
it
was
done
merely
by
the
power
of
Jesus
,
without
any
Conjuration
or
Magical
Art.
And
can
we
imagine
that
the
Devil
,
without
any
constraint
from
some
superior
power
would
ever
have
quitted
that
Tyranny
he
had
so
long
exercised
over
the
bodies
and
consciences
of
men
,
who
had
thitherto
adored
and
worshiped
him
,
or
that
he
would
ever
have
confessed
himself
to
be
a
Devil
to
those
men
who
sought
the
ruin
of
his
Kingdom
,
and
made
use
of
his
Confessions
to
that
purpose
,
had
he
not
been
forced
to
it
by
the
Authority
of
the
Father
of
Spirits
?
Is
it
likely
,
he
would
have
exerted
his
power
to
the
ruin
of
his
own
interest
,
and
the
amendment
of
those
Souls
he
had
insnared
and
captivated
,
as
he
must
necessarily
have
done
should
he
have
impowered
the
Witnesses
of
our
Saviours
Resurrection
to
confirm
their
Testimony
by
Miracles
?
And
since
they
all
along
declared
they
did
them
in
the
name
and
by
the
power
of
Iesus
,
to
be
sure
if
it
had
not
been
so
,
the
God
of
truth
would
never
have
impowered
them
to
impose
such
a
cheat
upon
the
World.
These
Miracles
of
theirs
therefore
were
plain
signs
and
tokens
of
the
truth
of
what
they
did
attest
,
viz.
that
Jesus
was
risen
from
the
dead
,
and
that
not
only
as
they
were
so
many
divine
seals
by
which
God
himself
did
confirm
their
Testimony
,
whose
goodness
and
veracity
could
never
have
permitted
him
to
set
the
seal
of
his
miraculous
power
to
a
lye
:
But
besides
this
the
Apostles
Miracles
were
so
many
plain
demonstrations
that
Jesus
was
risen
and
alive
,
since
they
did
them
all
in
his
name
,
and
by
his
power
.
For
how
is
it
possible
,
that
Jesus
could
have
impowered
them
to
do
Miracles
had
he
been
still
among
the
dead
,
and
in
a
state
of
inactivity
?
A
dead
man
can
do
nothing
himself
,
much
less
can
he
impower
others
to
do
Miracles
.
So
that
by
those
miraculous
Works
which
the
Apostles
did
by
the
power
of
Christ
they
did
in
effect
thus
bespeak
the
World
:
Look
here
,
O
incredulous
World
,
if
nothing
else
will
persuade
you
that
our
Lord
is
risen
and
alive
,
behold
the
vital
operations
which
he
exerts
in
us
his
Disciples
,
tho
of
our selves
we
are
as
impotent
as
you
,
yet
no
sooner
do
we
invoke
our
great
Masters
Name
,
and
implore
his
Aid
,
but
we
are
presently
enabled
to
perform
mighty
things
beyond
the
power
of
any
mortal
Agent
;
without
any
other
Charm
but
his
powerful
Name
,
we
raise
the
Dead
,
bind
the
Devils
,
restore
the
Blind
,
recover
the
Lame
,
and
cure
all
manner
of
Diseases
;
and
is
not
this
as
plain
a
token
of
his
being
alive
,
as
if
he
were
now
standing
before
you
in
our
room
,
and
doing
all
these
things
in
his
own
Person
?
If
he
were
dead
still
he
could
not
act
in
us
,
as
you
see
him
do
;
and
therefore
if
nothing
else
will
convince
ye
that
he
is
alive
again
,
behold
these
mighty
powers
which
he
exerts
in
us
,
and
be
at
length
persuaded
by
these
sensible
tokens
of
his
activity
,
which
we
produce
before
your
eyes
,
that
he
is
risen
from
the
dead
.
For
it
is
worth
observing
,
that
this
gift
of
Miracles
was
never
so
plentifully
communicated
to
the
Apostles
as
after
Christs
Ascension
into
Heaven
,
for
before
he
ascended
he
commanded
them
to
tarry
at
Ierusalem
till
they
had
received
the
Gift
of
the
Holy
Ghost
,
or
,
which
is
the
same
thing
,
the
Gift
of
Miracles
,
Acts
1.4
,
5.
and
this
gift
,
as
he
himself
tells
them
,
vers.
8.
was
to
enable
them
to
bear
Testimony
to
him
unto
all
the
World
,
for
he
being
now
ascended
into
Heaven
they
could
no
longer
produce
his
person
to
convince
unbelievers
of
the
truth
of
his
Resurrection
,
and
therefore
to
supply
this
defect
Christ
gave
them
the
gift
of
Miracles
,
that
that
might
be
instead
of
his
bodily
presence
a
plain
and
sensible
token
of
his
being
restored
to
life
again
.
And
indeed
this
was
as
certain
a
sign
of
it
as
if
he
had
continued
upon
Earth
,
and
openly
conversed
among
men
in
the
view
of
the
World
;
for
the
most
crrtain
sign
of
life
is
action
,
and
by
what
hath
been
said
it
is
apparent
,
that
Christ
did
not
more
visibly
act
in
his
own
Person
when
he
was
upon
Earth
,
than
he
did
in
the
persons
of
his
Apostles
after
he
ascended
into
Heaven
.
These
miraculous
Operations
therefore
which
they
performed
by
the
Power
of
Jesus
,
were
all
of
them
so
many
plain
and
sensible
Signs
and
Tokens
of
the
truth
of
what
they
did
attest
,
viz.
that
Jesus
was
risen
from
the
dead
.
So
that
considering
all
these
circumstances
of
the
Apostles
Testimony
,
I
dare
boldly
affirm
,
that
from
the
beginning
of
the
World
to
this
day
there
never
was
any
matter
of
Fact
more
sufficiently
and
credibly
testified
than
this
of
the
Resurrection
of
our
Saviour
;
and
by
raising
him
from
the
dead
God
hath
bore
witness
to
him
before
all
the
World
,
that
he
really
is
what
he
pretended
to
be
,
the
true
Messias
and
only
Mediator
between
himself
and
us
.
Which
brings
me
to
the
second
Head
I
proposed
,
to
shew
what
an
excellent
convincing
Argument
this
is
of
the
truth
of
our
Saviours
Doctrine
and
Mediation
,
and
how
effectually
it
justifies
his
pretence
of
being
the
true
Messias
and
only
Mediator
.
'T
is
true
,
all
the
Miracles
which
our
Saviour
wrought
while
he
was
upon
Earth
,
were
plain
demonstrations
of
his
being
sent
from
God
,
and
therefore
to
these
,
as
I
shewed
before
,
he
frequently
appeals
in
his
excellent
Disputations
with
the
unbelieving
Iews
;
and
when
Iohn
Baptist
sent
to
inquire
of
him
whether
he
were
the
Messias
or
no
,
he
returns
no
other
Answer
but
this
,
Go
and
shew
John
those
things
which
ye
see
and
hear
,
that
the
blind
receive
their
sight
,
and
the
lame
walk
,
the
Lepers
are
cleansed
,
and
the
deaf
hear
,
and
the
dead
are
raised
up
,
and
the
poor
have
the
Gospel
preached
unto
them
,
Matt.
11.4
,
5.
But
his
own
Resurrection
being
the
greatest
Miracle
that
he
ever
performed
,
to
this
both
himself
and
his
Apostles
did
most
commonly
appeal
;
insomuch
that
S.
Paul
,
1
Cor.
15.14
.
says
,
That
if
Christ
be
not
risen
,
then
is
our
preaching
vain
,
and
our
faith
vain
;
because
this
being
the
Grand
Miracle
on
which
Christ
staked
the
credit
of
his
whole
Doctrine
;
if
this
had
failed
,
there
had
been
no
reason
to
give
any
Credit
to
any
thing
that
he
taught
.
The
Resurrection
of
Christ
therefore
is
a
certain
evidence
of
the
truth
of
his
Doctrine
;
only
as
it
was
the
greatest
of
his
miraculous
works
,
it
proved
his
Doctrine
no
otherwise
than
his
other
Miracles
did
;
but
it
was
the
highest
proof
of
it
,
as
it
was
the
greatest
of
his
Miracles
.
Wherefore
to
shew
what
an
excellent
proof
of
his
Doctrine
his
Resurrection
was
,
I
shall
endeavour
to
shew
that
Miracles
in
general
,
and
particularly
this
of
Christs
Resurrection
are
the
best
evidences
of
a
Divine
Revelation
,
that
the
nature
of
the
thing
will
bear
,
and
this
I
shall
do
by
shewing
First
,
that
this
is
the
most
proper
and
convenient
Evidence
.
Secondly
,
That
it
is
the
most
certain
and
infallible
.
Thirdly
,
that
it
is
the
plainest
and
most
popular
.
Fourthly
,
That
it
is
the
shortest
and
most
compendious
.
I.
First
,
That
this
evidence
of
Miracles
is
the
most
proper
and
convenient
to
prove
the
truth
of
any
pretence
to
Revelation
.
For
as
for
the
intrinsick
Arguments
drawn
from
the
nature
and
quality
of
the
Revelation
,
they
may
prove
it
indeed
to
be
wise
,
and
good
and
holy
,
but
how
they
should
prove
it
to
be
immediately
revealed
from
God
I
cannot
apprehend
.
For
as
for
the
Moral
Writings
of
the
Heathen
Philosophers
they
were
most
of
them
very
good
,
and
wise
and
holy
;
but
yet
it
doth
not
hence
follow
that
the
Authors
of
them
were
immediately
inspired
when
they
wrote
them
:
notwithstanding
their
goodness
they
might
be
,
and
doubtless
were
the
dictates
of
their
own
natural
reason
,
and
so
may
any
other
Doctrine
how
good
soever
it
be
;
and
tho
the
Authors
of
such
Writings
may
pretend
to
be
inspired
,
yet
that
is
no
argument
that
they
are
.
For
all
that
I
know
they
may
pretend
to
it
to
give
credit
to
their
Doctrine
,
or
they
may
think
themselves
inspired
when
they
are
not
;
so
that
they
have
no
other
way
to
convince
me
that
what
they
pretend
is
true
,
but
only
by
giving
me
some
certain
sign
and
token
that
they
are
really
inspired
from
above
,
and
no
sign
can
reasonably
convince
me
of
this
,
but
such
a
one
as
I
have
reason
to
believe
God
alone
did
inable
them
to
give
me
;
for
so
long
as
I
have
just
reason
to
suspect
that
the
sign
which
they
give
me
was
produced
either
by
their
own
power
or
by
the
power
of
some
other
Agent
besides
God
,
it
is
no
sign
at
all
to
me
of
their
being
inspired
by
God.
Miracles
therefore
being
the
only
signs
we
can
reasonably
believe
are
produced
by
the
immediate
power
of
God
,
't
is
they
alone
can
indicate
a
mans
being
immediately
inspired
by
God.
For
how
can
I
be
assured
that
what
a
man
saith
is
immediately
revealed
to
him
by
God
,
unless
God
himself
give
me
some
sign
or
token
that
he
is
so
,
and
how
can
I
know
that
this
or
that
is
a
sign
or
token
from
God
,
unless
it
be
something
so
extraordinary
and
miraculous
,
as
,
that
all
things
considered
,
I
may
reasonably
conclude
't
was
God
alone
that
produced
it
.
I
confess
indeed
,
a
Miracle
singly
is
not
sufficient
to
demonstrate
any
Doctrine
to
be
of
divine
Revelation
;
for
unless
the
Doctrine
it self
be
good
,
at
least
unless
it
hath
no
apparent
evil
in
it
,
there
is
no
Miracle
whatsoever
can
prove
it
to
be
divine
.
For
there
is
no
argument
in
the
World
can
persuade
a
reasonable
man
to
believe
God
against
himself
;
but
to
believe
a
bad
Doctrine
to
be
the
Will
of
God
,
because
it
is
confirmed
by
Miracles
,
is
to
believe
Gods
Power
against
his
Goodness
;
and
it
is
not
more
certain
that
God
doth
will
what
he
confirms
by
Miracles
,
than
that
he
doth
not
,
cannot
will
iniquity
;
nay
of
the
two
,
I
should
rather
believe
a
good
Doctrine
to
be
from
God
,
barely
because
it
is
good
,
than
that
a
bad
Doctrine
is
so
because
it
is
confirmed
by
Miracles
,
it
being
more
possible
for
a
wicked
Impostor
to
work
a
Miracle
,
than
for
a
holy
God
to
will
sin
.
But
yet
the
goodness
of
a
Doctrine
singly
considered
,
and
without
the
confirmation
of
Miracles
,
is
no
certain
proof
that
't
is
of
divine
revelation
.
'T
is
true
,
those
things
in
any
Doctrine
which
are
morally
good
and
founded
upon
eternal
reasons
,
may
be
demonstrated
true
by
moral
arguments
without
any
additional
confirmation
by
Miracles
;
but
if
the
Doctrine
contain
in
it
any
Proposition
that
is
matter
of
pure
Revelation
,
and
cannot
be
known
without
it
,
it
is
hardly
possible
to
prove
such
a
Doctrine
true
without
producing
some
miraculous
sign
of
its
truth
and
divinity
.
As
for
instance
,
how
can
a
man
know
that
God
hath
appointed
Jesus
to
be
the
Mediator
between
himself
and
us
,
which
is
matter
of
pure
revelation
wholly
depending
on
the
free
will
of
God
,
unless
God
himself
give
us
some
miraculous
sign
by
which
we
may
know
that
it
is
his
Will
and
Appointment
?
And
therefore
we
find
that
there
is
no
Revelation
or
pretence
of
Revelation
but
what
lays
claim
to
this
way
of
confirmation
.
Thus
the
Mosaick
Religion
was
confirmed
by
sundry
great
and
stupendous
Miracles
,
and
even
the
false
Religion
of
the
Heathen
pretended
to
this
way
of
confirmation
also
;
for
generally
they
established
their
superstitious
Rites
by
Magical
Tricks
and
Incantations
,
they
conjured
their
Demons
into
their
consecrated
Images
,
and
made
the
liveless
Stocks
to
move
and
speak
,
they
pretended
to
effect
extraordinary
Cures
by
the
invocation
of
their
Idols
;
they
often
raised
the
Devils
they
adored
by
their
Charms
and
Inchantments
,
and
made
them
appear
in
strange
visible
shapes
to
their
superstitious
Votaries
,
and
by
these
and
such
like
miraculous
pretences
they
introduced
all
their
Idolatrous
Ceremonies
;
which
is
a
plain
evidence
that
they
thought
Miracles
to
be
the
most
proper
and
natural
arguments
of
the
truth
of
any
Revelation
;
and
since
the
thing
is
capable
of
no
better
way
of
demonstration
,
it
is
an
unreasonable
thing
not
to
be
satisfied
with
this
;
for
he
who
will
not
believe
that
a
thing
which
may
be
is
,
without
an
impossible
proof
of
its
existence
,
is
unreasonably
resolved
right
or
wrong
not
to
believe
it
.
So
that
this
way
of
Christs
proving
his
Doctrine
by
his
Miracles
,
and
particularly
by
his
Resurrection
,
being
the
best
and
most
proper
;
if
we
will
not
believe
it
upon
this
evidence
,
we
are
incurable
Infidels
whom
no
reason
in
the
World
can
convince
or
persuade
.
II.
This
evidence
of
Miracles
is
the
most
certain
and
infallible
Medium
to
prove
the
truth
of
any
pretence
to
Revelation
.
For
if
God
give
a
man
power
to
do
Miracles
in
token
that
what
he
says
is
true
,
he
thereby
sets
his
own
Seal
to
the
truth
of
it
,
and
if
we
are
satisfied
that
the
Miracle
was
wrought
by
the
Power
of
God
,
and
yet
will
not
believe
the
Doctrine
it
seals
,
we
do
in
effect
give
the
lye
to
God
himself
:
for
a
real
Miracle
wrought
to
confirm
a
Doctrine
gives
as
great
a
certainty
of
the
truth
of
that
Doctrine
as
we
can
have
of
the
truth
of
God
,
which
is
the
foundation
of
all
the
certainty
in
the
World
;
because
if
once
it
be
granted
that
God
may
work
a
Miracle
to
attest
a
lye
,
we
can
have
no
security
of
his
truth
;
but
for
all
that
we
know
every
thing
that
he
saith
or
doth
may
be
an
Imposture
;
and
if
so
,
for
all
we
know
he
may
have
deceived
our
faculties
too
,
and
then
there
is
nothing
can
be
certain
to
us
.
The
Miracles
of
Christ
therefore
,
and
especially
this
of
his
Resurrection
,
gives
us
as
great
a
certainty
of
the
truth
of
his
Doctrine
as
we
can
have
of
any
thing
.
For
that
he
was
raised
by
the
power
of
God
is
evident
,
because
he
was
really
dead
,
his
heart
was
pierced
,
and
the
vital
bonds
were
broken
,
which
rendered
him
utterly
incapable
to
raise
himself
;
and
supposing
that
there
be
some
Agent
in
Nature
besides
God
that
was
powerful
enough
to
raise
him
,
yet
we
are
sure
the
Devil
would
not
do
it
,
because
as
was
shewn
before
,
he
must
thereby
do
a
thing
infinitely
contrary
to
his
own
temper
,
and
apparently
destructive
to
his
Interest
and
Kingdom
;
nor
would
any
holy
Angel
have
done
it
without
a
special
command
and
Commission
from
God
,
which
is
the
same
thing
as
if
God
himself
had
done
it
immediately
.
So
that
it
's
plain
Christ's
Resurrection
must
be
effected
either
by
the
immediate
Will
,
or
by
the
immediate
Power
of
God
,
and
whether
it
was
one
way
or
t'other
,
't
was
a
most
certain
evidence
of
the
truth
of
his
Doctrine
,
because
it
cannot
be
imagined
that
the
God
of
truth
would
either
way
have
raised
him
from
the
dead
,
had
he
been
an
Impostor
,
since
in
so
doing
he
must
have
taken
the
most
effectual
course
to
impose
a
Cheat
upon
mankind
.
For
whilst
he
was
alive
he
promised
to
rise
again
the
third
day
,
and
gave
this
as
the
great
Sign
to
the
World
whereby
they
should
know
that
he
came
from
God
;
upon
the
hearing
of
which
all
unprejudiced
minds
(
especially
considering
the
nature
of
his
Doctrine
)
had
abundant
reason
to
conclude
thus
with
themselves
,
If
this
Man
make
good
his
word
,
we
can
no
longer
doubt
but
that
he
was
sent
from
God
;
for
to
be
sure
he
cannot
rise
unless
God
raise
him
,
and
it
can
never
enter
into
our
thoughts
that
the
God
of
truth
will
raise
him
on
purpose
to
delude
and
deceive
us
.
When
therefore
he
was
actually
risen
,
they
could
not
without
being
guilty
of
the
most
unreasonable
obstinacy
,
make
any
farther
scruple
of
his
truth
and
veracity
.
There
was
about
six
hundred
years
ago
a
certain
Iew
called
El
David
,
who
gave
out
that
he
was
Christ
,
and
drew
a
great
many
Proselytes
after
him
,
upon
which
he
was
apprehended
and
brought
before
an
Arabian
Prince
,
who
asked
him
what
Miracle
he
could
do
,
to
convince
him
that
he
was
not
an
Impostor
,
to
which
he
answered
,
Sir
,
Cut
off
my
Head
,
and
in
a
little
time
you
shall
see
me
alive
again
;
which
he
said
to
prevent
some
greater
torments
which
he
feared
would
be
inflicted
on
him
for
deluding
the
People
.
Whereupon
the
Prince
replied
,
A
greater
sign
than
this
thou
canst
not
give
,
and
therefore
if
after
I
have
beheaded
thee
thou
recoverest
to
life
again
,
both
I
and
all
my
People
and
all
the
World
sure
will
acknowledge
thee
to
be
a
Messenger
from
God
:
and
presently
he
commanded
him
to
be
beheaded
,
and
there
was
an
end
of
the
Cheat
;
and
so
there
would
doubtless
have
been
of
the
Christian
Religion
,
if
Jesus
had
not
been
raised
from
the
dead
,
for
he
said
just
as
this
El
David
did
,
Kill
me
if
you
please
,
and
when
you
have
done
so
,
you
shall
see
I
will
live
again
,
and
upon
this
I
stake
all
the
credit
of
my
Doctrine
.
And
therefore
since
it
came
to
pass
according
to
his
word
,
we
have
all
the
Reason
in
the
World
to
resolve
with
that
Arabian
Prince
to
believe
and
acknowledg
him
to
be
sent
from
God.
For
if
there
be
a
God
that
loves
sincerity
and
truth
,
as
we
are
sure
there
is
,
we
are
equally
sure
he
will
not
conspire
with
an
Impostor
to
cheat
and
delude
the
World
;
and
yet
this
he
must
have
done
,
had
Jesus
been
a
deceiver
,
when
he
fulfilled
this
miraculous
sign
of
his
Resurrection
,
upon
which
he
suspended
all
the
credit
of
his
Doctrine
.
So
that
now
we
have
the
same
certainty
of
the
truth
of
our
faith
as
we
have
of
the
truth
of
our
knowledg
;
for
the
truth
of
our
knowledg
supposes
that
there
is
a
God
whose
Goodness
will
not
suffer
us
to
be
deceived
in
those
things
which
we
clearly
apprehend
,
and
the
truth
of
our
faith
supposes
that
there
is
a
God
whose
Goodness
will
not
suffer
him
to
deceive
us
in
such
things
as
he
hath
given
us
sufficient
reason
to
believe
;
for
he
who
gives
me
a
sufficient
reason
to
induce
me
to
believe
a
false
Proposition
,
is
guilty
of
seducing
me
into
a
false
belief
:
and
therefore
since
God
in
raising
Christ
from
the
dead
hath
given
us
a
sufficient
Argument
to
induce
us
to
believe
that
he
sent
him
,
it
necessarily
follows
,
either
that
he
did
send
him
,
or
that
he
is
guilty
of
deceiving
and
abusing
us
.
III.
This
evidence
of
Miracles
is
the
plainest
and
most
popular
to
confirm
a
Revelation
.
If
the
Principles
of
revealed
Religion
were
to
be
proved
by
natural
Reason
and
Philosophy
,
the
Arguments
of
it
would
be
too
thin
and
subtile
for
vulgar
capacities
,
and
men
would
never
be
fit
to
be
Catechized
into
their
Religion
till
they
had
been
trained
up
in
the
Schools
,
and
there
instructed
in
the
intrigues
of
Logick
and
Discourse
;
for
the
generality
of
men
are
capable
of
no
other
notices
of
things
but
what
are
immediately
impressed
upon
them
by
the
objects
of
sense
,
nor
have
they
skill
enough
so
exactly
to
compare
simple
terms
as
to
connect
them
into
true
Propositions
,
and
from
these
to
deduce
their
true
and
natural
Consequences
.
These
are
things
that
require
far
more
leisure
and
skill
than
Mens
Education
and
Affairs
will
ordinarily
afford
them
,
so
that
had
there
not
been
some
plainer
and
easier
way
found
out
to
prove
the
truth
of
Christianity
than
this
,
it
had
been
a
Religion
fit
only
for
the
Schools
of
Philosophers
;
and
the
Vulgar
who
are
not
capable
of
close
and
strict
discourse
,
and
have
neither
time
nor
skill
enough
to
trace
the
footsteps
of
truth
through
all
the
intricacies
of
reasoning
and
discourse
,
must
have
been
damned
to
eternal
infidelity
;
and
this
without
doubt
was
one
main
reason
why
the
Moral
Philosophy
of
the
Heathen
had
so
little
influence
upon
the
People
,
because
the
Arguments
by
which
its
Principles
were
proved
and
demonstrated
were
too
fine
and
subtile
for
vulgar
apprehensions
,
insomuch
that
there
were
but
few
in
comparison
that
could
comprehend
the
strength
and
force
of
them
;
and
in
all
probability
as
little
effect
would
Christianity
have
found
in
the
World
,
had
it
not
been
proved
and
demonstrated
by
such
evidence
as
is
adapted
to
all
capacities
.
As
for
instance
,
the
immortality
of
the
Soul
is
one
great
Principle
of
the
Christian
Religion
;
but
now
had
we
no
other
way
of
proving
this
Principle
than
by
Philosophical
Arguments
,
how
impossible
would
it
have
been
to
convince
the
Vulgar
of
the
truth
of
it
?
For
first
,
we
must
have
proved
that
the
Soul
is
immaterial
,
by
shewing
that
its
operations
,
such
as
Free-will
and
Reflection
are
incompetent
with
Matter
;
from
hence
we
must
have
inferred
that
it
is
immortal
by
shewing
that
what
is
immaterial
hath
no
quantitative
extension
,
and
consequently
is
incapable
of
division
and
corruption
.
Now
,
I
beseech
you
,
what
Iargon
,
what
unintelligible
Gibberish
would
this
appear
to
vulgar
understandings
?
What
an
insignificant
noise
would
such
fine
Speculations
make
in
the
ears
of
an
honest
Plowman
?
But
now
the
miraculous
Resurrection
of
our
Saviour
is
so
plain
and
intelligible
a
proof
of
it
,
that
every
man
may
apprehend
the
force
of
it
that
hath
the
free
use
of
his
own
faculties
;
for
it
is
but
arguing
thus
,
and
the
thing
is
clearly
proved
;
Christ
told
the
World
whilst
he
was
alive
that
the
Soul
is
immortal
,
and
that
there
are
everlasting
habitations
of
weal
or
woe
prepared
for
her
in
another
World
;
and
in
token
that
what
he
said
was
true
,
he
promised
that
the
third
day
after
his
death
he
would
rise
again
,
which
he
could
never
have
verified
,
had
not
God
given
him
power
to
do
it
,
and
to
be
sure
God
would
never
have
given
him
this
power
,
had
not
his
saying
been
true
;
wherefore
since
God
did
impower
him
to
rise
again
,
it
is
plain
that
he
thereby
approved
the
truth
of
his
saying
,
and
justified
his
Doctrine
to
the
World.
This
is
such
a
plain
and
intelligible
way
of
arguing
that
the
shallowest
minds
may
easily
apprehend
the
force
of
it
;
wherefore
since
God
designed
Christianity
to
be
a
Religion
as
well
for
the
Vulgar
as
for
the
more
refined
and
elevated
understandings
,
it
was
highly
reasonable
that
the
way
of
proving
its
Principles
should
be
plain
and
intelligible
to
all
capacities
of
men
.
IV.
And
lastly
,
This
evidence
of
Miracles
is
the
most
short
and
compendious
way
of
proving
the
truth
of
Revelation
.
One
reason
why
the
moral
Philosophy
of
the
Heathen
had
so
little
influence
on
the
Vulgar
was
because
their
way
of
proving
the
Principles
of
it
was
so
long
and
tedious
;
for
they
were
fain
to
prove
them
by
parcels
,
and
when
they
had
convinced
their
Auditors
of
the
truth
of
one
Proposition
they
proceeded
to
another
;
and
so
they
were
fain
to
prove
them
all
singly
and
apart
by
distinct
and
different
arguments
;
which
was
so
tedious
a
way
that
the
vulgar
had
not
leisure
enough
to
attend
to
so
great
a
variety
of
reasonings
,
nor
yet
capacity
enough
to
retain
them
;
but
he
that
works
a
real
Miracle
,
in
token
that
such
a
Doctrine
is
true
,
proves
it
all
at
once
,
and
needs
not
trouble
himself
to
demonstrate
one
Proposition
after
another
,
for
by
giving
a
miraculous
sign
of
the
truth
of
such
a
Doctrine
,
God
doth
openly
approve
every
Proposition
contained
in
it
,
because
it
cannot
be
supposed
that
the
God
of
truth
would
approve
any
Doctrine
in
the
gross
,
if
any
part
or
Proposition
of
it
had
been
false
,
since
in
so
doing
he
must
necessarily
have
abused
our
understandings
,
and
wittingly
betrayed
us
into
a
false
belief
,
which
to
affirm
of
God
is
equally
absurd
and
blasphemous
.
When
therefore
God
raised
our
Saviour
from
the
dead
,
he
did
by
that
one
Act
openly
avow
the
truth
of
his
whole
Doctrine
,
and
proclaim
to
all
the
World
that
every
Article
in
it
is
as
true
as
truth
it self
.
So
that
now
we
need
not
trouble
our selves
to
hunt
out
for
several
Arguments
to
prove
the
several
Articles
of
our
Faith
;
for
this
one
Argument
serves
instead
of
all
,
that
God
by
sundry
Miracles
,
and
particularly
by
raising
Jesus
from
the
dead
,
hath
given
Testimony
that
the
Doctrine
which
he
taught
is
a
true
revelation
of
his
Mind
and
Will
to
the
World.
And
thus
you
see
what
a
clear
and
excellent
evidence
Christs
Miracles
,
and
especially
his
Resurrection
is
of
the
truth
of
his
Doctrine
:
No
wonder
therefore
that
the
Apostle
doth
so
much
prefer
it
above
all
other
evidence
,
as
we
find
he
doth
,
1
Cor.
2.4
.
For
,
saith
he
,
my
speech
and
my
teaching
was
not
with
the
enticing
words
of
mans
wisdom
,
but
in
demonstration
of
spirit
and
of
power
;
that
is
,
I
did
not
go
about
to
convince
ye
with
Rhetorical
Harangues
or
fine
Philosophical
Reasonings
,
but
I
clearly
demonstrated
the
truth
of
what
I
preached
by
the
Miracles
which
through
the
power
of
the
Divine
Spirit
,
I
wrought
amongst
you
.
So
that
whether
we
consider
the
certainty
of
Christs
Miracles
,
but
especially
of
his
Resurrection
,
or
the
powerful
evidence
which
they
give
to
his
Doctrine
,
I
doubt
not
but
upon
an
impartial
view
of
the
whole
it
will
appear
that
we
have
all
the
reason
in
the
world
firmly
to
assent
to
the
truth
of
Christianity
,
and
consequently
to
this
Article
which
comprehends
it
all
,
that
Iesus
Christ
is
the
Mediator
between
God
and
Man
.