THE
FIRST
PART
.
THis
very
Distinction
in
considering
the
redemption
by
Jesus
Christ
,
as
it
is
wrought
,
effected
,
and
prepared
by
himself
with
God
for
men
;
And
as
by
Spirit
hee
makes
it
knowne
,
and
there-through
draweth
men
to
himselfe
,
and
workes
it
in
men
,
affirming
the
one
perfect
,
and
before
the
other
,
and
larger
then
the
other
,
is
exeeding
faulted
by
some
Advarsaries
of
the
truth
of
the
extent
of
these
sayings
Joh.
3.17
God
sent
not
his
Son
into
the
world
,
to
condemn
the
world
,
but
that
the
world
through
him
might
be
saved
Joh.
4.42
.
The
Christ
,
the
Saviour
of
the
world
,
1
Joh.
4.14
.
The
Father
hath
sent
the
Son
the
Saviour
of
the
world
,
Ioh.
12.47
.
I
came
not
to
judge
the
world
,
but
to
save
the
world
:
1
Cor.
5.15
He
dyed
for
All
,
1
Tim.
2.6
.
Gave
himselfe
a
ransome
for
all
,
1
Jo.
22.
And
is
the
propitiation
for
the
sins
of
the
whole
world
.
This
distinction
,
I
say
,
is
faulted
,
and
cryed
downe
as
a
fiction
and
subtilty
,
in
which
it
seems
,
if
that
be
proved
true
,
they
are
convinced
,
and
among
the
residue
one
that
opposeth
the
same
distinction
,
is
Mr.
Robert
Garner
,
with
the
approbation
of
Master
Hanzard
Knols
;
to
whom
as
pertaining
to
what
I
have
writ
in
the
testification
of
truth
of
1
Tim.
2.6
.
and
Heb.
2.9
.
According
to
the
sense
the
words
themselves
import
,
I
desire
in
love
and
meeknesse
to
returne
answer
to
as
much
of
his
Treatise
as
concerneth
that
Treatise
of
mine
;
and
so
whereas
in
his
first
Treatise
called
Mysteries
unvailed
pag.
1
:
Though
he
use
not
my
phrase
,
which
I
yet
passe
over
,
he
includes
me
usually
to
propound
a
certaine
Distinction
,
as
the
ground
of
what
I
pretend
to
prove
which
is
not
true
,
for
it
was
used
to
cleare
the
businesse
for
right
stateing
the
question
,
which
is
after
proved
;
and
this
is
also
so
said
to
be
both
in
the
Epistle
and
Treatise
.
Page
2.
After
he
had
expressed
the
Distinction
,
right
as
I
writ
.
(
First
,
There
is
a
Redemption
,
Reconciliation
,
and
Salvation
wrought
by
Jesus
Christ
in
his
owne
body
with
God
for
men
.
Secondly
,
A
Redemption
,
Reconciliation
,
and
Salvation
wrought
by
his
Spirit
in
men
to
God
)
then
he
wrongeth
me
,
and
saith
falsely
,
including
me
to
call
the
former
,
A
reconciling
of
God
to
men
,
&c.
for
I
have
no
where
so
called
it
,
it
is
not
my
tearme
,
and
though
I
conceive
it
not
fully
a
proper
saying
,
yet
I
so
farre
reverence
the
Doctrine
of
the
Church
of
England
that
saith
,
Article
2.
One
Christ
very
God
,
and
very
Man
,
who
truly
suffered
,
was
crucified
,
dead
,
and
buried
,
to
reconcile
his
Father
to
us
&c.
And
something
agreeing
to
this
may
be
understood
,
Psal.
85.10.11
.
that
I
reprove
it
not
.
But
the
Tearme
not
being
mine
,
I
take
the
charge
of
it
on
me
as
a
falshood
,
and
so
leave
it
.
3
Againe
,
Page
2.
He
peremptorily
affirmeth
;
that
the
Scripture
warranteth
no
such
distinction
in
their
sense
;
now
sure
the
sense
is
as
the
words
are
;
And
can
a
man
of
his
reading
and
understanding
be
so
ignorant
of
the
Scripture
as
not
to
find
it
there
,
or
so
rash
,
as
boldly
to
deny
what
every
understanding
reader
may
plentifully
find
there
,
as
to
instance
some
places
.
Prov.
9.1
,
2
,
3
,
4
,
6.
Wisedome
hath
builded
her
house
;
shee
hath
hewen
out
her
seven
Pillars
,
shee
hath
killed
her
Killing
;
shee
hath
mingled
her
wine
;
shee
hath
also
furnished
her
Table
;
shee
hath
sent
forth
her
maydens
;
shee
cryeth
in
the
highest
places
of
the
City
.
Who
so
is
simple
,
let
him
come
in
hither
,
and
as
for
him
that
wanteth
understanding
;
she
saith
to
him
,
Come
eat
of
my
bread
,
and
drinke
of
the
wine
that
I
have
mingled
,
forsake
the
foolish
,
and
live
,
&c.
Mind
this
well
,
Is
not
Christ
that
dyed
for
our
sinnes
,
and
rose
for
our
justification
,
and
offered
himself
in
sacrifice
to
God
for
us
the
Killing
,
the
good
meat
,
the
bread
of
life
prepared
to
be
eaten
for
eternall
life
?
Joh.
6.48.50.53.54.55.63
.
Is
not
the
holy
Spirit
hee
hath
received
in
the
man
,
and
for
men
,
to
send
sorth
in
the
meanes
,
in
words
and
ordinances
to
men
?
the
wine
he
hath
prepared
to
be
drunk
in
for
eternall
life
?
Psal.
68.18
.
Isay
55.1.3.4
.
Ioh.
6.55.56
.
was
not
the
New
Testament
and
promise
of
Spirit
ratified
by
his
bloud
?
Heb.
9.15
,
16.
And
as
he
is
in
some
sort
testified
in
his
workes
,
so
he
is
plentifully
set
forth
in
his
Word
and
Ordinances
;
and
so
the
Table
furnished
,
Prov.
22.21
.
And
is
not
here
a
reall
and
true
provision
.
A
rich
store
,
not
lesse
then
a
redemption
,
reconciliation
,
and
salvation
of
our
nature
in
the
Sonne
of
God
,
and
for
men
,
even
the
worst
of
men
,
not
yet
called
,
and
to
be
after
called
:
And
is
it
in
any
,
before
by
the
heavenly
call
they
be
prevailed
with
,
to
come
in
,
and
eat
thereof
;
and
then
is
not
the
provision
larger
then
the
receit
:
And
doth
not
Wisdome
(
the
provision
being
made
)
both
send
her
maydens
and
by
spirit
go
her selfe
in
,
and
with
them
,
and
call
even
the
worst
of
men
(
as
by
comparing
this
with
Prov.
1.22
,
23.
appeares
)
and
that
not
equivocally
,
but
in
earnest
to
turne
,
and
come
,
and
eat
,
and
surely
of
nothing
,
but
what
Wisdome
had
really
prepared
for
them
:
Yea
,
though
some
refuse
to
turne
,
and
come
,
and
are
therefore
put
by
,
and
eat
not
,
Prov.
1.24
,
&c.
Can
you
reade
this
Scripture
,
and
not
acknowledge
the
truth
of
the
distinction
,
and
that
the
former
is
larger
then
the
latter
?
But
to
proceed
:
Matth.
22
2
,
3
,
4
,
5
,
6
,
7.
The
Kingdome
of
Heaven
is
like
unto
a
certaine
King
,
which
made
a
marriage
for
his
sonne
,
and
sent
forth
his
servants
to
call
them
that
were
bidden
to
the
wedding
,
and
they
would
not
come
:
Againe
,
he
sent
forth
other
servants
,
saying
,
Tell
them
which
are
bidden
:
Behold
,
I
have
prepared
my
Dinner
,
my
oxen
,
and
my
fatlings
are
killed
,
and
all
things
are
ready
;
come
unto
the
marriage
;
but
they
all
made
light
of
it
,
&c.
Is
not
there
the
same
with
that
in
Prov.
9.
A
rich
provision
,
is
it
not
larger
then
the
receit
,
and
set
forth
and
affirmed
ready
for
such
,
as
yet
had
it
not
,
and
are
they
not
on
that
ground
called
and
envited
;
yet
they
come
not
then
nor
after
,
for
even
for
their
refusall
,
they
were
slaine
.
Now
I
hope
Mr.
Garner
will
not
say
the
second
time
;
There
was
nothing
prepared
,
and
ready
for
them
,
that
in
comming
they
might
have
had
,
and
eaten
:
And
is
not
the
truth
of
the
distinction
here
appearing
.
And
that
the
former
part
is
larger
then
the
latter
in
receit
.
But
I
proceed
,
Heb.
5
9.
And
being
made
perfect
,
hee
became
(
or
was
made
)
the
Author
of
eternall
salvation
to
all
them
that
obey
him
.
Mind
this
well
,
Is
it
not
here
affirmed
of
Christ
?
1.
That
hee
was
made
perfect
.
2.
That
being
made
perfect
,
hee
was
made
the
Author
of
eternall
salvation
:
And
3.
That
hee
is
the
Author
of
eternall
salvation
unto
all
them
that
obey
him
.
Consider
all
these
three
as
the
Scripture
sets
them
before
us
:
And
so
;
1.
For
the
first
:
Was
he
ever
at
any
time
unperfect
;
surely
in
himselfe
in
his
owne
person
:
This
Son
of
God
,
that
is
,
the
Christ
,
he
was
perfect
from
all
eternity
,
Prov.
8.22
.
The
Lord
possessed
him
in
the
beginning
of
his
way
,
before
his
workes
of
old
.
23.
He
was
set
up
from
ever
lasting
,
from
the
beginning
,
or
ever
the
earth
was
,
&c.
26.
Before
the
hils
,
was
he
brought
forth
&c.
when
he
gave
the
decrees
,
he
was
by
him
as
one
brought
up
,
and
was
daily
his
delight
,
rejoycing
ever
before
him
,
Coloss
1.15
.
The
Image
of
the
invisible
God
,
the
first
borne
of
every
creature
,
Philip.
2
6.
Who
being
in
the
form
of
God
,
thought
it
not
robbery
to
be
equal
with
God
,
Joh.
17.5
.
Glorified
with
his
Fathers
owne
selfe
,
before
the
world
was
:
So
that
in
,
and
for
himselfe
,
he
was
perfect
,
in
highest
degree
of
perfection
;
and
so
might
himselfe
without
any
of
us
have
abode
in
that
glory
.
Ioh.
12.24
.
But
in
this
his
glory
,
and
glorious
perfection
abiding
,
and
not
laying
it
aside
,
and
becomming
lower
,
he
could
not
be
for
mankind
,
that
was
fallen
into
sinne
,
and
under
death
;
a
perfect
JESUS
,
a
perfect
Propitiation
,
peace
,
righteousnesse
,
and
perfect
Lord
,
Saviour
,
and
helper
of
mankinde
,
which
he
must
certainly
bee
,
or
else
he
cannot
be
the
author
of
eternall
salvation
;
That
he
might
be
perfect
then
in
regard
of
us
;
it
was
necessary
that
he
be
made
flesh
in
our
very
nature
,
that
so
the
nature
that
sinneth
might
suffer
:
John
1.14
.
Rom.
8.3
.
yea
,
in
our
nature
as
fallen
,
and
so
submitted
to
infirmities
,
and
mortallity
,
even
to
the
flesh
and
blood
,
that
he
might
dye
Heb.
2.14
.
And
that
hee
be
in
this
our
nature
subjected
to
infirmities
,
as
a
publike
ma●
;
and
surely
in
the
same
obligation
with
us
;
and
so
under
the
Law
,
under
which
wee
were
fallen
;
That
so
our
debt
may
be
his
;
and
he
be
found
under
the
guilt
of
our
sinnes
,
Gal.
4.4.5
,
And
being
thus
found
as
a
surety
,
a
servant
,
and
under
the
Law
for
us
;
that
God
the
Father
passe
by
us
,
and
call
him
to
an
account
for
our
debt
,
and
charge
him
with
our
sinnes
Isay
.
53.6.2
Cor.
5.19
.
And
he
must
own
this
charge
,
and
imputation
,
and
confesse
also
,
Heb
10.5
9.
Psal
40
7.12
.
And
that
our
sinnes
being
charged
on
him
,
and
he
accepting
the
charge
;
he
also
undergoe
the
sentence
,
and
so
dyed
for
our
sinnes
;
for
without
shedding
of
blood
,
there
is
no
remission
of
sinnes
1
Pet
2.24
.
and
3
18.
Heb
9
22.
And
yet
that
he
may
be
perfect
for
us
;
it
is
necessary
that
he
rise
from
the
dead
,
acquit
of
all
our
sinne
and
a
victory
over
our
death
,
that
as
mercy
and
truth
are
met
,
and
righteousnesse
and
peace
doe
kisse
,
in
his
Death
,
So
truth
may
spring
out
of
the
earth
,
in
his
resurrection
for
our
justification
Psal.
85.10
,
11.
Rom
4
25.
For
if
Christ
be
not
raised
,
our
faith
is
vain
,
we
are
yet
in
our
sinnes
1
Cor.
15.17
.
And
now
he
is
so
risen
,
yet
there
is
still
more
to
be
done
by
him
,
necessary
that
he
might
be
a
perfect
Saviour
,
namely
That
by
the
eternall
spirit
,
he
ascend
into
the
highest
Heaven
,
even
the
holy
of
holiest
,
and
there
appeare
before
God
for
us
and
present
at
the
propitiatory
,
or
mercy
seat
,
and
bosome
,
of
the
Father
,
the
vertue
of
his
blood
shed
:
He
being
now
risen
and
so
offer
to
him
,
his
own
risen
,
and
holy
body
;
a
spotlesse
sacrifice
,
a
price
,
a
ransome
for
those
for
whom
he
dyed
;
that
so
thereby
,
he
may
obtain
,
and
procure
of
his
Father
.
1.
A
right
of
Lordship
over
us
all
.
1.
That
wee
may
be
his
by
purchase
,
and
he
have
the
power
and
authority
over
us
,
to
dispose
of
us
,
and
judge
us
,
1
Tim.
2.6
.
Rom.
14.9
.
2.
Eternall
redemption
of
our
nature
in
himself
,
as
the
publick
man
,
and
for
men
,
and
receive
eternall
life
in
our
nature
in
the
man
,
and
for
men
that
he
may
have
it
to
bestow
.
Heb.
9.12
,
14.
1
John
.
5.11
.
3.
The
use
of
meanes
and
sending
forth
of
his
Spirit
in
that
meanes
,
whereby
men
might
be
enlightned
,
in
some
knowledge
of
his
goodnesse
,
and
have
some
participation
of
his
mercyes
,
that
they
might
thereby
be
admonished
and
reproved
and
instructed
to
repentance
,
and
seeking
of
him
,
and
so
come
in
to
him
for
life
Psal.
68.18
.
John
.
1.4
5
,
9
Act.
14.17
.
and
17
26
,
27
30
,
31.
Rom.
2.4
Iohn
.
1.7
and
20.31
.
for
as
wee
in
our
particular
persons
,
as
individualls
could
not
have
partaked
of
the
misery
we
fell
in
too
in
the
fall
of
the
first
publick
man
,
had
their
been
no
medium
by
propogation
for
encrease
to
come
forth
of
him
;
so
neither
could
any
of
mankinde
in
any
of
their
particular
persons
,
partake
of
that
blessed
restoration
,
and
eternall
life
obtained
,
and
received
in
the
nature
of
,
and
for
mankind
,
in
,
and
by
the
second
publick
man
;
if
there
be
no
Spirituall
medium
,
to
call
,
and
regenerate
men
,
that
they
may
come
into
him
.
But
he
having
gon
through
;
and
done
all
first
mentioned
,
and
now
obtained
all
this
latter
mentioned
;
he
is
made
perfect
,
and
become
perfect
,
and
so
as
it
is
said
of
him
,
Luke
,
24.26
,
46.
ought
not
Christ
to
have
suffered
these
things
,
and
to
enter
into
his
glory
;
thus
it
is
writen
,
and
thus
it
behooved
Christ
to
suffer
,
and
to
rise
from
the
dead
the
third
day
and
that
repentance
,
and
remission
of
sinns
should
be
preached
in
his
name
among
all
nations
,
so
it
is
said
even
of
God
the
Father
,
Heb.
2.10
,
It
became
him
for
whom
are
all
things
,
and
by
whom
are
all
things
,
in
bringing
many
sonns
unto
glory
,
to
make
the
Captaine
of
their
salvation
perfect
through
sufferings
;
suitable
to
which
it
is
said
of
Christ
himself
,
Heb
,
5.8
.
Though
he
was
a
sonne
,
yet
learned
he
Obedience
by
the
things
,
which
he
suffered
(
as
I
understand
)
he
tooke
occasion
to
shew
forth
obedience
by
the
things
which
he
suffered
,
and
so
was
made
perfect
,
yea
perfect
in
the
highest
degree
of
perfection
,
though
not
while
he
was
suffering
yet
by
,
and
through
,
sufferings
,
not
in
one
thing
only
suffered
;
but
the
things
which
hee
suffered
,
his
sufferings
:
for
had
he
not
had
our
nature
subjected
to
humane
infirmities
;
and
that
made
under
the
law
for
us
,
he
could
not
have
dyed
for
us
,
and
then
truth
,
and
mercy
could
not
have
mett
;
righteousnesse
and
peace
could
not
have
kissed
on
our
behalfe
Heb.
2.14
.
Psal.
85.10
.
And
had
he
not
dyed
for
our
sinns
he
could
not
have
risen
Just
;
on
our
behalfe
,
and
for
our
Justification
,
and
so
truth
could
not
have
sprung
out
of
the
earth
that
we
might
participate
Rom.
4
25.
Psal.
85.11
and
had
he
nor
so
risen
for
our
Iustification
,
he
could
not
have
ascended
into
the
Heavens
to
present
the
vertue
of
his
blood
,
and
offer
himself
a
sacrifice
,
a
price
,
and
ransom
to
God
for
us
;
he
had
not
then
had
wherewith
to
prevaile
with
God
,
to
take
sinne
out
of
the
way
,
with
all
that
was
contrary
to
us
,
that
mercy
might
be
shewne
,
and
righteousnesse
looke
downe
from
Heaven
on
us
Heb.
1.3
.
Col.
2.14
,
15.
to
purchase
us
into
his
dispose
Rom.
149.
To
obtain
eternall
redemption
,
and
receive
eternall
life
in
our
nature
for
men
,
that
he
might
have
it
to
bestow
,
Heb.
9.12
.
to
procure
meanes
,
and
spirit
to
be
sent
to
call
,
and
draw
us
,
Iohn
.
16.7
.
Psal.
68.18
.
nor
had
he
had
wherewith
by
spirit
,
to
take
sinne
out
of
our
conscience
,
and
to
purge
our
nature
Heb.
9.14
.
for
which
cause
,
he
had
his
body
given
him
;
and
hath
done
the
will
of
the
Father
,
Heb.
10.5
,
10
,
and
so
through
suffering
in
our
nature
for
us
;
and
in
the
same
nature
raised
,
presenting
the
nature
of
his
sufferings
,
and
offering
himselfe
a
sacrifice
unto
God
;
he
is
made
perfect
,
or
become
perfect
.
A
perfect
Saviour
,
Propitiation
,
righteousnesse
,
A
Lord
able
to
save
;
and
able
to
destroy
:
and
here
is
our
businesse
sure
distinct
:
and
here
is
a
reconciliation
,
and
salvation
in
our
nature
,
dispensable
for
the
Sonnes
of
men
:
And
being
made
perfect
.
2.
For
the
second
,
he
was
made
the
author
of
eternall
salvation
,
is
not
that
cleare
also
,
to
be
a
further
and
distinct
businesse
,
are
not
the
words
plain
?
And
being
made
made
perfect
,
he
became
,
(
or
was
made
)
the
author
of
eternall
salvation
,
to
them
that
obey
him
As
he
is
the
procurer
,
He.
2.12
so
he
is
the
doner
,
and
giver
of
it
,
John
1.12
.
and
6.14
.
and
17.2
.
And
this
saying
,
eternall
salvation
unto
all
them
that
obey
him
,
doth
impart
;
that
which
Scriptures
else
where
sheweth
,
some
salvation
fore-wrought
,
and
vouchsafed
,
that
men
might
obey
him
;
in
receite
and
exceptation
whereof
men
doe
obey
him
;
and
in
neglect
and
refusall
,
or
disobedience
to
him
;
wherein
also
will
appeare
a
distinction
of
salvation
it selfe
,
considerable
,
if
the
sayings
of
the
Scripture
it selfe
be
heeded
,
and
believed
,
which
sheweth
us
;
1.
That
Jesus
Christ
,
himselfe
,
in
his
own
body
,
as
the
second
publick
man
,
having
in
the
nature
of
all
mankind
,
and
for
them
dyed
for
our
sinnes
,
and
risen
for
our
justification
,
and
in
the
same
nature
being
ascended
,
exalted
and
filled
with
all
fulnesse
of
grace
1
Pet.
2.24
.
Rom.
4.25
.
Hath
so
saved
out
nature
in
himselfe
;
that
all
,
or
any
of
that
nature
comming
to
him
may
,
and
in
union
with
him
shall
partake
thereof
,
Rom.
5.18
.
1
John
5.11
,
12.
And
he
using
meanes
to
that
end
,
that
men
might
seek
,
and
come
to
him
.
John
1.4
,
5
,
7
,
10.11
.
Pro.
8
4
9.
Hee
indeed
is
,
and
truly
so
called
,
The
salvation
,
and
Gods
salvation
,
to
the
ends
of
the
earth
Acts
13
26.
Isay
.
40.6
.
Gods
salvation
which
he
hath
prepared
before
the
face
of
all
people
;
A
light
to
lighten
&c.
Luke
2
30
31
,
32.
A
horne
of
salvation
,
Luke
1.69
.
And
I
believe
this
is
a
true
and
a
reall
salvation
,
and
eternall
and
compleat
in
him
before
it
be
made
known
;
and
the
making
known
of
him
,
is
the
making
known
of
salvation
,
and
that
for
remission
of
sinnes
also
;
though
many
receive
it
not
Luke
,
1.77
79.
Acts
13.38
39
And
is
not
here
a
salvation
,
a
prepared
salvation
,
a
salvation
made
known
,
and
set
before
men
,
larger
and
farre
more
then
have
enjoyed
it
.
2.
The
word
that
sets
forth
Jesus
Christ
the
Sonne
of
God
,
and
saviour
of
the
world
,
and
what
he
is
,
hath
done
,
and
doth
in
Heaven
for
us
;
and
is
ready
to
bestow
one
all
that
doe
believe
,
and
so
calleth
them
,
and
tendereth
grace
to
them
on
believing
:
It
is
called
the
word
of
salvation
,
Acts
13.23
,
26
,
30
,
And
they
that
neglect
it
,
are
said
to
neglect
great
salvation
,
Heb.
2.3
.
And
is
not
here
salvation
,
even
in
the
tender
,
before
,
and
larger
then
the
receipt
,
and
enjoyment
?
3.
The
extention
and
reaching
forth
of
mercies
to
men
,
Psal.
145.8
,
9.
as
the
persecution
of
their
lives
,
and
so
giving
space
for
repentance
Acts
17
27
,
28.
2
Pet.
3.9
.
Rev.
3.21
.
the
preservation
of
the
other
creatures
,
that
they
might
serve
for
the
good
of
mankind
Mat.
5.45
.
Psal.
36
5
,
6
,
7.
and
blessing
these
to
men
for
the
good
,
and
welfare
of
men
in
this
life
Acts
14.17
and
all
this
extended
through
the
Propitiation
Christ
hath
made
,
and
ransome
he
hath
given
for
men
,
in
which
mercy
and
truth
are
so
met
,
that
God
without
violation
of
truth
,
and
justice
,
may
shew
mercy
to
sinners
Psal.
85.10.11
.
And
he
is
not
only
good
to
all
,
in
that
his
mercy
is
over
all
his
workes
,
but
also
he
is
righteous
in
all
his
waies
Psal.
145.17
.
and
so
all
these
mercies
are
testimonies
of
his
goodnesse
Psal.
19.1.6
.
Rom.
10.18
.
Acts
14.17
.
and
that
to
lead
to
repentance
and
seeking
of
him
,
Acts
17.27
,
28.
Rom.
2.4
.
much
more
the
word
,
and
Gospell
where
it
comes
,
discovering
Christ
,
which
also
is
,
that
all
to
whom
it
comes
might
believe
,
Iohn
1.4
,
7
,
still
further
where
his
spirit
comes
in
th●
meanes
,
striving
with
men
,
Gen.
6.3
.
these
with
all
the
preservations
and
deliverances
,
inlightenings
,
and
motions
,
leading
from
any
evill
towards
God
,
as
they
come
from
,
and
through
a
salvation
effected
in
our
nature
,
by
,
and
in
Christ
;
and
as
they
are
witnesses
of
that
salvation
,
and
come
to
lead
to
it
,
that
in
receiving
of
it
,
men
might
be
saved
;
so
they
are
indeed
,
and
that
truly
called
salvation
,
or
saving
,
Exod.
14
13.
Psal.
144.10
,
and
36.6
,
7.
Yea
the
Holy
Ghost
wils
us
to
account
,
that
the
long
suffering
of
God
is
salvation
2
Pet
3.15
.
and
thus
in
these
respects
,
he
is
the
Saviour
of
al
men
1
Tim.
4.10
.
Yea
,
the
salvation
in
Christ
,
and
love
of
God
there-through
appearing
,
in
all
these
fore
mensioning
mercies
,
or
saving
,
or
salvations
,
doth
come
to
men
,
to
call
to
reprove
,
and
so
to
allure
to
come
to
Christ
:
The
salvation
of
God
:
and
such
as
for
love
of
other
things
,
doe
refuse
and
come
nor
in
,
are
said
truly
to
forsake
their
own
mercies
,
Iona
2.8
.
loose
their
own
soules
Mat.
16.24
.
Deny
their
right
and
lawfull
Lord
that
bought
them
;
refusing
his
counsell
,
and
so
bring
upon
themselve
,
swift
distruction
,
2
Pet
1.2
.
and
are
even
for
that
cause
given
over
to
Satan
and
distruction
;
not
because
he
had
not
bought
them
,
but
because
they
denyed
him
that
bought
them
;
not
because
he
had
not
loved
them
,
nor
shewed
love
in
doing
good
for
them
,
and
to
them
,
but
because
they
have
been
adversaries
to
him
,
for
his
love
,
and
rewarded
him
evill
for
good
,
and
hatred
for
his
love
Psal.
209.4
,
5.
not
because
,
God
sent
not
his
Sonne
,
that
they
might
be
saved
,
and
that
Christ
shed
no
blood
for
them
,
nor
extended
meanes
there
through
to
them
,
not
any
motions
of
spirit
therein
,
but
because
they
have
troden
under
foot
the
Sonne
of
God
,
and
counted
the
blood
of
the
Covenant
wherewith
they
were
sanctifyed
,
an
unholy
thing
,
and
have
done
despite
to
the
spirit
of
grace
:
Heb.
10.29
.
not
because
there
were
no
truth
in
Christ
for
them
,
nor
love
of
the
truth
to
them
,
nor
willingnesse
and
power
in
that
love
to
save
them
,
nor
it
extended
to
them
;
but
because
they
received
not
the
love
of
his
truth
that
they
might
be
saved
2
Thes.
2.10
,
12.
But
held
the
truth
in
unrighteousnesse
Rom.
1.18
Not
because
their
was
no
propitiation
made
for
them
,
nor
meanes
used
to
purge
them
:
But
because
he
purged
them
,
and
they
were
not
purged
;
Ezek.
24.13
.
Not
because
,
he
would
not
,
nor
sought
there
returne
:
But
because
they
would
not
harken
to
his
councell
:
they
would
none
of
him
;
Ezek.
33.11
.
Psal.
18.11
.
Prov.
1.24
,
30.
John
5.40
.
Mat.
23.37
.
no
,
nor
simply
and
absolutly
,
in
the
first
place
,
because
they
could
not
;
But
because
when
light
came
,
and
power
,
removing
the
yoake
of
the
Jewes
:
They
regarded
not
his
light
,
and
power
,
that
would
have
enabled
them
:
But
loved
darknesse
rather
,
and
so
were
given
up
,
and
then
could
not
:
Hos.
11.3
,
4.
John
3.19
.
Rom.
1.18
,
28.
now
can
any
say
,
he
had
no
salvation
in
himselfe
for
them
;
nor
extended
any
to
them
,
and
was
no
Saviour
of
them
;
surely
none
can
say
so
truly
:
But
they
were
rebellious
and
disobedient
to
him
,
and
so
deny
him
that
was
their
rightfull
Lord
;
and
distroyed
themselves
:
but
now
he
is
said
especially
to
save
them
that
beleeve
.
Which
is
the
next
point
?
3.
For
the
third
,
He
became
the
author
of
eternall
salvation
,
to
all
them
that
obey
;
Is
not
here
a
distinct
mention
,
an
especiall
pointing
out
of
the
persons
,
unto
whom
he
is
the
author
of
eternall
salvation
,
namely
them
that
obey
him
,
and
all
them
,
and
though
it
be
a
digression
from
this
businesse
,
yet
a
word
may
be
noted
;
what
this
obedience
is
;
It
is
the
obedience
of
Christ
,
The
obedience
of
the
Gospell
2
Thes.
1.8
.
Rom.
6.17
.
The
obedience
of
faith
Acts
6.7
,
Rom.
16.26
.
and
so
it
is
one
and
the
same
with
Beleeving
,
compare
Acts
5.32
.
with
John
7.38
,
39.
and
so
divers
translators
have
indifferently
used
the
word
,
disobedience
,
or
unbeleife
Ephes
.
5.6
.
and
this
will
clearely
appeare
,
if
we
mind
first
the
opposition
,
between
,
the
law
of
workes
,
and
the
law
of
faith
,
and
between
the
obedience
of
the
one
in
doing
,
and
of
the
other
in
beleeving
:
Rom.
3.27
.
and
10
,
5
,
8
,
9.
Secondly
the
drawing
nature
of
this
faith
,
when
with
the
heart
it
s
not
only
of
righteousnesse
,
but
unto
righteousnesse
:
Rom.
10.10
.
and
brings
upon
Christ
1
Pet.
3
,
4
,
5.
having
in
it
a
discerning
,
and
approving
,
beholding
and
understanding
of
Christ
,
as
he
is
the
Sonne
of
God
,
and
our
Saviour
,
1
John
5.20
.
An
inward
beleeving
,
and
hearty
credit-giving
,
to
the
testimony
God
hath
in
his
word
,
and
by
his
spirit
given
of
Christ
:
2
Thes.
1.10
.
1
John
5
,
6
,
10.
an
high
estimate
of
Christ
,
as
the
perfect
and
sufficient
propitiation
,
wisdome
,
Rock
,
&c.
Phil.
3.7
,
8
,
9.
An
hearty
trusting
,
and
resting
on
Christ
,
and
God
in
Christ
,
for
eternall
life
,
and
all
that
is
in
it
,
and
appertaines
thereto
:
Rom.
4.22
23
,
24
,
25
,
26
,
and
6.8
10.
A
welleased
submission
,
to
Christ
,
or
embracing
,
and
receiving
him
to
be
saved
,
yeelding
up
to
him
in
all
the
reproofe
,
and
assurement
,
and
love
to
him
,
and
his
,
which
his
grace
appeareth
,
and
moveth
too
Gal.
5.6
.
Acts
26.19
.
and
all
this
is
in
unfained
and
cordiall
beleiving
.
Thirdly
,
the
commandements
of
Christ
,
sutable
to
beleeve
in
him
John
14.1
and
to
love
one
another
as
he
hath
loved
us
,
John
15.12
.
which
the
Father
also
commandeth
in
commanding
all
to
hear
him
;
Mat.
3.17
.
And
the
not
suffering
the
Grace
of
God
,
manifested
in
his
word
,
and
workes
,
to
prevaile
,
to
lead
to
this
unfained
faith
,
that
workes
by
love
:
is
the
disobedience
that
brings
condemnation
John
3.18
,
19.
2
Thes.
1.8
.
and
8.10
.
And
the
being
thereby
overcome
to
this
faith
,
is
obedience
,
Rom.
1.5
.
and
6.17
and
mind
that
it
is
said
,
He
is
the
author
of
eternall
salvation
,
to
all
them
that
obey
him
.
But
I
beleeve
that
it
is
not
in
Scripture
said
,
nor
that
Mr.
Gerner
,
or
Mr.
Knowles
,
either
can
shew
it
there
:
That
he
is
said
to
be
the
author
of
eternall
salvation
to
the
world
,
or
the
whole
world
,
as
he
is
said
to
be
the
Saviour
of
the
world
,
and
the
propitiation
for
the
sinnes
of
the
whole
world
:
nor
is
he
said
to
be
the
author
of
eternall
salvation
to
all
men
,
as
he
is
said
to
dye
for
all
,
and
to
have
given
himselfe
a
ransome
for
all
:
nor
is
he
said
to
be
the
author
of
eternall
salvation
to
the
unjust
,
ungodly
,
his
enemies
;
as
he
is
said
to
have
dy'd
for
them
:
and
til
they
can
shew
this
,
they
cannot
disparage
the
distinction
,
for
we
may
see
it
all
the
way
through
the
Gospell
saying
,
as
in
this
Heb.
5
9
He
is
the
author
of
eternal
salvation
to
all
them
that
obey
him
;
according
to
that
is
said
of
the
wil
of
God
concerning
him
;
namely
;
That
of
all
the
Father
hath
given
him
to
undertake
for
,
and
upon
the
offering
of
his
sacrifice
;
he
hath
given
him
,
into
his
dispose
to
order
and
judge
Pal.
2.7
9
,
10
Rom.
14
9
,
11
,
12.
He
should
save
them
with
such
a
salvation
as
may
fore-run
the
knowledge
of
the
truth
,
and
then
,
bring
them
to
the
knowledge
of
the
truth
,
and
loose
none
of
them
,
but
raise
them
up
at
the
last
day
1
Tim.
2
4.
Iohn
6.39
.
and
this
will
be
manifest
one
day
,
that
he
hath
done
it
,
when
all
shall
by
him
,
be
raised
,
and
come
before
him
,
and
acknowledge
him
Lord
,
to
the
glory
of
God
;
when
it
will
be
manifest
,
that
who
ever
of
them
be
lost
,
and
perish
,
he
did
not
loose
them
;
but
they
lost
themselves
,
and
brought
distruction
on
themselves
:
Iohn
6.39
.
1
Cor.
15
,
21
,
22.
Phil.
2.10
,
11.
Mat
,
16.26
.
2
Pet.
2.1
.
But
now
for
,
eternall
life
,
it
is
not
so
said
,
of
all
so
given
,
but
of
a
giving
upon
,
or
after
a
giving
:
namely
,
after
all
by
vertue
of
his
sacrifice
,
are
given
in
to
his
dispose
,
then
those
that
by
discoveries
of
grace
,
are
in
the
heavenly
call
given
him
,
in
being
brought
to
,
and
united
in
him
,
in
beleeving
on
him
,
That
he
may
give
them
eternall
life
,
Iohn
.
17.2
.
and
so
he
saith
Iohn
6.40
.
And
this
is
the
will
of
him
that
sent
me
,
that
every
one
which
seeth
the
Sonne
,
and
beleeveth
on
him
,
may
have
everlasting
life
,
and
I
will
raise
him
up
at
the
last
day
:
Like
to
this
also
was
;
2.
The
end
of
the
mission
,
or
sending
him
into
the
world
▪
that
he
should
doe
that
for
men
,
and
use
such
meanes
towards
them
,
that
the
world
through
him
might
be
saved
:
But
more
,
that
whosoever
beleeveth
on
him
should
not
perish
(
as
there
may
be
a
saving
,
and
yet
an
after
perishing
of
some
,
Jud.
5.
)
but
that
they
that
beleeve
shall
have
everlasting
life
,
Iohn
3.16
,
17
,
36.
3.
Like
to
this
also
is
the
end
of
the
power
,
authority
,
and
spirit
,
that
the
Father
hath
given
to
Christ
his
Sonne
,
and
our
Saviour
,
namely
;
That
he
may
rule
over
all
flesh
,
and
be
their
right
and
lawfull
Lord
,
and
so
preach
good
tidings
to
them
,
and
shew
mercy
to
them
,
to
comfort
all
that
mourne
Iohn
17.2
.
Acts
10.36
.
Mat.
28.18
,
19.
Isay
.
61.1
,
2.
and
to
raise
them
from
the
dead
,
and
judge
them
according
to
their
obedience
,
or
disobedience
to
him
:
Iohn
5.27
,
28
,
29.
But
to
give
eternall
life
to
as
many
as
by
the
heavenly
call
,
are
brought
in
to
see
him
,
and
beleeve
on
him
,
and
so
given
him
:
Iohn
17.2
.
with
6.4
.
The
mourners
in
Syon
,
to
whom
he
is
to
give
beuty
for
ashes
:
Esay
61.3.4
.
4.
Like
to
this
also
is
the
proclamation
,
and
doctrine
of
the
Gospell
,
declaring
peace
,
pardon
,
and
mercy
in
Christ
,
for
all
,
and
tendering
it
to
all
,
where
it
comes
,
whether
they
accept
,
or
refuse
,
Luke
10.5
.
with
promise
or
acceptance
,
Acts
13.32
,
38
39.
But
the
promise
of
receit
of
forgivenesse
and
eternall
life
,
is
ever
,
and
only
to
those
that
beleeve
on
him
,
and
harken
to
him
:
Iohn
3
15
,
36.
Isay
,
55.3
,
4
so
that
all
the
way
through
the
doctrine
of
the
Gospell
,
the
distinction
between
a
salvation
in
Christ
,
tendered
to
men
,
and
the
same
given
into
,
and
working
in
men
,
is
cleare
;
the
former
generally
for
all
men
,
to
be
tendered
to
them
;
and
and
the
other
only
to
those
that
obey
him
.
But
it
would
fill
many
leaves
,
to
explain
and
set
forth
that
which
the
Scripture
setteth
forth
,
evidencing
this
distinction
:
as
in
Ezek.
24.3
,
13
,
setting
forth
a
purgation
,
by
ofire
prepared
,
and
the
Pot
with
liquour
,
and
choise
peeces
of
flesh
put
in
,
which
is
a
good
preparation
for
purging
,
and
bringing
forth
the
Scum
;
and
then
of
the
efficafie
of
the
fire
;
bringing
the
scum
a
loft
;
in
which
respect
,
the
liquor
is
said
to
be
purged
;
and
then
of
the
obstenacy
of
the
people
,
in
not
suffering
the
scum
when
raised
to
be
taken
off
,
and
thrown
out
,
and
so
it
boyled
in
again
,
and
the
liquor
was
not
purged
;
and
therefore
the
following
purgation
was
to
be
consumption
,
and
burning
of
pot
,
and
liquor
and
flesh
and
bones
,
and
scum
,
and
all
together
:
Doth
not
this
shadow
out
to
us
apurgation
,
and
atonment
,
or
propitiation
wrought
by
Christ
in
himselfe
,
that
is
full
of
force
,
and
vertue
(
as
fire
)
for
opperation
,
like
that
is
said
of
him
Heb.
1.3
.
And
the
declaration
of
this
grace
or
purging
,
and
peace
,
to
reprove
for
folly
,
and
to
call
into
Christ
,
and
so
in
convincement
to
make
the
scum
to
arise
,
like
that
Eph.
2.16
.
Prov
,
1.22
,
23
and
then
the
rebellion
of
many
,
for
whom
this
purgation
was
prepared
,
and
to
whom
being
tendered
,
it
begun
to
worke
,
and
raise
the
scum
,
in
which
respect
they
are
said
to
be
purged
:
like
that
Esay
,
5.1
,
8.
But
they
loving
darknesse
rather
then
light
,
offering
despite
to
the
spirit
of
grace
,
and
in
that
respect
not
purged
;
and
for
that
cause
to
be
destroyed
:
like
that
Iohn
3.19
.
2
Thes.
2.10
.
Though
such
as
receive
the
purgation
,
and
yeild
to
the
opperation
of
it
are
purged
indeed
,
like
that
Heb.
9.14
.
Rev.
1.5
.
and
is
not
here
a
distinction
,
between
a
purgation
,
prepared
and
tendered
and
opperating
,
and
the
same
purgation
,
received
,
submitted
too
,
and
so
enjoyed
,
in
the
choise
effecasie
,
and
fruit
thereof
,
and
the
former
larger
then
the
latter
,
how
saith
the
text
,
verse
13.
in
thy
filthynesse
is
lewdnesse
;
Because
I
have
purged
thee
,
and
thou
wast
not
purged
;
thou
shalt
not
be
purged
from
thy
filthynesse
any
more
,
till
I
have
caused
my
fury
to
rest
upon
thee
:
now
as
they
were
tipes
and
figures
to
us
,
doth
it
not
shew
all
aforesaid
?
Besides
,
to
what
purpose
is
the
Councell
to
such
as
are
poore
,
blind
,
naked
,
&c.
to
come
to
Christ
,
to
buy
,
and
receive
of
him
Gold
tryed
,
white
raiment
,
and
eye-salve
to
anoint
&c.
if
the
provision
of
these
prepared
in
Christ
,
and
the
tender
of
them
,
be
no
larger
then
the
receipt
and
enjoyment
by
men
,
sure
those
that
have
received
,
and
doe
enjoy
,
these
are
not
poore
,
blind
,
naked
,
and
miserable
;
and
they
that
are
Destitute
of
these
,
and
so
poore
,
blind
,
naked
and
miserable
,
are
in
vain
counselled
to
goe
to
get
these
things
of
Christ
;
if
there
be
not
provision
and
fulnesse
in
him
,
for
any
but
those
that
have
it
in
them
all
ready
:
but
see
,
Christ
gave
no
vain
councell
,
and
yet
he
gave
this
councell
Rev.
17
,
18.
yet
if
we
should
take
notice
of
some
parables
uttered
,
and
opened
by
our
Saviour
,
will
it
not
hold
forth
the
same
distinction
to
us
evidently
:
consider
;
Mat
13.39
.
18.23
,
24
,
28.37.43
.
Is
not
the
field
there
the
world
of
mankind
,
such
men
as
are
neither
borne
of
God
,
nor
given
up
to
the
Devill
,
before
either
good
seed
,
or
tares
be
sowen
,
Is
it
not
Christ
his
own
field
,
and
that
also
as
he
is
the
Sonne
of
man
,
(
and
is
not
that
by
vertue
of
his
death
,
resurrection
,
and
ransome
,
wherewith
he
purchased
them
,
Rom.
14
9.
Psalme
2.6
,
9.
and
24.1
,
2.
)
Is
not
Christ
and
the
word
discovering
him
,
the
seed
,
and
good
seed
,
before
it
be
sown
?
And
are
not
those
that
have
received
that
good
seed
,
and
are
borne
thereof
(
as
1
Pet.
1.21.23
.
)
and
so
the
blade
spring
up
of
the
same
seed
(
as
Gal.
3.19
,
19.
)
The
children
of
the
Kingdome
:
and
the
tares
sprung
up
from
the
evill
seed
:
the
children
of
the
Devill
:
And
are
not
all
still
in
one
field
,
which
is
the
world
of
mankind
?
which
in
respect
of
this
mingle-mangle
,
of
one
,
and
another
,
(
not
the
Church
and
Kingdome
sure
,
but
the
world
of
mankind
,
as
now
)
ends
at
the
comming
of
Christ
.
Now
is
not
the
field
of
mankind
(
that
is
not
the
Devils
,
who
soweth
in
another
mans
field
but
Christs
the
Sonne
of
mans
field
)
larger
then
the
Children
of
the
Kingdome
,
yea
,
is
there
not
more
seed
sown
,
then
is
rightly
received
;
and
brings
forth
fruit
to
the
harvest
:
I
say
no
more
,
but
read
the
parrables
with
there
interpretations
,
Mat.
13.
and
Luke
8.5
,
13.
Thus
far
the
distinction
appeares
,
approved
in
Scripture
,
by
sayings
that
are
more
remote
in
regard
of
expressions
,
But
if
wee
come
to
view
those
that
are
neerer
,
and
plainer
,
it
will
more
brighter
and
fully
appeare
:
as
if
I
should
instance
,
the
language
of
the
Scripture
,
and
spirit
of
wisdome
therein
speaking
.
That
when
it
speaketh
of
the
death
of
Christ
,
for
propitiation
,
and
so
of
his
ransome
,
and
that
redemption
,
and
peace
compleated
in
his
owne
body
for
men
.
And
the
common
salvation
extended
there-through
to
men
,
as
apropitiation
,
and
ground
of
calling
men
:
It
speaks
of
it
in
generall
words
,
as
for
all
,
for
the
world
for
sinners
:
But
if
in
the
same
place
,
it
speakes
of
the
peculiar
priviledges
enjoyed
;
it
changeth
the
person
,
and
speakes
more
limmittedly
,
and
applicatively
;
which
would
not
alwaies
be
,
if
both
were
of
like
large
extent
,
as
is
shewne
in
the
treatise
,
chap.
10
,
page
53.54
.
and
may
be
more
fully
,
when
need
is
;
But
that
which
is
all
ready
shewn
in
the
Treatise
is
enough
,
where
the
distinction
is
shown
,
and
proved
to
be
in
the
Scripture
,
where
first
the
severall
parts
of
the
distinction
are
proved
:
The
first
part
proved
in
divers
plain
sentences
of
Scripture
,
chap.
1.
page
2.
(
which
Mr.
Garner
mis-reporteth
in
his
Treatise
,
page
6.
as
alledged
for
the
proofe
of
the
whole
distinction
)
and
in
the
same
chap.
1.
page
3.4
.
The
first
part
is
explecated
,
the
second
part
of
the
distinction
is
proved
also
by
divers
sentences
of
Scripture
:
chap.
1.
p.
5.6
,
and
explicated
also
pag.
6
7.
Again
secondly
the
distinctionit
selfe
is
proved
in
expresse
words
,
in
plain
sentences
of
Scripture
chap.
3.
page
.
24.
which
Scriptures
Mr.
Garner
receiting
in
his
Treatise
page
12.11
.
leaves
out
some
verses
,
that
the
distinction
might
be
hid
from
his
owne
,
and
other
mens
eyes
.
3.
The
distinction
is
explicated
and
proved
by
Scripture
in
eight
particulars
,
chap.
1.
page
14
,
and
15.
And
lastly
,
the
whole
five
first
chapters
in
that
Treatise
do
evidence
the
same
to
be
in
Scripture
plentifully
shewne
,
all
which
it
became
Mr.
Gerner
to
have
refused
by
plain
sentences
of
Scriptue
,
before
he
had
so
boldly
,
against
such
a
appearing
truth
affirmed
;
That
the
Scripture
warrenteth
no
such
distinction
:
But
I
will
now
veiw
his
reasons
,
or
proofes
which
he
opposeth
with
all
.
1.
He
charheth
me
to
propound
these
things
rather
in
way
of
separation
,
then
distinction
.
and
gives
this
as
his
ground
;
Because
I
say
,
Jesus
Christ
hath
wroth
salvation
,
or
redemption
in
himselfe
,
in
the
nature
of
,
and
for
all
mankind
,
with
God
,
but
that
he
hath
not
wrought
salvation
or
redemption
in
all
men
to
God
which
phrase
,
and
termes
of
mine
,
are
by
him
subtilly
altered
,
to
all
persons
before
God
,
and
for
all
persons
in
themselves
)
and
thus
(
he
saith
)
I
devide
Christ
and
his
redemption
;
Surely
it
is
no
great
matter
for
me
to
be
slandered
by
him
,
that
hath
first
slandered
the
Scripture
,
nor
need
I
to
answer
him
in
this
matter
,
wherein
every
judicious
Reader
that
readeth
that
Treatise
,
may
see
he
writes
falsely
.
I
beleeve
there
are
three
that
beare
record
in
Heaven
,
the
Father
,
the
word
,
and
the
Holy
Ghost
,
and
these
three
are
one
.
1
Joh.
5.7
.
A
distinction
,
yet
no
separation
or
division
.
I
beleeve
the
Father
is
one
,
the
Sonne
another
,
Iohn
5.31.32.37
.
and
7.16.17.18
.
The
Holy
Ghost
another
,
Iohn
14.16.17
.
Distinct
not
devided
,
the
three
one
still
:
I
beleive
that
the
Father
is
God
,
and
yet
that
he
sent
the
Sonne
,
Iohn
3.16
,
17.
1
Iohn
4.14
.
and
so
that
the
Sonne
is
God
,
and
yet
he
was
sent
of
the
Father
.
Iohn
7.2
.
and
that
the
Holy
Ghost
is
God
,
and
yet
that
he
proceedeth
from
the
Father
,
and
the
Sonne
.
Acts
5.3
,
4.
Iohn
14.26
.
and
15.26
.
Yet
no
separation
,
I
beleeve
still
there
is
but
one
God
,
and
that
the
Father
,
Sonne
,
and
Holy
Ghost
are
one
and
the
same
God
,
1
Cor.
8.4
.
Yea
,
further
,
I
beleeve
that
this
Sonne
of
God
was
really
in
being
before
hee
tooke
flesh
.
Pro.
8.22.31
.
Iohn
1.1
,
2
,
3.10.11
.
And
that
in
fulnesse
of
time
he
was
made
flesh
,
and
walked
up
and
downe
among
men
in
a
fraile
and
mortall
body
,
Gal.
4.4
.
Iohn
1.14
.
And
as
he
was
on
Earth
,
the
Father
was
greater
then
he
Iohn
14.28
.
yet
here
is
no
separation
,
not
two
Sons
,
but
one
and
the
same
son
still
,
and
the
father
and
he
are
one
,
Iohn
10.29
,
30.
I
beleeve
that
this
son
of
God
in
the
nature
of
mankind
,
the
man
Christ
,
did
in
that
nature
dye
for
our
sins
,
and
in
the
same
nature
rise
for
our
justification
:
Rom.
4.25
.
1
Cor.
15.4
.
And
that
in
the
same
nature
,
he
did
by
the
eternall
Spirit
ascend
to
Heaven
,
and
offer
himselfe
a
Sacrifice
and
ransome
for
mankind
to
God
.
Act.
1.9
.
Heb.
9.14
.
So
that
the
nature
of
mankind
is
fully
restored
,
raised
,
and
glorified
in
this
publique
man
,
whom
God
hath
accepted
and
glorified
with
his
owne
selfe
,
and
filled
him
with
all
fullnesse
of
grace
,
and
truth
,
and
given
over
all
into
his
dispose
,
so
as
fullnesse
of
redemption
,
Propitiation
,
wisedome
,
righteousnesse
,
and
life
is
in
him
,
and
that
for
men
.
Iohn
1.4.14.16
,
Heb.
8.1
.
1
Pet.
3.20
.
and
can
never
be
separate
,
or
devided
from
him
,
he
,
and
it
,
are
ever
one
,
and
together
.
Neither
can
this
propitiation
be
otherwise
enjoyed
by
any
,
but
by
comming
in
to
him
;
receiving
him
,
so
as
to
ahve
him
,
and
be
one
in
him
,
Joh.
5.40
.
1
Joh.
5.10
,
11
,
12.
Yet
I
also
believe
,
that
all
that
know
not
Christ
,
that
receive
him
not
,
that
believe
him
not
,
but
lye
in
unbeliefe
,
that
they
are
out
of
the
way
of
peace
,
Rom.
3.10.19
.
Dead
in
trespasses
and
sinnes
,
under
the
power
of
darknesse
;
and
of
the
wicked
one
,
Ephes.
21
,
23.
1
Joh.
5.19
.
And
so
know
not
Christ
,
nor
are
known
,
or
owned
of
him
,
Isa.
55.5
.
And
so
are
not
his
people
not
beloved
in
that
love
wherewith
God
loveth
his
Sonne
;
Rom.
9
25
26.
And
so
whatever
redemption
,
or
life
be
in
Christ
for
them
;
yet
they
have
none
of
it
in
themselves
:
Ioh.
6
53.
Yet
when
any
of
them
are
by
the
Spirit
of
Christ
,
in
the
appearance
of
the
grace
of
God
in
Christ
brought
out
of
the
power
of
Satan
,
and
darknesse
to
beleeve
in
Christ
,
so
as
they
receive
him
,
and
are
therein
united
to
him
;
They
are
then
,
and
therein
of
the
same
seed
,
and
heires
,
and
he
gives
to
them
the
priviledges
of
sonnes
,
and
they
have
the
eternall
life
that
is
in
Christ
,
which
before
they
had
not
,
Tit.
3.4
,
5
,
6.
Gal.
3.29
.
Ioh.
1.12
,
13.
1
Joh.
5.10
,
11
,
12.
And
others
yet
remaine
without
.
Now
in
all
this
,
there
is
not
the
least
dividing
of
Christ
and
his
redemption
,
which
is
ever
in
him
,
and
wrought
by
him
;
so
that
in
this
saying
,
Mr.
Garner
hath
done
nothing
to
disprove
the
Distinction
,
but
to
give
us
just
cause
of
griefe
,
that
such
men
as
Mr.
Garner
and
Mr.
Knoles
should
be
no
better
insighted
in
Divinity
,
and
about
redemption
in
and
by
Christ
;
Then
that
the
one
should
affirme
,
and
the
other
approve
it
,
that
such
a
Distinctionis
a
separating
,
and
dividing
Christ
and
his
redemption
.
But
let
us
see
how
he
helpes
it
after
.
2.
He
saith
,
pag.
3.
That
in
searching
the
Scripture
,
wee
shall
find
that
where
mention
is
made
of
Redemption
,
reconcliiation
,
and
salvation
,
as
concerning
persons
redeemed
,
wee
are
to
understand
it
to
be
spoken
of
those
who
are
reconciled
unto
God
,
or
made
partakers
of
redemption
,
reconciliation
,
justification
,
and
salvation
in
themselves
before
God
by
Jesus
Christ
:
So
we
are
to
understand
these
Scriptures
following
,
Gal.
3.13
.
1
Pet.
1.18
,
&c.
To
which
I
answer
:
It
's
not
faire
dealing
for
a
reconciliation
in
Christ
,
for
persons
,
to
put
in
persons
reconciled
:
But
to
passe
his
often
altering
of
phrases
for
advantage
sake
,
consider
hissaying
according
as
it
is
used
in
Scripture
,
and
understood
in
our
language
.
He
apeareth
in
this
Treatise
as
a
Sholler
,
with
his
Greek
,
and
Latine
page
,
40.
to
41.
Though
T.
M.
whom
he
pretends
to
answer
;
be
no
such
language
;
he
knoweth
that
redemption
,
though
by
use
become
an
English
word
;
is
of
the
latine
word
redemptio
,
which
the
Dixinary
saith
is
in
english
a
redemption
,
buying
,
purchasing
,
ransoming
&c.
And
that
redemptio
,
wee
call
redemption
;
comes
of
the
verb
redemo
;
to
redeem
,
ransome
,
rescue
,
recover
,
by
purchase
&c.
and
this
may
be
a
compound
word
of
re
&
emo
,
whose
English
saith
the
Dixionary
,
is
to
buy
,
to
purchase
,
or
procure
;
and
so
the
word
redemption
in
English
is
properly
,
to
buy
againe
,
or
to
purchase
,
ransome
,
or
recover
again
,
somthing
that
was
lost
,
sold
,
or
taken
captive
;
and
I
suppose
english
men
so
understand
it
;
and
according
to
this
understanding
,
as
wee
find
the
word
used
in
Scripture
;
they
that
are
conversant
therein
may
know
.
1.
That
there
is
a
redemption
,
purchase
,
or
recovery
of
that
which
not
he
that
redeemeth
,
purchaseth
,
and
recovereth
lost
;
but
another
lost
,
or
sold
it
;
and
yet
though
he
that
bought
it
,
never
bought
it
before
;
yet
because
of
some
interest
he
had
in
it
,
and
that
it
was
lost
,
or
sold
,
though
by
another
,
the
purchase
or
recovery
,
is
truly
called
redemption
,
or
a
buying
again
:
Nehe.
5.8
.
and
so
to
our
businesse
,
Isay
.
52.3
.
2.
That
there
is
a
redemption
,
purchase
,
or
recovery
,
of
that
which
one
hath
himself
fore
bought
,
or
purchased
;
but
the
thing
purchased
,
is
wrongfully
by
force
or
fraud
,
taken
or
detarned
from
the
right
Lord
&
owner
,
and
so
he
ransomes
,
purchaseth
,
or
recovereth
it
again
,
out
of
the
hand
of
unjust
detainers
of
it
;
and
this
most
properly
called
redemption
(
though
not
only
nor
and
alwaies
)
1
Sam.
30.18
,
19.
&c.
Exod.
4.22
,
23.
and
9.6
,
7
,
and
yet
that
we
may
come
plainly
to
our
businesse
.
A
redemption
may
be
off
,
or
made
with
a
friend
,
or
lover
,
and
loved
,
as
Ruth
chap.
4.3
,
10.
and
so
hath
Christ
our
kindsman
bought
us
of
God
1
Tim.
2.6
.
&
it
may
be
off
,
or
from
an
enemy
,
or
adversary
:
Neh.
5
8.
And
with
the
parties
own
selfe
that
is
purchased
Hos.
3.2
.
yea
,
and
the
redemption
also
may
be
partly
,
partly
by
price
,
&
partly
by
strong
hand
:
Psalm
77.15
.
And
now
to
bring
all
close
to
our
businesse
in
searching
the
Scripture
wee
shall
find
a
double
or
twofold
redemption
purchase
,
or
recovery
effected
by
Jesus
Christ
our
Lord
.
1.
A
purchasing
of
God
his
father
,
mankind
that
had
lost
or
sold
themselves
to
sin
,
Satan
,
and
death
,
and
so
the
truth
,
and
justice
of
God
required
the
overthrow
and
destruction
of
mankind
in
that
first
judgement
,
and
death
,
but
Iesus
Christ
having
dyed
for
our
sins
,
and
risen
for
our
justification
and
so
mercy
and
truth
met
,
and
righteousnesse
and
peace
have
kiffed
,
and
truth
sprung
out
of
the
Earth
.
Psal
,
85.10.11
.
Hee
offered
himselfe
a
price
or
ransome
to
God
his
father
,
for
all
fallen
and
lost
mankind
;
and
so
redeemed
,
bought
,
purchased
,
and
recovered
them
all
of
God
his
father
,
from
everlasting
perishing
in
this
first
judgement
and
death
and
got
them
all
into
his
dispose
;
yea
,
God
the
father
accepting
the
ransome
or
price
,
hath
given
them
all
into
the
dispose
of
Christ
,
and
made
him
Lord
of
all
;
So
as
he
is
able
to
save
,
and
able
to
destroy
,
and
will
raise
all
and
bring
them
to
another
,
even
his
judgement
seat
,
absolving
such
as
have
believed
on
him
throughout
the
day
of
grace
,
and
sentencing
to
a
second
death
,
such
as
have
persisted
in
rebellion
against
him
,
their
right
and
lawfull
Lord
that
bought
them
:
And
in
this
redemption
,
and
purchasing
men
of
God
the
Father
,
he
had
also
the
enemie
even
the
Devill
to
conflict
with
,
who
by
might
and
strong
hand
he
overcame
,
having
tryumphed
over
him
,
and
spoyled
him
of
his
right
of
principality
,
by
his
first
conquest
over
men
,
in
drawing
him
to
eate
of
the
forbidden
fruit
,
and
having
spoyled
him
(
so
as
if
he
get
men
now
,
it
is
by
a
new
conquest
in
keeping
them
in
unbeliefe
,
and
so
from
eating
of
the
tree
of
life
,
2
Cor.
4.4
.
and
11.3
.
Ephes.
2.2
.
)
he
sat
downe
on
the
right
hand
of
God
,
Col.
2.15
.
All
power
and
authority
given
to
him
,
1
Pet.
3.22
.
who
hath
bought
all
mankind
of
God
the
father
,
that
hath
given
all
over
into
the
dispose
of
Christ
,
and
made
him
Lord
of
all
,
Acts
2.36
.
And
of
this
redemption
,
buying
purchase
or
recovery
;
we
are
to
understand
these
Scriptures
that
testifie
of
it
,
Psal.
2
,
5.9.10.11
.
and
24.
1
and
75
,
27.
Rom.
14.9.10
,
11.12
,
2
Cor.
5.9.10.11
.
Phil.
2.11
.
1
Tim.
2.6
.
2
Pet.
2.1
.
And
doe
not
they
that
deny
Christ
to
have
made
this
purchase
,
devide
Christ
and
his
redemption
,
and
deny
him
his
right
of
Lordship
,
and
the
equity
and
power
of
raifing
from
the
dead
,
and
of
judging
a
great
part
of
mankind
,
let
any
judicious
,
and
unprejudicated
Reader
judge
,
and
yet
I
am
sure
all
thus
redeemed
or
purchased
and
bought
,
are
not
in
themselves
partakers
of
the
choice
ends
and
fruit
of
this
purchase
.
2.
A
pu●chasing
men
of
themselves
,
by
a
price
tendered
to
them
,
and
put
into
their
hands
,
though
fooles
want
a
heart
.
Pro.
17.16
.
And
this
I
〈◊〉
that
was
foreslaine
and
had
bought
men
of
God
,
com●s
a●●●n
to
b●●y
men
from
among
the
fellowship
of
the
world
,
and
from
〈◊〉
service
of
sin
and
Satan
,
and
all
their
vain
conversation
〈◊〉
God
:
And
this
by
his
blood
and
sactifice
also
,
but
in
tendering
and
applying
it
to
them
;
affording
the
oppertunity
in
meanes
vouchrated
,
sending
spirit
therein
to
witnesse
of
himselfe
;
and
th●
peace
made
righteousnesse
compleated
by
him
,
and
life
in
him
,
commending
the
love
of
God
through
his
blood
,
death
,
and
Sacrifice
,
and
with
the
riches
and
excellencie
appearing
in
him
,
out-bidding
the
world
,
hee
draweth
them
to
himselfe
,
and
by
vertue
of
his
blood
spiritually
applyed
,
speaketh
peace
to
their
hearts
,
pulls
them
out
of
the
state
and
fellowship
of
the
world
:
and
reconcileth
and
uniteth
them
to
God
in
himselfe
.
And
this
is
a
redemption
of
men
unto
God
,
in
which
redemption
working
,
Jesus
Christ
hath
to
deale
with
enemies
also
,
as
the
rebellious
lusts
of
the
flesh
,
and
the
unbeleeving
world
,
and
the
Devill
that
rules
in
the
hearts
of
unbeleevers
,
all
which
by
might
and
strong
hand
hee
overcomes
and
brings
out
of
the
power
of
them
into
his
owne
Kingdome
,
Col.
1.13
.
and
makes
them
free
,
&c.
Iohn
8.36
.
Gal.
5.1
.
And
this
is
a
little
of
the
redemption
he
workes
in
men
to
God
.
and
of
this
as
a
first
fruites
of
the
whole
,
are
such
redeemed
ones
partakers
of
in
themselves
before
God
.
And
of
this
redemption
,
is
to
be
understood
such
places
of
Scripture
as
these
,
which
testifie
of
it
.
Acts
20.28
.
Rom.
5.8.10
,
11.
Tit.
3.4.5.6
.
Phil.
3.3.8.9
.
Rev.
1.5
,
and
5.9
.
Ephes.
1.7
.
Col.
1.14
,
21.
But
not
so
fully
in
all
the
places
aleadged
by
Mr.
Garner
,
for
in
Col.
1.20
.
is
a
cleare
distinction
,
between
his
having
made
peace
through
the
blood
of
his
crosse
,
and
then
his
reconciling
all
things
unto
himselfe
by
him
,
of
which
the
21.
Verse
mentions
but
a
part
,
as
is
shewn
in
the
Treatise
he
opposeth
(
Chap.
9.
pag.
50.51
.
)
but
answereth
not
:
Ephes.
2.13.19
.
Holdeth
forth
the
opposed
distinction
of
a
peace
made
,
and
enmity
first
slaine
,
and
then
that
peace
preached
,
and
after
by
some
injoyed
:
Rom.
4.24.25
.
A
cleare
distinction
between
.
Christ
delivered
for
our
offences
,
and
raised
for
our
justification
,
and
the
beleeving
on
him
that
raised
him
from
the
dead
;
neither
doth
the
Scripture
in
that
or
any
other
place
say
,
that
all
for
whose
sins
he
dyed
,
and
for
whose
justification
he
arose
,
doe
beleeve
in
him
that
raised
him
from
the
dead
,
though
he
would
force
that
forraign
and
corrupt
sence
on
that
,
and
other
places
of
Scripture
,
as
in
his
treatise
,
pag.
13.
and
Rom.
3.24
25.
hold
forth
cleerly
the
distinction
of
that
in
Christ
for
men
,
and
through
Christ
in
beleeving
men
.
Are
not
all
Iew
and
Gentile
first
concluded
under
sin
,
and
short
of
the
glory
of
God
without
difference
?
Verse
9.19.23
.
Is
not
the
righteousnesse
of
Christ
set
forth
in
the
Gospell
or
Doctrine
of
Christ
:
oft
called
,
the
faith
of
Christ
,
affirmed
according
to
the
distinction
Verse
22.
unto
all
,
and
upon
all
them
that
beleive
,
and
is
it
not
explicated
according
to
the
distinction
,
first
,
Verse
24.
The
justification
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Iesus
,
Then
Verse
25.
Gods
setting
him
forth
to
be
a
propitiation
through
saith
in
his
blood
to
declare
his
righteousnesse
,
&c.
Sure
then
it
was
in
him
,
God
did
not
set
him
forth
for
any
thing
he
was
not
.
And
then
,
Verse
29.
he
sets
forth
the
beleevers
as
the
receivers
and
injoyers
of
it
,
as
for
Gal.
3.13
.
&
1
Pet.
1.18
.
they
were
inconsiderately
quoted
to
this
,
as
will
after
appeare
;
but
now
where
is
the
force
of
this
saying
?
if
some
places
be
understood
of
a
redemption
injoyed
,
and
other
places
speaking
of
a
redemption
,
not
so
injoyed
by
many
;
must
not
they
so
be
understood
also
;
but
to
speake
(
not
now
so
much
of
persons
redeemed
as
)
of
the
redemption
that
is
in
Christ
for
men
;
which
he
affirmeth
to
be
no
other
,
yea
,
he
faulteth
it
,
to
say
it
is
any
larger
,
then
that
they
for
whom
it
is
,
are
partakers
of
in
themselves
before
God
,
and
is
not
that
really
and
approved
of
him
;
see
his
Treatise
,
pag.
3.
and
25.
He
should
doe
well
to
tell
us
what
he
thinkes
of
Christ
and
beleevers
,
is
not
he
yet
glorified
for
them
in
his
body
in
the
Heavens
,
and
shall
they
have
no
more
glory
in
their
bodies
,
then
they
yet
have
,
if
yea
?
then
sure
,
the
redemption
is
larger
in
the
preparation
,
then
in
the
receit
,
or
are
not
they
beleevers
,
who
waite
for
the
redemption
of
their
bodies
,
Col.
3.4
.
Rom.
8.23
.
And
is
there
indeed
no
more
in
Christ
?
but
only
for
those
that
have
it
already
,
is
there
no
more
to
be
brought
in
?
nothing
to
be
told
them
to
bring
them
,
or
thinkes
hee
,
that
the
Spirituall
birth
is
before
the
naturall
,
the
Apostle
tells
us
;
That
which
is
naturall
is
first
,
and
afterwards
that
which
is
spirisuall
,
1
Cor.
15.46
.
he
hath
shewed
the
weaknesse
of
his
opinion
,
and
occasioned
the
strengthning
the
perswasion
of
the
distinction
,
he
opposeth
by
this
saying
:
for
the
Scripture
plainly
holdeth
forth
a
two
fold
redemption
or
purchaseof
mankind
by
Christ
.
The
first
of
God
,
the
second
unto
God
,
the
first
as
a
preparation
in
himselfe
in
our
nature
,
to
be
declared
as
a
medium
in
which
hee
effects
the
other
,
which
is
by
his
spirit
in
men
,
and
the
former
in
preparation
,
larger
then
the
latter
in
receit
,
and
yet
to
speake
as
the
truth
is
,
the
latter
is
most
frequently
called
redemption
;
in
which
some
are
brought
out
from
among
others
,
with
whom
they
were
in
worldly
state
and
fellowship
,
and
unto
union
and
fellowship
with
God
in
Christ
and
his
people
.
And
this
latter
was
that
which
is
tiped
out
in
the
redemption
of
Israel
out
of
Aegypt
,
that
shadowed
the
state
of
the
world
;
and
yet
in
this
redemption
taken
at
large
,
appeares
a
common
,
and
speciall
salvation
,
whence
that
caveate
,
Iudg.
5.7
.
I
will
therefore
put
you
in
remembrance
,
though
you
once
know
this
,
how
the
Lord
having
saved
the
people
out
of
the
Land
of
Aegypt
afterward
destroyed
them
that
beleived
not
:
so
that
thus
far
the
distiction
proves
sound
:
But
to
proceed
.
3.
Hee
addes
to
further
his
opposition
,
page
4
that
when
mention
is
made
of
reconciliation
&c.
for
any
persons
under
the
Law
,
we
must
understand
it
to
be
spoken
〈◊〉
of
such
an
atonement
&c.
as
they
were
legally
partakers
of
in
themselves
before
God
,
&c.
For
which
he
coates
many
places
,
in
Lev.
Num.
Chron.
Nehmiah
.
I
answer
,
herein
he
hath
shewed
more
weaknesse
then
he
is
aware
off
,
for
,
1.
This
Law
was
neither
the
Covenant
made
with
Abraham
Dev.
5.3
.
nor
the
Gospell
preached
to
Abraham
,
which
as
it
is
now
more
fully
come
forth
,
is
the
subject
of
our
discourse
about
the
extent
of
it
Gen.
12.3
.
and
16
,
18.
with
Gal.
3.
to
8.
yea
,
this
was
occasionally
contrary
to
the
Gentills
;
and
a
wall
of
separation
between
them
and
the
Jewes
:
Col.
2.14
.
Eph.
2.14
,
15.
and
yet
now
brought
in
by
him
to
limmit
the
intent
of
the
ransome
given
,
and
purchase
made
by
Christ
.
And
,
2.
The
redemption
of
Israel
,
out
of
Aegypt
,
was
not
a
tipe
of
Christ
giving
himselfe
a
ransome
for
all
men
,
and
purchasing
all
men
,
as
is
said
1
Tim.
2.6
.
Rom.
14.9
.
But
of
Gods
calling
a
people
out
of
the
world
,
into
Gospell
,
and
church
fellowship
,
and
so
to
God
;
1
Cor.
10.1
,
to
12.
Jude
1
,
to
5.
so
as
the
instructions
those
,
and
such-like
places
afford
,
are
such
as
many
sayings
in
Mr.
Garners
Booke
will
not
abide
,
namely
;
That
though
Christs
blood
hath
been
,
and
is
no
more
to
be
shed
,
and
Sacrifice
once
offered
,
and
no
more
to
be
itterated
,
yet
Beleivers
stand
in
need
daily
to
approach
to
God
by
him
,
and
to
lay
hands
,
or
exercise
faith
on
him
,
and
in
confession
of
sinnes
to
seek
renewed
sprinckling
of
his
blood
,
for
further
cleansing
,
which
still
maintains
the
distinction
,
he
opposeth
Heb.
7.25
.
1
John
1.7
,
8.
3.
Hee
himselfe
saith
of
this
Covenant
of
the
Law
,
that
it
is
taken
away
,
with
a
perfect
,
powrefull
,
absolute
,
and
compleat
memoriall
:
page
.
63.
lines
6
,
7
,
16.
and
yet
he
retaines
it
for
his
proofe
,
which
yet
if
it
did
prove
any
thing
for
his
purpose
,
I
would
accept
it
.
4.
But
to
limit
the
Gospell
priviledges
to
the
Jewish
legall
;
and
to
limit
the
extent
of
the
truth
of
the
Gospell
message
,
&
so
the
tent
of
the
grace
of
God
in
Christ
to
mankind
,
have
it
by
that
measured
,
is
in
my
understanding
both
a
denyall
of
Christ
come
in
the
flesh
,
and
also
a
wrong
offered
to
the
mosaiecall
Law
,
which
was
never
given
to
such
an
end
:
2
Cor
,
3.
Ephes.
2.
1
John
4.3
,
14
,
15.
5.
Hee
is
to
peremtory
in
his
affirmation
,
for
if
any
man
approached
to
the
holy
things
in
his
uncleannesse
,
he
was
to
dye
,
and
how
was
he
then
partaker
legally
of
the
atonement
?
See
all
the
places
,
with
Num.
19.
Besides
for
their
participation
,
their
was
more
required
then
blood-shedding
,
and
offerings
&
even
sprinkling
by
the
spirit
to
make
atonement
;
so
that
his
application
of
Heb.
10.
and
Rom.
5.
thereto
is
altogether
unsound
.
4.
He
faulteth
also
the
distinction
,
between
blood-shedding
and
blood
sprinckling
,
and
me
for
setting
down
,
that
the
atonement
,
and
reconciliation
,
was
made
with
God
by
blood-shedding
(
which
with
that
I
writ
before
,
comprehends
the
sacrifice
offered
)
and
that
it
is
received
,
and
men
reconciled
to
God
,
by
blood
sprinckling
:
and
then
he
layes
down
his
main
ground
that
must
disprove
the
distinction
,
and
the
sequell
of
his
Treatise
must
prove
that
;
and
this
it
is
page
6.
"
That
all
the
blood
which
Christ
did
shed
,
is
the
blood
of
sprinckling
.
Behold
and
mind
this
wel
,
because
it
is
laid
down
as
his
bottome
proofe
:
that
being
proved
must
prove
all
the
rest
about
opposing
the
distinction
.
But
note
,
1.
The
Treatise
I
writ
,
doth
no where
deny
,
that
all
the
blood
which
Christ
did
shed
,
is
the
blood
of
sprinckling
(
nor
can
I
suppose
,
that
either
Mr.
Den
,
or
Mr.
Lamb
,
have
denied
it
in
any
of
their
writings
)
a
worthy
businesse
,
to
make
to
appear
,
that
none
denies
,
and
that
when
proved
,
reproves
nothing
,
he
laboures
to
disprove
.
2.
There
is
in
respect
of
the
purpose
,
to
which
he
alledgeth
this
proposition
,
much
darknesse
and
obscurity
;
what
he
means
by
all
the
blood
which
Christ
did
shed
whether
only
the
materiall
blood
,
which
in
shedding
issued
out
of
the
body
of
Christ
,
as
the
blood
he
did
bleed
,
and
that
came
forth
of
him
,
when
he
was
circumcised
,
Luke
1.21
.
and
when
he
was
in
his
agony
,
Luke
22.24
.
and
as
some
suppose
,
when
he
was
Scurged
,
and
when
he
had
a
crown
of
Thornes
platted
on
his
head
Mark
15.15
,
17.
and
when
they
nayled
him
on
the
Crosse
,
and
crucified
him
Mat.
27.35
.
and
when
after
his
death
his
fide
was
peirced
with
a
speare
,
Luke
19.34
,
35.
whether
this
be
his
meaning
by
all
the
blood
(
as
the
words
with
that
he
writ
before
and
after
it
would
so
seem
)
and
whether
this
shedding
,
be
all
the
sprinckling
he
beleeveth
or
not
it
remaines
doubtfull
;
but
as
I
understand
,
as
he
tooke
flesh
and
blood
,
when
he
was
made
in
our
nature
Heb.
2.14
.
even
so
,
all
the
abasements
,
sorrowes
,
anguishes
,
and
torments
he
suffered
in
that
nature
(
with
all
the
forementioned
)
being
compleated
,
or
consummated
in
his
death
,
or
dying
;
the
whole
being
his
laying
down
his
life
for
us
;
this
,
all
this
,
nothing
lesse
then
this
I
understand
by
all
the
blood
that
Christ
did
shed
:
1
John
3.16
.
Isay
.
5.3.1
,
8.
and
with
all
his
sufferings
,
the
compleating
of
them
in
dying
:
I
count
the
shedding
of
his
blood
,
though
in
this
businesse
,
bloodsheeding
doth
imply
the
Sacrifice
offered
,
whose
blood
was
shed
,
Heb.
9.12.22.26
.
and
yet
take
in
all
his
sufferings
,
with
the
vertue
thereof
in
his
Sacrifice
offered
;
still
shedding
is
not
sprinckling
:
but
shedding
and
sprinckling
,
are
two
distinct
things
;
tnd
so
with
out
shedding
of
blood
,
and
so
offering
the
sacrifice
,
whose
blood
was
shed
,
there
is
no
remission
of
sinnes
;
because
otherwise
there
can
be
no
blood
to
be
sprinckled
,
Heb.
9.22
,
23
,
26.
yet
even
so
also
without
sprinckling
of
blood
,
and
therein
applying
the
vertue
of
the
sacrifice
,
there
is
no
remission
of
sinnes
,
purgation
of
conscience
and
nature
,
and
happy
safety
received
,
and
enjoyed
.
Heb.
9.12
,
13
,
14
,
23.
and
12.24
.
And
this
is
clearly
shaddowed
,
and
typed
out
;
it
was
not
enough
for
the
Passeover
,
that
the
Lamb
was
of
the
first
yeare
,
and
without
blemmish
,
and
slain
,
and
so
the
blood
shed
&c.
unlesse
the
blood
was
offered
with
a
branch
of
Hysop
,
taken
,
and
sprnickled
on
the
two
side
posts
,
and
the
upper
post
of
the
dore
,
and
without
which
,
no
assurance
of
a
sacrifice
:
Exod.
12.6
,
7
,
22
,
23.
nor
for
cleansing
and
sanctifying
,
Blood-shedding
was
not
enough
,
if
it
were
not
also
sprinckled
,
Lev.
8.11
,
30.
and
14
7.
nor
for
taking
away
any
uncleannesse
,
it
was
not
enough
that
the
water
of
purification
was
made
for
all
Israel
,
unlesse
the
particulars
defiled
were
sprinckled
with
it
Num.
19.13
,
18
,
19.
yea
,
this
distinction
between
blood-shedding
,
and
blood-sprinckling
,
is
in
the
Law
clearly
held
forth
Exod.
29.16
,
21
Lev.
1.5
.
and
4.6
,
7.
Num.
8.7
.
And
come
to
the
Gospell
●
may
be
said
of
all
to
that
what
ever
right
or
part
Christ
hath
in
them
,
by
vertue
of
his
bloodshed
,
and
Sacrifice
offered
to
God
,
yet
(
as
Christ
saith
to
Peter
John
13.8
.
)
If
he
wash
them
not
,
they
have
no
part
with
him
.
3.
Thirdly
●as
he
hath
set
down
his
proposition
darkly
,
and
unprofitably
,
so
he
hath
set
it
down
subtilly
,
and
craftily
,
as
a
man
guilty
of
some
known
errour
,
in
what
he
would
seeme
to
maintain
,
in
that
going
about
to
disprove
the
distinction
between
blood-shedding
,
and
blood-sprinckling
,
he
saith
,
all
the
blood
which
Christ
did
shed
,
is
the
blood
of
sprinckling
,
which
is
fit
togull
the
un-wary
,
&
leaves
roome
,
when
the
distinction
proves
sound
,
for
him
,
(
notwithstanding
his
position
)
to
say
he
ment
not
to
fault
the
distnction
,
though
that
be
his
main
drift
;
that
he
might
thirdly
,
disprove
another
distinction
if
he
could
.
As
here
is
a
suspition
ofcarnality
,
and
ignorance
in
his
understanding
of
the
blood
of
Christ
,
as
it
is
sprinckled
:
may
not
some
Reader
conceive
,
that
he
would
have
men
to
thinke
,
that
in
the
Mosayecall
Sacrifices
,
the
materiall
blood
,
even
so
such
,
and
as
it
was
,
when
shed
,
was
sprinckled
,
even
so
the
materiall
blood
of
Christ
his
body
,
such
as
it
was
when
shed
,
even
such
,
and
so
materially
sprinckled
(
a
brave
motive
for
the
Romish
reservation
of
rellects
)
and
because
this
can
no
way
be
demonstrated
,
and
evidenced
how
it
should
be
so
,
and
that
it
so
is
,
therefore
all
the
blood-shedding
,
must
needs
be
sprinckling
;
But
to
come
a
little
neerer
him
;
If
blood-shedding
,
had
been
the
sprinckling
,
or
if
it
had
,
or
could
so
have
been
sprinckled
upon
any
,
what
would
it
have
profited
them
,
seeing
,
if
Christ
be
not
risen
wee
are
yet
in
our
sinnes
,
our
faith
vaine
,
and
preaching
vain
,
1
Cor.
15.14
,
17
,
and
the
Lord
Jesus
Christ
,
of
whom
,
and
whose
redemption
wee
treat
,
hath
a
spirituall
body
,
and
is
a
spirituall
man
,
the
Lord
from
Heaven
,
heavenly
,
A
quickning
spirit
,
1
Cor.
15.40
,
49.
So
now
as
he
hath
dyed
for
our
sinnes
,
and
rose
for
our
justification
,
and
offered
himselfe
with
the
vertue
of
his
blood
,
and
death
a
sacrifice
to
God
the
Father
,
appearing
now
in
Heaven
for
us
Rom.
4.25
.
1
Cor.
15.3
,
4.
Heb.
9.12
,
14.24
.
when
we
speake
of
his
blood
,
and
death
as
presented
before
God
in
the
heaven
,
or
applyed
to
,
or
sprinckled
on
the
hearts
and
consciencs
of
men
on
earth
,
wee
understand
it
spiritually
;
his
words
,
even
when
he
speakes
of
these
things
,
are
spirit
and
life
,
and
so
spiritually
to
bee
understood
,
John
6
63.
and
so
,
though
when
we
speak
of
his
suffering
,
blood
shedding
,
and
dying
,
we
understand
it
materially
,
as
in
a
mortall
body
hee
suffered
in
the
flesh
,
and
shed
materiall
blood
indeed
;
and
dyed
for
our
sinnes
,
and
was
put
to
death
in
the
flesh
,
yet
as
he
is
risen
for
our
justification
,
and
hath
overcome
death
,
and
is
gon
up
to
Heaven
,
and
hath
presented
the
vertue
of
his
blood
(
which
is
reall
and
spirituall
)
before
his
Father
in
the
Heavens
,
and
by
the
spirit
by
which
he
rose
from
the
dead
,
offered
himselfe
a
spotlesse
sacrifice
to
God
,
and
obtained
eternall
redemption
:
Heb.
9.12.14
.
So
when
wee
speake
of
the
sufferings
,
blood
,
and
death
of
Christ
,
as
presented
in
Heaven
to
God
,
or
applyed
on
earth
to
men
;
wee
understand
it
spiritually
of
the
worth
,
vertue
,
and
prevailing
effecacy
thereof
with
God
or
men
;
and
as
the
High-priest
did
once
a
yeare
,
go
into
the
holy
of
holiest
,
&
sprinckled
blood
on
the
mercy
seat
,
&c.
and
so
sanctified
the
tabernacle
,
and
made
an
atonement
for
all
Israel
;
and
this
that
they
might
be
cleansed
(
legally
)
from
all
their
sinnes
:
Levi.
16.14.15
,
36.34
.
and
yet
they
had
their
sacrifices
to
come
to
,
and
sprincklings
of
blood
,
and
of
the
waters
of
purification
for
application
,
which
if
neglected
,
the
neglectors
were
not
personally
clean
,
but
to
be
cut
off
or
dye
in
that
their
legall
uncleannesse
:
Num.
19.
to
8.
And
the
fault
found
in
those
sacrifices
as
appertaining
to
conscience
is
,
that
they
did
not
make
the
commers
thereunto
perfect
:
even
so
,
we
being
fallen
,
and
God
yet
mercifull
,
and
willing
to
shew
us
favour
,
even
at
his
mercy
Seat
,
in
his
own
bosome
;
as
I
may
say
,
there
was
Truth
requiring
our
death
,
and
Justice
our
suffering
the
curse
;
But
Jesus
Christ
that
dyed
for
our
sinnes
,
being
risen
for
our
justification
,
and
gone
with
the
vertue
of
his
blood
to
the
Father
;
mercy
&
truth
are
met
,
righteousnesse
&
peace
have
kissed
,
and
Christ
hath
made
the
atonement
with
God
,
and
is
become
the
propitiation
for
the
sinnes
of
the
whole
world
,
and
now
righteousness
looks
down
from
Heaven
,
and
God
shewes
mercy
to
men
Psal.
85.10
,
11
,
1
John
2.2
.
Psal
36.7
,
8.
so
that
here
is
a
reconciliation
made
with
God
for
men
,
2
Cor.
5.19
Ephes.
2.16
.
Col.
1.20
.
a
purgation
,
Heb.
3.
a
laver
of
regeneration
Tit.
3.5
.
to
reconcile
and
purge
with
all
,
and
this
for
men
:
But
yet
if
this
be
not
applied
,
if
men
receive
it
not
,
and
be
not
sprinckled
,
washed
,
and
purged
,
and
renewed
therewith
,
they
cannot
be
reconciled
in
themselves
to
good
,
and
so
not
eternally
saved
,
1
John
3
3
,
5.
and
this
spinckling
is
a
spirituall
businesse
,
namely
:
When
through
the
Gospell
,
in
which
Christ
is
set
forth
for
a
propitiation
,
Rom.
3.25
.
the
spirit
beares
witnesse
of
Christ
,
John
15.26
1
John
5.6
.
and
therein
instructeth
in
the
knowledge
of
his
death
,
and
resurrection
for
us
,
and
so
gives
in
to
beleeve
the
testimony
:
1
Cor.
15.1
,
4.
Gal.
3.1
,
5.
2
Thes.
1.10
.
&
then
shines
in
,
&
commends
the
love
of
God
to
the
heart
in
this
,
that
while
we
were
siners
Christ
dyed
for
us
,
and
his
love
thus
commended
through
his
death
made
known
;
then
the
vertue
of
his
death
,
becomes
prevalent
and
effecatious
in
the
beleevers
heart
,
&
reconciles
him
to
God
,
in
this
his
receit
of
the
atonement
Rom.
5.8.10
,
11.
Tit.
3.4
,
5.
and
redeems
him
from
his
vain
conversation
1
Pet.
1.18
,
19.
from
among
men
,
to
God
,
Rev.
5.9
.
and
so
purgeth
both
conscience
and
nature
,
Heb.
9.14
.
and
so
doth
he
purchase
to
God
,
and
wash
from
sinne
with
his
blood
,
Acts
20.28
.
Rev.
1.5
.
and
yet
in
himselfe
,
in
the
propitiation
he
hath
made
with
God
for
men
,
there
is
the
same
fulnesse
still
for
those
that
have
not
yet
received
,
and
to
dispence
more
still
of
the
vertue
of
his
blood
,
to
those
that
have
received
Rom.
25.26
.
1
Cor.
15.2
,
3
,
4.
1
John
1.7
,
8
,
9.
Iohn
1.16
.
So
that
both
the
distinctions
remain
sound
as
they
are
explicated
in
the
faulted
,
but
not
confuted
Treatise
,
chap.
1.
and
2.
and
I
am
sorry
that
Mr.
Knowles
,
and
Mr.
Gerner
,
are
adversaries
hereto
.
5.
He
secretly
,
and
covertly
faults
the
distinction
about
the
severall
endes
of
the
death
of
Christ
,
one
for
propitiation
,
and
one
for
witnesse
bearing
to
the
truth
,
and
so
giving
us
example
of
obedience
to
God
,
and
love
to
one
another
;
and
one
for
confirming
the
new
Testament
,
all
which
are
proved
,
and
explicated
in
the
second
chapter
page
16
,
21.
and
not
at
all
by
him
refused
;
and
if
he
desire
any
further
explanation
,
or
proofe
,
he
might
have
it
;
I
trow
he
will
not
say
,
that
as
Christ
dyed
for
our
sinnes
,
the
Scribes
and
Pharises
did
make
him
flesh
,
or
under
the
Law
for
us
;
or
that
they
did
charge
our
sinnes
upon
him
;
or
put
him
to
death
for
them
;
but
that
God
the
Father
did
all
this
to
Christ
for
us
,
and
so
delivered
him
for
our
offences
,
and
raised
him
for
our
justification
:
Isay
.
53.6
.
Rom
4
24
,
25.
I
hope
also
he
will
not
say
,
that
as
Christ
did
willingly
lay
down
his
life
in
suffering
,
all
that
befell
him
,
or
witnesse-bearing
to
the
truth
,
for
calling
sheep
,
and
feeding
the
called
,
and
to
give
us
an
example
to
follow
his
steps
therein
;
that
God
did
persecute
,
and
crucifie
him
for
speaking
the
words
he
gave
him
to
speake
,
and
doing
of
that
he
gave
him
to
doe
for
the
good
of
men
,
and
the
speciall
good
of
his
sheep
;
But
that
the
Scribes
and
Pharises
,
the
Elders
chiefe
Priests
&c.
did
through
envy
persecute
,
crucifie
and
put
him
to
death
for
that
:
Psal.
2.1
,
4.
Mat.
27.18
.
I
hope
he
that
can
see
the
difference
between
Gods
sending
Joseph
into
Aegypt
for
good
;
and
his
Brethens
sending
him
for
evill
;
can
see
the
difference
in
this
also
;
and
so
distinguish
of
the
ends
of
the
same
death
of
Christ
,
in
these
respects
.
And
for
the
third
end
,
is
that
a
confirmation
of
a
Testament
when
the
Testator
is
put
to
death
,
as
an
evill
doer
;
surely
it
s
not
proper
to
say
,
God
the
Father
put
him
to
death
,
to
confirme
Christ
his
owne
Testament
;
nor
did
the
Pharisees
so
put
him
to
death
,
but
as
he
was
one
with
the
Father
in
will
,
and
so
willingly
yeelded
himselfe
to
dye
for
our
sinnes
,
and
willingly
laid
down
his
life
in
witnesse-bearing
too
,
and
defence
of
the
truth
he
had
preached
,
so
he
most
willingly
and
freely
(
as
his
owne
more
peculiar
acting
)
did
give
up
the
ghost
and
die
to
ratifie
the
new
Testament
,
Heb.
9.16
,
17.
Galath
.
3.14
,
15.
which
appeares
also
in
the
timelinsse
of
his
death
before
those
that
were
crucified
with
him
,
Mark
.
15
44.
though
that
also
was
for
another
speciall
end
,
Joh.
19.36
.
But
yet
most
clearely
in
this
,
that
whereas
others
,
when
they
were
spent
,
and
gave
up
the
ghost
,
their
heads
fell
downe
,
he
cried
with
a
loud
voice
,
Mark
.
15.37
.
and
first
bowed
his
head
,
and
then
gave
up
the
ghost
,
Joh.
19.30
.
And
so
freely
dyed
,
and
confirmed
his
Testament
:
But
Master
Garner
would
be
faulting
,
knew
he
how
,
saying
,
that
I
speaking
of
the
severall
ends
of
his
death
in
my
Treatise
,
pag.
22.
But
hee
was
mistaken
;
for
that
was
in
the
former
chap.
but
in
the
third
chapter
I
was
speaking
of
the
divers
maner
of
mentioning
those
ends
in
Scripture
,
but
something
hee
would
say
,
to
bring
that
distinction
within
compasse
to
be
faulted
;
in
faulting
the
distinction
,
pag
7.
lin.
3.19
.
though
to
no
advantage
to
him
.
6.
He
saith
also
,
pag.
7.
That
I
say
,
That
when
the
death
of
Christ
in
respect
of
that
end
which
was
for
propitiation
,
and
ransome
is
only
mentioned
,
as
it
is
for
all
,
so
it
is
exprest
in
such
generall
words
only
,
as
the
world
,
all
men
,
&c.
(
But
here
he
hath
clipt
my
words
,
and
left
out
that
I
say
in
Propositions
for
faith
,
it
is
here
exprest
)
and
for
this
I
quote
hee
saith
,
2
Cor.
5.14
,
15
,
19
,
&c.
And
hee
should
have
done
well
to
have
put
in
many
other
places
,
and
expressions
quoted
,
Chap.
20.
pag.
133.
Proof
.
6.
But
this
conclusion
is
unsound
saith
he
,
which
will
appeare
from
what
is
written
,
Heb.
9.28
.
where
mention
is
made
,
saith
he
,
of
the
death
of
Christ
,
in
respect
of
ransome
and
propitiation
only
,
&c.
And
yet
it
is
not
exprest
in
such
generall
words
,
as
the
world
,
or
all
men
,
to
which
I
answer
hee
hath
corruptly
left
out
&c.
which
was
explained
in
my
Treatise
,
chap.
20.
pag.
33.
But
to
passe
that
,
I
question
his
first
affirmation
,
and
deny
his
second
,
though
he
calls
,
to
mind
it
,
and
double
the
same
.
But
now
let
us
mind
it
well
,
Heb.
9.28
.
So
Christ
was
once
offered
,
&c.
Is
the
words
or
sense
here
only
,
that
he
once
dyed
.
True
it
is
that
the
offering
to
dye
,
is
,
and
truly
may
be
called
an
offering
,
but
is
rarely
found
,
that
the
offering
of
Christ
to
God
includes
but
his
death
only
,
however
it
is
manifest
in
this
chapter
,
that
here
it
signifies
more
then
death
;
yea
,
are
simply
a
ransome
,
or
price
to
purchase
of
God
only
,
even
a
sacrifice
,
that
is
both
a
ransome
,
or
price
to
purchase
,
and
a
reconciliation
,
atonement
,
or
peace
made
with
God
for
men
;
and
such
a
taking
away
the
sinnes
of
the
world
from
betweene
God
and
men
,
that
mercy
may
be
shewne
them
,
and
meanes
used
towards
them
,
yea
,
and
yet
farther
,
that
this
sacrifice
of
his
;
might
be
a
remaining
and
continual
thing
before
the
Father
,
that
Christ
by
vertue
thereof
,
might
mediate
in
generall
for
men
,
and
so
send
forth
spirit
in
the
meanes
,
that
they
might
be
convinced
,
repent
and
beleeve
,
and
in
speciall
by
amediator
of
the
new
Testament
,
for
beleevers
;
that
he
by
vertue
of
this
his
Sacrifice
may
purge
them
,
and
they
receive
the
promise
of
the
eternall
inheritance
:
and
all
this
is
manifest
in
this
whole
chapter
,
and
the
drift
and
businesse
the
Apostle
was
about
perpend
it
dilligently
:
He
is
here
treating
chapter
7.
and
8.
and
this
9.
about
the
High
priest-hood
of
Jesus
Christ
;
and
especially
mentions
Christ
his
comming
,
verse
11.
Blood
shedding
,
verse
22
,
23.
his
assention
to
Heaven
verse
20
,
24.
His
presentation
of
the
vertue
of
of
his
blood
,
and
offering
himselfe
by
the
eternal
spirit
to
God
his
Father
there
,
v.
12
,
14
26.
His
appearing
before
God
with
the
vertue
of
his
Sacrifice
,
to
take
away
sinne
verse
26.
having
obtained
eternall
redemption
,
verse
12.
his
blood
&
sacrifice
of
force
to
purge
the
conscience
of
all
believers
on
whom
it
's
spinckled
,
ver.
13
,
14.
And
he
for
this
cause
the
mediator
of
the
new
Testament
,
that
&c.
verse
15
,
all
which
in
this
laeter
part
of
the
chapter
he
is
explicating
,
and
confirming
,
let
it
be
well
minded
:
And
yet
a
little
further
consider
,
how
,
when
,
where
,
and
to
whom
,
Christ
our
great
high
Priest
did
offer
himselfe
a
Sacrifice
,
and
wee
may
see
;
Hee
did
not
offer
himselfe
such
a
sacrifice
on
the
wooden
Crosse
,
that
was
not
the
Altar
by
,
and
on
which
Christ
was
born
and
offered
(
through
the
foolish
Idolatrous
Romanists
have
so
esteemed
and
so
prayed
,
Oh
holy
Altar
of
the
Crosse
save
us
)
our
Saviour
himselfe
calls
such
conceivers
fooles
,
and
teacheth
us
,
that
the
Altar
both
sanctifieth
the
gift
,
and
is
greater
then
the
gift
Mat.
23.19
.
which
I
hope
none
will
say
of
the
wooden
Crosse
,
that
it
sanctifieth
the
body
of
Christ
,
and
is
greater
then
the
body
of
Christ
:
but
the
divine
nature
was
greater
then
the
humane
,
and
did
sanctifie
and
dignifie
the
gift
,
the
humane
nature
or
body
of
Christ
,
and
by
this
divine
nature
,
even
the
eternall
spirit
which
supported
him
in
his
sufferings
,
and
by
which
he
rose
from
the
dead
.
By
that
spirit
he
was
born
up
,
and
offered
himself
a
sacrifice
to
God
.
Heb.
9.14
.
He
went
to
the
crosse
a
sinner
for
us
,
he
bore
our
sins
to
the
tree
,
and
was
made
sinne
and
a
curse
for
us
,
and
dyed
for
our
sins
,
Psal.
40
,
12.
1
Pet.
2.24
.
2
Cor
,
5.21
.
Rom.
4.25
.
but
he
was
raised
for
our
justification
,
and
being
risen
just
and
holy
,
he
then
offered
himselfe
(
not
spotted
with
our
sinnes
on
him
,
but
)
a
spotlesse
Sacrifice
(
without
fault
or
spot
)
to
God
.
Hebr.
9.14
.
This
sacrifice
was
not
offered
here
on
earth
,
the
other
high
Priests
did
offer
on
earth
,
they
could
but
heare
and
lift
up
and
wave
before
the
Lord
the
offering
,
and
approach
into
a
worldly
Sanctuary
,
But
Jesus
Christ
appeared
in
the
highest
Heaven
,
and
there
presented
the
vertue
of
his
blood
,
and
offered
his
sacrifice
,
Heb.
8.1.3
.
〈…〉
●nd
9.11
12
,
14.
This
Sacrince
of
Christ
was
offered
in
the
Heaven
,
not
to
men
or
Angels
,
but
unto
God
,
In
this
businesse
or
Sacrifice
offering
,
he
had
not
to
deale
with
men
,
though
for
men
with
God
.
To
God
he
offered
the
Sacrifice
,
and
with
God
it
is
accepted
,
and
hath
prevailed
,
that
so
there
may
be
an
offer
and
tender
,
and
application
to
men
,
and
a
prevalency
in
all
receivers
,
chap.
7
,
&
8.
and
9.12
,
14
,
So
that
all
this
well
minded
,
Mr.
Garner
is
too
short
,
and
limitting
in
his
affirmation
.
But
let
us
fullfill
his
request
,
and
proceed
to
mind
it
a
little
further
,
Heb.
9.28
.
So
Christ
was
once
offered
to
beare
the
sins
of
,
&c.
It
is
not
certain
,
that
in
this
place
,
the
word
beare
the
sinnes
,
doth
signifie
,
to
be
counted
the
sinner
,
and
so
to
accept
the
imputation
of
them
,
and
beare
the
punishment
due
unto
them
,
of
which
is
meant
,
Isay
53.2.3
,
6
,
7.
2
Cor.
5.19
,
21.
For
so
and
in
that
sence
he
his
owne
selfe
in
his
owne
body
bear
our
sins
to
the
tree
,
or
on
the
tree
,
1
Pet.
2.24
.
and
so
in
that
respect
he
is
said
to
have
been
made
a
curse
for
us
,
Gal.
3.13
.
And
this
was
before
his
refurection
for
our
justification
,
and
so
the
offering
,
or
compleating
of
the
offering
mentioned
in
this
chap.
which
offering
is
said
to
be
to
beare
the
sinnes
of
,
&c.
In
which
offering
he
is
not
said
to
be
made
a
curse
,
as
he
was
,
when
he
hung
upon
the
tree
,
but
a
blessing
.
A
great
high
Priest
of
good
things
to
come
,
of
which
high
Priesthood
,
he
treateth
,
chap.
7.
and
8.
and
this
9.
chap.
and
that
we
may
the
better
understand
what
bearing
is
here
meant
,
let
us
looke
into
the
words
,
and
chap.
consider
the
tipes
here
mentioned
,
and
the
truth
as
it
is
found
in
Jesus
.
First
,
For
the
sacrifice
,
besides
that
I
have
forenoted
,
Vers.
12.13
.
Note
further
,
that
in
the
tipes
were
two
Goates
,
one
that
was
slaine
for
a
sin
offering
,
and
the
blood
presented
in
the
holy
place
,
and
sprinkled
on
the
mercy
seat
to
make
an
attonement
.
The
truth
of
what
is
shadowed
therein
,
is
found
in
Christ
that
beare
our
sinnes
in
his
body
to
the
tree
,
and
dyed
for
them
,
and
being
risen
hath
presented
the
vertue
of
his
blood
in
the
holyes
of
holyes
,
and
so
obtained
eternall
redemption
,
and
made
an
atonment
for
men
,
Levit.
9.
and
16.
Heb.
9.12
,
13.
14.
But
we
so
sin
against
this
goodnesse
,
that
we
give
God
just
cause
to
hold
back
all
the
streames
of
mercy
from
us
,
by
which
we
●●●ht
be
instructed
,
and
drawne
in
to
partake
of
this
attonement
,
and
redemption
,
and
so
in
the
tipes
there
was
another
Goate
prepared
,
not
a
dead
but
a
live
Goat
,
that
even
after
the
attonement
,
and
reconciliation
made
in
the
holy
place
,
was
to
have
their
sinnes
confessed
over
him
,
yea
all
their
trespasses
,
and
he
did
beare
upon
him
,
all
their
iniquities
into
a
land
of
Separation
,
or
not
inhabited
,
where
no
man
dwelt
,
to
be
charged
with
them
,
Levit.
16.10.20.21
,
22.
And
is
not
the
truth
of
this
found
in
Jesus
Christ
our
Lord
,
that
is
risen
for
our
justification
and
now
at
the
right
hand
of
Godalive
for
evermore
,
by
vertue
of
his
Sacrifice
,
mediating
for
men
with
God
his
father
;
so
removing
and
taking
away
from
before
his
face
,
that
ignorance
,
unbeleife
and
rebellion
of
men
,
that
might
justly
procure
the
with
holding
all
streames
of
mercy
from
them
,
and
the
present
giving
them
up
to
a
reprobate
scence
,
and
to
Satan
,
and
so
destroying
them
with
his
sorest
judgements
,
that
still
through
Christ
they
are
preserved
alive
,
patience
,
mercies
,
meanes
,
and
some
light
and
motions
of
spirit
are
extended
to
lead
them
to
repentance
,
Rom.
3.10.22
.
and
2.4
,
Col.
1.18
20.
Psal.
75.3
.
And
to
those
that
through
his
grace
,
are
brought
in
by
repentance
,
and
faith
to
Christ
,
to
take
of
their
following
evills
,
to
cleanse
and
purifie
them
to
conformity
with
himselfe
,
and
to
bring
them
to
his
inheritance
,
1
Iohn
1.7
.
Eph.
5.25
,
26
,
27.
Heb.
9.14.15
.
but
to
proceed
a
little
further
,
and
consider
something
in
this
businesse
,
shadowed
or
typed
in
the
Iewish
high
Priest
(
and
in
a
sort
Priests
and
Levites
also
)
who
was
to
beare
the
names
,
and
also
the
judgement
of
the
Children
of
Israel
upon
his
heart
,
Exod.
28.29
,
30.
To
beare
the
iniquity
of
the
Congregation
,
to
make
an
attonement
for
them
before
the
Lord
,
Yea
,
the
offerings
fore
offered
,
were
given
them
to
eate
before
the
Lord
,
Levit.
10.17
.
Yea
,
to
beare
the
iniquity
of
the
Sanctuary
,
and
to
keep
the
charge
of
the
Lord
,
Numb
.
18.1.4
.
And
to
doe
the
service
of
the
Tabernacle
,
and
so
not
the
Children
of
Jsrael
,
But
they
to
beare
the
iniquity
of
the
Children
of
Jsrael
,
Numb
.
18.22
,
23.
Now
what
bearing
this
was
is
to
be
considered
.
Was
it
that
the
high
Priest
,
and
Priests
should
have
the
sinnes
of
the
people
imputed
to
them
;
and
that
they
should
be
counted
sinners
for
or
in
stead
of
the
people
,
and
suffer
the
punishment
the
people
should
have
suffered
,
that
so
the
people
might
have
an
escape
.
I
beleeve
no
such
matter
,
and
yet
it
was
thus
with
Jesus
Christ
;
when
he
was
made
flesh
for
us
:
But
sure
there
is
another
understanding
of
their
bearing
the
peoples
iniquity
,
and
judgement
,
and
yet
nothing
is
therein
shadowed
,
but
what
in
the
truth
of
it
is
found
in
Jesus
Christ
our
great
high
Priest
also
,
if
translators
of
as
great
skill
in
the
Hebrew
,
as
Mr
Garner
in
the
Greeke
,
may
be
trusted
,
they
say
,
the
word
to
beare
,
Lev.
10.17
.
is
to
beare
or
take
away
;
and
that
the
Greek
translateth
it
that
yee
should
take
away
,
but
whether
they
be
credited
or
not
,
doe
not
the
word
themselves
give
forth
such
a
sense
,
Num.
18.22.23
.
Neither
must
the
children
of
Israel
henceforth
come
nigh
the
Tabernacle
of
the
congregation
,
lest
they
beare
sinne
,
and
dye
,
but
the
Levits
shall
doe
the
service
of
the
Tabernacle
of
the
congregation
,
and
they
shall
beare
their
inquity
:
It
shall
be
a
staiute
for
ever
:
Now
I
pray
what
bearing
of
iniquity
was
this
,
but
a
taking
away
of
their
iniquity
,
by
ministring
about
,
and
ordering
the
holy
things
,
burning
incense
offering
the
Sacrifices
.
&c.
(
which
the
people
were
not
betrusted
to
doe
)
that
they
might
have
Gods
Ordinances
,
and
presence
therein
,
and
mercies
,
&c.
continued
to
them
?
And
how
should
the
high
Priest
upon
his
heart
beare
the
judgement
of
the
children
of
Israel
before
the
Lord
continually
Exod.
28.30
.
but
in
tender
compassion
and
love
to
them
,
and
care
for
them
so
to
minister
in
their
behalfe
,
&c.
And
now
is
not
the
truth
of
all
this
found
in
our
Lord
Jesus
Christ
the
great
high
Priest
,
is
not
he
the
minister
of
the
Sanctuary
,
or
holy
things
,
and
of
the
true
Tabernacle
&c.
Heb.
8.2
.
the
perfumer
of
his
peoples
prayers
,
&
services
:
Are
any
left
to
approach
to
God
,
or
do
any
thing
in
their
own
strength
,
or
name
?
Is
not
all
that
is
born
of
the
flesh
,
flesh
,
John
3.6
.
&
shall
not
all
flesh
wither
?
Isay
.
40.7.8
.
And
is
not
Jesus
Christ
our
high
Priest
,
full
of
love
,
compassion
,
and
faithfulnesse
,
Heb.
3.2
.
and
4.15
.
and
5.25
.
and
is
not
he
the
Mediator
between
God
and
man
1
Tim.
2.5
.
,
and
the
advocate
of
beleevers
1
John
1.1
.
and
is
he
not
able
to
save
them
to
the
utmost
that
come
to
God
by
him
(
or
as
in
this
Heb.
9.28
.
that
looke
,
waite
for
,
or
expect
him
)
seeing
he
ever
liveth
to
make
intercession
for
them
:
Now
the
Apostle
treating
of
the
high
Priest-hood
of
Christ
,
and
mentioning
types
in
this
chapter
,
and
shewing
the
truth
of
all
to
be
in
Christ
,
where
shall
we
find
the
truth
of
these
things
typed
that
have
been
mentioned
about
the
Scape-Goat
,
&
the
Priest
bearing
or
taking
away
the
sinnes
,
and
judgements
of
the
people
in
those
respects
fore-mentioned
,
if
not
in
the
26
,
&
this
28.
verses
;
and
so
I
charge
not
M.
Garners
sense
here
with
falsehood
,
but
imperfection
,
I
fault
him
,
not
for
saying
,
the
death
of
Christ
,
and
his
offering
,
as
it
is
for
propitiation
and
ransome
is
heerment
,
but
for
his
putting
in
only
,
and
so
limmiting
it
to
that
only
;
where
as
it
appeares
plainly
by
the
whole
chapter
,
here
is
more
ment
.
But
now
I
will
veiw
his
second
affirmation
;
It
is
not
in
such
generall
words
,
as
the
world
,
all
men
,
&c.
for
which
veiw
the
words
againe
,
Heb.
9.28
.
So
Christ
was
once
offered
,
to
beare
the
sinnes
of
many
,
and
unto
them
that
look
for
him
shall
he
appeare
the
second
time
without
sinne
unto
salvation
;
mind
it
saith
he
,
and
so
I
pray
let
us
;
it
is
not
said
he
,
was
once
offered
to
beare
the
sinnes
of
many
,
and
he
shall
appear
the
second
time
to
them
,
or
to
those
many
,
without
sinne
unto
salvation
;
But
unto
them
that
looke
and
waite
for
him
,
as
a
speciall
culled
out
of
the
generall
,
and
is
not
many
,
here
then
as
generall
a
word
as
the
world
of
mankind
or
all
men
:
Let
us
a
little
mind
the
word
many
,
as
it
is
here
used
and
see
;
Enough
is
shewed
in
the
opposed
Treatise
,
chapter
3.
page
22.
chapter
8.
page
48.
and
chapter
14.
page
76
if
compared
together
,
that
is
not
at
all
answered
by
him
:
And
though
the
word
many
in
divers
places
have
a
twofold
sense
,
one
larger
,
and
another
more
speciall
;
and
in
such
places
,
I
did
not
parralell
it
with
such
generall
words
,
as
all
men
,
&
every
man
,
when
spoken
in
the
largest
sense
,
yet
in
some
sort
and
respect
I
did
and
do
,
Rom.
5.15
.
through
the
offence
of
one
,
many
be
dead
:
and
verse
19.
By
one
mans
disobedience
,
many
were
made
sinners
:
And
is
not
many
here
all
and
every
man
that
had
being
by
propogation
from
Adam
,
Psal
.
29.3
.
The
voice
of
the
Lord
upon
many
waters
(
are
not
the
waters
peoples
,
multitudes
,
Nations
,
and
tongues
Rev.
17,15
.
)
now
doth
not
his
Kingdome
rule
over
all
Psal.
103.19
.
and
66
7.
and
119.89.91
,
and
is
not
many
here
as
generall
a
word
,
as
the
world
,
or
all
men
.
Micah
4.3
.
He
shall
judge
among
many
people
,
surely
whatever
be
in
the
first
fruits
,
when
this
is
compleatly
fulfilled
:
It
will
as
large
as
that
in
Mat.
25.32
.
&c.
and
is
not
this
as
large
,
and
generall
,
as
all
men
,
Dan.
12.2
.
many
of
them
that
sleep
in
the
dust
of
the
earth
shall
awake
,
some
to
everlasting
life
,
and
some
to
shame
and
everlasting
contempt
,
surely
what
ever
first
fruites
of
this
may
be
in
the
call
of
the
Jewes
;
and
though
here
be
a
word
not
usuall
in
such
a
businesse
,
as
many
of
them
;
for
which
also
a
reason
might
be
given
;
yet
by
our
Saviours
saying
,
Mat.
13.42
,
43.
It
appeares
it
will
be
as
large
,
as
that
John
5.28
,
29.
so
that
if
plentifully
appeareth
,
the
word
many
,
is
often
as
generall
,
as
the
word
all
men
:
But
that
I
may
do
M.
Garner
no
wrong
I
will
a
little
further
consider
the
word
many
,
because
it
is
diversly
used
,
and
so
let
us
consider
it
;
First
,
It
is
sometimes
used
,
with
a
speciall
limmitting
,
and
restraining
word
,
singling
out
from
others
,
and
pointing
to
some
speciall
,
and
this
sometime
to
the
better
part
as
John
1.12
.
As
many
as
received
him
,
opposite
to
the
residue
that
did
not
,
and
So
Revel
,
3.19
.
and
13.15
.
yet
here
it
signifieth
all
of
that
sort
:
and
2.
Some
times
to
the
worser
part
,
as
2
Cor.
2.17
.
Mat.
24.12
.
Secondly
,
the
word
many
is
some
times
used
without
any
such
word
,
and
then
it
is
alwaies
generall
and
larger
,
though
sometimes
the
twofold
businesse
mentioned
,
carries
too
a
twofold
sense
,
one
generall
,
and
the
other
more
speciall
,
as
is
shewn
in
the
opposed
Treatise
,
and
some
times
one
businesse
mentioned
,
and
then
it
is
as
generall
,
as
all
men
,
as
in
the
place
quoted
.
But
the
word
many
,
used
without
a
speciall
limmitting
word
,
is
never
used
opposed
to
the
greater
number
,
as
Master
Garner
would
have
it
.
But
it
is
used
as
opposed
to
the
fewest
,
and
smallest
number
,
Mat.
20.16
,
many
are
called
,
but
few
are
chosen
,
and
so
Mat.
22.14
compare
with
Esay
.
45.22
23.
Thirdly
,
the
word
many
,
is
used
as
a
generall
,
out
from
among
which
,
some
spetiall
are
by
degrees
called
;
and
so
it
appeares
evidently
in
this
Heb.
9.28
.
to
beare
the
sinnes
of
many
,
there
is
the
generall
,
and
he
shall
appeare
the
second
time
without
sinne
unto
salvation
,
unto
them
that
looke
for
him
;
there
is
the
spetiall
called
out
of
the
generall
,
for
he
shall
appeare
to
the
residue
also
,
though
to
their
terrour
,
for
denying
him
that
so
dearly
bought
them
;
and
so
,
many
,
thus
used
,
is
both
as
generall
and
large
,
as
all
men
,
and
serveth
to
amplifie
the
word
all
,
and
sheweth
it
to
be
a
great
and
large
number
;
though
reason
also
might
here
be
showne
,
why
it
's
rather
said
many
,
then
all
.
So
that
Mr.
Garner
hath
changed
this
Text
,
in
saying
Christs
offering
&c.
is
not
exprest
in
it
in
such
generall
words
,
as
all
men
&c.
is
:
And
overthrown
his
whole
businesse
in
calling
this
place
for
his
helpe
against
the
truth
;
where
as
it
,
with
the
whole
chapter
,
justifieth
the
distinctions
,
yea
,
and
the
doctrine
he
opposeth
.
7.
I
passe
by
his
grosse
abuse
of
2
Timothie
1.9
,
10.
that
he
might
blast
the
distinction
,
that
where
the
Apostle
speaking
of
the
manifestation
of
the
grace
of
God
in
the
appearing
of
CHRIST
,
saith
of
CHRIST
,
that
he
hath
abollished
death
,
and
brought
life
and
immortality
to
light
through
the
Gospell
,
he
put
it
in
thus
,
and
is
then
made
manifest
in
the
hearts
of
those
to
whom
Jesus
Christ
appeareth
,
abollishing
death
,
and
bringing
life
and
immortality
to
light
,
page
11.
I
hope
he
is
not
of
their
mindes
,
that
confesse
not
in
their
hearts
Jesus
Christ
,
the
Sonne
of
the
Virgin
Mary
to
be
the
Christ
,
and
to
have
once
dyed
,
and
to
be
risen
and
a
live
for
ever
more
;
but
fancy
only
,
a
spirituall
being
,
and
frame
in
themselves
to
be
the
Christ
,
and
so
to
be
now
dying
,
and
bearing
their
sinne
in
them
,
and
to
be
rising
in
them
yet
,
here
he
flies
the
Scripture
language
,
and
speakes
their
language
,
so
as
at
least
,
making
the
fruit
the
foundation
;
I
should
have
looked
that
grace
,
or
the
feare
of
God
,
would
have
kept
him
from
such
altering
the
words
of
the
Holy
Ghost
:
But
because
every
Reader
may
discerne
this
alteration
,
if
he
loo●●
the
text
,
I
passe
it
.
8.
Last
of
all
,
he
comes
to
oppose
the
distinction
that
putteth
difference
between
the
Redemption
,
life
,
and
justification
that
is
in
Christ
for
men
,
and
the
same
upon
,
or
in
men
,
through
the
enjoyment
of
Christ
:
And
this
he
doth
from
page
11.
to
page
24
in
all
which
he
seemes
to
wrest
the
severall
Scriptures
from
what
they
say
about
the
same
:
But
all
he
hath
said
doth
not
discourage
,
but
incourage
men
still
to
distinguish
,
and
put
great
difference
between
the
redemption
&c.
in
Christ
,
and
the
same
(
marke
what
I
say
not
another
,
but
the
same
)
upon
,
or
in
men
,
through
the
enjoyment
of
Christ
:
for
surely
I
beleeve
;
1.
It
is
a
Redemption
,
life
,
&c.
in
him
wrought
for
others
,
he
was
never
in
bonds
or
death
for
himselfe
,
but
for
us
,
and
our
sinnes
;
but
it
is
a
Redemption
&c.
in
us
,
given
from
another
even
him
who
was
free
,
when
wee
were
in
bondage
:
Rom.
4.25
.
Gal.
1.4
.
and
4.3
,
4.
John
.
12.24
.
Rom.
1.5
.
and
5.11
.
2.
It
is
a
Redemption
&c.
in
him
,
which
he
by
vertue
of
his
ownblood
and
Sacrifice
hath
obtained
,
in
and
by
himselfe
,
Heb.
9
12.
But
it
is
a
Redemption
in
us
,
obtained
by
no
vertue
of
ours
,
but
by
him
,
and
in
receit
of
him
,
by
an
unfained
beleeving
on
him
:
Ephes.
1.7
.
Rom.
5.1
,
11.
Acts
10
43.
3.
It
is
a
Redemption
,
life
.
&c.
in
him
as
in
a
fountain
and
cause
,
and
that
immeasurably
all
fulnesse
in
him
,
Psal.
36.9
.
John
1.14
.
Col.
1.19
.
and
2.3
,
9.
But
it
is
in
us
,
as
a
receit
in
a
vessell
,
and
though
springing
,
yet
both
receit
,
and
spring
,
but
a
fruit
of
that
of
which
he
is
the
cause
,
&
in
us
according
to
a
measure
,
Rom.
9.23
.
2
Cor.
4.7
.
John
7.38
,
39.
and
1.16
.
Rom.
12.3
.
Ephes.
4.7
.
4.
It
is
in
him
absolute
perfect
and
compleat
,
in
soule
and
body
Heb.
7.1
.
and
8.1
.
1
Pet.
3.22
.
but
it
is
in
us
but
as
a
first
fruits
,
wee
still
waiting
for
the
Redemption
of
our
body
,
and
the
compleat
conformity
to
him
,
Rom.
7.24
,
25.
and
8
23.
1
Cor.
13.12
.
1
John
3.2
.
Col.
3.4
.
5.
It
is
in
him
first
,
and
that
as
a
preparation
for
us
,
before
wee
partake
of
it
:
Col.
1.18
,
19
20.
Prov.
9.1
,
2
,
3.
Mat.
22.1
,
8.
But
it
is
in
us
after
,
when
we
by
grace
are
brought
into
him
,
Ephes.
2.1
,
8
,
12
,
17.
Col.
1.13
,
14.
6.
It
is
in
him
,
as
a
gift
in
a
giver
,
God
the
Father
gave
him
,
John
3.16
.
And
God
hath
given
us
eternall
life
in
him
,
so
that
this
life
is
in
Christ
,
1
John
5.11
.
and
God
is
making
known
,
tendering
,
and
giving
this
life
by
the
Gospell
,
in
which
he
hath
set
forth
Jesus
Christ
to
be
the
propitiation
for
remission
of
sinnes
,
though
unbeleevers
receive
it
not
,
Rom.
3.25
.
John
6.32
,
36
,
and
to
speake
after
the
manner
of
men
;
It
is
in
him
,
as
a
gift
in
,
a
Will
,
in
the
hands
of
an
Executor
given
to
many
,
to
be
given
unto
them
,
when
upon
the
publishing
the
Will
they
come
in
to
the
Executor
,
and
acknowledge
the
benefactor
,
which
if
they
refuse
,
when
so
made
known
and
tendered
,
the
refusers
may
be
refused
.
And
so
this
Redemption
,
life
,
and
justification
is
in
Christ
,
as
in
the
giver
,
some
fruits
whereof
he
extendeth
to
all
men
,
(
in
preservation
of
creatures
for
them
,
and
their
lives
,
and
giving
meanes
that
they
might
know
,
seek
,
and
receive
the
thing
it selfe
)
Psal.
75.3
.
and
36.6
,
7.
Acts
14.17
.
and
17.26
,
27
,
30
,
31.
John
1
,
4
,
5
,
7
,
10
,
11.
But
the
choyce
fruites
,
and
the
Redemption
,
life
,
and
justification
it selfe
that
is
eternall
;
he
according
to
the
Fathers
appointment
,
giveth
to
those
that
beleeve
on
him
Iohn
17.2
.
and
6.40
.
and
1.12.12.33
.
But
now
this
Redemption
is
in
us
,
not
as
such
a
manner
of
gift
,
and
in
such
a
giver
;
but
as
a
gift
in
this
gift
first
,
and
then
with
and
through
this
gift
:
2
Tim.
1.9
.
Rom.
8.32
.
and
7.25
.
and
8.1
,
2.
And
from
the
gift
of
this
giver
Jesus
Christ
,
Iohn
1
,
12.
and
17.2
.
Ephes.
5.14
.
Rev.
2.10
.
it
is
in
us
as
a
receit
that
wee
have
received
,
of
,
in
,
with
,
and
through
Jesus
Christ
,
in
the
receit
of
him
:
Iohn
1
,
12
,
16.
Acts
26.18
.
Rom.
1.5
.
and
5.11
,
1
Cor.
15.1
.
Gal.
4.5
.
Col.
2.6
.
7.
This
Redemption
,
life
,
and
justification
is
in
Christ
Jesus
,
before
men
either
know
it
,
or
beleeve
in
him
,
&
so
whether
men
beleeve
in
him
or
no
,
set
forth
that
men
might
beleeve
;
Rom.
3.24
,
25.
Iohn
1.4
,
5.7
.
1
Iohn
5.11
,
12.
neither
doth
any
mans
beleeving
make
it
the
more
in
him
,
nor
any
mans
unbelefe
make
it
the
lesse
in
him
,
who
is
alwaies
and
for
ever
the
same
,
2
Tim.
2.10
,
11
,
12.13
.
Heb.
13.8
But
now
whatever
all
men
,
or
any
man
,
as
they
are
in
the
nature
Christ
tooke
,
and
wrought
Redemption
in
,
have
,
by
the
gift
,
and
preparation
of
of
God
in
Christ
,
yet
have
they
no
enjoyment
in
themselves
of
the
same
,
no
not
before
God
,
or
in
Gods
account
,
till
by
grace
,
they
be
brought
to
beleeve
in
Christ
,
when
there
is
(
not
an
imaginary
change
,
or
a
bare
manifestation
,
but
)
are
all
change
wrought
in
them
Tit
,
3
4
,
5
,
6
,
7.
a
new
birth
John
3.5
.
1
Peter
1.23
.
a
reall
translation
and
change
(
not
in
Christ
but
)
in
them
:
from
the
power
of
Satan
and
darknesse
,
unto
God
,
and
the
Kingdome
of
Christ
,
Acts
26.18
.
Col.
1.23
.
from
children
of
wrath
,
to
be
children
of
God
,
Ephes.
2.1
,
22.
from
darknesse
to
light
1
Peter
2.9
.
from
death
to
life
,
1
Iohn
2.14
,
15
,
yea
,
from
being
not
his
peculiar
people
,
nor
so
beloved
,
to
be
his
peculiar
people
,
and
so
beloved
:
Rom.
9.25
,
26.
And
is
not
here
a
great
difference
between
the
same
redemption
,
as
it
is
in
Christ
for
men
,
and
as
it
is
in
and
upon
men
:
or
can
such
teachers
of
Israel
be
ignorant
of
these
things
,
or
are
they
not
willing
to
yeeld
Jesus
Christ
the
preheminence
in
all
things
,
as
the
Father
willeth
or
if
in
other
things
,
will
they
needs
deny
it
him
in
the
largest
of
the
Redemption
that
is
in
him
:
But
enough
hath
been
said
to
this
:
But
that
I
must
follow
him
,
in
the
veiw
of
the
Scriptures
,
abused
by
him
,
Rom.
3.24
.
and
4.24
,
25.
his
abuse
of
these
,
and
the
truth
is
cleared
before
.
Rom.
5.18
.
is
quoted
by
me
,
for
the
atonement
made
in
,
and
by
Christ
for
men
,
and
Rom.
5.1
,
6
,
10
,
11.
is
for
the
same
received
,
which
he
in
quoting
,
and
answering
obscures
,
and
answers
darkly
,
like
a
man
a
fraid
of
the
light
in
the
text
;
for
what
if
the
Apostle
speaking
of
the
receit
of
the
atonement
,
and
justification
,
speaketh
of
the
receivers
;
doth
that
prove
there
is
no
atonement
made
by
Jesus
Christ
,
nor
Justification
in
him
for
any
more
then
had
then
received
;
or
that
there
was
no
atonement
or
justification
in
Christ
for
them
before
they
receive
it
,
or
had
they
received
it
from
eternity
?
Consider
the
text
,
when
Jesus
Christ
made
the
atonement
,
they
were
without
strength
,
ungodly
,
verse
6.
sinners
verse
8.
enemies
,
verse
10.
But
when
the
atonement
was
received
by
them
,
sure
they
were
friends
and
Saints
&c.
as
Scripture
affirmeth
;
besides
it
is
not
affirmed
of
them
that
beleeved
,
verse
1.
they
had
now
received
By
Christ
the
atonement
,
verse
11.
and
was
not
that
by
faith
.
Rom.
4
22
,
23
,
24.
and
5.1
.
John
1.12
.
and
how
could
they
receive
the
atonement
,
if
the
atonement
was
not
made
,
&
compleat
in
Christ
before
;
how
,
or
could
they
truly
say
,
they
received
it
,
yea
,
that
they
have
now
received
,
if
they
had
it
from
eternity
in
themselves
,
:
So
that
all
the
way
,
the
atonement
received
,
is
held
forth
;
and
yet
as
plainly
the
same
atonement
held
forth
,
and
the
foundation
laid
for
such
also
as
yet
had
it
not
,
that
they
might
be
brought
in
to
beleeve
,
and
so
receive
the
same
;
and
these
receives
propounded
,
as
an
incouragement
to
them
,
as
in
1
Tim.
1.11
,
to
16.
the
Apostle
first
mentioning
the
Gospell
,
verse
11.
and
then
shewing
what
a
great
sinner
he
was
,
and
yet
received
mercy
,
verse
12
,
13
,
14
he
then
layeth
the
foundation
for
others
,
and
that
in
generall
,
and
at
large
.
verse
15.
and
then
affirmeth
the
mercy
shown
him
,
was
for
an
example
,
or
pattern
of
encouragement
to
them
that
should
after
beleeve
,
&c.
verse
16.
even
so
here
in
this
Rom.
5.
having
shewn
the
rich
grace
received
in
such
beleeving
,
as
in
which
the
atonement
is
received
:
verse
1
,
5
,
11
he
both
laieth
,
and
explicateth
the
foundation
,
and
sets
it
forth
,
even
for
such
also
as
had
not
received
it
,
and
so
verse
6.
though
he
saith
,
when
we
were
without
strength
,
yet
he
speakes
not
there
so
applicatively
Christ
dyed
for
us
,
much
lesse
as
Mr.
Garner
would
have
it
for
us
,
who
have
received
the
atonement
,
and
enjoy
it
in
our selves
(
for
such
if
such
before
his
death
he
needed
not
to
have
dyed
)
But
he
speaketh
indifferently
,
and
undeterminarly
in
generall
and
at
large
,
and
that
truly
,
Christ
dyed
for
the
ungodly
,
verse
6.
and
then
his
explication
is
sutable
,
in
which
he
setteth
forth
the
disease
as
generall
,
and
opposeth
the
remmedy
to
it
as
generall
,
verse
12.
yea
,
surpassing
the
disease
;
and
then
he
comes
to
distinguish
between
the
remmedy
,
and
the
receit
of
the
remmedy
,
verse
17.
for
if
there
be
not
grace
,
and
the
gift
of
grace
,
before
receit
,
there
can
be
no
receit
:
and
the
Apostle
saith
not
that
all
for
whom
there
is
grace
,
and
such
a
gift
of
grace
prepared
,
but
all
that
receive
the
same
shall
raigne
in
life
&c.
and
then
the
Apostle
gives
a
ground
of
all
he
had
said
in
this
businesse
,
verse
18
,
19.
in
which
the
extent
of
the
foundation
,
and
distinction
between
it
,
and
the
receit
,
or
the
truth
of
it
before
receit
,
and
the
effecacy
in
receit
,
is
held
forth
in
:
verse
18.
read
it
in
what
translation
you
will
,
and
take
the
text
only
,
and
forbeare
the
words
added
by
translators
to
supply
the
sense
though
it
's
true
enough
according
to
the
sense
in
verse
12.
to
take
them
in
)
and
it
is
thus
likewise
then
(
so
B●za
,
and
our
former
translation
,
or
therefore
,
(
so
the
Romists
,
and
our
latter
translation
)
As
by
the
offence
of
one
(
or
one
offence
)
unto
(
or
one
)
all
men
to
condemnation
,
even
so
by
the
righteousnesse
of
one
(
or
one
righteousnesse
)
to
justification
of
life
.
Three
things
are
here
to
be
noted
about
both
condemnation
and
justification
,
and
so
in
one
.
1.
Note
,
by
what
condemnation
came
in
,
and
that
is
exprest
to
be
by
the
offence
of
one
,
one
Adam
a
publick
man
,
the
first
publicke
man
,
or
the
one
offence
(
which
containes
all
from
the
receit
of
the
Serpents
suggestions
,
to
Adams
conviction
)
of
that
one
man
,
and
this
expresse
,
verse
12
,
15
,
16
,
17
,
18.
2.
Note
,
how
this
faultinesse
and
condemnation
,
came
on
the
individuals
,
and
that
both
here
and
elsewhere
in
the
Scripture
is
shewn
to
be
,
not
in
the
first
place
,
as
they
are
individuals
and
particular
persons
,
but
in
regard
of
their
nature
,
and
as
they
were
in
that
publick
man
(
in
whom
they
were
all
made
righteous
,
Eccl●
.
7.29
,
)
who
was
to
stand
,
or
fall
for
himselfe
,
and
all
that
were
to
come
of
him
,
and
so
in
his
sinning
,
all
sinned
,
and
in
his
conviction
all
were
convicted
,
and
death
comming
upon
him
,
came
upon
all
,
and
this
without
the
personall
knowledge
,
will
,
motion
,
or
act
of
any
of
the
individuals
,
that
were
to
come
from
him
;
and
yet
so
neerly
,
really
,
virtually
,
and
effectually
,
that
none
can
come
forth
by
propogation
from
him
,
partaking
of
his
nature
,
but
they
partake
of
this
sinne
and
misery
,
verse
12
,
14
,
17.
3.
Note
,
on
how
many
of
mankind
,
how
many
that
came
by
propogation
from
him
,
or
that
were
to
come
,
or
were
included
,
in
that
nature
this
sinne
and
death
passed
,
or
were
condemned
in
that
condemnation
,
so
,
as
it
did
so
reach
to
them
;
that
in
partaking
of
that
nature
,
they
necessarily
feell
it
;
and
that
is
expresse
all
men
,
verse
12
,
18.
Now
for
the
dissimilitude
between
a
naturall
and
spirituall
man
,
and
the
excellency
of
the
spirituall
above
the
naturall
,
it
is
else-where
shewn
,
1
Cor.
15.
and
for
the
superaboundding
grace
in
the
righteousnesse
of
the
Lord
the
quickning
spirit
,
above
the
offence
;
and
this
condemnation
it
is
mentioned
,
verses
16
,
17.
so
that
in
this
18.
verse
,
1
for
justification
,
we
are
to
note
,
1.
By
what
it
came
in
,
and
that
is
expresse
,
by
the
rightousnes
,
of
one
,
even
one
man
,
the
second
or
last
publick
man
,
the
Lord
Jesus
Christ
or
by
one
righteousnes
(
which
contains
all
that
whole
obedience
,
from
taking
our
nature
,
suffering
,
&
dying
to
his
resurrection
,
&
sacrifice
offering
to
God
)
of
that
one
man
v.
15.18
.
2.
Note
how
this
justification
was
one
(
or
unto
the
life
)
of
men
;
and
that
was
not
first
on
the
individuals
,
as
they
are
individuals
and
particular
persons
;
but
in
regard
of
their
nature
the
second
publick
man
had
taken
,
and
so
did
undertake
for
that
nature
,
and
so
for
the
first
Adam
,
who
was
but
one
(
though
both
male
and
female
)
publick
man
;
when
this
businesse
was
at
first
undertaken
,
and
so
for
all
that
issued
,
or
were
to
issue
out
by
propogation
from
that
first
man
,
he
undertooke
:
And
so
the
justification
or
restoration
of
life
came
on
,
or
reached
to
,
or
was
for
them
in
the
publick
man
,
in
whose
person
,
in
regard
of
the
nature
taken
,
and
cause
undertaken
(
in
whose
dying
for
them
,
all
dyed
2
Cor.
5.14
.
)
this
justification
of
them
,
was
of
their
nature
for
them
in
the
publick
man
,
and
so
without
their
personall
knowledge
,
will
,
motion
,
or
act
,
and
yet
so
verrily
,
really
,
virtually
&
effectually
as
that
al
shal
partake
of
some
fruites
thereof
,
that
are
found
in
that
nature
;
and
none
can
by
a
new
birth
be
brought
into
him
,
&
partake
of
his
divine
nature
,
but
they
necessarily
therein
partake
of
the
choice
fruits
v.
16
,
17.
3.
Note
for
how
many
,
or
unto
how
many
of
mankind
this
justification
in
the
publick
man
is
,
and
for
whom
this
life
is
,
and
to
whom
it
so
reacheth
,
that
in
comming
in
to
Christ
they
shall
partake
of
it
;
and
that
is
expresly
said
all
men
,
verse
18.
&
this
affirmed
with
a
word
explicating
,
comparing
and
confirming
the
same
,
yea
,
making
the
first
proposition
the
ground
and
patterne
,
measure
and
way
of
understanding
the
second
proposition
,
in
all
the
three
former
particulars
noted
;
even
so
by
the
righteousnesse
of
one
,
unto
all
men
to
justification
of
life
.
Thus
is
the
foundation
said
&
explicated
,
v.
18.
and
then
in
v.
19.
he
brings
in
with
it
the
manner
of
the
receit
,
in
which
the
distinction
.
For
as
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
be
made
righteous
:
Is
not
this
now
apparently
brought
in
;
first
as
a
proofe
of
the
former
,
that
all
sintned
&
fell
in
the
first
publick
man
,
in
that
all
that
partake
of
thanature
,
are
sinners
:
&
secondly
,
as
one
explication
,
that
as
all
sinned
in
the
sin
of
the
publick
man
;
so
by
comming
to
have
being
from
him
,
such
the
power
of
that
disobedience
of
his
,
that
they
are
conceived
and
borne
in
sinne
,
made
sinners
in
their
own
particular
persons
,
in
their
partaking
of
that
nature
by
comming
forth
from
him
.
And
thirdly
,
these
are
many
,
that
is
,
all
virtually
in
him
,
which
are
many
:
and
personally
in
themselves
,
all
that
have
being
from
him
,
which
are
many
,
also
;
and
is
not
here
a
distinction
intimated
in
the
change
of
the
phrase
,
between
sinners
on
whom
condemnation
came
in
a
publick
man
,
and
sinners
so
made
in
their
own
persons
,
&
so
under
condemnation
personally
and
is
not
this
proposition
set
for
explication
of
the
following
proposition
,
so
by
the
obedience
&c.
as
a
proofe
of
the
truth
and
effectualnesse
of
the
Justification
in
Christ
for
all
men
,
in
that
all
men
,
in
that
all
that
come
into
him
are
made
righteous
,
and
also
an
explication
,
that
as
Justification
is
effected
for
all
in
the
publick
man
,
so
by
a
new
birth
being
made
one
in
him
,
they
in
their
own
particuler
persons
are
made
righteous
in
,
and
through
him
;
and
also
it
pointeth
out
these
to
be
many
also
,
even
as
virtually
all
mankind
were
made
righteous
in
him
,
which
are
many
:
so
all
that
through
grace
are
brought
to
have
being
in
him
,
those
and
only
those
are
made
partakers
of
this
justification
in
themselves
before
God
,
and
so
are
made
righteous
in
their
own
persons
,
in
and
through
him
,
and
these
are
many
also
:
And
yet
because
men
were
first
made
righteous
in
Adam
,
and
fallen
in
him
,
before
recovery
and
Justification
was
wrought
for
them
in
Christ
,
and
because
men
have
a
first
birth
in
comming
forth
of
Adam
,
and
bearing
his
Image
,
before
they
have
their
new
birth
;
and
come
into
CHRIST
,
and
partake
of
his
righteousnesse
,
and
because
all
that
are
come
forth
from
Adam
,
have
therein
been
made
finners
;
and
also
come
forth
from
Adam
(
yea
,
even
of
them
that
after
may
yet
)
are
not
come
into
Christ
,
and
so
not
made
personally
righteous
in
,
and
by
Christ
:
There
is
another
change
of
a
terme
from
where
two
shall
be
;
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
,
many
shall
be
made
righteous
,
which
clearely
holds
forth
the
distinction
,
between
the
atonement
and
Justification
compleated
in
Christ
for
men
,
as
verse
68
,
and
the
receit
thereof
in
beleeving
men
,
mentioned
verse
11
,
17.
and
that
the
former
is
larger
then
the
latter
,
and
overthrowes
Mr.
Garners
confounding
and
confused
doctrine
,
that
by
necessary
consequence
,
denieth
the
new
birth
;
and
that
one
sort
of
men
did
fall
,
or
were
made
sinners
in
the
fall
of
the
first
Adam
;
seeing
they
were
,
if
his
doctrine
be
true
alwaies
partakers
of
righteousnesse
and
justification
in
themselves
before
God
,
and
so
could
at
no
time
be
condemned
by
him
,
nor
need
any
new
birth
,
as
much
as
he
denieth
any
redemption
,
atonement
or
justification
to
be
wrought
in
Christ
for
the
other
sort
of
men
,
and
both
these
are
a
like
true
,
that
is
to
speak
right
;
both
false
;
nor
can
be
proved
by
him
:
But
these
things
are
plainly
shewne
in
the
opposed
Treatise
where
this
place
is
opened
in
chapter
8.
page
41
,
to
49.
which
he
hath
not
answered
as
(
by
his
pretence
as
a
Christian
)
he
ought
to
have
done
.
But
he
hath
two
reasons
he
saith
to
(
deny
the
words
,
and
)
manifest
his
forced
and
corrupt
sense
:
his
first
reason
is
,
That
the
justification
here
mentioned
,
is
that
which
standeth
in
the
highest
degree
in
opposition
to
condemnation
mentioned
in
the
same
verse
;
and
this
I
grant
,
and
it
needs
no
deniall
,
for
that
is
the
condemnation
which
was
of
the
publick
man
,
and
of
all
in
the
publick
man
;
out
of
which
yet
there
may
be
an
escape
by
comming
into
Christ
,
and
so
this
justification
is
of
the
second
publick
man
,
and
of
all
(
nor
of
any
but
)
in
this
publick
man
,
of
which
many
may
misse
by
unbeleefe
,
not
comming
into
him
,
and
this
suites
somthing
with
that
Rom.
3.23
,
24
neither
are
beleevers
spoken
of
in
this
18.
verse
,
but
in
the
17
,
19.
with
cleare
distinction
,
mentioning
receit
,
and
so
this
verse
for
justification
in
receit
,
to
be
parralleld
with
Rom.
3.26
.
and
4.5
.
and
5.1
,
2
,
3
,
4.
is
grievously
abused
,
seeing
faith
or
beleeving
is
in
them
expresly
mentioned
,
and
not
so
here
.
His
second
reason
is
from
the
application
of
the
Justification
here
mentioned
,
unto
the
persons
here
mentioned
,
verse
17.
but
this
is
but
a
devised
and
fraudelent
reason
,
for
none
denies
that
Beleevers
doe
receive
even
this
very
Justification
,
and
are
partakers
thereof
in
themselves
before
God
;
but
what
were
they
before
they
beleeved
,
or
what
are
any
other
that
yet
beleeve
not
?
What
saith
the
Scripture
John
3.18
,
36.
1
John
5.12
.
and
this
Justification
in
verse
18.
is
not
limmited
,
as
in
Christ
for
no
more
then
those
that
had
it
in
themselves
;
nor
is
it
affirmed
,
that
all
unto
whom
this
Justification
in
the
publick
man
did
reach
,
should
be
eternally
saved
any
more
,
then
it
is
affirmed
of
those
to
whom
the
condemnation
in
the
publick
man
did
reach
,
that
they
shall
be
eternally
damned
:
But
as
all
men
as
soon
as
they
have
being
from
Adam
,
are
in
themselves
sinners
,
so
,
so
many
as
come
to
beleeve
in
Christ
,
are
then
made
righteous
in
enjoyment
and
not
before
,
verse
19.
chapter
4.21
.
And
so
speaking
of
righteousnesse
in
life
,
he
applies
that
only
to
them
which
receive
aboundance
of
grace
,
and
of
the
gift
of
righteousnesse
,
verse
17.
which
clearly
holds
forth
the
distinction
.
But
his
way
of
proving
is
weake
and
fraudelent
also
,
like
his
reasoning
first
he
faith
,
this
Justification
&c.
is
in
verse
15
,
16.17
,
five
times
called
a
gift
(
it
had
been
well
he
had
minded
in
this
gift
,
the
distinction
between
grace
,
and
the
gift
by
grace
,
and
between
this
gift
,
and
the
receit
;
mentioned
in
those
verses
)
but
what
should
this
inferre
,
doe
they
that
beleeve
Jesus
Christ
to
be
the
Saviour
of
the
world
,
deny
him
to
be
the
gift
of
God
;
or
faith
,
yea
,
or
any
mercies
extended
through
him
,
to
be
the
gift
by
grace
given
of
God
:
yet
he
cannot
prove
,
that
all
that
God
giveth
any
,
is
by
them
received
;
the
contrary
appeareth
John
6.32
,
66.
But
it
appeares
he
knoweth
the
originall
;
that
the
free
gift
came
,
mentioned
verse
18.
is
not
the
text
but
the
Translators
words
for
supply
of
sense
put
in
.
And
yet
secondly
,
in
his
way
of
proving
,
he
hath
put
in
judgement
came
,
page
16.
and
three
times
urged
grace
came
one
;
with
an
exposition
,
came
gloriously
and
powerfully
upon
them
page
16.
and
once
with
an
alteration
,
commeth
,
for
came
,
present
for
preter-perfect
tense
,
page
19
,
20.
And
to
make
a
right
or
full
Babell
,
or
confusion
of
all
distinctions
,
he
maketh
the
gift
came
upon
all
men
,
and
many
shall
be
made
righteous
,
all
one
page
19.
To
what
purpose
did
this
man
flye
so
to
the
originall
,
page
40
,
41.
seeing
here
he
maketh
no
account
of
it
;
but
for
his
own
purpose
layes
additions
for
foundations
,
though
to
any
unprejudicated
,
it
helpes
him
nothing
at
all
;
seeing
that
whatever
came
on
any
in
a
publick
man
,
it
was
at
once
and
first
,
but
the
receite
thereof
is
after
and
by
degrees
,
and
now
by
one
,
and
then
by
another
;
so
that
the
distinction
remaines
in
and
with
the
Text
sound
againe
in
page
21.
he
refers
his
Reader
to
his
after
sayings
about
2
Cor.
5.19
.
for
his
clearing
that
place
from
proving
the
distinction
,
but
there
he
hath
not
done
it
;
and
how
he
clips
the
quotation
to
leave
out
one
verse
,
to
hide
that
he
opposeth
,
for
it
is
clear
,
2
Cor.
5.18
,
19.
for
in
these
two
verses
is
expresse
,
that
God
was
in
Christ
reconciling
the
world
to
himselfe
,
verse
19.
and
that
some
of
the
world
he
hath
reconciled
to
himself
by
Jesus
Christ
,
verse
18.
there
is
a
reconciliation
wrought
by
God
in
Christ
verse
19.
and
a
reconciliation
wrought
by
Christ
of
some
men
from
the
world
unto
God
,
verse
18.
for
proofe
and
clearing
whereof
,
enough
is
said
in
the
opposed
Treatise
,
chap.
13.
page
66
,
67.
and
Postscript
,
to
all
which
he
hath
answered
nothing
;
though
that
said
,
both
prove
the
distinction
,
and
overthrow
his
after
saying
;
1
John
5.10
,
11
,
12.
this
place
is
abused
by
him
,
page
21
,
22
,
23.
to
hide
the
distinction
with
his
conceptions
;
but
let
the
place
it selfe
be
veiwed
,
verse
10.
He
that
beleeveth
on
the
Sonne
of
God
hath
the
witnesse
in
himselfe
,
he
that
beleeveth
not
God
hath
made
him
a
lyer
,
because
be
beleeveth
not
the
record
God
gave
of
his
Sonne
;
is
not
here
a
clear
distinction
between
a
record
given
of
God
to
men
,
and
the
receit
thereof
by
men
;
And
again
concerning
those
men
to
,
or
for
whom
the
record
is
given
,
some
beleeve
,
and
some
beleeve
it
not
;
is
not
here
another
distinction
,
and
marke
that
he
saith
not
,
that
he
that
beleeveth
God
or
his
sayings
or
testimony
,
hath
the
witnesse
in
himselfe
,
for
he
may
yet
be
short
of
that
,
though
he
shall
doe
well
to
take
heed
to
that
record
,
as
to
a
light
shining
in
a
darke
place
(
for
the
word
,
or
record
,
is
a
light
)
till
the
day
dawn
and
the
day
star
arise
in
his
heart
:
2
Pet.
1.19
.
John
8.30
,
31
,
36.
But
he
that
beleeveth
on
the
Sonne
of
God
,
that
through
the
grace
seen
,
and
beleeved
in
the
record
,
is
overcome
to
beleeve
,
or
depend
on
him
for
eternall
life
,
as
Rom.
5.8
,
10.
Acts
18.27
.
)
he
hath
the
witnesse
in
himselfe
,
as
John
3.33
.
Psal.
36.7
,
8.
Rom.
14.22
,
23
,
24
,
25.
and
5.1
.
Again
mind
that
he
saith
not
,
he
that
beleeveth
not
on
the
Sonne
of
God
hath
made
him
a
lyer
,
for
if
a
man
beleeve
God
his
saying
,
or
the
record
God
hath
given
of
his
Sonne
,
though
he
yet
want
light
,
and
power
for
a
through
and
unfeined
dependance
on
him
for
eternall
life
,
yet
if
he
take
heed
to
this
testimony
or
word
and
record
,
as
to
a
light
shining
in
a
dark
place
;
till
the
day
dawn
and
the
day-starre
arise
in
his
heart
;
God
wil
not
charge
him
with
this
great
sin
of
making
God
a
lyer
:
But
he
doth
well
,
and
shall
in
due
season
experiment
that
light
and
power
that
will
inable
him
to
depend
on
Christ
,
and
build
on
him
,
Isay
.
40.31
.
and
49.23
.
and
50.10
.
But
he
saith
,
He
that
beleeveth
not
God
(
and
beleeveth
not
his
record
)
hath
made
him
a
lyer
:
And
why
is
he
charged
with
so
great
a
sinne
,
is
it
because
there
was
no
truth
of
good
in
the
record
for
him
,
nothing
in
Christ
for
him
,
farre
be
it
;
no
,
it
is
because
he
beleeves
not
the
record
God
gave
of
his
Sonne
,
as
2
Thes.
2.10
,
11
,
12.
verse
11.
and
this
is
the
record
(
that
God
hath
given
of
his
Sonne
,
that
God
hath
given
to
us
eternall
life
(
is
not
here
the
gift
)
and
this
life
is
in
his
Sonne
(
is
not
here
he
in
whom
it
is
,
and
where
God
hath
given
it
,
and
put
it
for
us
that
wee
might
have
it
)
so
that
here
is
the
gift
distinctly
,
and
is
not
the
receit
as
distinct
in
verse
12.
He
that
hath
the
Sonne
hath
life
,
and
he
that
hath
not
the
Sonne
hath
not
life
:
Lo
,
is
not
here
the
distinction
again
between
beleevers
and
unbeleevers
,
is
not
the
having
the
Sonne
,
the
beleeving
on
the
Sonne
,
John
1.12
.
and
have
not
such
beleevers
,
the
witnesse
within
them
,
and
eternall
life
,
John
3.18
,
33
,
36.
and
is
not
,
the
not
having
the
Sonne
,
the
not
beleeving
on
him
,
John
1.11
,
12.
and
are
not
such
destitute
of
eternall
life
;
and
that
not
because
it
is
not
in
Christ
for
them
;
but
because
they
beleeve
not
on
him
,
John
3.18
,
19
,
36.
And
he
that
beleeveth
not
to
day
,
and
so
yet
hath
not
the
Sonne
,
may
he
not
beleeve
to
morrow
,
and
so
have
both
the
Sonne
,
and
life
in
him
,
and
how
,
if
it
were
not
before
in
him
?
1
Tim.
1.15
,
16.
2
Tim.
2.25
26.
1
Pet
2.12
.
so
that
the
distinction
is
here
clearly
held
forth
,
and
that
life
is
larger
in
Christ
,
then
in
the
receit
:
and
Mr.
Garners
hovering
about
,
as
a
fraid
to
looke
in
the
text
,
affirming
some
part
of
the
truth
which
wee
deny
not
,
that
he
might
deny
some
part
that
wee
confesse
;
hath
hurt
us
nothing
.
Lastly
,
whereas
he
feares
my
thoughts
of
strengthening
the
distinction
,
by
saying
,
there
is
justification
in
Christ
for
all
persons
:
to
this
I
answer
,
I
know
not
where
I
said
so
,
nor
I
suppose
doth
he
,
for
I
beleeve
spirits
to
be
persons
,
and
I
doe
not
beleeve
Justification
to
be
in
Christ
for
the
fallen
Angels
,
not
for
all
,
nor
for
some
of
all
sortes
,
nor
for
any
one
of
them
:
and
likewise
,
though
I
said
,
and
writ
for
men
,
yea
,
for
all
men
,
while
they
are
no
worse
then
men
,
yet
I
have
explicated
the
same
,
and
affirmed
that
though
life
be
in
Christ
for
all
,
yet
some
have
so
rejected
him
,
while
he
was
striving
with
them
to
have
brought
them
to
life
,
that
for
their
opposition
,
and
rejecting
of
the
truth
and
grace
of
God
,
that
he
hath
given
them
up
to
Satan
,
and
they
are
become
of
the
serpentine
seed
,
and
so
the
dore
of
life
is
shut
against
them
,
and
though
this
life
be
still
in
Christ
for
all
men
,
yet
not
now
for
them
,
who
though
still
called
men
,
yet
are
,
and
are
called
also
somthing
worse
then
men
,
reprobates
sonnes
of
Beliall
&c.
yet
they
are
persons
still
,
as
I
have
shewn
in
the
opposed
Treatise
,
chapter
11.
page
56
62.
It
is
not
uprightly
or
fairely
done
,
to
alter
and
change
mens
termes
and
phrases
when
he
is
dealing
with
them
:
But
let
the
termes
be
as
they
are
,
for
all
mankind
,
and
I
will
mind
what
he
saith
.
page
23.
He
desires
to
consider
,
that
these
words
In
Christ
,
when
they
are
spoken
of
,
or
applyed
unto
redemption
,
Justification
,
Salvation
and
the
like
,
they
doe
properly
signifie
by
,
or
through
Christ
;
and
holds
forth
unto
us
a
reall
,
glorious
and
sure
enjoyment
,
which
those
have
of
redemption
;
Justification
and
salvation
in
Christ
:
of
whom
the
things
are
spoken
.
To
this
I
answer
,
that
if
I
had
not
met
with
subtilty
and
fraud
in
his
positions
and
termes
before
,
I
should
marvell
much
at
this
.
Why
he
puts
down
his
businesse
thus
,
That
these
words
in
Christ
,
when
spoke
of
,
or
applyed
unto
redemption
&c.
will
he
grant
it
concernes
all
men
,
when
that
preparation
in
him
is
avouched
as
ready
for
them
that
yet
have
it
not
.
and
they
called
to
it
,
though
some
refuse
,
as
Prov.
9
1
,
5.
Mat.
22.2.14
.
Rom.
5.18
.
and
divers
more
places
:
then
he
must
unsay
the
drift
of
his
whole
Book
,
if
he
grant
not
this
,
he
goeth
wrong
for
his
proofes
,
and
speaketh
fraudelently
.
2
Why
puts
he
it
down
these
words
in
Christ
,
and
not
the
atonement
and
reconciliation
made
by
Christ
,
and
life
and
Justification
in
Christ
,
seeing
our
discourse
is
about
the
person
of
Christ
and
what
he
hath
done
,
and
what
is
in
him
for
men
,
and
so
that
there
is
life
and
justification
in
him
for
men
,
whether
men
have
it
or
not
,
and
before
any
doe
receive
it
,
Iohn
1
4
,
5
,
7
,
9
,
12
,
17.
Rom.
5.6
,
11
,
12.6.8
1
Joh.
5.11
12
,
and
many
more
places
:
If
he
yeild
this
,
he
unsaies
the
whole
scope
of
his
Book
:
If
not
he
,
speakes
subtilly
,
and
his
proofes
are
yet
to
seek
.
3.
Why
doth
he
only
mentioned
these
words
.
In
Christ
,
when
in
the
text
last
named
the
words
were
,
in
his
Sonne
,
and
so
not
limmitting
to
particular
words
,
but
minding
the
person
of
Christ
;
and
so
in
Christ
,
in
Iesus
Christ
,
in
his
Sonne
,
in
him
,
in
whom
&c.
are
all
one
,
which
by
his
own
practice
is
granted
;
therefore
let
not
his
Reader
be
dazled
with
his
singling
out
words
.
Why
doth
he
say
the
words
,
in
Christ
,
so
applyed
,
doe
properly
signify
by
,
and
through
Christ
,
If
he
meane
it
of
the
work
which
he
only
in
himselfe
in
his
own
personall
body
,
and
by
himselfe
did
accomplish
and
compleat
with
God
for
men
;
and
of
that
fulnesse
of
power
,
authority
and
grace
he
hath
received
in
our
nature
in
his
own
person
,
that
he
may
govern
and
dispense
,
then
he
speakes
untruly
;
for
though
by
and
through
be
true
,
and
good
words
,
and
included
,
yet
in
him
,
is
the
most
proper
tearme
,
when
wee
speak
of
that
in
himselfe
,
and
so
used
by
the
Holy
Ghost
Iohn
1.4
.
1
Iohn
5.11
.
Rom.
3.24
.
Col.
1.19
.
and
2.3
,
9.
But
if
he
grant
a
redemption
and
life
in
this
sense
,
he
overthroweth
all
he
hath
hitherto
said
,
if
he
deny
it
,
he
denies
the
foundation
laid
by
God
in
Sion
,
to
be
such
a
foundation
as
may
be
for
any
that
are
not
yet
come
in
,
in
the
call
of
them
,
a
foundation
for
,
and
of
repentance
,
faith
,
&c.
or
for
any
so
coming
in
,
to
be
built
upon
:
&
denieth
him
to
be
a
dore
of
life
for
any
not
yet
entered
;
and
the
true
Vine
,
or
Olive
tree
,
for
any
yet
to
be
grafted
in
,
that
are
not
in
him
already
;
and
so
taketh
away
the
key
of
knowledge
from
men
,
and
shuts
the
dore
of
life
against
them
:
but
if
he
mean
it
of
the
vertue
and
power
of
this
redemption
&
life
in
Christ
,
in
the
fruites
thereof
in●dened
to
men
as
the
preservation
of
their
lives
,
and
mercies
vouchsafed
to
lead
to
repentance
,
Iohn
4.5
,
9.
Act.
14
,
17.
&
17.26
,
27
,
Ro.
4.2
.
Then
he
saith
right
,
It
's
most
proper
to
say
By
,
or
through
;
for
many
enjoying
these
,
yet
have
not
himselfe
,
and
so
have
not
justification
&c.
Iohn
1.5
9
,
10
,
11.
But
this
sense
holds
not
with
his
businesse
,
nor
after
saying
,
so
that
his
meaning
is
of
the
redemption
,
justification
and
salvation
in
Christ
and
which
he
is
,
as
it
is
given
in
,
or
as
he
entereth
,
and
possesseth
the
hearts
of
such
,
as
in
appearance
of
his
grace
are
reconciled
to
God
,
and
so
in
abled
to
beleeve
in
him
:
And
this
being
his
meaning
,
his
saying
that
,
IN
,
doth
properly
signifie
by
and
through
,
doth
give
cause
of
suspition
of
ignorance
and
of
errour
.
First
,
of
Ignorance
,
for
this
redemption
,
Justification
&c.
is
not
received
in
the
receit
of
some
discoveries
or
opperations
only
,
but
in
receit
of
himselfe
:
The
Scripture
beareth
witnesse
of
him
,
and
that
which
is
in
him
,
Iohn
5.39
.
and
so
doth
the
holy
Spirit
also
,
Iohn
15.26
.
1
Iohn
5.6
,
10.
and
the
faith
of
the
Spirits
working
looketh
on
him
Zach.
12.10
.
Phil.
3.7
,
8
,
9.
Beleeveth
on
him
,
Iohn
3.36
.
and
so
receiveth
him
.
Iohn
1.12
.
and
he
,
even
he
himselfe
is
the
Beleevers
righteousnesse
,
Jer.
23.6
.
and
life
,
Col.
3.4
.
made
of
God
unto
them
,
whom
he
hath
made
in
him
,
wisdome
,
righteousnesse
,
sanctification
and
redemption
,
1
Cor.
1.30
.
and
so
as
life
is
in
him
,
and
he
is
life
,
and
they
that
have
him
have
life
,
1
Iohn
5.12
.
So
beleevers
have
their
life
in
him
,
and
in
the
very
having
of
him
,
Ephes.
1.7
,
11.
whence
their
whole
confidence
and
rejoycing
is
in
Christ
Jesus
,
Phil.
3.3
.
whence
though
by
,
and
through
,
in
this
sense
be
true
,
good
,
and
proper
also
,
yet
in
Christ
is
as
proper
,
yea
,
more
proper
of
the
two
.
Secondly
,
of
errour
,
for
in
receit
of
this
redemption
,
besides
the
faith
and
hope
in
him
,
which
it
effecteth
;
it
doth
worke
in
the
beleever
in
all
his
faculties
,
powers
and
members
,
melting
and
softening
the
heart
,
renewing
the
disposition
,
and
conversation
,
and
so
redeemeth
and
saveth
from
the
polutions
of
the
World
,
the
tyranny
of
Satan
,
hardnesse
of
heart
,
and
rebellious
lusts
,
and
brings
up
,
and
unto
love
of
brethren
,
and
works
of
adoration
and
mercy
:
Ezek.
36.27
,
28.
Tit.
2.11
,
12
,
13.
In
which
also
the
beleevers
faith
is
justified
to
be
unfained
and
lively
,
Iames
2.19
.
&c
But
I
hope
Mr.
Garner
will
not
say
this
is
their
life
and
justification
before
God
,
in
which
they
glory
and
rest
,
and
approach
to
God
in
confidence
on
,
though
that
for
which
they
are
thankfull
to
God
;
and
though
they
may
be
said
to
have
this
in
Christ
,
because
it
is
effected
in
them
from
his
presence
by
spirit
in
them
,
and
that
which
is
borne
of
the
spirit
is
spirit
,
yet
this
is
properly
said
to
be
by
,
and
through
Christ
,
and
so
this
interpretation
of
,
in
Christ
,
by
him
,
remaines
darke
and
boubtfull
.
5.
Why
doth
he
say
the
words
hold
forth
a
reall
&c.
enjoyment
by
those
of
whom
the
things
are
spoken
:
what
meaneth
this
?
Doth
any
deny
that
when
the
redemption
of
Christ
&c.
is
applicatively
spoken
of
,
concerning
those
which
have
received
the
same
,
that
the
so
speaking
doth
not
imply
a
real
enjoyment
by
those
spoken
of
:
no
,
sure
the
opposed
Treatise
every
where
acknowledgeth
it
,
and
bringeth
forth
more
testimony
for
it
then
Ephes.
1.7
11.
as
he
also
might
have
done
;
but
that
proves
nothing
for
his
businesse
,
for
it
was
in
him
before
they
received
it
,
and
there
is
more
in
them
,
then
they
are
partakers
of
,
in
themselves
,
though
by
faith
,
they
have
it
in
them
,
and
so
his
saying
,
a
reall
,
glorious
and
sure
enjoyment
,
which
they
have
of
redemption
,
Justification
,
and
salvation
in
Christ
is
good
,
and
true
of
beleevers
;
if
understood
of
having
it
by
faith
in
Christ
:
But
if
this
reall
,
glorious
,
and
sure
enjoyment
in
Christ
be
understood
,
according
to
his
drift
,
to
confound
the
distinction
,
and
as
he
expresseth
,
and
explaineth
himselfe
,
page
10.
and
the
three
last
lines
,
which
they
are
partakers
of
in
themselves
before
God
,
according
to
the
riches
of
his
grace
by
Jesus
Christ
,
then
his
saying
is
not
Scripture-like
,
nor
savouring
of
the
spirit
by
which
the
Apostle
speake
,
who
acknowledgeth
all
fulnesse
of
redemption
&
justification
and
life
in
Christ
,
&
that
by
faith
they
had
all
in
him
,
and
were
compleat
in
him
;
but
in
respect
of
a
glorious
enjoyment
and
participation
in
themselves
,
they
have
not
only
confessed
,
their
life
hid
with
God
in
Christ
:
Col.
3.3
.
But
that
they
had
not
yet
attained
▪
Phil.
3.12
,
13
&
that
though
Sonnes
,
yet
it
did
not
appeare
(
they
say
not
what
wee
are
,
but
)
what
wee
shall
bee
:
1
John
2.2
.
And
that
they
were
carnall
,
and
though
the
spirit
alive
,
yet
the
body
dead
:
and
that
they
had
the
first
fruites
of
the
spirit
,
and
waited
for
the
redemption
of
their
bodies
,
Rom.
7
14
,
15
,
24
25.
&
8
2.10
23
such
high
flowne
speeches
of
glorious
partaking
in
themselves
of
all
that
is
in
Christ
for
them
would
more
beleeve
such
as
Himmeneu
.
&
Philletus
,
that
say
the
resurrection
is
past
all
ready
(
they
enjoy
all
to
be
enjoyed
)
2
Tim.
2.18
But
to
passe
by
his
saying
in
this
sense
:
What
if
the
redemption
,
Justification
and
salvation
in
Christ
be
spoken
of
Christ
as
it
is
in
him
,
and
prepared
by
him
for
men
and
he
,
and
his
preparation
spoken
of
,
and
men
spoken
to
,
as
Prov.
9.1
,
5.
Mat.
22.1
,
7
John
.
1
4
11.
and
3.16
,
17.
what
doth
it
signifie
and
hold
forth
then
?
Doth
it
not
signifie
good
will
,
and
rich
provision
in
him
,
and
set
forth
him
a
light
,
salvation
and
life
,
that
men
might
repent
,
and
come
to
him
and
have
life
;
doth
not
all
the
Scripture
quoted
to
this
end
,
bear
witnesse
to
this
,
and
doth
not
the
opposed
Treatise
testifie
the
same
,
and
is
not
this
that
against
which
the
opposer
fighteth
and
for
that
cause
faulteth
the
distinction
:
But
if
he
be
sure
of
truth
on
his
side
,
then
.
6.
Why
doth
he
not
set
down
his
saying
plainly
,
why
shunnes
he
the
light
,
and
seeks
to
carry
away
his
oppinion
in
the
darke
:
Why
saith
he
not
plainly
,
the
death
,
resurrection
and
sacrifice
of
Christ
,
the
preparation
of
redemption
,
propitiation
,
Justification
,
and
life
in
him
,
and
the
mentioning
and
setting
it
forth
in
the
Gospell
,
and
calling
men
thereto
,
is
for
no
more
then
those
that
are
partakers
thereof
,
both
by
faith
in
Christ
and
really
,
and
gloriously
in
themselves
before
God
,
and
that
the
declaration
of
all
this
holds
forth
no
want
in
them
to
whom
it
is
spoken
,
but
a
reall
enjoyment
of
all
for
whom
it
is
prepared
,
and
that
for
those
that
refuse
there
was
never
any
thing
in
truth
prepared
for
them
:
this
had
been
plain
dealing
;
and
as
he
knowes
who
once
said
thus
,
so
all
his
writing
testifies
this
to
be
his
meaning
,
in
his
own
often
expression
of
his
businesse
,
pages
3.4
,
5
,
6
,
and
10
,
11
,
12
,
and
13
,
14
,
15
,
and
17
,
19
,
20
,
21
,
and
23
24.
all
which
is
fully
and
in
every
of
his
expressions
answered
,
in
which
both
the
truth
of
the
proposition
,
and
the
distinction
opposed
is
cleared
and
proved
;
and
that
in
consideration
of
Redemption
,
as
in
Christ
for
men
,
and
as
received
by
men
,
in
reciving
Christ
,
the
former
is
larger
then
the
latter
,
and
so
his
Babell
of
confusion
,
on
which
he
hath
walked
through
his
Treatise
,
is
confounded
,
in
that
is
shewne
Prov.
9.1
,
to
5.
Mat.
22.1
,
7.
Heb.
9
5.
John
6
37
40.
Ezek
24.13
.
Mat.
13.
And
all
the
answer
to
him
hitherto
,
though
there
was
enough
said
in
the
opposed
Treatise
,
that
remaineth
unanswered
and
more
and
further
explication
in
another
Treatise
entituled
,
A
discourse
a
bout
the
precious
blood
and
Sacrifice
of
Jesus
Christ
:
in
the
first
twelve
chapters
of
that
Treatise
,
which
may
serve
for
answer
in
that
businesse
;
and
so
I
might
have
the
farther
view
of
this
opposers
Tract
,
because
he
hath
here
left
my
Treatise
,
and
answereth
not
thereto
,
but
because
he
pretends
an
including
of
mine
,
as
he
goeth
along
;
I
will
take
a
briefe
view
,
and
answer
accordingly
.
THE
THIRD
PART
.
I.
TO
confound
things
that
are
distinct
,
and
so
to
turne
all
into
a
confusion
,
by
denying
the
distinctions
the
Holy
Ghost
useth
,
that
so
he
may
walke
in
the
darke
;
cast
a
mist
on
the
Scripture
and
not
be
espied
,
but
this
is
shown
,
and
refuted
in
this
Tract
before
,
though
hee
use
it
all
the
way
.
II.
By
altering
phrases
and
termes
of
expressions
in
the
sayings
he
opposeth
;
this
also
is
already
showne
,
though
it
be
still
after
done
by
him
;
so
that
in
opposing
such
expressions
,
he
fights
with
his
own
shaddow
,
as
he
injures
me
in
altering
my
exprssions
.
III.
Slandering
me
and
others
of
the
same
faith
with
me
;
setting
me
forth
to
hold
that
,
which
all
my
Treatise
he
opposeth
is
against
;
and
that
other
of
the
discourse
of
the
precious
blood
of
Christ
;
and
all
the
distinctions
maintained
against
his
opposition
,
is
against
:
as
that
I
have
resolved
on
the
question
,
that
all
persons
ought
to
beleeve
,
that
all
their
sinnes
past
,
present
and
to
come
are
pardoned
:
so
he
saith
page
140.
surely
I
am
not
so
neere
to
this
,
as
his
many
expressions
in
his
Booke
sheweth
him
to
be
;
I
doe
not
beleeve
that
God
or
Christ
,
doth
so
dispense
pardone
into
the
consciences
of
Beleevers
in
such
termes
,
while
they
are
in
their
warfare
,
for
their
faith
to
receive
it
in
such
an
apprehension
,
it
's
crosse
to
that
in
John
13.10
.
and
1
John
1.7
.
again
page
141.
That
I
determine
that
all
mens
sinnes
(
as
they
were
imputed
to
Christ
)
are
not
pardoned
in
Christ
(
that
is
there
is
not
pardone
in
Christ
for
them
)
as
a
truth
to
be
preached
to
,
and
beleeved
by
all
;
which
is
in
very
deed
his
own
opinion
,
but
crosse
to
all
my
sayings
:
Again
page
142.
That
I
affirme
that
nothing
is
required
of
any
to
make
them
partakers
of
remission
of
sinnes
,
but
only
faith
to
beleeve
the
report
of
the
Gospell
;
and
that
I
make
faith
to
consist
in
a
bare
assent
to
the
truth
of
the
Gospell
;
and
divers
other
here
and
there
in
his
book
,
which
any
that
read
mine
but
with
halfe
an
eye
,
may
see
to
be
so
grosly
false
,
that
one
may
wonder
that
the
Father
of
lyes
should
prevaile
so
far
with
such
a
man
:
But
no
wonder
that
in
opposing
the
truth
,
he
be
left
to
walke
in
the
same
steps
with
those
that
have
formerly
so
done
,
nor
can
he
say
,
he
did
not
mean
me
,
for
he
includes
me
all
the
way
;
and
so
directs
his
reader
to
take
it
page
21
,
26
,
30
,
108.
surely
these
three
former
waies
are
sinfull
,
evill
and
injurious
carnall
weapons
.
IV.
He
passeth
by
all
that
is
said
by
me
in
all
the
quoted
Scriptures
,
to
show
the
sense
to
be
as
the
words
import
;
showing
the
same
from
the
very
words
in
the
text
,
and
the
coherence
with
the
verses
fore
going
and
following
,
and
other
Scriptures
speaking
of
like
things
:
A
subtill
and
uneven
way
bewrayeth
conscience
of
weaknesse
to
answer
,
though
stiffnesse
of
will
to
oppose
.
V.
He
pretends
to
hold
it
unsafe
and
unwarrantable
to
take
all
expressions
in
Scripture
,
as
simple
undepending
expressions
&c.
and
professeth
to
consider
well
there
dependency
,
page
3.32
.
and
yet
hath
not
done
so
,
but
himselfe
hath
flown
from
that
close
keeping
to
the
dependency
of
one
word
,
and
place
,
and
thing
with
the
other
that
were
with
it
,
and
before
and
after
it
,
and
places
speaking
of
the
same
things
which
is
done
in
the
Treatise
he
opposeth
;
yea
,
he
hath
taken
dependant
words
,
as
independant
,
that
he
might
make
a
private
and
independant
interpretation
of
them
,
as
the
word
for
in
,
2
Cor.
5.14
.
the
word
Tast
,
Heb.
2.9
.
the
word
,
taketh
away
,
John
2.29
.
the
word
Love
,
John
3.16
.
and
divers
others
as
shall
after
be
evinced
,
and
who
can
free
this
from
malice
,
so
intimately
to
charge
others
,
and
from
guile
to
goe
from
his
own
profession
.
VI.
He
flies
some
times
to
the
originall
,
as
if
he
would
cleave
to
the
text
,
page
41
,
42.
and
in
Heb.
2.9
.
saith
,
that
it
is
according
to
the
Greek
word
to
be
translated
pro
omnibus
non
pro
omni
;
oh
how
may
wee
that
are
no
Schollers
be
cheated
by
such
great
Clerks
!
what
a
difference
is
here
between
all
,
and
every
,
between
all
of
the
nature
of
man
,
all
mankind
,
for
that
is
the
nature
in
which
he
was
made
lower
then
the
Angels
,
and
every
singular
man
;
true
it
is
our
former
translation
in
Heb.
2.9
.
is
all
,
and
so
is
the
Romists
translation
for
all
,
and
so
Mr.
Beza
translates
it
,
pro
omnibus
(
which
is
put
in
English
for
all
men
;
but
none
of
them
so
presumptuous
to
ad
,
non
pro
omni
,
nor
is
there
any
such
words
in
the
text
,
he
might
have
put
it
in
a
parrenthesis
;
but
greater
Clerks
then
Mr.
Garner
say
verrily
,
the
Greek
word
is
in
the
singular
number
,
and
so
is
most
rightly
and
properly
translated
pro
omni
;
every
singular
man
)
and
so
our
last
translation
,
which
Mr.
Garner
slanderously
reproves
,
with
his
own
pro-omni
,
is
the
word
right
and
proper
in
that
word
every
man
,
and
he
is
not
sincere
in
his
profession
of
cleaving
to
the
text
;
he
doth
not
make
use
of
it
as
he
conceives
he
may
colourably
wrest
it
to
his
private
opinion
,
for
before
this
page
41.
42.
he
informes
page
16
17
,
18
,
19
,
20.
takes
words
in
Rom.
5.18
.
judgement
came
,
and
the
free
gift
came
,
which
are
not
in
the
originall
at
all
,
nor
in
the
former
or
latter
translation
,
nor
in
Bezars
translation
,
neither
in
Latine
nor
in
English
,
(
nor
in
Remists
translation
)
only
some
translators
put
them
in
,
in
a
different
Charracter
from
the
text
;
some
Judgement
came
,
and
the
free
gift
came
:
some
the
fault
,
and
some
,
sinne
;
came
,
and
some
good
,
and
some
;
the
benefit
,
abounded
,
but
all
give
them
according
to
their
conception
,
to
supply
the
sense
of
other
words
,
and
note
them
not
to
be
the
text
;
but
this
man
brings
them
as
the
text
,
and
then
comments
and
builds
on
them
to
make
good
his
private
opinion
;
oh
how
little
regarded
he
the
originall
here
,
or
text
in
translation
either
!
But
as
he
did
this
before
his
pretence
of
cleaving
to
the
originall
,
so
after
you
shall
find
him
more
grosly
abusing
the
words
,
and
sayings
of
the
holy
Ghost
,
which
of
such
as
beleeve
,
and
receive
the
love
of
the
truth
are
esteemed
,
understood
,
beleeved
,
accepted
,
and
retained
,
not
as
the
words
of
men
(
that
may
have
failings
and
subtilties
and
want
fulnes
of
truth
and
force
)
but
as
they
are
indeed
and
in
truth
the
word
of
God
,
which
effectually
worketh
in
them
that
beleeve
,
1
Thes.
2.13
.
and
is
by
them
kept
,
John
.
14.23
,
24.
his
sayings
have
no
wreathednesse
or
falsehood
,
but
being
all
true
and
right
,
Prov.
8.7
,
8.
and
22
21.
yea
,
the
very
words
so
to
be
accepted
,
Eccls
.
12.10
But
this
man
will
first
say
his
words
,
this
Scripture
in
it self
(
&
then
mark
his
causion
)
and
being
wrightly
understood
,
is
most
holy
,
spirituall
,
and
precious
,
but
having
so
said
,
he
will
give
you
a
reason
why
they
cannot
be
true
as
they
are
spoken
,
&
then
be
proceeds
to
wrest
and
gl●s●e
them
,
as
if
in
themselves
full
of
equivocation
,
and
absurdities
,
but
in
his
glosse
which
he
cals
the
mind
of
God
,
(
page
165.
line
last
)
there
is
a
precious
truth
;
thus
dealing
with
the
Scripture
as
if
he
were
expounding
and
applying
,
(
suffer
the
rudenesse
of
this
expression
)
Jsops
fables
,
for
a
wise
man
,
and
a
friend
would
hardly
interpret
the
serious
sayings
of
a
wise
prudent
,
judicious
and
faithfull
man
so
as
he
doth
the
words
of
the
Holy
Ghost
;
and
if
this
appear
so
,
is
it
not
a
degree
of
their
sinne
that
crowned
him
with
Thornes
,
and
then
bowed
the
knee
,
&
said
hai
,
King
of
the
Jewes
,
but
spit
upon
him
,
&
smote
him
also
,
Mat.
27.29
,
30
&
though
mockingly
they
adored
him
in
the
garments
they
had
put
upon
him
;
yet
they
led
him
in
his
own
garments
to
be
crucified
,
verse
31.
and
what
is
it
lesse
,
to
magnifie
his
sayings
adorned
with
our
glosses
,
and
senses
framed
for
and
put
on
them
,
but
to
lead
them
in
their
own
sense
,
the
sense
which
the
words
themselves
import
,
and
wherewith
they
are
naturally
cloathed
,
to
be
crucified
,
and
made
to
appear
as
vile
;
as
is
in
the
drift
of
the
greatest
part
of
Mr.
Garners
discourse
:
But
I
will
note
here
only
,
2
Peter
2.1
.
and
judge
:
2
Peter
2.1
.
There
were
false
Prophets
among
the
people
,
even
as
there
shall
be
false
Teachers
among
you
,
who
privily
shall
bring
in
damnable
heresies
,
even
denying
the
Lord
that
bought
them
,
and
bring
upon
themselves
swift
destruction
:
Are
these
the
words
of
man
,
or
God
?
Did
Peter
speak
or
write
them
according
to
his
own
imagination
,
conception
,
and
supposall
in
a
charitable
judgement
;
or
did
he
speak
and
write
them
according
to
the
inspiration
and
motion
of
the
Holy
Ghost
?
If
wee
take
them
the
former
way
,
wee
make
them
the
words
of
a
man
,
that
may
be
failing
and
need
helpe
;
if
wee
take
them
the
latter
way
,
as
they
are
indeed
verrily
to
be
taken
,
1
Cor.
2.13
.
2
Tim.
3.16
.
2
Pet.
3.2
.
then
wee
take
them
as
they
are
indeed
the
words
of
God
;
and
so
full
of
truth
and
certainty
,
and
opperation
in
them
that
beleeve
,
and
so
of
themselves
,
if
they
may
be
beleeved
,
they
doe
instruct
us
in
divers
things
.
1
About
the
true
Prophets
and
the
false
in
former
times
,
in
this
word
But
there
were
false
Prophets
,
the
true
Prophets
did
not
study
,
or
invent
that
which
they
prophesied
,
nor
speak
,
or
write
by
their
own
will
;
but
they
waited
&
attended
diligently
what
the
spirit
did
signifie
,
and
so
speake
and
write
,
as
they
were
inspired
&
moved
by
the
holy
Ghost
,
1
Pet.
1.11
,
12.
2
Pet.
1.20
,
21.
and
so
the
Apostles
,
1
Cor.
2.2
,
13.
2
Pet.
1.18
.
2
Tim.
3.16
.
But
the
false
Prophets
lifted
up
their
own
understandings
and
exercised
their
own
reasons
,
and
finding
as
they
conceived
,
absurdities
and
impossibilities
in
what
the
true
Prophets
by
inspiration
had
said
;
they
according
to
their
conceptions
,
vented
their
own
dreames
,
Jer.
23.26
,
27.30
,
32.
2.
About
the
Teachers
in
times
since
the
Apostles
;
the
true
Teachers
take
heed
to
the
words
and
sayings
of
the
Gospel
,
uttered
by
the
Prophets
&
Apostles
,
2
Pet.
1.19
.
&
2
9
Gal.
1
8
,
9.
Ephes.
2.20
and
so
speak
according
to
light
and
grace
received
,
and
faith
given
,
Rom.
12.3
.
even
that
Gospell
,
and
those
words
faithfully
,
without
vailing
,
wresting
,
or
corrupting
it
,
2
Cor.
2.17
.
&
3
12
,
13.
&
4
1
,
2.
Tit.
1.7
,
8.
But
the
false
Teachers
lifting
up
their
own
understandings
,
conceit
,
impossibilities
,
follies
,
&
absurdities
,
in
words
&
sayings
&
yet
pretending
to
teach
them
,
do
vaile
,
corrupt
and
glosse
them
,
make
them
appear
right
to
maintain
that
which
they
hold
forth
,
to
2
Cor.
2.17
.
and
11.3
,
4.
3.
The
doctrine
that
these
false
teachers
bring
is
full
of
heresies
,
oppinions
swarving
from
,
and
contrary
to
the
truth
and
sayings
of
the
Gospell
,
Gal.
1.6
,
8.
4.
The
manner
how
they
bring
in
these
heresies
,
and
that
is
not
by
an
open
and
plain
rejection
of
the
Scripture
,
but
privily
(
as
the
false
prophets
of
old
came
pretending
the
name
of
the
Lord
,
and
thus
saith
the
Lord
,
so
to
steal
away
the
word
of
the
Lord
from
the
people
,
Jer.
23.
and
29.
so
)
they
pretend
the
words
and
sayings
and
spirit
of
the
Apostles
,
2
Thes.
2.2
.
and
then
pervert
,
and
wrest
,
and
mangle
those
words
,
and
colour
them
,
with
their
glosses
;
that
so
they
may
steale
the
plain
sayings
of
Christ
,
and
the
sense
his
words
import
,
from
their
hearers
,
and
fasten
on
them
,
their
own
opinions
and
glosses
:
2
Cor.
11.3
,
4
,
15.
Gal.
1.7
.
5.
Both
the
worke
of
these
false
teachers
in
venting
their
heresies
,
and
also
the
event
of
these
heresies
received
,
which
is
twofold
,
even
:
1.
Denying
the
Lord
that
bought
them
,
here
is
the
greatnesse
of
the
evill
,
a
fearfull
sinne
,
to
deny
his
right
of
Lordship
,
that
had
so
dearly
purchased
it
,
Rom.
14.9
,
12.
to
deny
the
goodnesse
of
his
Lordship
,
that
had
brought
them
out
of
the
darknesse
of
this
world
,
into
so
much
light
and
fellowship
with
his
people
,
John
3.19
.
to
deny
him
the
truth
,
goodnesse
and
righteousnesse
of
his
sayings
,
Ier.
8.9
.
to
deny
the
motions
and
teachings
of
his
spirit
,
and
grace
vouchsafed
,
Rom.
2.4
.
Acts
7.
What
so
great
;
so
good
a
Lord
,
that
hath
so
bought
and
loved
them
;
to
be
adversaries
to
him
,
and
refuse
to
have
him
raigne
over
them
,
and
to
reward
him
evill
for
good
,
and
hatred
for
his
love
,
this
is
marked
out
for
the
inexcusable
,
abomminable
great
and
fearfull
sinne
indeed
,
to
which
is
threatned
the
grievious
curse
.
Psal.
109.2
,
3
,
4
,
5
,
to
20.
Luke
19.27
.
2.
And
bring
upon
themselves
swift
destruction
;
Is
not
this
the
just
punishment
of
so
great
a
sinne
,
and
are
not
they
said
by
this
their
sinne
to
bring
it
,
yea
,
to
bring
it
swiftly
upon
themselves
,
and
heavy
is
the
prophecie
to
some
,
that
many
follow
their
pernicious
waies
,
by
whom
the
way
of
truth
is
evill
spoken
of
:
now
say
,
did
not
the
Holy
Ghost
know
whether
they
were
bought
or
not
,
and
whether
Christ
by
vertue
of
that
purchase
,
was
their
right
and
lawfull
Lord
or
no
,
and
whether
these
did
deny
him
or
no
?
Or
where
will
Mr.
Garner
find
the
deceite
,
to
make
it
but
a
seeming
;
was
it
in
them
,
did
they
but
seeme
to
deny
,
or
was
it
in
the
Lord
,
that
he
had
but
seemingly
bought
them
,
in
both
is
the
voice
of
Mr.
Garners
writing
;
they
were
not
bought
saith
he
in
truth
and
really
;
as
though
it
were
indeed
so
,
pa.
162.
they
did
but
deny
him
he
saith
in
point
of
profession
;
they
did
but
professe
themselves
to
be
bought
,
page
158.
to
165.
so
that
in
their
continuance
in
their
profession
they
,
it
seems
by
him
,
thought
themselves
bought
,
but
then
they
were
in
an
error
,
for
they
were
never
so
much
beholding
to
him
;
and
when
they
turned
aside
,
they
came
neerer
to
truth
,
and
had
before
been
seeming
servants
to
him
,
who
,
by
this
mans
doctrine
,
was
but
a
seeming
Lord
to
them
;
whose
heart
trembles
not
at
this
?
But
he
will
helpe
it
with
comparing
it
with
the
Epistle
of
Iude
,
let
that
therefore
be
also
veiwed
,
doth
not
Iude
mind
them
of
the
faith
of
the
common
salvation
,
and
tels
them
of
some
that
turned
(
not
a
seeming
or
shew
but
)
the
grace
of
our
God
into
wontonnesse
,
and
denying
the
only
Lord
God
,
and
our
Lord
Jesus
Christ
.
Iude
2
,
3
,
4
▪
doth
he
not
professe
for
their
admonition
,
even
therefore
to
put
them
in
remembrance
,
though
they
once
knew
this
,
how
that
the
Lord
having
saved
the
people
out
of
the
land
of
Aegypt
,
afterwards
destroyed
those
that
beleeved
not
Jude
5.
Doth
not
J●●●
here
point
the
Christians
to
the
remembrance
of
Gods
dearing
with
Israel
of
old
,
as
Peter
about
their
Teachers
,
to
the
Prophets
of
old
:
And
was
not
this
deliverance
out
of
Aegypt
,
a
●ipe
of
Gods
now
bringing
men
out
of
the
darknesse
and
fellowship
of
the
world
,
to
fellowship
with
his
people
,
which
is
somthing
above
that
Mr.
Garner
opposeth
;
and
is
not
that
deliverance
called
a
redeeming
them
,
Deu.
15.15
.
and.
25.8
.
and
24.18
.
and
buying
them
,
Peu
.
32.6
,
16.
a
saving
Psal.
109.8
,
15.
so
that
here
were
a
people
,
redeemed
,
bought
,
saved
,
yet
many
of
them
for
their
unbeleef
afterwards
destroyed
(
and
this
writ
for
our
admonition
)
who
is
that
which
is
so
bold
to
give
the
holy
Ghost
the
lye
,
&
say
,
they
were
not
really
redeemed
,
bought
,
saved
;
but
only
seemingly
&
so
they
perished
really
in
the
first
overthrow
,
but
seemingly
afterward
&
now
that
men
were
once
alive
in
Adam
,
&
fell
truly
into
the
power
of
the
first
death
,
but
are
in
no
sort
truly
made
alive
by
Jesus
,
&
so
cannot
be
twise
dead
indeed
,
but
once
really
,
and
the
other
is
seemingly
:
How
thinkes
any
they
shall
perish
in
a
second
death
,
for
denying
a
seeming
Lord
,
a
seeming
redemption
,
forsaking
a
seeming
life
,
in
a
seeming
profession
,
who
like
M.
Garner
to
paint
out
these
things
in
fine
words
;
yea
in
his
conceit
,
he
hath
so
coloured
and
garnished
these
texts
with
his
device
,
that
every
understanding
Reader
shall
see
no
other
,
but
take
this
his
forgery
to
be
as
he
professeth
it
to
be
,
even
the
mind
of
God
not
only
in
this
,
but
in
many
other
Scriptures
,
as
he
saith
page
163.
so
that
where
the
holy
Ghost
speaks
not
of
mans
goodnesse
,
or
works
in
purging
or
sanctifying
themselves
,
but
of
his
own
goodnes
in
the
gift
of
his
Son
,
and
of
his
Sons
blood
in
the
vertue
thereof
,
that
had
made
a
purgation
for
them
,
&
prevailed
for
means
to
work
purgation
in
them
,
and
sent
his
gracious
spirit
in
the
meanes
,
with
some
prevailing
effecacies
to
set
forth
the
greatnesse
of
their
sinne
,
and
the
justnesse
of
their
judgement
(
like
that
Ezek.
24
23.
)
that
slight
such
grace
,
despite
such
a
spirit
,
and
ill
require
such
goodnesse
,
2
Peter
1.9
Heb.
10.29
30.
all
this
gracious
workes
of
Father
,
Sonne
,
and
holy
Spirit
,
he
conceives
must
be
taken
for
counterfeits
and
seemings
also
(
and
who
will
be
charged
with
hypocrisie
here
?
)
so
that
the
evill
of
men
in
departing
from
the
faith
,
is
their
departure
from
hipocrysie
,
whereas
the
Holy
Ghost
chargeth
them
with
hypocrysie
in
their
wayes
,
when
they
are
departed
,
1
Tim.
4.1
,
2
,
3
,
4
now
he
that
dares
thus
deal
with
the
Scripture
,
pretend
the
originall
,
put
words
for
text
that
are
none
,
make
seemings
of
truth
,
and
adde
too
,
and
change
the
sayings
of
the
Holy
Ghost
,
and
call
his
own
sayings
the
mind
of
God
;
what
error
may
not
he
this
way
bring
in
if
beleeved
?
But
who
that
is
wise
will
credit
him
that
so
dealeth
with
the
Scripture
?
VII
.
I
might
note
his
intimation
of
difficultie
in
the
plain
sayings
of
the
Gospell
,
page
47.77
.
which
when
they
speak
of
the
foundation
and
first
beginning
of
the
Gospell
,
are
all
plain
and
easie
as
they
are
now
set
forth
,
as
the
Holy
Ghost
justifieth
Pro.
8.6
,
7
,
8
Heare
,
for
I
will
speake
of
excellent
things
,
and
the
opening
of
my
lips
right
things
,
for
my
mouth
shall
speak
truth
,
and
wickednesse
abomination
to
my
lips
,
all
the
words
of
my
mouth
in
righteousnesse
,
nothing
froward
or
perverse
in
them
,
they
are
all
plain
to
him
that
understandeth
,
and
wright
to
them
that
find
knowledge
:
and
chapter
22.20
,
21.
Have
not
I
written
to
thee
excellent
things
in
counsell
&
knowledge
(
note
the
end
)
that
I
might
make
thee
know
the
certainty
of
the
words
of
truth
;
and
that
thou
mights
answer
the
words
of
truth
to
them
that
send
to
thee
:
Surely
had
Mr.
Garner
beleeved
this
testimony
,
he
would
not
have
conceited
so
many
impossibilities
of
truth
,
and
absurdities
in
the
plain
sayings
of
Scripture
,
and
under
pretense
of
difficulties
,
have
so
wrested
,
altered
,
and
added
to
them
,
to
make
them
right
to
his
seeming
,
but
it
may
be
he
will
deny
all
this
,
and
say
,
he
hath
denied
no
truth
(
though
he
have
often
)
but
onely
sound
out
fitter
words
to
expresse
it
:
but
for
that
note
,
Eccles.
12.10
.
The
Preacher
sought
to
find
out
acceptable
words
(
note
here
words
acceptable
and
pleasing
to
God
,
and
profitable
and
safe
for
men
to
vent
,
and
receive
the
mind
of
God
in
,
and
what
are
they
marke
)
and
that
which
was
written
up
ight
words
of
truth
:
Where
is
he
that
can
find
us
out
more
acceptable
words
to
tell
us
the
mind
of
God
in
,
or
that
will
plead
difficultie
in
his
words
in
the
beginning
of
the
Gospell
that
he
may
help
us
with
plainer
words
to
give
the
sense
,
wil
such
a
one
reply
that
in
2
Pet.
3
,
16.
many
things
hard
to
be
understood
,
which
they
that
are
unlearned
,
&
unstable
wrest
,
as
they
do
all
the
other
Scriptures
to
their
own
destruction
:
Let
such
a
one
again
mind
this
very
place
,
whithout
colouring
,
or
wresting
,
or
glossing
he
may
see
.
1.
That
the
spirit
by
Peter
speakes
not
here
(
by
things
)
of
the
beginning
of
the
Gospell
of
Christ
,
neither
what
Christ
hath
compleated
in
his
own
body
for
men
,
not
what
by
spirituall
opperation
he
workes
and
dispenseth
heere
in
beleeving
men
,
But
of
the
second
comming
of
Christ
to
restore
all
things
;
and
so
of
the
new
Heaven
,
and
new
Earth
;
of
which
things
Paul
writ
to
these
Hebrewes
,
Heb.
2.5
,
8.
and
12.26
,
27
,
28.
and
so
in
all
his
other
Epistles
,
in
one
place
or
other
.
2.
That
he
speaketh
not
of
all
,
or
any
whole
Epistle
of
Paul
,
but
only
of
some
of
his
sayings
about
these
things
,
the
comming
and
Kingdome
of
Christ
&c.
and
of
these
things
he
saith
not
all
,
but
as
some
Translators
many
,
some
certain
things
are
hard
to
be
understood
.
3.
That
he
saith
not
,
that
the
manner
of
his
writing
,
nor
that
the
sayings
,
but
some
things
in
those
sayings
are
hard
to
be
understood
,
now
this
is
commonly
known
,
a
saying
may
be
plain
,
and
easily
understood
what
is
said
,
and
yet
somthing
spoken
in
that
saying
above
our
knowledge
,
especially
in
promises
of
this
nature
,
though
clearly
delivered
,
as
is
clear
,
1
Joh.
3.1.2
,
3.
with
Col.
3.3
,
4.
the
sayings
themselves
are
a
light
,
so
called
,
2
Pet.
1.19
.
4
,
Hee
saith
not
that
the
sayings
,
or
the
hardnesse
of
the
things
in
the
sayings
,
did
lead
any
to
erre
,
no
,
sure
if
they
had
become
fooles
in
themselves
and
beleeved
the
sayings
,
and
attended
on
God
therein
,
they
should
have
had
as
much
knowledge
of
the
things
as
was
meet
for
them
in
due
season
,
John
8.31
,
32.
Prov.
8
9.
But
they
not
beleeving
the
truth
of
the
sayings
,
because
of
some
things
in
them
beyond
their
conception
,
they
did
wrest
them
,
to
bring
them
to
their
own
conception
,
and
so
hurt
themselves
.
5.
Hee
faith
not
that
all
men
,
or
gracious
men
,
but
only
such
:
1.
As
were
unlearned
,
not
spiritually
inlightened
and
taught
of
God
,
and
so
had
not
the
faith
,
and
feare
of
God
ruling
in
their
hearts
,
John
6
44
,
45.
2
Cor.
2.9
,
15.
2.
Unstable
,
such
as
did
not
abide
in
that
which
was
plainly
testified
in
the
Gospell
,
and
which
also
they
are
at
some
time
perswaded
to
beleeve
John
2.24
.
3.
And
did
wrest
all
the
other
Scriptures
to
their
own
destruction
,
they
did
not
so
magnifie
the
love
of
God
in
speaking
in
the
Gospell
with
words
of
plainnesse
,
and
truth
for
them
to
understand
;
but
tooke
his
sayings
as
the
speeches
of
a
Barbarian
,
and
so
they
beleeved
not
the
sayings
in
their
own
plain
repoit
,
for
in
so
beleeving
,
or
speaking
,
they
had
not
erred
,
Mat.
2.5
,
6.
But
they
did
wrest
,
mangle
,
adde
too
,
or
take
from
;
frame
absurdities
,
raise
their
own
consequences
,
and
then
make
glosses
,
and
so
wrested
the
Scripture
to
their
own
destruction
;
so
that
all
this
rather
holdeth
forth
the
plainnesse
of
the
beginning
of
the
Gospell
.
And
if
it
be
replyed
,
that
Christ
spake
many
things
in
partables
,
Mat.
13.3
.
Answer
is
,
it
is
true
,
he
did
so
,
and
yet
he
spake
the
beginning
of
the
Gospell
clearly
,
John
3.15
,
19.
and
the
partables
expounded
to
his
Disciples
,
are
now
left
upon
record
for
us
;
and
so
that
to
us
can
be
no
sufficient
plea
:
Mat.
13.
and
Luke
8.
But
though
he
did
speak
many
things
in
parrables
before
his
death
and
resurrection
,
yet
he
left
in
charge
with
his
Disciples
,
to
whom
he
promised
,
and
after
his
ascension
did
send
forth
his
spirit
to
teach
them
all
he
had
said
to
them
,
Iohn
14.26
.
that
what
he
told
them
in
darknesse
they
should
speak
in
the
light
,
and
what
they
heard
in
the
eare
,
that
to
preach
on
the
house
tops
Mat.
10.17
.
and
is
not
this
given
as
a
reason
,
that
the
knowledge
given
them
is
a
light
set
on
a
candle-stick
,
that
they
that
enter
in
may
see
the
light
,
Luke
8.10
,
16.
And
have
not
the
Apostles
professed
to
have
kept
this
charge
;
to
have
used
great
plainnes
of
speech
,
&
not
to
put
a
vail
over
their
face
,
2
Cor.
3.12
,
13.
and
to
have
renounced
the
hidden
things
of
dishonesty
,
not
walking
in
craftinesse
,
nor
handling
the
word
of
God
deceitfully
;
but
by
manifestation
of
the
truth
commending
themselves
to
every
mans
conscience
in
the
sight
of
God
2
Cor.
4.2
.
and
to
write
none
other
thing
,
then
those
to
whom
they
writ
did
read
,
2
Cor.
1.13
.
and
so
,
as
when
they
read
they
might
understand
their
knowledge
&c.
Ephes.
3.4
.
&
protested
before
God
,
the
things
they
writ
they
did
not
lye
;
Gal.
1.11
,
20.
And
shall
wee
be
such
fools
then
to
be
cheated
,
and
drawn
from
the
beleefe
of
the
plain
sayings
of
the
spirit
in
the
Gospell
,
by
unbeleeving
intimations
of
difficulty
,
to
preferre
mens
painted
fancies
:
farre
be
it
.
VIII
.
He
runs
most
upon
reasoning
,
and
frameth
reasons
to
find
and
conclude
impossibilities
of
truth
,
absurdities
,
untruths
,
and
contradictions
of
truth
,
even
in
the
plain
sayings
of
the
Holy
Ghost
,
page
25
,
47
,
111
,
159
,
and
172.
And
so
hovers
about
a
text
to
fashion
it
for
himselfe
,
before
he
dare
meddle
with
it
,
the
particular
reasons
I
shall
deale
with
in
answer
of
his
senses
forced
on
many
words
,
and
his
latter
conclusions
;
only
note
this
here
;
this
is
not
the
way
of
faith
,
or
of
a
beleever
,
nor
yet
the
way
to
faith
;
it
beseemes
Hethens
,
and
Pagons
for
their
religion
,
and
not
Christians
:
It
beseems
us
,
what
ever
our
Lord
hath
said
to
beleeve
it
true
,
right
and
good
,
though
it
,
be
a
bove
the
reach
of
our
reason
;
and
not
to
goe
reasoning
,
and
inferring
,
and
so
seek
to
have
reason
first
satisfied
,
and
then
beleeve
;
But
to
beleeve
first
,
that
reason
may
be
subdued
in
beleeving
till
when
,
it
cannot
be
rightly
satisfied
about
the
truth
and
goodnesse
of
divine
things
,
seeing
it
is
naturally
an
enemy
to
God
,
Rom.
8.6.7
.
and
must
be
subdued
:
1
Cor.
1.18.19.20
.
and
such
as
have
striven
to
have
reason
first
satisfied
,
have
turned
from
the
truth
,
John
6.29
,
to
66.
and
this
is
the
way
by
which
the
writers
of
Divinity
and
Phylosophy
dissected
have
denied
,
the
creation
,
and
beginning
of
the
world
,
the
drowning
of
the
world
,
severall
actions
of
Christ
,
and
the
resurrection
of
the
body
after
death
;
they
conceit
they
see
so
many
impossibilities
of
truth
in
the
sayings
,
so
many
absurdities
and
contradictions
;
and
they
pretend
discoveries
of
mysteries
,
in
which
they
affirm
all
true
,
so
denying
the
whole
foundation
of
Religion
:
Oh
reason
unsubdued
!
Oh
wisdome
of
the
flesh
!
what
an
enemy
art
thou
to
God
:
I
am
sorry
to
see
a
man
of
such
eminencie
so
swayed
by
thee
.
IX
.
He
compareth
the
sayings
of
God
concerning
Christ
and
his
workes
by
him
,
with
the
sayings
of
his
servants
touching
men
,
yea
,
and
of
others
also
,
as
page
63.
not
to
equalize
only
the
world
,
and
all
men
in
their
sayings
,
in
the
largenesse
of
the
extent
,
which
yet
were
too
much
,
to
equall
man
with
God
,
but
to
limmit
the
extent
of
those
words
in
the
sayings
of
God
,
to
the
extent
in
the
sayings
of
men
,
which
is
very
evill
and
dishonourable
to
God
,
Isay
.
40.12
,
18.
and
contrary
to
our
expresse
rule
,
Heb.
2.8
.
1
Cor
15.27
.
from
Psalme
8.6
.
with
Iohn
1.2
,
3
,
12.
Though
Mr.
Garner
hath
done
this
hiddenly
.
X.
He
limmiteth
generall
sayings
of
the
spirit
,
for
propositions
for
faith
to
applicatory
sayings
of
Beleevers
by
the
spirit
in
profession
of
faith
,
yea
,
and
maketh
those
applicatory
sayings
in
confession
of
faith
,
to
be
the
true
interpretors
,
and
oppeners
of
the
largenesse
of
the
extent
of
the
generall
sayings
for
propositions
for
faith
:
pages
60
,
61
,
68.
And
by
the
same
way
of
interpretation
,
there
is
as
much
force
every
way
to
deny
,
that
God
created
every
man
,
because
it
is
said
of
Israel
,
one
God
hath
created
us
,
Mal.
2.20
.
that
all
men
have
sinned
,
because
it
is
said
of
Israel
,
we
have
sinned
and
committed
iniquity
,
Dan.
9.5
.
and
of
beleevers
,
in
many
things
wee
offend
all
,
Iames
3.2
.
That
all
must
dye
,
because
it
is
said
of
Israel
,
wee
must
needs
dye
,
2
Sam.
14.14
.
that
all
shall
be
raised
,
because
speaking
of
the
Jewes
,
it
is
said
many
,
&c.
Dan.
12.2
.
and
that
all
shall
come
to
judgement
because
it
is
said
in
speaking
to
beleevers
,
every
one
of
us
shall
give
an
account
of
himselfe
to
God
,
Rom.
14.11
,
12.
and
wee
must
all
appoare
before
the
judgement
seate
of
Christ
:
2
Cor.
5.10
.
And
is
not
this
a
most
dangerous
and
perrillous
way
of
expounding
Scripture
?
As
it
is
more
largely
shown
both
in
the
Epistle
and
Book
of
the
opposed
,
Treatise
,
which
if
he
could
not
answer
,
he
might
have
taken
warning
not
to
have
run
into
such
snares
.
XI
.
He
plainly
and
in
expresse
termes
denyeth
the
Gospell
and
word
of
God
,
to
be
the
Gospell
and
word
of
God
,
in
that
he
denyeth
that
doctrine
and
Gospell
,
and
those
sayings
to
be
there
which
are
expresly
there
;
intimating
as
if
he
had
some
other
un
written
verity
,
or
Gospell
,
which
with
him
is
the
Gospell
,
and
it
is
not
there
,
and
all
in
this
written
Gospell
must
be
brought
to
that
.
1.
Whereas
the
Apostle
speaking
of
those
men
that
must
all
appear
before
the
judgement
seate
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
he
hath
done
in
his
body
,
whether
it
be
good
or
bad
;
2
Cor.
5
10.
(
sutable
to
that
John
5
19.
)
and
of
his
knowledge
of
the
terrour
of
the
Lord
,
(
which
will
in
that
judgement
be
against
them
that
would
not
submit
to
,
but
deny
the
Lord
that
bought
them
)
and
on
that
ground
did
perswade
men
:
Though
his
heart
and
spirit
was
manifested
unto
God
,
and
in
beleevers
verse
11.
yet
he
preached
to
others
also
that
judged
evill
of
him
;
and
then
tels
them
what
constrained
him
,
even
the
love
of
Christ
;
and
on
what
ground
,
even
because
we
thus
judge
,
that
if
one
dyed
for
all
,
then
all
dyed
(
or
were
dead
)
and
then
affirmes
it
possitively
with
one
end
of
his
death
,
and
that
he
dyed
for
all
,
that
&c.
verse
14
,
15.
and
after
an
exposition
how
to
take
the
word
,
All
,
when
God
speakes
of
Christ
,
and
his
workes
in
,
and
through
Christ
,
he
saith
that
he
by
the
grace
of
God
,
might
tast
death
for
every
man
,
Heb.
2
9.
and
speaking
even
of
unbeleevers
also
,
he
saith
,
he
gave
himselfe
a
ransome
for
all
.
2
Tim.
2.1
,
6.
And
another
Apostle
,
in
an
opposition
between
beleevers
and
unbeleevers
saith
,
He
is
the
propitiation
for
the
sins
of
the
whole
world
,
1
Joh.
2
,
2.
yet
this
man
saith
,
that
to
affirme
of
Christ
,
that
he
hath
wrought
a
peace
,
or
reconciliation
in
himselfe
with
God
for
all
men
,
that
it
might
be
declared
for
them
to
beleeve
,
and
to
affirme
Christ
dyed
for
all
men
,
he
finds
no where
in
the
Gospell
,
nay
,
that
is
more
moderate
then
that
which
followes
,
for
he
goeth
further
page
188.
It
is
not
agreeable
to
the
Scriptures
,
and
to
preach
it
,
is
not
to
preach
the
Gospell
of
Christ
,
but
somthing
which
men
(
sure
he
must
mean
such
as
the
Carpenter
,
the
Sonne
of
Mary
,
Peter
the
fisher
,
&
Paul
the
Tent-maker
)
have
added
to
the
Gospel
of
Jesus
Christ
:
&
p.
177
he
saith
determinatively
,
that
this
doctrin
of
Christ
suffering
for
al
men
(
his
phrase
is
persons
)
is
not
the
doctrin
of
Jesus
Christ
,
nor
the
subject
matter
of
the
Gospel
;
nor
is
there
such
a
thing
found
in
the
Gospell
,
nor
in
any
part
of
the
word
of
God
(
and
then
he
addes
rightly
understood
:
And
must
not
that
understanding
be
according
to
some
unwritten
Gospell
,
to
cloath
this
with
,
to
be
adored
,
which
in
its
own
cloathing
is
denied
,
and
made
vile
by
him
,
page
176.
2.
Whereas
the
Gospell
is
glad
tydings
of
a
redemption
and
peace
,
and
life
,
and
so
good
will
to
be
declared
,
that
in
beleeving
men
might
receive
it
,
and
glad
tidings
,
and
a
word
of
truth
it
can
be
to
none
for
whom
there
is
nothing
in
truth
prepared
:
And
the
Gospell
our
Saviour
so
preaching
,
John
3
16
,
17.
and
12
47
,
45.
commanded
his
disciples
to
preach
to
every
creature
,
(
speaking
of
the
world
of
mankind
,
as
Iohn
.
1.3
,
4
,
5
7
,
9.
Mat.
28.19
.
)
Mar.
16.15
.
and
they
so
preached
the
Gospell
,
2
Cor.
5.19
.
and
him
the
Sonne
of
God
,
the
Saviour
of
the
world
,
1
Iohn
4
14
and
many
have
so
beleeved
and
confessed
,
Iohn
4.42
.
He
plainly
denyeth
all
this
,
and
sayeth
expresly
page
133.
That
neither
Christ
nor
the
Apostles
did
so
teach
,
nor
that
he
required
them
so
to
teach
,
and
though
they
declared
peace
to
whatsoever
house
they
came
,
that
was
but
ministeriall
(
as
if
in
ministry
they
told
lyes
)
page
136.
nor
saith
he
,
did
any
of
the
Saints
so
beleeve
:
So
that
the
written
Gospell
with
him
is
no
Gospell
,
no
word
of
God
,
understood
according
to
its
own
sayings
,
but
according
to
some
unwritten
verity
of
his
,
which
he
calls
the
right
understanding
of
it
.
3.
Whereas
the
Scripture
in
the
Gospell
setteth
forth
God
to
be
the
Saviour
of
all
men
,
1
Tim.
4.10
.
and
that
his
mercies
are
over
all
his
workes
,
Psalme
145.8
,
9.
and
that
it
is
through
Christ
that
these
mercies
are
extended
:
Psalme
75.3
.
Iohn
1.3
,
4
5
,
9.
Col.
1.18
.
and
that
these
mercies
are
witnesses
of
his
goodnesse
,
Acts
14.17
.
and
fruites
of
love
,
kindnesse
,
and
mercy
,
Mat.
5.44
,
48.
Luke
6.32
.
to
36.
and
come
to
lead
men
to
repentance
,
Rom.
2.4
.
and
to
the
Gospell
,
that
they
might
beleeve
,
and
when
men
harden
their
hearts
,
and
will
not
be
brought
to
submit
to
,
and
beleeve
on
him
;
he
chargeth
them
to
hold
the
truth
in
unrighteousnesse
,
Rom.
1.18
.
To
be
adversaries
to
him
for
his
love
,
to
have
rewarded
him
evill
for
good
,
and
hatred
for
his
love
,
Psalme
109.4.5
.
and
that
which
was
for
their
wel-fare
,
to
be
turned
into
a
trap
,
Psalme
69.22
.
beside
,
that
said
Psal.
36.5
,
6
,
7.
Yet
would
he
have
assaid
to
deny
the
enjoyment
of
any
mercies
,
any
benefit
,
yea
,
as
a
benefit
,
though
outward
,
by
any
unbeleever
through
Christ
,
page
148
▪
149.
but
because
he
is
in
this
moderate
,
and
saith
it
is
not
cleare
to
him
,
(
which
I
beleeve
,
because
he
beleeveth
not
that
for
them
through
which
it
is
procured
)
and
saith
;
if
he
mistake
in
this
,
or
any
other
thing
,
he
is
willing
to
be
informed
:
The
Lord
preserve
in
him
and
me
such
a
heart
,
and
then
wee
shall
not
deny
the
sayings
of
Scripture
.
XII
.
But
that
he
may
not
be
said
wholly
,
and
altogether
to
deny
all
the
sayings
of
the
Gospell
;
he
doth
acknowledge
some
parts
,
and
sayings
of
truth
,
and
presse
the
same
to
hide
and
deny
other
parts
of
truth
,
as
the
worke
Jesus
Christ
worketh
in
men
,
by
spirituall
application
of
his
blood
,
to
deny
the
compleatnesse
of
that
he
hath
wrought
in
himselfe
with
God
for
men
:
His
reconciling
men
to
God
,
by
spirituall
application
of
his
blood
,
to
deny
his
reconciliation
wrought
with
God
,
in
presenting
the
vertue
of
his
blood
in
sacrifice
offered
to
God
;
his
redeeming
men
out
of
the
world
to
God
;
to
deny
his
purchasing
men
of
God
,
;
the
eternall
life
given
in
Christ
;
to
deny
the
life
of
the
world
given
by
Christ
;
as
is
seen
throughout
his
Treatise
;
And
usuall
waies
of
such
as
are
witty
and
subtil
;
not
only
in
points
of
faith
,
that
they
may
the
more
fairely
deny
one
,
for
that
cause
to
acknowledge
another
:
And
in
points
of
practice
also
,
how
many
have
pressed
Beleevers
walking
after
,
and
according
to
particular
dictates
and
motions
suddenly
given
in
by
the
Spirit
of
grace
,
(
which
is
very
good
)
to
deny
or
make
carelesse
of
the
sayings
of
Christ
in
the
Gospel
;
sutable
to
which
he
hath
writ
his
Law
,
or
mind
in
the
hearts
of
Beleevers
,
that
would
move
on
all
occasions
according
to
those
sayings
if
they
were
heeded
:
And
approve
of
pressed
speaking
and
teaching
the
things
of
Christ
,
by
a
sudden
and
immediate
revelation
of
them
by
the
Spirit
of
grace
to
the
heart
,
which
is
exceeding
profitable
,
when
that
is
indeed
vouchsafed
,
and
suiting
to
the
Prophets
of
old
;
and
yet
this
,
that
they
may
deny
Beleevers
according
to
the
knowledge
and
faith
given
them
,
by
comparing
searching
,
and
producing
Scripture
to
teach
the
things
of
Christ
,
which
is
also
profitable
,
and
sutable
to
the
Priests
and
Levits
of
old
:
And
so
to
commend
singing
according
to
a
gracious
inspiration
,
which
is
very
good
,
when
so
vouchsafed
;
yet
this
pressed
,
to
deny
singing
according
to
grace
in
the
heart
,
such
Psalmes
as
are
left
upon
record
,
which
is
also
good
;
and
many
such
like
might
be
instanced
;
and
when
it
may
be
to
hinder
the
receit
,
and
to
disturbe
and
put
by
the
settlement
,
and
profitting
of
some
needfull
and
profitable
truth
,
If
it
may
be
that
way
compassed
,
Satan
himselfe
&
by
his
instruments
,
will
not
let
,
to
acknowledge
even
some
main
truth
;
he
could
move
his
servant
to
say
of
the
Apostle
,
and
Disciples
to
trouble
them
Acts
16.17
.
These
men
are
the
servants
of
the
most
high
God
,
which
shew
unto
us
the
way
of
Salvation
:
yea
,
&
that
he
might
hold
his
fold
still
,
if
that
would
have
served
,
he
would
confesse
Christ
,
Thou
art
the
Sonne
of
God
,
Mark
3.11
.
wherefore
though
I
deal
with
a
gracious
man
,
yea
,
were
he
as
gracious
,
as
he
that
was
reproved
Mat.
16.22
,
23.
Gal.
2.14
.
yet
while
I
acknowledge
with
him
every
part
of
truth
that
he
acknowledgeth
,
I
must
also
maintain
against
him
that
part
of
truth
,
which
he
so
plainly
(
yet
in
that
respect
subtilly
)
denieth
.
XIII
.
He
professeth
his
uprightnesse
,
&
having
Gods
assistance
,
Epistle
&
Treatise
,
pag.
201.
and
that
he
knoweth
he
hath
the
spirit
of
of
God
,
which
will
reveale
spirituall
things
to
him
,
yea
,
the
deep
things
of
God
.
p.
32.
and
so
often
professeth
his
sense
that
is
far
fetched
,
and
forced
on
a
text
to
be
the
mind
of
God
,
and
hath
Mr.
Knoles
to
affirme
and
confirme
the
same
,
and
for
his
uprightnesse
,
and
having
the
Spirit
of
God
:
I
would
be
lought
to
deny
,
but
in
some
measure
acknowledge
the
same
,
both
in
Mr.
Knoles
and
him
,
and
desire
the
increase
thereof
,
both
in
them
,
and
my selfe
:
But
yet
whether
either
of
us
be
upright
,
or
have
,
or
are
lead
by
the
Spirit
of
God
,
in
this
businesse
about
testifying
for
,
or
against
this
part
of
the
truth
,
by
him
opposed
,
must
be
tryed
by
the
agreement
of
our
sayings
,
with
the
plain
word
of
God
,
Isay
.
8
,
20.
Gal.
1.7
,
8
,
9.
for
to
compare
our selves
with
our selves
and
among
our selves
,
it
is
not
right
,
neither
is
he
that
commendeth
himselfe
approved
,
but
whom
the
Lord
commendeth
,
2
Cor.
10
12
18.
And
he
that
speaketh
of
himselfe
,
seeketh
his
own
glory
.
John
7.18
.
and
wee
are
willed
,
not
to
be
shaken
in
mind
or
trouhled
,
neither
by
word
or
spirit
,
or
writing
,
as
if
from
the
Apostles
,
2
Thes.
2
2.
And
a
Church
commended
,
for
trying
them
which
say
they
are
Apostles
and
are
not
,
and
finding
them
lyers
:
Rev.
2.2
.
and
it
is
made
a
marke
of
false
teachers
,
to
speak
great
swelling
words
,
2
Pet.
2.1.18
.
Jude
16.
intruding
into
things
they
have
not
seen
,
Col.
1.18
.
so
that
this
boasting
of
having
uprightnesse
,
or
the
Spirit
,
is
no
good
way
for
any
man
to
prove
,
or
determine
any
thing
in
controversie
.
XIV
.
Hee
forceth
private
,
strained
,
and
unsound
senses
,
upon
divers
places
of
Scripture
;
as
to
instance
some
of
them
in
order
,
as
they
are
in
his
Book
,
2
Cor.
5.15
.
that
they
which
live
&c.
Here
saith
he
,
the
living
,
or
life
mentioned
,
is
that
eternall
life
that
is
in
Christ
Jesus
,
and
the
same
sense
he
puts
upon
the
life
of
the
world
,
mentioned
John
6.33
51.
now
marke
,
how
weakly
he
proves
this
,
and
how
unsound
,
and
forced
it
is
,
saith
he
,
he
dyed
for
all
,
to
make
them
a
live
,
to
recover
them
from
death
,
and
to
bring
them
into
an
estate
of
life●
by
his
dying
for
them
,
and
rising
againe
;
this
saith
he
is
the
force
,
and
meaning
of
the
words
,
he
hath
in
this
if
he
had
gone
no
farther
,
acknowledged
some
part
of
truth
,
though
weakly
,
and
scantily
,
and
with
some
questionable
expressions
;
because
all
must
once
dye
,
and
after
that
the
judgement
,
and
the
end
of
this
life
(
here
mentioned
)
given
is
,
that
they
that
live
,
should
live
unto
Christ
,
so
shall
they
have
comfort
in
that
judgement
;
and
this
is
the
scope
and
force
of
the
words
,
from
verses
10
,
11.
to
14
,
15.
But
now
that
the
life
here
mentioned
,
is
the
eternal
life
which
is
in
Christ
Jesus
,
and
only
had
in
having
him
1
John
5.11
,
12.
as
he
affirmeth
,
imposing
that
sense
on
these
three
places
,
page
27.
that
remaines
to
be
tryed
,
and
by
Scripture
will
appear
unsound
:
for
,
1.
This
life
appeares
evidently
to
be
that
which
by
Christ
is
procured
,
and
given
to
all
men
,
to
the
world
of
mankind
,
as
is
affirmed
,
Acts
17.2
,
Psalme
35.3
.
with
John
1.3
,
4
,
5
9.
and
so
all
the
mercies
and
meanes
for
the
preservation
of
it
,
and
for
the
leading
men
to
repentance
during
the
time
of
it
is
procured
by
Christ
,
his
ransome
given
,
and
propitiation
made
,
John
1.4
10.
Col.
1.18
.
In
whom
mercy
and
truth
are
met
,
and
righteousnesse
and
peace
have
kissed
,
in
whose
resurrection
,
truth
is
sprung
out
of
the
earth
,
and
by
whose
ascension
and
mediation
between
God
and
men
,
Righteousnesse
flowes
down
from
Heaven
,
and
the
Earth
is
filled
with
his
goodnesse
,
Psalme
85.10
,
11.
And
as
his
mercies
are
over
all
his
workes
,
so
is
he
righteous
and
holy
in
all
his
waies
Psalme
145
yea
the
preservation
of
the
life
of
creatures
,
is
for
the
good
of
mankind
:
Psalme
126
and
36.
5.6
,
7.
and
this
life
procured
for
mankind
,
is
truly
called
life
,
because
it
with
all
the
mercies
vouchsafed
to
it
,
are
testimonies
of
his
goodnesse
,
Acts
14
17.
Psalme
19.1.6
.
Rom.
10.18
.
To
lead
to
repentance
,
Rom.
2
4
That
men
might
seeke
him
,
Acts
17
24.27
.
and
also
,
while
they
are
joyned
to
the
living
;
there
is
hope
:
Eccles.
9.4
.
and
this
life
is
called
life
,
and
a
living
in
opposition
to
death
:
Iob
30.23
.
Isay
.
38
18
,
19.
And
it
is
an
estate
of
life
,
because
of
that
light
,
that
proceeds
from
that
life
in
Christ
,
to
inlighten
them
that
they
might
seeke
him
:
John
1.4
,
5.9
,
10.
Joh
33.30
.
Acts
17.27
,
28.
But
had
not
Jesus
Christ
,
made
a
propitiation
for
men
;
if
their
beings
had
a
long
time
continued
,
yet
by
the
truth
and
Justice
of
God
,
it
must
have
been
with
such
,
or
a
sorer
curse
then
that
mentioned
,
Deut.
28.27
,
28
,
29.
and
without
any
hope
,
&
so
not
an
estate
of
life
,
whence
also
,
when
men
for
their
contempt
of
,
and
resisting
the
meanes
used
for
their
repentance
,
are
given
up
of
God
,
&
so
reprobated
,
that
there
is
no
more
hope
for
them
:
Ier.
6.16
30.
Ezek.
24.13
.
Rom.
1.18
28.
Prov.
1.23
,
24.
&c.
Their
life
is
not
then
an
estate
of
life
,
though
once
it
was
;
but
then
also
(
as
well
as
in
death
)
such
are
said
to
be
blotted
out
of
the
Book
of
life
,
Psal.
69.28
.
not
though
this
seacible
being
of
those
reprobates
,
after
raised
,
and
made
a
live
by
Christ
,
shall
after
his
sentance
remain
in
torment
for
ever
,
yet
is
that
no
where
called
life
,
as
this
life
of
men
during
the
time
of
Gods
patience
,
and
giving
space
,
and
meanes
,
is
,
2
Pet.
3.9
.
Rev.
2.21
.
Eecles
.
9.4
.
Job
33.30
.
Besides
this
life
,
and
eternall
life
,
are
set
forth
indifferent
expressions
in
Scripture
,
this
is
a
preservation
from
death
,
that
there
may
be
a
time
to
seek
the
other
.
Eccles.
11.
and
12.
Psalme
69.8
,
9
,
10.
But
eternall
life
,
is
a
life
from
the
dead
,
Rom.
11.15
.
This
the
life
that
now
is
,
but
the
other
that
which
in
its
fulnesse
and
visibility
,
is
to
come
1
Tim.
4.8
.
This
the
life
or
light
of
men
,
John
1.4
.
But
the
other
the
life
of
Beleevers
,
Col.
3.3
.
This
is
called
the
life
of
the
world
,
John
6
5.33
.
But
eternall
life
is
called
,
the
life
of
Jesus
,
2
Cor
4.11
,
and
the
life
of
God
,
Ephes
4.18
.
the
one
affording
a
hope
,
that
men
following
lying
vanities
may
deprive
themselves
of
,
Prov.
1.23
,
24.
Isay
.
55.6
.
Ionah
2.8
.
The
other
affording
such
blessednesse
,
as
preserves
the
honour
for
ever
,
Iohn
10.27
,
28
,
29
,
30.
yea
,
the
one
vouchsafed
to
unbelievers
,
that
they
might
receive
him
,
though
they
doe
not
,
Iohn
1.4.11
.
but
the
other
only
to
them
that
receive
him
,
Iohn
1.12
.
Now
let
us
mind
what
life
,
or
living
is
here
meant
,
2
Cor.
5.15
.
And
this
without
any
wresting
;
by
minding
;
first
the
reading
,
secondly
the
expression
,
thirdly
the
dependency
it
bath
with
that
fore
declared
,
fourthly
,
the
explanation
,
and
confirmation
in
other
places
speaking
of
the
same
things
.
First
,
for
the
reading
,
eternall
life
sure
by
all
confessed
,
is
even
God
living
in
his
,
and
so
they
living
in
God
,
and
to
God
,
and
sure
so
farre
not
to
themselves
,
but
to
Christ
;
and
the
text
speaketh
not
in
such
tearmes
,
that
they
which
live
unto
God
should
not
live
&c.
But
that
they
which
live
:
Secondly
,
the
expression
is
,
That
they
which
live
should
not
hence-forth
,
after
life
vouchsafed
(
though
before
they
did
,
1
Peter
4.2
,
3
,
4.
)
live
unto
themselves
,
but
unto
him
that
dyed
for
them
,
and
rose
again
:
Now
sure
,
so
much
eternall
life
as
is
in
any
heart
,
the
spirit
is
life
for
righteousnesse
sake
,
Rom.
8.10
and
so
farre
doth
,
and
can
doe
no
other
but
live
in
God
and
to
God
;
and
so
farre
not
to
themselves
,
but
to
Christ
:
Rom.
8.2
.
1
John
3.6.9
.
and
5.4
.
Thirdly
,
the
dependency
of
this
,
with
the
first
ground
of
the
Apostles
exhortation
,
2
Cor
5.10
.
That
we
must
all
appear
before
the
judgement
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
,
knowing
therefore
the
terrour
of
the
Lord
,
wee
perswade
men
,
&c.
And
where
in
will
either
the
equity
,
or
terrour
of
that
judgement
be
,
if
not
in
this
;
that
such
as
he
dyed
,
and
rose
for
,
and
hath
offered
them
life
,
when
some
light
comes
,
doe
refuse
to
yeild
to
him
,
and
will
still
live
to
themselves
?
I
trow
this
will
not
be
said
of
them
that
have
eternall
life
.
And
fourthly
,
for
the
explanation
,
and
confirmation
in
other
places
of
Scripture
,
speaking
of
the
very
same
businesse
;
doth
not
the
same
Apostle
,
speaking
of
Beleevers
not
living
to
God
,
give
a
ground
like
this
,
2
Cor.
14.15
.
why
all
ought
to
do●
so
,
Rom.
14
9.
for
to
this
end
Christ
both
dyed
and
rose
,
and
revived
That
he
might
be
the
Lord
both
of
the
dead
and
living
;
and
doth
he
not
on
this
ground
,
diswade
men
from
living
to
themselves
,
and
perswade
to
live
to
Christ
,
and
this
also
with
the
same
motive
,
that
wee
must
be
judged
by
him
,
and
give
account
to
him
:
verse
10
,
11
,
12.
And
doth
not
the
Apostle
Peter
lead
us
to
the
same
sense
,
1
Peter
4.
For
as
much
as
Christ
hath
suffered
for
us
in
the
flesh
,
arm●
your selves
likewise
with
the
same
mind
,
for
he
that
hath
suffered
in
the
flesh
,
hath
seaced
from
sin
,
that
he
no
longer
should
(
marke
here
the
living
scope
of
)
live
the
rest
of
his
time
in
the
flesh
to
the
lust
of
men
,
but
to
the
will
of
God
;
for
the
time
past
of
our
life
may
,
suffice
us
to
have
wrought
the
will
of
the
Gentils
,
&c.
See
how
in
all
things
the
places
agree
;
and
what
life
,
or
living
they
speak
of
:
As
for
Mr.
Garners
pointing
1
John
6.51
.
to
know
the
life
here
ment
to
be
eternall
life
;
he
is
confuted
,
by
the
place
he
points
to
,
which
sheweth
,
the
life
of
the
world
to
be
procured
,
and
given
by
the
death
and
Sacrifice
of
Jesus
Christ
offered
to
God
,
by
which
they
live
;
but
eternall
life
is
received
only
in
feeding
on
him
,
which
none
doe
,
till
by
grace
drawn
out
of
the
fellowship
of
the
world
to
beleeve
on
him
John
6.27.29
40
51.53
.
&c.
So
that
in
this
beginning
of
his
dealing
with
the
quoted
Scripture
,
he
hath
preferred
his
reason
as
a
light
,
before
the
plain
saying
of
the
Scripture
,
which
indeed
is
a
light
,
though
by
him
counted
darknesse
,
that
his
reason
,
that
should
have
submitted
to
be
inlightened
by
it
,
may
inlighten
it
;
and
so
he
useth
here
carnall
reasoning
before
faith
,
and
acknowledgeth
though
weakly
,
some
part
of
truth
,
to
deny
another
part
,
and
takes
the
expression
as
independant
,
and
so
forceth
an
unfound
sense
upon
it
,
and
two
other
places
together
.
I
hope
M.
Knowles
,
nor
Mr.
Garner
,
did
not
count
the
sense
given
by
him
on
these
words
2
Cor.
5.15
those
that
live
to
be
one
of
the
mysteries
he
unvailed
;
for
he
hath
striven
in
this
,
to
vaile
that
which
is
open
and
plain
,
and
discover
in
it
a
mystery
of
deceit
,
that
he
might
privily
bring
in
a
damnable
heresie
,
leading
the
greatest
part
of
men
to
deny
the
Lord
that
bought
them
,
by
denying
his
right
of
Lord-ship
by
purchase
;
by
denying
his
goodnes
in
proucring
them
thereby
their
lives
,
with
mercies
&
a
door
of
hope
,
by
denying
their
ingagement
to
him
,
not
to
live
to
themselves
but
to
him
;
by
denying
the
equity
of
his
judgeing
them
;
Auill
beginning
,
And
to
save
labour
where
like
abuse
of
Scripture
,
and
reason
,
and
teaching
such
denyals
are
,
I
shall
but
note
them
with
this
marke
☞
1.
2.
And
in
abusing
three
places
,
to
force
sense
on
these
words
;
That
liveth
,
he
doth
the
like
by
these
words
John
12.32
.
Will
draw
all
men
unto
me
,
which
he
limmiteth
to
this
sense
,
I
will
give
to
all
men
(
according
to
his
d●i●t
eternall
)
life
,
where
as
the
Scripture
speaking
of
all
comming
before
him
,
gives
us
to
understand
it
in
a
larger
sense
;
namely
,
that
as
in
his
call
:
many
are
by
discoveries
of
his
grace
,
drawn
in
to
beleeve
on
him
,
and
so
given
up
to
him
,
and
receive
eternall
life
in
,
and
with
him
;
so
they
that
refuse
and
rebell
,
shall
yet
one
day
by
his
power
given
him
by
vertue
of
his
ransome
,
come
before
him
,
bow
to
him
,
and
acknowledge
him
Lord
,
before
he
passe
the
sentence
on
them
:
Isay
.
45.22
,
23.
Rom
,
14.9
,
10
,
11
,
12.
Phil.
2.7
.
to
10.11
.
So
that
the
same
abuses
as
before
,
may
here
be
noted
▪
☞
1.
3.
The
word
,
For
,
2
Cor.
5.14
,
15.
Rom.
4.25
.
and
5.8
.
page
28
,
29.
2
Tim.
2.6
.
Mat.
20.28
and
26.28
Luke
22.20
page
49
,
50.
This
word
For
;
where
it
is
Hee
dyed
for
all
,
or
many
,
for
thee
,
for
us
,
and
the
like
:
The
nature
and
force
of
,
the
word
For
(
saith
he
)
is
very
significant
;
It
signifies
interest
&
propriety
,
and
carrieth
the
force
of
promise
&
performance
in
it
;
unto
the
persons
concerned
therein
,
and
this
sense
he
explicateth
thus
:
They
have
an
interest
or
propriety
in
the
glory
,
vertue
,
power
,
life
,
and
riches
of
his
death
,
yea
,
he
after
puts
in
specialty
,
right
,
enjoyment
:
In
which
expressed
sense
of
his
as
set
down
,
page
28
,
29.
and
49
,
50
There
is
much
darknesse
,
and
un
Scripture
like
language
in
it
;
for
the
dying
of
Christ
was
but
once
in
his
own
person
as
the
publike
man
,
to
fulfill
truth
,
and
satisfie
justice
,
and
it
is
over
and
past
,
and
he
is
not
now
so
dying
,
nor
can
dye
any
more
:
Rom.
6.9
,
10.
Rev.
1.18
.
Besides
,
had
he
not
risen
and
overcome
death
,
Wee
had
yet
been
in
our
sinner
,
and
our
faith
vain
,
and
perished
when
our
bodyes
dye
,
1
Cor.
15.17
,
18.
Yea
,
and
however
,
his
death
is
exceeding
precious
and
fruitfull
;
yet
the
vertue
of
it
for
eternall
life
,
glory
,
riches
&c.
is
in
Scripture
language
,
ratherest
put
upon
his
resurrection
,
ascension
and
glory
,
with
which
the
Father
hath
glorified
him
,
and
his
everliving
to
intersede
,
Acts
13.33
34.38
,
39.
●
Rom.
5.10
.
and
6.10
.
and
8.2
34.
Heb.
7.
and
8
and
9.
and
,
10.1
,
Peter
10
●
Col.
1.19
.
and
2.3
9.
But
his
death
in
the
vertue
of
it
;
as
he
is
risen
,
and
is
with
the
vertue
of
it
gone
into
the
holy
of
holyest
,
and
hath
there
presented
before
God
the
Father
,
and
offered
himselfe
by
the
eternall
Spirit
to
God
,
a
ransome
and
spotlesse
sacrifice
,
and
so
fat
down
by
vertue
thereof
a
Mediatour
;
so
his
death
in
the
vertue
of
it
is
remaining
,
and
perpetuall
:
Heb.
9.12
14.15
.
and
thus
it
appears
by
his
after
writing
,
page
189.
he
is
to
be
understood
;
and
so
if
wee
mind
that
which
is
generall
and
common
to
the
nature
of
man
;
his
sense
as
first
set
down
without
his
explication
hath
a
truth
in
it
;
that
as
he
tooke
that
very
nature
that
all
mankind
hath
,
and
dyed
in
that
nature
for
sinnes
,
and
rose
for
justification
,
and
ascended
,
and
gave
himselfe
a
ransome
to
God
for
all
,
and
by
vertue
thereof
is
the
man
;
the
Mediator
between
God
and
men
;
so
all
in
that
nature
have
a
speciality
of
interest
a
bove
the
fallen
Angels
,
and
so
have
their
lives
by
him
:
Acts
17.27
,
28.
John
6.33
.
And
have
mercy
and
life
prepared
in
him
,
and
so
a
right
to
looke
and
come
to
him
in
the
meanes
that
he
useth
,
John
1.4
5.
And
a
promise
that
in
so
turning
and
comming
in
to
him
,
he
will
save
them
&c.
Porv.
1
22
,
23
,
24.
Isay
.
45.22
.
whence
they
that
deny
him
in
his
call
,
and
follow
still
on
for
lying
vanities
,
are
said
to
deny
him
that
bought
them
,
2
Peter
2.1
.
To
forsake
their
own
mercies
,
Jona
2.8
.
To
loosse
their
own
soules
,
Mate
16
26.
to
bring
upon
themselves
swift
destruction
:
2
Peter
2.1
.
and
so
even
such
to
perish
for
whom
Christ
dyed
,
1
Cor.
8.11
.
But
when
they
are
so
given
up
,
and
perish
;
they
have
lost
their
interest
that
once
was
theirs
,
and
are
blotted
out
of
the
Book
of
life
,
and
so
though
in
agravation
of
their
sinne
it
may
be
said
stall
.
Christ
dyed
,
that
is
,
did
once
dye
for
them
,
but
then
For
,
implyes
not
the
remaining
vertue
of
his
death
in
blessed
operations
,
nor
their
present
interest
therein
,
which
they
have
now
deprived
themselves
of
:
Prov.
1.24
,
25.
But
now
for
his
sonse
as
explicated
by
him
,
it
is
very
false
,
for
it
is
not
in
every
place
so
significative
,
for
such
an
interest
as
he
hath
explicated
;
&
that
is
manifest
abundantly
in
the
Scripture
.
1.
Christ
dyed
for
the
Ephesians
before
Paul
preached
to
them
,
and
yet
before
their
receit
of
the
,
Gospell
,
they
were
without
Christ
,
being
alians
from
the
common
wealth
of
Israel
,
and
strangers
from
the
Covenants
of
promise
,
having
no
hope
,
and
without
God
in
the
world
,
Ephes.
2.12
.
which
had
not
been
true
if
Christ
his
dying
for
them
,
had
in
,
and
by
that
act
of
dying
only
,
or
in
that
saying
For
,
given
them
such
an
interest
,
as
Mr.
Garner
affirmeth
from
the
word
For.
2.
But
to
proceed
,
he
speakes
in
a
plain
contradicting
language
to
the
Holy
Ghost
;
who
saith
expresly
,
That
Christ
dyed
for
the
ungodly
,
Rom.
5.6
For
the
unjust
,
1
Peter
3.18
.
And
yet
saith
again
as
expresly
,
that
none
such
hath
any
inheritance
in
the
Kingdome
of
Christ
,
and
of
God
,
Ephes.
5.5
.
and
that
such
(
that
is
,
while
such
,
or
as
such
)
shall
not
inherit
&c.
1
Cor.
6.9
,
10
Gal.
5.22
.
And
that
those
who
now
doe
inherit
,
were
some
times
such
,
but
then
they
did
not
inherit
,
but
now
they
are
washed
&c.
and
so
made
meet
to
inherit
1
Cor.
6.11
.
Col.
1.12.13
.
The
holy
Ghost
never
fastening
the
inheritance
,
and
such
interest
on
this
word
,
or
bare
act
,
Christ
dyed
for
them
;
But
on
his
gracious
application
of
the
vertue
of
his
death
,
and
resurrection
,
inabling
them
to
beleeve
,
and
making
on
in
Christ
:
Iohn
1.12
.
so
that
heerin
his
sense
appeares
unsavory
in
such
an
affirmation
of
Christ
dying
for
all
:
But
to
come
closer
to
him
,
in
that
wherein
hee
would
strive
to
wind
himselfe
out
,
by
saying
;
though
the
word
For
,
implyes
not
such
an
interest
,
That
all
have
at
present
,
yet
it
implies
that
at
one
time
or
other
,
they
shall
,
that
are
concerned
in
that
word
For
,
shall
have
such
an
interest
:
I
shall
therefore
let
the
Scripture
appeare
.
3.
That
not
only
the
dying
,
but
the
death
of
Christ
in
the
vertue
of
it
in
his
Resurrection
,
Ascension
,
Sacrifice
offering
,
with
its
prevailency
with
God
,
and
spirit
,
and
grace
received
as
it
is
in
him
,
the
publicke
man
;
a
purgation
fit
to
purge
;
a
Reconciliation
to
reconcile
a
medicine
to
heale
,
a
life
to
enlive
,
food
of
life
to
afford
eternall
life
to
the
eaters
;
and
all
ready
and
prepared
in
him
;
and
set
forth
in
the
Gospell
,
and
men
by
Christ
and
his
servants
called
thereto
:
Prov.
9.1
,
2
,
3
,
4
,
5.
Mat.
22.17
.
So
it
is
affirmed
ready
,
yea
,
and
many
called
and
invited
on
this
ground
,
Luke
14
17.
come
,
for
all
things
are
now
ready
,
and
yet
those
concerned
in
it
,
never
eate
of
this
ready
,
and
prepared
supper
,
Luke
14.24
.
Mat.
22.
And
where
was
the
interest
Mr.
Garner
talkes
on
for
present
,
or
furture
,
in
these
,
or
those
that
perish
for
whom
Christ
dyed
,
more
might
be
said
,
and
also
how
Christ
first
purchased
a
right
in
men
,
as
Rom.
14.9
.
before
he
give
that
right
to
any
,
which
he
gives
only
to
beleevers
:
Iohn
1.12
,
13.
Besides
,
the
word
For
,
Being
a
relative
to
other
words
;
which
words
gives
us
to
understand
the
force
of
it
,
whether
it
point
to
the
cause
,
or
to
the
motive
or
the
persons
&c
in
which
we
shall
alwaies
see
,
that
Beleevers
are
only
concerned
in
the
saying
,
when
For
,
hath
that
force
for
such
a
sense
as
Mr.
Garner
fastens
on
it
;
when
it
's
said
he
dyed
for
all
men
:
And
wee
can
shew
Mr.
Garner
that
all
men
have
not
saith
,
2
Thes
,
2
3.
And
so
not
such
an
interest
,
though
Christ
dyed
,
for
all
:
But
as
neither
Mr.
Garner
,
nor
Mr.
Knowles
are
able
to
produce
a
Scripture
that
saith
;
Christ
dyed
not
for
all
men
;
to
exclude
the
Scripture
sense
;
so
neither
can
they
produce
one
sentence
of
the
Holy
Ghost
,
that
all
men
have
faith
to
justifie
their
own
sense
withall
;
and
so
did
ill
to
make
this
an
independant
expression
,
to
force
a
sense
to
exalt
reason
above
the
plain
sayings
of
the
Holy
Ghost
,
to
take
of
most
mens
engagement
to
Christ
,
and
stop
the
passage
of
their
comming
to
him
,
☞
1.
4.
The
word
All
,
in
2
Cor.
5.14
15
,
page
31.
Heb.
2
9.
page
41.
1
Tim.
2.6
.
page
52.
This
word
All
,
and
every
,
he
restraineth
to
be
ment
,
(
though
he
would
say
it
in
generall
words
yet
)
of
the
fewest
and
smallest
number
of
men
in
all
ages
,
from
Adam
to
Abraham
,
from
Abraham
to
Christs
comming
in
the
flesh
,
and
from
thence
to
his
comming
again
;
for
of
that
small
(
comparatively
,
though
in
themselves
a
great
)
number
he
speaketh
,
and
desireth
to
be
understood
,
and
his
reasons
he
gives
for
such
an
understanding
,
are
very
weake
:
That
in
2
Cor.
5.14.15
cannot
be
saith
he
,
All
mankind
because
it
's
said
verse
12.
Some
glory
in
appearance
.
&c.
which
were
specially
the
Jewes
;
which
saying
of
his
,
is
too
restrictive
,
for
many
both
then
and
now
,
that
were
of
the
Gentiles
,
did
glory
in
appearance
,
as
their
great
knowledge
,
parts
,
gifts
,
their
enjoyment
of
Church
order
,
Baptisme
,
and
other
Ordinances
,
with
many
famous
Consentors
,
that
had
it
not
in
heart
from
the
word
and
spirituall
evidence
;
and
the
Apostle
writ
some
things
to
this
end
,
that
they
,
and
we
might
have
to
answer
such
,
and
amongst
the
rest
,
this
in
speciall
,
verse
10.
Wee
must
all
appear
before
the
judgement
seat
of
Christ
,
that
every
one
&c.
and
verse
11.
Knowing
therefore
the
terrour
of
the
Lord
,
wee
perswade
men
&c.
And
of
these
men
,
that
must
all
appeare
before
the
judgement
seat
of
Christ
:
it
's
evident
he
speaketh
saying
,
Hee
dyed
for
all
.
That
in
Heb.
2.9
.
cannot
be
taken
for
every
man
,
because
the
word
,
All
,
and
every
,
is
some
times
to
be
understood
with
a
limmitation
,
as
when
it
's
spoken
of
the
Church
,
or
a
company
of
Beleevers
in
one
place
,
Acts
2.14
,
15.
and
4
.
45-21
.
No
question
but
this
high
understanding
,
together
with
restraining
generall
sayings
to
applicative
,
is
the
way
by
which
some
evade
these
generall
and
plain
sayings
,
Rom.
13.7
,
8.
Render
therefore
to
all
their
dues
,
&c.
Marke
10.19
.
Defraud
not
,
Marke
10.19
.
Doe
good
to
all
men
,
Gal.
6.10
.
To
speake
evill
of
no
man
,
but
to
be
gentle
,
shewing
all
meeknesse
unto
all
men
:
Tit.
3.2
.
To
justifie
the
defrauding
of
dues
&c.
Defrauding
,
and
breaking
truth
,
and
faith
,
with
those
that
are
not
of
their
Religion
,
and
using
rigor
towards
them
;
saying
,
these
generall
sentences
,
must
be
understood
by
the
applicatory
sayings
;
1
Thes.
4.6
.
that
no
man
go
beyond
,
or
defraud
his
Brother
in
any
matter
:
Col.
3.9
Lye
not
one
to
another
,
&c.
Ephes.
4.25
.
Speake
every
man
truth
with
his
neighbour
,
for
wee
are
members
one
of
another
.
Col.
3.13
.
Forbearing
one
another
:
Oh
that
every
Scripture
should
be
thus
grossely
abused
!
Again
,
1
Tim.
2.6
.
All
,
cannot
be
,
All
,
because
saith
he
,
All
he
dyed
for
,
he
ransometh
from
the
power
of
Satan
to
God
;
from
death
to
life
:
This
he
affirmes
in
his
own
name
,
and
abuseth
that
of
Peter
thereto
,
which
speaketh
of
an
applicatory
redemption
;
for
by
his
ransome
,
he
first
purchased
all
of
God
,
and
they
are
given
into
his
dispose
,
who
hath
redeemed
them
from
perishing
utterly
,
by
the
first
judgement
which
he
underwent
,
or
in
the
first
death
which
he
hath
over
come
,
so
that
if
they
perish
,
it
is
for
their
sinnes
,
as
they
stand
related
to
him
.
And
by
a
second
judgement
,
and
in
a
second
death
;
and
for
denying
him
that
bought
them
,
Psalme
2.6
11.
Rom.
14
.
9-12
.
And
so
from
the
word
,
For
,
and
the
word
,
many
,
&c.
he
reasons
,
which
are
fore-answered
:
and
likewise
he
reasons
from
the
will
of
God
to
have
all
saved
;
which
by
Scripture
is
evident
(
in
such
a
salvation
as
fore-mentioned
,
that
fore
runs
the
knowledge
of
the
truth
)
is
done
by
Christ
,
who
also
will
bring
all
to
a
knowledge
of
the
truth
one
day
:
Phil.
1.10
,
11.
Though
I
will
not
oppose
those
,
who
conceive
his
will
to
have
all
saved
is
;
to
be
preserved
,
that
they
may
all
come
to
the
knowledge
of
the
truth
,
and
so
it
hath
reference
to
the
Magistrates
ordained
of
God
to
such
an
end
,
Rom.
13
,
And
here
on
that
ground
to
be
prayed
for
:
But
so
much
is
said
in
the
11.
chapter
of
the
opposed
Treatise
about
this
,
and
nothing
of
it
refuted
,
that
it
is
needlesse
to
say
any
more
:
But
he
hath
a
little
more
to
say
,
and
that
in
which
there
is
a
mystery
;
He
saith
also
,
that
by
All
,
is
meant
all
degrees
of
men
;
but
chiefly
all
Nations
or
kindreds
of
men
,
not
of
the
Jewes
only
,
but
of
the
Gentils
also
,
page
53.
All
,
to
be
meant
of
Nations
,
or
kindreds
of
people
,
and
not
of
persons
;
wee
had
need
mind
this
well
,
because
it
is
one
of
his
profest
mysteries
,
that
he
hath
unvailed
,
who
saith
page
53.
and
39.
many
Scriptures
are
so
to
be
understood
:
Whereas
I
beleeve
Christ
tooke
on
him
,
the
person
of
the
publike
man
,
and
so
the
nature
of
mankind
,
and
in
that
nature
dyed
for
men
(
the
persons
of
men
)
and
tooke
his
degree
of
exaltation
after
his
resurrection
,
and
that
he
did
not
take
on
him
any
humane
degree
,
of
King
,
Magistrate
,
superiour
,
or
inferiour
,
or
Judge
,
Lawyer
,
Counseller
,
Noble-Gentleman
,
Yeoman
,
Husbandman
,
or
Farmer
,
School-master
,
or
Scholler
,
yet
I
suppose
he
had
a
trade
,
but
not
to
prefer
a
Carpenter
before
a
fisher
,
Tent-maker
,
Tayler
,
Weaver
,
or
Apothecary
,
not
doe
I
thinke
that
he
dyed
for
these
degrees
;
but
for
the
men
themselves
,
and
that
for
our
sinnes
,
not
for
our
degrees
,
though
I
beleeve
he
sanctified
them
,
as
other
creatures
for
the
good
of
men
:
But
mind
this
mystery
he
hath
unvailed
,
are
not
all
degrees
of
men
,
and
all
Nations
,
and
all
Kindreds
of
people
,
all
persons
;
had
he
not
as
good
have
writ
plainly
,
and
said
,
All
,
signifies
,
but
some
of
all
sorts
of
men
,
and
so
have
saved
himselfe
out
of
that
snare
,
of
denying
persons
to
be
men
;
But
if
he
had
so
said
,
yet
the
Scripture
would
reprove
his
saying
,
where
Paul
was
preaching
Gospell
,
and
Christ
risen
from
the
dead
,
and
that
God
will
judge
the
world
by
him
,
and
that
he
hath
given
assurance
thereof
to
all
men
,
or
offered
them
faith
,
a
ground
to
beleeve
it
,
in
that
he
hath
raised
him
from
the
dead
,
how
doth
he
teach
us
there
to
understand
,
All
men
,
and
All
Nations
,
see
Acts
17.24
.
God
that
made
the
world
and
all
things
therein
(
mind
how
well
this
suits
with
Psalme
8.6.10
.
Heb.
2.6.9
.
John
1.3.11
.
)
Seeing
he
is
the
Lord
of
Heaven
and
Earth
&c.
(
compare
this
with
Col.
2.3.9
.
)
He
giveth
to
all
life
,
and
breath
,
and
all
things
(
and
was
not
all
this
by
Christ
,
who
by
vertue
of
his
death
and
ransome
,
is
the
Lord
of
all
,
Acts
10.36
.
Rom.
14.9
.
)
now
mind
,
verse
26.
And
hath
made
of
one
blood
,
all
Nations
of
men
for
to
dwell
on
all
the
face
of
the
earth
(
so
here
in
respect
of
the
nature
,
the
flesh
and
blood
Christ
took
,
is
no
difference
;
&
so
in
respect
of
his
death
;
as
death
,
was
the
wages
of
finne
,
and
of
his
resurrection
,
and
offering
,
through
which
he
is
become
Lord
of
all
,
so
as
there
is
in
him
a
door
of
hope
,
and
he
shall
be
the
judge
;
so
farre
no
difference
;
the
difference
,
and
so
the
mystery
unvailed
by
the
Spirit
through
the
Apostles
,
and
not
Mr.
Knowles
and
Mr.
Garner
,
is
in
some
further
thing
:
And
all
Nations
of
men
,
is
here
all
men
,
that
are
in
all
Nations
,
of
all
sorts
and
degrees
(
which
also
is
from
his
providence
,
according
to
his
purpose
,
as
saith
the
text
)
mind
it
)
And
hath
determined
the
times
before
appointed
,
and
the
bounds
of
their
habitation
(
and
now
marke
the
end
,
verse
27.
)
that
they
should
seeke
after
the
Lord
,
if
happily
they
might
feel
after
him
,
and
find
him
(
note
here
his
gracious
end
,
but
is
there
any
hope
,
or
possibility
,
mind
the
text
)
though
he
be
not
farre
from
every
one
of
us
(
see
here
how
the
word
Vs
,
may
be
stretched
to
the
largest
,
when
All
,
is
spoken
of
,
all
while
used
in
the
works
of
God
,
leaves
none
out
,
and
that
is
a
good
ground
,
in
speaking
to
,
and
of
persons
surviving
,
and
hearing
to
leave
none
out
,
and
so
the
Apostle
here
,
doth
not
after
such
a
large
proposition
single
out
himselfe
,
and
those
of
his
mind
from
the
residue
;
But
in
respect
of
that
he
had
spoken
in
this
,
equalizeth
himselfe
to
them
(
according
to
that
Phil.
2.6
,
7.
)
and
so
Vs
,
is
as
large
,
as
all
spoken
to
,
yea
,
all
at
that
time
living
,
as
the
text
doth
manifest
verse
18.
)
for
in
him
wee
live
and
move
and
have
our
being
,
(
and
that
wee
may
be
assured
,
the
Apostle
puts
in
himselfe
with
them
in
the
word
Vs
,
see
how
he
applyes
the
saying
of
some
of
their
own
Poets
)
for
wee
are
also
his
ofspring
&c.
and
on
this
ground
exhorteth
to
repentance
,
by
preaching
Gospell
;
and
that
this
shall
not
be
in
vain
,
wee
have
a
sure
word
Psalme
,
86.9
.
speaking
of
God
and
his
workes
,
he
saith
;
All
Nations
whom
thou
hast
made
shall
come
,
and
worship
before
thee
Oh
Lord
,
&c.
which
is
true
,
and
will
appear
true
,
as
a
Prophesie
,
at
the
returne
of
the
Jewes
,
and
Christ
sitting
on
his
Throne
,
and
as
a
proposition
,
at
the
great
and
generall
Judgement
:
Isay
.
45.22
,
23.
Phil.
2.10
,
11.
So
that
he
that
will
exclude
the
persons
of
men
,
or
any
of
them
from
the
death
of
Christ
,
and
his
resurrection
,
and
this
fruit
of
the
same
mentioned
,
Acts
17
.
24-31
.
and
Psalme
86.9
.
Doth
likewise
as
much
exclude
their
persons
,
or
for
many
persons
from
being
created
,
and
preserved
by
God
:
But
had
Mr.
Garner
observed
,
or
would
any
man
observe
how
the
Holy
Ghost
gives
us
to
understand
the
word
,
All
,
when
spoken
by
God
of
his
workes
in
,
and
by
Christ
,
when
of
creation
,
when
of
a
restoration
by
,
and
in
a
publike
man
,
when
of
Son
like
priviledges
,
when
the
word
,
All
,
is
in
such
speeches
used
as
a
proposition
;
and
when
as
a
prophesie
;
hee
should
see
it
in
the
largest
extent
,
the
word
in
such
a
sentence
can
beare
,
and
that
as
a
ground
,
when
his
servants
speake
of
the
same
,
it
is
in
the
largest
sense
that
can
be
sutable
to
his
servants
;
therefore
concerning
me
,
and
those
of
my
mind
,
Mr.
Garner
,
with
the
approbation
of
Mr
Knowles
,
hath
written
a
notorious
and
plain
un-truth
and
slander
:
page
57.
In
saying
that
by
All
,
in
Isay
.
53.6
.
wee
understand
all
persons
from
first
to
last
;
wee
have
no
cause
so
to
do
,
for
in
that
,
when
God
speakes
of
his
giving
his
Sonne
to
dye
for
All
men
,
he
meanes
all
from
first
to
last
,
is
a
good
ground
for
men
to
speak
of
all
men
in
their
time
,
and
to
whom
they
speak
,
and
so
for
the
Prophet
to
speak
of
all
Israel
:
But
with
this
slander
,
he
hath
written
as
false
doctrine
in
his
interpretation
,
that
All
,
is
only
wee
,
who
doe
enjoy
peace
with
God
,
whereas
he
meant
all
Israel
,
as
is
evident
,
John
8.39
.
as
the
Apostle
includes
,
unbeleeving
Gentils
with
himselfe
,
and
stretcheth
All
,
to
the
utmost
a
servant
may
,
without
limmitation
:
Acts
17
.
24-31
.
But
enough
is
shown
before
about
the
word
,
All
,
which
in
so
many
Scriptures
is
abused
by
M.
Garners
Reason
,
and
a
forced
&
stinted
sense
put
in
it
:
☞
1.
5.
The
word
.
Tast
,
in
Heb.
2.9
should
tast
death
;
the
naturall
meaning
of
these
words
,
he
conceives
(
and
layeth
his
conceit
for
a
ground
of
Doctrine
and
truth
)
is
not
his
suffering
of
death
;
but
an
effect
,
and
fruit
of
his
suffering
of
Death
,
and
being
crowned
with
glory
,
and
saith
he
;
we
are
to
understand
the
words
.
Tasting
death
,
to
be
a
sweetning
or
rellishing
of
death
,
a
making
of
death
tastfull
,
savory
,
sweet
,
usefull
,
and
gainfull
,
page
44.
now
for
answer
:
That
Jesus
Christ
,
by
his
death
and
resurrection
,
hath
taken
out
the
sting
and
curse
of
the
first
death
,
so
as
in
it selfe
,
it
is
to
no
man
a
curse
,
nor
is
able
for
ever
to
detain
those
that
dye
,
But
they
shall
be
raised
,
and
made
a
live
again
,
and
so
it
is
made
lesse
dreadfull
,
more
easie
,
and
but
as
passage
to
immortality
to
every
man
,
is
a
truth
affirmed
in
Scripture
(
though
by
Mr.
Garner
denyed
)
1
Cor.
15.21
,
22-54
,
55
,
56.
2
Tim.
1.10
.
though
the
choyce
benefit
be
to
Beleevers
,
Eccles.
7
.
1-8
.
1
Cor.
15.57
,
58.
so
that
through
the
mediation
of
Christ
,
and
only
his
own
personal
death
is
made
savory
,
&
gainfull
to
them
Rom.
5
.
8-10
.
Rev.
1.5
.
1
John
1.7
.
but
their-through
even
their
own
dyings
also
,
2
Cor.
4.11
to
18.
Phil.
1.21
.
2
Cor.
1
5-9
.
And
had
the
word
Tast
,
such
a
meaning
in
this
Heb.
2.9
.
it
would
still
confirme
the
truth
Mr.
Garner
opposeth
;
seeing
by
Christ
death
is
made
more
easie
for
all
men
,
and
so
as
all
men
shall
be
brought
out
of
it
,
&
yet
a
specialty
for
Beleevers
,
which
overthrowes
Mr.
Garners
drift
,
but
this
being
plainly
set
forth
in
other
places
of
the
Scripture
,
and
no
so
plainly
in
this
word
Tast
,
wee
are
still
to
try
whether
Mr.
Garners
private
sense
,
having
no
other
place
to
second
it
,
will
stand
or
not
;
first
,
he
prepared
his
way
by
his
reasonings
,
and
they
are
divers
.
1.
Hee
,
no
where
finds
the
death
of
Christ
,
no
where
called
a
tasting
death
,
but
what
strength
is
in
this
;
what
if
it
be
so
called
here
;
and
what
if
the
denying
of
some
of
those
for
whom
he
dyed
be
so
called
,
is
not
that
equivolent
?
And
that
it
is
so
,
see
Mat.
16.28
.
with
17.16
.
Marke
9
.
1-6
.
Luke
9
27
32.
yea
,
and
even
the
Jewes
though
they
saw
not
the
spirituall
life
,
and
so
minded
not
the
spirituall
death
Christ
spake
of
at
that
time
,
yet
understood
,
seeing
,
and
tasting
death
for
dying
,
John
8.51
,
52.
so
sight
,
or
tasting
,
was
understood
and
that
rightly
by
old
Simeon
,
Luke
2.26
.
so
that
there
is
no
weight
in
this
reason
.
2.
Hee
conceives
,
to
take
Tasting
Death
,
for
dying
,
implies
a
needlesse
repetition
,
and
much
hashnesse
in
the
words
,
as
that
he
suffered
death
,
that
he
should
suffer
death
;
but
there
is
no
ground
for
this
his
conception
;
if
he
could
nor
have
seen
to
have
read
the
words
otherwise
,
yet
then
he
might
have
taken
Death
in
the
first
place
,
for
his
fore-going
abasement
,
and
sufferings
(
which
in
Scripture
are
called
Deaths
also
:
2
Cor.
1.9
.
and
4.10
,
11.
and
11.13
.
)
and
so
have
suited
it
with
other
places
speaking
of
his
abasement
,
and
sufferings
,
that
he
might
dye
,
as
Phil.
2.7
,
8.
Heb.
2.14
.
and
10.
But
the
words
are
plaine
,
to
set
forth
that
exalted
one
,
even
our
Lord
Jesus
Christ
,
of
whose
exaltation
he
speaketh
;
and
how
farre
the
subjecting
all
to
him
,
is
already
fulfilled
,
concerning
himselfe
:
And
in
this
,
Heb.
2
9
two
things
he
shewes
concerning
him
,
whom
by
faith
wee
now
see
crowned
with
glory
,
as
first
,
the
end
why
he
was
abased
,
namely
,
That
he
migh
suffer
death
,
he
was
made
a
little
lower
then
the
Angels
,
verse
7.
and
this
the
same
hee
that
is
crowned
with
glory
,
as
verse
7.
Who
was
made
lower
then
the
Angels
,
for
suffering
death
,
that
he
might
suffer
death
,
and
so
overcome
death
,
as
verse
.
9.14
.
Secondly
,
the
manner
,
&
for
whom
,
and
that
was
,
That
by
the
grace
of
God
he
should
tast
death
for
every
man
,
agreeable
to
that
,
2
Cor.
5
14
15.
and
so
the
words
,
crowned
with
glory
and
honour
,
import
not
that
it
was
so
before
his
suffering
death
,
but
referring
to
that
said
verse
7
may
be
read
as
in
a
parenthisis
;
and
yet
truly
he
was
much
glorified
,
in
being
made
such
a
publike
man
,
and
filled
with
might
,
to
suffer
,
and
overcome
such
a
death
,
and
so
to
read
the
words
in
order
,
Then
tasting
Death
,
is
not
onely
dying
,
but
also
instructive
to
us
in
two
things
about
his
death
,
as
namely
;
1
Tha
the
only
grapled
with
the
sting
,
curse
,
and
strength
of
the
first
death
,
that
hee
,
and
he
only
,
tasted
,
or
felt
indeed
,
1
Cor.
15.3
,
4
55-52
2
Cor
5.21
.
Gal.
3
13.
and
,
2.
That
he
stayd
not
long
in
death
,
no
not
so
long
as
to
see
corruption
of
his
body
,
but
soon
overcame
it
,
and
rose
again
,
Acts
2.29
31.
But
this
is
shown
at
large
for
All
,
in
the
12
charter
of
the
opposed
Treatise
,
and
not
refuted
by
this
opposer
:
And
so
his
third
reason
,
as
absurdly
raised
,
is
fallen
.
Secondly
,
for
the
sense
it selfe
of
the
word
,
tast
,
he
hath
given
it
in
his
own
name
,
and
though
he
pretended
at
first
to
refuse
the
naturall
,
and
openly
appearing
sense
of
the
words
,
because
he
could
not
find
it
in
another
place
;
yet
he
hath
presumed
to
put
his
fancyed
sense
upon
it
,
without
any
allowance
from
this
,
or
any
other
place
,
either
from
the
word
in
the
originall
,
or
in
any
translation
,
or
in
any
customary
speech
;
for
though
the
Noune
tast
.
may
some
times
signifie
,
savoury
,
and
some
times
bitter
,
yet
to
make
tastfull
;
it
signifieth
not
,
that
is
,
another
word
:
But
the
verb
tast
&
so
tast
,
or
tasting
,
which
may
signifie
feeling
or
savouring
either
sweetness
or
bitterness
,
to
signifie
to
put
a
tast
in
a
thing
,
and
so
to
make
it
sweet
,
or
savoury
,
is
no
wherefound
;
and
if
we
should
so
read
the
Scriptures
wee
should
multiply
absurdities
,
so
that
in
this
he
hath
advanced
his
reason
,
to
force
a
strange
sense
to
an
evill
end
☞
1.
6.
The
word
World
,
is
abused
by
him
,
and
a
limmitted
sense
forced
on
it
as
if
in
such
and
so
many
places
,
it
signified
,
the
Gentils
,
or
all
Nations
opposed
to
the
Jewes
,
or
rather
according
to
his
drift
;
a
few
here
,
and
there
a
small
number
(
comparred
to
the
rest
)
among
the
Nations
,
or
Gentils
,
opposed
to
a
small
remnant
of
the
Jewes
;
for
so
is
his
drift
and
meaning
,
though
he
strive
to
colour
it
with
words
,
and
so
he
hath
abused
John
1.29
.
page
74.
John
3.16
.
pag.
82.
John
6
51.
page
101
,
Iohn
12
47.
page
126.
2
Cor.
5.19
.
page
1
18.
and
1
John
2.2
.
page
97.
In
which
places
,
the
text
it selfe
beareth
out
a
larger
sense
,
and
that
the
answer
to
him
about
these
,
and
other
places
abused
by
him
,
may
be
the
briefer
,
let
thi●
be
noted
,
that
the
word
World
,
when
it
is
in
Gods
own
sayings
,
and
of
his
works
by
Christ
used
for
the
world
of
mankind
:
It
most
usually
&
frequently
fignifieth
naturall
men
,
as
they
come
from
the
first
Adam
,
and
bear
his
Image
,
and
are
preserved
through
Christ
,
whose
light
shines
on
them
,
and
yet
they
remain
in
their
blindnesse
and
naturall
state
still
,
and
so
wee
are
taught
,
Iohn
1.3
.
to
11.
verse
3.
All
things
made
by
Christ
,
verse
4
in
him
was
life
,
and
the
life
was
the
light
of
men
:
verse
5.
And
the
light
shined
in
darknesse
,
and
the
darknesse
comprehendeth
it
not
,
and
then
more
meanes
used
to
testifie
of
the
light
to
verse
9.
where
he
is
affirmed
The
true
Light
which
lighteneth
every
man
that
commeth
into
the
world
;
and
having
spoken
of
the
world
of
mankind
,
sayeth
verse
10.
He
was
in
the
world
(
by
his
light
,
mercies
,
and
means
vouchsafed
from
the
beginning
,
and
in
fulnesse
of
time
in
his
bodily
presence
,
and
the
world
was
made
(
created
,
preserved
,
and
stored
with
good
things
)
by
him
,
and
the
world
knew
him
not
(
so
explicating
verse
4
,
5.
)
and
verse
11.
He
comes
to
his
own
(
he
gave
to
a
certain
people
of
the
world
more
meanes
,
and
came
to
them
by
his
word
,
and
Orracles
,
and
put
his
name
upon
them
,
and
called
them
his
,
and
in
fulnesse
of
time
came
in
personall
presence
,
and
preached
by
his
messenger
,
and
himselfe
to
them
)
and
his
own
received
him
not
,
they
beleeved
not
one
him
,
so
explicating
,
verses
6.7
,
8
,
9.
And
so
though
a
distinct
part
of
the
world
,
yet
the
world
still
,
all
concluded
under
sinne
,
and
under
unbeleefe
,
Rom.
3.9
,
to
13.
and
11.32
.
and
so
lying
in
darknesse
,
and
under
the
power
of
Satan
,
Ephes.
2.1
,
2
,
3
,
and
so
the
whole
world
lyeth
in
wickednesse
,
1
Joh.
5.19
.
but
when
al
have
sinned
against
some
light
,
and
have
refused
Christ
,
and
he
by
the
power
of
his
grace
doth
overcome
some
of
them
to
beleeve
in
Christ
,
and
so
to
receive
him
,
he
therein
bringing
them
out
of
the
power
of
darknesse
and
Satan
,
into
his
light
and
Kingdom
,
and
giving
them
the
priviledge
to
be
the
Sons
of
God
,
Iohn
1.12
,
13.
Acts
26.18
.
Col.
1.12
,
13.
they
are
then
not
reckoned
of
the
world
,
though
in
the
world
,
but
from
above
,
borne
of
God
,
a
people
chosen
out
of
the
world
:
Iohn
1
13.
and
3.3.5
,
and
15
19
and
17.14
,
15.
But
so
much
is
said
of
this
in
the
13.
chapter
of
the
opposed
Treatise
,
and
nothing
said
by
the
opposer
to
refute
it
,
that
more
need
not
be
said
till
that
be
refuted
:
But
it
is
meet
that
none
be
wronged
,
let
us
therefore
consider
well
the
sense
that
Mr.
Garner
with
Mr.
Knowles
approbation
,
imposeth
upon
so
many
places
:
as
namely
:
That
by
the
word
World
,
is
meant
the
Gentils
,
or
Nations
of
the
Gentils
,
opposed
to
the
Jewes
,
or
that
one
Nation
(
he
might
as
well
have
said
,
two
Nations
)
of
the
Jewes
;
though
he
doe
not
alwaies
speak
true
in
this
,
yet
it
had
been
more
tollerable
if
he
had
said
no
otherwise
,
but
under
these
termes
,
pretending
,
to
unvaile
great
mysteries
,
to
cast
on
foggy
mists
;
and
under
the
termes
of
the
Gentils
,
all
Nations
,
the
World
,
and
the
whole
world
,
to
affirme
only
those
to
be
meant
,
who
are
the
fewest
and
smallest
company
;
a
few
opposed
to
a
remnant
:
There
is
no
warrant
for
this
;
But
then
also
to
set
forth
even
that
very
company
,
that
by
the
testimony
of
the
Holy
Ghost
,
are
chosen
out
of
the
world
,
and
not
of
it
,
though
in
it
,
and
hated
by
it
,
to
be
the
world
,
and
the
whole
world
,
is
so
contradictory
to
plain
Scripture
,
and
all
right
understanding
,
that
he
had
need
perswade
that
a
mist
may
be
counted
a
mystery
,
to
have
such
a
sense
received
:
But
let
no
wrong
be
offered
,
but
the
places
considered
.
1.
Iohn
1.29
.
Behold
the
Lamb
of
God
which
taketh
(
or
beareth
)
away
the
sinne
of
the
world
;
why
must
the
Gentils
opposed
to
the
Jewes
,
be
meant
here
in
the
9
,
10
,
11.
verses
that
were
quoted
,
and
explicated
,
in
the
13.
chapter
of
the
opposed
Treatise
:
It
s
evident
,
that
by
the
World
,
is
meant
the
world
of
mankind
,
even
all
naturall
men
,
remaining
yet
in
unbeleefe
,
and
no
word
through
this
chapter
gives
us
to
understand
the
word
World
,
in
any
other
sense
then
for
all
men
,
Jewes
and
Gentils
,
abiding
in
unbeleefe
,
and
so
a
part
may
be
called
by
,
and
spoke
of
,
and
too
,
in
the
name
of
the
whole
,
so
as
the
whole
is
not
excluded
,
but
included
;
and
so
the
Jewes
even
all
,
and
so
many
of
them
as
had
not
yet
beleeved
on
Christ
,
were
also
of
the
world
,
and
called
the
world
,
let
us
see
how
the
spirit
,
by
this
Evangelist
gives
us
to
understand
the
word
:
Said
not
our
Saviour
to
the
Jewes
that
did
not
beleeve
on
him
,
John
8.22
,
23.
Yee
are
from
beneath
)
is
not
that
kept
by
Satan
from
beleeving
,
and
so
receiving
their
documents
from
below
,
2
Cor.
4.4
.
James
3.15
.
)
I
am
from
above
(
he
came
from
God
,
and
received
all
of
God
,
and
those
borne
of
God
received
him
,
and
so
were
not
of
the
world
,
John
1.12
.
and
17.14
.
)
yee
are
of
this
world
&c.
Again
,
was
not
Jesus
Christ
a
Minister
of
the
Circumcision
,
did
not
his
ministry
in
preaching
principally
appertain
unto
them
,
and
was
not
this
his
ministration
the
light
of
the
world
,
which
he
was
while
he
was
here
in
the
world
?
For
I
hope
in
another
respect
;
he
was
the
light
of
the
world
,
before
his
taking
flesh
,
and
is
still
since
his
ascension
;
now
when
be
was
amongst
the
Jewes
,
and
shewing
mercy
to
a
few
,
said
he
not
while
,
or
as
long
as
I
am
in
the
World
,
I
am
the
light
of
the
world
,
John
9.5
.
and
speaking
of
those
that
unfainedly
beleeve
on
him
,
saith
he
not
,
that
they
are
not
of
the
world
,
but
he
hath
chosen
them
out
of
the
world
,
and
that
the
world
hateth
,
and
hath
hated
them
:
John
15.19
.
and
17.14
.
now
were
they
not
of
the
Jewes
before
,
and
then
the
world
did
not
hate
them
,
John
1
.
1-7
.
And
did
he
not
choose
them
out
from
among
the
unbeleeving
Jewes
?
And
were
they
not
the
Jewes
that
hated
them
for
their
ministration
,
which
while
Christs
personall
presence
was
with
them
,
extended
no
further
:
Is
it
not
as
evident
as
the
light
,
that
the
unbeleeving
Jewes
were
a
part
of
the
World
;
and
also
called
together
with
unbeleeving
Gentils
,
the
World
;
Now
when
John
Baptist
,
whose
ministration
appertained
to
the
Jewes
,
was
preaching
to
prepare
the
way
of
the
Lord
,
and
calling
the
Jewes
that
did
not
yet
beleeve
,
to
repentance
,
and
faith
,
and
laying
before
them
a
foundation
for
both
;
that
he
should
point
to
Christ
,
and
set
him
forth
as
the
Lamb
of
God
,
that
taketh
away
the
sinnes
of
other
Nations
opposed
to
them
,
what
a
grosse
,
and
absurd
concepiton
is
this
,
and
how
derogatory
to
Johns
ministration
.
2.
John
3.16
.
Our
Saviour
Jesus
Christ
himsefe
was
preaching
to
Nicodemus
a
Jew
,
and
laying
down
the
Doctrine
of
the
foundation
of
the
new
birth
,
and
the
ground
why
who
ever
beleeveth
on
Christ
should
not
perish
,
as
he
had
fore-shown
,
verse
14
,
15.
He
saith
,
verse
16.
For
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Sonne
(
which
is
explicated
1
Iohn
4.14
.
The
Saviour
of
the
world
,
and
then
he
saith
not
,
that
the
world
)
but
that
whosoever
beleeveth
on
him
(
in
which
beleeving
they
are
chosen
out
of
,
though
remaining
yet
in
the
world
,
that
these
Beleevers
)
should
not
perish
,
but
have
everlasting
life
,
ver.
15
,
16.
and
mind
his
ground
,
verse
17.
For
God
sent
not
his
Son
into
the
world
to
condemne
the
world
,
(
that
was
not
the
end
of
his
first
comming
,
but
that
the
world
through
him
might
be
saved
;
(
and
if
once
so
saved
,
they
should
not
be
such
a
world
)
and
now
mind
his
distinction
of
the
world
into
its
parts
,
those
that
in
beleeving
are
chosen
out
of
it
,
and
yet
remain
in
it
,
and
those
that
by
their
unbeleef
remain
not
also
in
it
,
as
Believers
also
do
,
but
of
it
also
;
&
so
are
still
properly
called
,
the
world
,
as
its
said
verse
18.
(
not
the
world
)
But
he
that
beleeveth
on
him
is
not
condemned
;
But
he
that
beleeveth
not
is
condemned
already
(
mind
the
ground
,
from
vers.
14
,
15
,
16
,
17.
)
because
he
hath
not
believed
on
the
name
of
the
Son
of
God
(
&
now
mark
these
are
still
the
world
)
verse
19.
And
this
is
condemnation
that
light
is
come
into
the
world
,
and
m●n
love
darknesse
rather
then
light
,
see
what
is
here
meant
by
the
World
;
And
is
any
man
so
foolish
to
think
Christ
told
Nicodemus
a
Jew
,
of
Gods
love
to
the
Gentils
opposed
to
the
Jewes
,
to
bring
him
in
to
beleeve
,
or
that
the
chosen
generation
that
are
borne
of
God
,
and
one
in
Christ
,
partakers
of
all
his
Son
like
priviledges
,
must
the
greater
part
of
them
perish
for
their
unbeleefe
,
as
is
affirmed
of
the
World
here
,
that
he
saith
meaneth
them
.
3.
Iohn
6.51
.
Our
Saviour
speaking
of
the
life
he
hath
procured
to
,
and
for
the
World
,
distinct
from
eternall
life
,
which
only
those
that
feed
on
him
(
and
therein
come
forth
of
the
world
)
receive
,
as
is
fore-shown
:
Thinks
he
that
the
life
of
the
Jewes
was
not
procured
by
Christ
,
or
that
the
Iewes
in
feeding
on
him
,
should
not
have
eternall
life
:
And
our
Soviour
being
here
preaching
to
the
Iewes
:
he
sheweth
the
same
absurdities
,
in
saying
the
World
,
here
meaneth
the
Gentils
,
opposed
to
the
Iewes
.
4.
Iohn
12
47.
He
that
readeth
this
,
may
see
clearly
from
verse
34
to
verse
42.
and
so
to
this
47.
That
our
Saviour
spake
to
the
Jewes
,
and
that
in
the
20.
versae
makes
nothing
against
it
,
for
it
is
not
said
those
Greeks
,
before
this
speech
,
and
if
they
did
,
that
hinders
not
,
for
if
they
were
Greasians
,
by
nature
,
yet
they
were
Prosselited
,
and
so
Isralites
by
profession
,
and
so
one
and
the
same
Nation
with
the
Jewes
,
and
not
then
reckoned
Gentiles
opposed
to
the
Jewes
,
Exod.
12.48
,
49.
And
yet
it
s
not
certain
,
they
were
Grecians
by
nature
,
for
even
Jewes
as
well
as
others
proselited
,
were
called
by
the
name
of
the
country
where
they
were
borne
,
and
lived
,
Act.
2.5
.
to
12.
So
that
however
it
go
,
yet
our
Saviour
spake
to
them
of
the
Jewish
Nation
;
And
that
also
by
the
world
is
here
meant
men
in
naturall
state
,
and
unbeliefe
,
more
specially
is
evident
,
for
he
saith
,
vers.
47.
And
if
any
man
heare
my
words
,
and
beleeve
not
,
I
judge
him
not
,
(
is
not
this
unbelievers
)
,
and
marke
the
reason
;
For
,
saith
he
,
(
speaking
of
his
first
comming
and
ministration
)
I
came
not
to
judge
the
world
,
but
to
save
the
world
:
Now
shall
any
conceive
,
as
if
our
Saviour
gave
a
weake
and
forcelesse
ground
,
as
,
I
judge
not
him
that
beleeveth
not
,
for
I
came
not
to
judge
,
but
to
save
beleeving
Gentiles
;
sure
that
could
be
no
let
to
his
judging
unbeleevers
;
besides
,
How
shall
the
Gospell
of
Christ
judge
them
that
reject
Christ
,
if
there
were
no
truth
to
them
in
the
Word
preached
to
them
,
vers.
48
,
49
,
50
see
the
opposed
Treatise
,
chap.
13.
5.
2
Cor.
5.19
.
It
s
manifest
here
,
that
the
world
,
is
the
world
of
mankind
,
that
must
all
appeare
before
the
Judgement-seat
of
Christ
,
for
many
of
whom
great
terrour
is
feared
,
&c.
as
is
shewne
in
the
opposed
Treatise
,
Chapter
13.
where
is
Answer
sufficient
for
this
,
not
at
all
taken
away
by
this
opposer
.
6.
1
Jo.
2.2
.
Fore-answers
may
clear
his
perverting
of
this
place
also
:
It
being
manifest
that
the
opposition
is
between
beleevers
,
and
unbeleevers
;
and
for
his
Exposition
,
as
it
is
a
denial
of
Christ
come
in
the
flesh
,
so
it
crosseth
much
truth
himself
calleth
mysteries
,
for
about
Christs
taking
the
nature
of
men
,
&
dying
for
men
,
there
never
was
difference
made
between
Jew
and
Gentile
,
he
that
makes
the
difference
to
be
in
that
,
denyes
him
to
be
the
Saviour
of
the
world
;
The
difference
came
in
after
Circumcifion
,
about
freedome
for
enjoyment
of
priviledges
;
And
he
that
by
distinction
maintaines
that
difference
now
,
denyes
Christ
to
be
come
in
the
flesh
;
and
what
shall
wee
say
of
him
that
in
respect
of
propiciation
,
and
advocation
,
in
speaking
of
peace
,
pardon
,
and
righteousnesse
,
&c.
keepes
,
and
holds
forth
the
distinction
between
Jewes
and
Gentiles
,
and
considers
Gentiles
in
Christ
,
opposed
to
Jewes
in
Christ
;
when
in
these
things
it
is
affirmed
,
there
is
neither
Greeke
not
Jew
,
Barbarian
,
Scythian
,
Bond
or
free
,
but
Christ
is
All
,
and
in
All
,
Coloss.
3.11
.
Gal.
3.28
.
But
I
forbeare
to
say
what
might
be
said
in
this
,
and
is
already
in
the
opposed
Treatise
,
☞
1.
7.
The
word
,
Might
,
in
Joh.
3.17
.
which
in
this
place
(
saith
he
)
doth
carry
the
force
of
an
undoubted
and
absolute
cortaintie
;
and
is
as
much
as
shall
certainly
be
saved
:
He
might
be
answered
here
with
a
flat
deniall
;
But
I
will
deale
fairely
,
and
faithfully
with
him
;
he
knoweth
I
am
no
linguist
,
and
that
I
must
go
by
my
Dixionary
,
the
name
or
nowne
,
Might
,
signifieth
power
,
strength
,
force
;
But
the
word
,
or
verbe
,
Might
,
fignifies
aften
,
but
potentiall
,
that
might
or
may
be
;
and
in
the
Scripture
,
when
it
is
joyned
to
another
word
,
it
frequently
points
out
one
medium
effected
,
that
another
businesse
may
be
effected
thereby
:
And
this
word
,
Might
,
is
spoken
sometimes
Applicatively
by
those
that
enjoy
a
first
fruits
of
that
other
businesse
effected
by
the
first
m●dium
;
and
then
,
Might
speaking
of
a
thing
fore-done
,
for
the
procuring
of
that
experimentally
enjoyed
,
must
needs
carry
the
force
of
a
certainty
,
and
such
are
all
the
places
he
hath
quoted
,
Gal.
1.4
.
&
4.4.5
.
Ephes.
5.25
26
,
27.
Tit.
2.14
And
we
neither
will
nor
need
deny
that
force
to
be
in
the
word
in
those
places
;
which
yet
in
his
owne
quotation
of
them
hold
forth
the
distinction
,
between
the
businesse
done
by
,
and
in
Christ
with
God
for
men
,
that
he
might
work
in
men
to
bring
them
to
God
;
and
that
he
doth
thereby
so
worke
in
men
;
which
himselfe
hath
so
mightily
opposed
,
and
we
will
grant
him
yet
a
little
farther
,
that
the
word
[
Might
]
hath
sometime
reference
to
Christ
only
,
and
then
it
hath
the
force
of
an
absolute
certainty
,
as
Heb.
2.14
And
sometime
it
hath
reference
to
those
that
by
grace
are
made
one
in
Christ
,
and
reckoned
after
Christ
,
and
to
some
peculiar
priviledges
of
theirs
,
and
then
it
also
hath
much
force
of
certainty
,
as
Heb
9.15
But
sometimes
it
is
used
more
generally
about
the
death
and
ransom
of
Christ
,
and
the
means
and
ministration
procured
thereby
,
with
the
end
thereof
,
and
of
any
motion
of
spirit
sent
forth
therein
,
and
hath
reference
to
such
as
are
not
yet
brought
in
to
God
,
as
are
yet
in
unbeliefe
:
And
then
the
word
[
Might
]
though
it
have
a
hopefulnesse
for
all
,
and
a
force
of
certainty
for
such
as
are
overome
to
beleeve
,
yet
not
such
an
absolute
certainty
for
all
it
concerns
,
that
without
all
doubt
they
shall
certainly
beleeve
,
and
be
eternally
saved
;
surely
all
that
paines
and
cost
was
,
that
they
might
bring
forth
good
grapes
and
yeeld
him
the
fruit
of
his
vineyard
,
which
yet
they
did
not
,
Esay
5
.
1-7
.
Luke
20.9
.
to
16.
But
to
come
to
the
word
[
Might
]
.
Concerning
all
Nations
,
whom
he
made
,
&c.
Act.
●7
,
27.
That
they
should
seeke
the
Lord
;
if
happily
they
might
seeke
after
him
,
and
find
him
,
though
he
be
not
far
from
every
one
of
us
;
and
concerning
the
Jewish
Nation
,
in
a
prophetie
of
Christs
preaching
,
and
declaration
of
the
testimony
,
and
Law
given
them
to
declare
to
their
children
,
Psal.
78
6
,
7
,
&c.
That
they
might
know
&c.
That
they
might
set
their
hope
in
God
,
and
not
forget
his
works
,
but
keep
his
Commandements
,
&c.
might
not
be
as
their
Fathers
,
A
stubborn
and
rebellious
generation
,
&c.
Now
if
any
with
a
brazen
face
would
say
;
Might
,
here
had
the
force
of
an
absolute
certainty
;
the
sequele
in
both
places
will
prove
him
false
,
for
they
did
not
all
so
;
but
to
come
to
the
very
Text
thus
by
him
abused
,
Joh.
3
17.
For
God
sent
not
his
Sonne
into
the
world
to
condemne
the
world
,
but
that
the
world
through
him
might
be
saved
.
Here
if
[
Might
]
have
the
force
of
an
absolute
certainty
,
the
world
shall
certainly
be
eternally
saved
(
or
otherwise
then
in
,
and
by
himselfe
ransomed
,
and
preserved
,
and
means
used
that
they
might
repent
,
beleeve
,
and
so
be
saved
)
How
is
that
true
,
our
Saviour
saith
of
the
same
world
distributed
into
parts
,
verse
18.
He
that
beleeveth
on
him
is
not
condemned
;
but
he
that
beleeveth
not
is
condemned
already
,
&c.
vers
.
19
36.
Where
were
Mr.
Knowles
,
and
Mr.
Garners
eyes
that
durst
presume
to
force
such
a
contradictory
sonse
on
this
place
;
But
let
us
see
this
very
word
[
Might
]
in
this
Evangelist
,
and
and
take
the
interpretation
from
our
Saviours
own
mouth
,
Joh.
5
32
,
33
,
34
There
is
another
that
beareth
witnesse
of
mee
,
&c.
(
now
did
not
John
beare
witnesse
of
the
light
,
that
all
men
through
him
might
beleeve
,
Joh.
1.7
.
And
are
not
here
many
of
them
to
whom
he
did
beare
witnesse
,
that
did
not
beleeve
:
Besides
,
our
Saviour
in
this
John
5
,
farther
instiucting
and
teaching
these
Jewes
,
Doth
he
not
say
expressely
,
vers.
34.
These
things
,
I
say
,
that
Jee
might
be
saved
(
behold
the
same
word
that
is
in
Iohn
3.17
)
and
yet
doth
he
not
say
to
the
same
Jewes
,
Ioh.
5.40
.
Yee
will
not
come
to
me
that
yee
might
have
life
.
Oh
how
contrary
is
the
mind
and
exposition
of
Christ
,
to
the
mind
and
exposition
of
Mr.
Garner
,
whose
corrupt
sense
is
of
ill
consequence
viz.
8.
The
words
,
Gave
,
Give
,
Send
,
Sent
,
Joh.
3.16
,
17.
we
are
every
where
in
Scripture
,
speaking
of
this
businesse
,
saith
he
.
pag.
79.
To
understand
therein
the
everlasting
blessednesse
,
and
salvation
of
those
for
whom
God
Gave
,
Sent
,
&c.
This
is
so
contrary
to
Scripture
,
and
truth
,
that
nothing
need
be
said
thereof
,
the
next
verses
18
,
19.36
.
confuting
it
,
1
Cor.
6.8
.
Mark
12
2.8
.
and
Joh.
6.32
.
My
Father
giveth
you
the
true
bread
from
heaven
;
And
what
was
this
lesse
then
that
,
John
3.16
,
17.
and
yet
they
mist
that
everlasting
blessednesse
,
&c.
Iohn
6.66
.
☞
1.
9.
The
words
,
Taketh
away
,
in
Joh.
1.29
.
Taketh
away
the
sinne
of
the
world
:
Here
,
and
else-where
,
he
saith
,
the
words
Taketh
away
,
is
,
Hee
certainly
,
fully
,
freely
,
powerfully
,
and
for
ever
taketh
them
away
(
and
this
in
some
sense
might
stand
,
but
he
stops
not
here
,
but
proceedeth
,
and
saith
)
it
signifieth
,
a
perfect
powerfull
,
absolute
,
and
compleat
removeall
,
and
that
for
ever
,
yea
,
of
the
dominion
,
lordship
,
merit
,
wages
,
power
and
strength
of
sinne
,
so
as
the
one
,
or
the
other
,
shall
never
returne
any
more
;
yea
,
so
as
makes
to
the
perfection
,
and
salvation
of
those
from
whom
hee
taketh
them
away
,
&c.
pages
66
,
67
,
68.
Are
not
here
glorious
and
high
words
?
Are
his
own
sinnes
thus
taken
away
thinke
you
?
(
what
ever
they
may
be
hereafter
:
)
Is
he
already
so
much
freer
then
the
Apostles
were
in
their
times
?
Ro.
7.15.24
and
8.1
2
23.
Jam.
4.
●
1
Joh.
1
7
8
,
9.
But
let
the
businesse
be
weighed
in
the
Ballance
of
the
Sanctuary
;
Taketh
away
,
both
in
Scripture
,
and
common
use
of
speech
may
be
truly
and
rightly
understood
:
1.
Of
one
that
hath
taken
sinne
out
of
the
way
:
2.
Of
one
that
doth
it
,
that
is
ordained
to
,
and
able
for
it
,
and
will
do
it
in
all
them
that
come
to
him
:
3.
Of
one
that
hath
done
it
in
all
that
have
come
in
to
him
;
And
in
all
these
senses
,
it
is
meant
of
Jesus
Christ
.
First
,
For
Taking
out
of
the
way
:
We
have
two
things
to
note
,
how
sinne
lyeth
in
the
way
between
God
and
men
,
to
make
a
separation
,
and
so
to
stop
the
passages
,
and
make
it
impassible
,
either
for
the
mercies
of
God
to
bee
extended
to
men
,
or
for
mens
approach
to
God
:
And
these
are
;
1.
That
great
offence
of
our
first
Father
Adam
by
which
sinne
entred
into
the
world
,
and
death
by
sin
;
so
as
all
have
sinned
,
and
in
their
receiving
of
their
being
from
him
,
are
guilty
of
,
and
defiled
with
and
under
the
power
of
sin
,
and
so
subject
to
Law
,
and
Death
,
Rom.
5.12.18
,
19
And
the
truth
of
God
necessitates
his
Death
;
and
his
Justice
necessitates
his
suffering
the
curse
;
and
till
both
bee
done
,
and
overcome
,
there
can
no
mercy
bee
shewne
to
men
,
nor
is
there
any
passage
open
for
their
approach
to
God
;
The
Winter
abides
for
impassibility
of
the
way
,
Heb.
9.22
.
Now
Jesus
Christ
as
a
publike
man
in
the
nature
and
stead
of
all
,
being
manifested
to
take
,
away
our
sins
,
and
being
made
a
curse
for
us
;
and
in
rising
Just
,
and
a
Conquerour
,
offering
himselfe
a
sacrifice
to
God
,
hath
done
this
work
,
fulfilled
truth
,
and
satisfie
Justice
,
and
so
mercy
and
truth
meet
;
and
truth
is
sprung
out
of
the
earth
,
and
hee
hath
abolished
death
,
removed
out
of
the
way
that
which
was
contrary
to
us
,
opened
a
gate
to
life
,
procured
mercy
to
be
shewed
us
,
so
as
the
Winter
is
past
,
the
way
passible
,
and
righteousnesse
flows
down
from
heaven
,
1
Joh.
3.5.6
.
Psal.
85.10.11
.
2
Tim.
1.9
.
Cant.
2.11
.
Psal.
136.
and
145.
So
far
are
all
men
indebted
to
Jesus
Christ
for
so
taking
sin
out
of
the
way
,
that
mercies
are
shewne
them
through
him
,
and
a
gate
opened
that
they
might
enter
,
Psal.
75.3
.
Rom.
14.9
.
which
might
move
to
submit
to
him
;
Though
Mr.
Garner
by
denying
this
,
teach
the
greatest
part
of
men
to
deny
the
Lord
that
bought
them
.
2.
This
Doore
opened
through
Christ
,
and
these
mercies
extended
testifying
of
him
,
and
calling
to
him
,
Act.
14
17.
and
17.24.28
.
Rom.
2.4
.
God
being
well
pleased
in
his
Son
,
and
delighting
in
him
,
lookes
downe
from
heaven
upon
the
sons
of
men
,
to
see
if
there
bee
any
that
by
all
this
his
goodnesse
extended
,
will
understand
,
and
seeke
after
him
;
but
alas
,
men
comming
to
understanding
,
and
the
light
of
his
mercies
shining
on
them
,
they
yet
abide
in
darknesse
,
impenitencie
,
and
unbeliefe
,
hardning
their
hearts
against
his
mercies
,
&c.
Psal.
14.
and
53.
with
Rom.
3
10.19
.
And
this
most
properly
is
called
,
The
sinne
of
the
world
,
John
1.4
,
5-10
,
11.
1
Joh.
5.19
.
And
its
terrible
to
persist
therein
,
Psal.
68.18.21
.
For
this
provokes
more
highly
then
the
former
;
so
as
from
the
love
God
beares
to
his
Son
;
it
would
stop
all
continuance
of
mercies
and
meanes
,
and
cause
the
shutting
of
the
doore
to
repentance
and
life
,
but
that
even
this
Jesus
,
against
whom
they
so
sin
,
doth
mediate
for
them
by
vertue
of
his
sacrifice
,
and
takes
this
sin
also
out
of
the
way
;
that
hee
procures
lengthening
the
dayes
of
his
patience
,
and
continuace
of
mercies
and
meanes
with
some
strife
of
spirit
to
them
,
1
Tim.
2.5
.
Luke
13
6
9.
Esay
53
12.
And
for
the
taking
away
of
their
sins
,
are
all
men
beholding
to
Christ
:
yea
,
this
may
bee
often
done
,
even
for
some
that
have
sinned
deeply
,
and
though
crying
in
their
distresse
,
yet
their
heart
,
not
upright
with
him
;
And
they
may
come
after
,
for
provoking
him
that
so
oft
forgave
,
and
tooke
away
wrath
,
to
be
abhorred
.
See
this
express
.
Psal.
78
37
,
38
,
&c.
Numb
.
14
17
20.
And
the
more
and
ofter
Christ
hath
so
taken
sin
out
of
the
way
,
and
removed
wrath
from
men
,
the
more
are
they
engaged
to
seeke
and
submit
to
Jesus
Christ
,
nor
can
all
Mr.
Garners
glorious
words
free
them
from
that
engagement
.
Secondly
,
For
having
fitnesse
,
power
and
readinesse
,
to
take
away
sin
even
out
of
the
consciences
,
and
nature
of
men
,
and
so
to
be
ordained
,
and
set
apart
as
the
Hee
;
and
the
only
He
,
that
both
can
,
and
will
do
it
in
all
that
in
beleeving
come
to
him
;
and
is
so
set
forth
,
and
pointed
out
,
that
men
might
know
where
to
seeke
and
find
this
;
and
this
also
is
Jesus
Christ
the
Lambe
of
God
,
by
reason
of
what
he
hath
suffered
,
and
done
,
and
received
;
He
is
the
Atonement
,
and
propitiation
for
our
sins
,
even
when
we
beleeve
not
,
Rom.
3
24
and
5
18.
1
Joh.
2.2
.
and
set
forth
also
to
be
a
Propitiation
(
which
sure
he
is
before
set
forth
)
through
faith
in
the
blood
,
to
declare
his
righteousnesse
for
remission
&c.
Rom.
3.25
26.
And
so
there
is
blessing
in
him
for
all
Nations
,
so
as
who
ever
of
them
,
though
ungodly
,
are
by
his
grace
drawne
in
to
beleeve
on
him
that
justifies
the
ungodly
;
he
receives
remission
&c.
Act.
10
.
43-46
.
Rom.
4.5
.
And
so
is
he
set
forth
,
The
Lambe
of
God
which
&c.
But
now
here
is
to
be
noted
;
that
as
Jesus
both
so
hath
in
the
two
former
respects
taken
,
&
taketh
away
the
sin
of
the
world
;
and
likewise
both
is
,
and
is
set
forth
,
the
Propitiation
for
their
sins
;
that
hath
propiated
,
yea
,
even
the
Propitiation
through
faith
in
his
blood
,
able
,
&
ready
to
take
sin
out
of
the
conscience
,
and
nature
of
all
that
by
his
goodnesse
come
in
to
him
in
beleeving
on
him
,
Act.
10.43
.
even
so
also
,
this
is
noted
,
and
that
also
upon
the
very
same
ground
.
1.
That
those
who
by
all
this
goodnesse
of
God
in
&
through
Christ
,
and
by
all
these
engagements
vnto
Christ
,
by
what
hee
hath
done
for
them
,
and
doth
to
them
,
and
hath
to
bestow
on
them
,
are
not
,
and
will
not
be
drawne
from
their
own
wayes
to
him
,
but
loving
darknesse
rather
then
light
,
remaine
impenitent
,
and
unbeleeving
,
&
so
they
remain
still
under
guilt
of
sin
in
conscience
,
Joh.
16.8
,
9.
Under
condemnation
,
Ioh.
3.18
,
19.
Under
wrath
,
and
cannot
see
life
,
Ioh.
3.36
.
and
therefore
under
sin
and
condemnation
,
and
wrath
,
and
cannot
see
life
;
even
because
by
all
this
light
and
mercy
shewne
,
they
have
not
been
prevailed
with
to
beleeve
on
his
Name
,
Ioh.
3.18.36
.
&
16.8
.
and
so
they
remaine
of
the
world
still
,
lying
in
wickednesse
,
1
Iohn
5.19
.
2.
That
such
as
are
overcome
by
his
Spirit
,
in
the
appearance
of
his
so
great
grace
to
beleeve
on
him
;
they
though
ungodly
,
of
the
world
,
and
sinners
when
they
are
comming
in
to
him
,
yet
being
prevailed
with
to
come
in
beleeving
on
him
,
he
forgiveth
,
justifieth
,
washeth
with
the
vertue
of
his
blood
from
the
sins
of
the
world
,
and
so
enableth
them
to
receive
remission
of
sins
,
and
to
depend
on
him
for
eternall
life
,
Rom.
4.5.22.25
.
&
5
.
1-6
.
8-10
.
Act.
10.43
.
And
so
in
all
and
every
respect
hee
is
most
truly
called
,
The
Lambe
of
God
,
which
taketh
away
the
sinne
of
the
world
,
or
sins
of
the
world
.
But
now
this
is
to
be
farther
noted
;
That
so
many
as
are
by
his
grace
brought
in
to
beleeve
on
him
,
and
so
united
to
him
as
they
are
clensed
from
the
sin
of
the
world
,
and
begin
to
partake
of
the
Divine
Nature
,
being
borne
from
above
,
and
so
washed
,
2
Pet.
1.2
,
3.
Joh.
3.3.5
.
even
so
though
they
be
still
in
the
world
;
yet
they
are
not
of
the
world
,
nor
according
to
the
account
of
God
,
and
those
taught
of
God
,
now
reckoned
of
the
world
,
Ioh.
15.19
.
&
17.14
.
but
brought
out
from
the
power
of
darknesse
and
Satan
,
Act.
26.18
.
Coloss.
1.13
.
in
which
before
they
were
,
and
the
world
still
lyeth
.
1
Joh.
5.19
.
But
these
are
now
borne
of
God
,
sons
of
God
,
Ioh.
1.12
,
13.
Gal.
3.26
.
The
seed
of
Abraham
,
the
heires
and
Israel
of
God
,
Gal
3.29
.
&
6.16
.
Yea
,
Sion
,
Jerusalem
,
a
people
chosen
out
of
the
world
,
Joh.
15.19
.
1
Pet.
2
9
,
not
the
world
:
But
now
these
;
while
in
this
life
however
justified
in
conscience
and
spirit
made
alive
for
righteousnesse
sake
;
and
their
persons
as
they
are
one
with
Christ
,
and
partake
of
the
Divine
Nature
,
are
sons
of
God
presented
in
,
and
through
Christ
,
spotlesse
before
God
,
and
so
delighted
in
;
yet
as
they
still
carry
old
Adam
about
them
,
and
so
have
still
the
flesh
,
in
which
dwels
no
good
thing
,
but
an
evill
inclination
,
anoying
with
its
sinfull
lusts
,
which
God
approveth
,
or
justifieth
not
;
so
by
reason
hereof
,
and
the
temptations
of
the
world
,
and
Satan
,
it
so
falls
out
,
that
even
beleevers
in
many
things
offend
All
,
and
sometimes
some
more
grievously
,
Rom.
7.15.24
.
Iames
3
1
,
2.
1
Ioh.
1.9
,
10
1
Cor.
5.
So
that
though
in
spirit
,
and
in
respect
of
their
union
with
Christ
and
state
of
son-ship
,
and
being
reckoned
after
him
,
and
so
justified
;
yet
in
respect
,
and
the
evils
of
their
wayes
,
with
which
God
is
not
pleased
,
nor
doth
justifie
;
but
testifie
displeasure
against
;
they
need
still
to
have
their
feet
washed
,
and
their
wayes
healed
,
and
so
their
evils
,
and
sins
to
bee
still
taken
away
,
till
they
,
and
all
that
which
concerneth
them
be
perfected
,
Psal.
138.8
.
Joh.
13.10
.
Rom.
7.14.24
.
And
on
this
ground
of
the
former
done
,
it
is
beleeved
,
Isa.
26.12
.
and
prayed
for
,
Psal.
85
.
4-6
.
And
this
doth
Jesus
Christ
by
his
everliving
to
entercede
for
such
,
Heb.
7.25
.
And
by
vertue
of
the
spirituall
application
,
and
sprinkling
of
the
vertue
of
his
blood
,
Heb.
9.12.13
14.
&
12.24
.
1
Joh.
1.7
.
Now
as
these
in
whom
he
doth
this
,
are
not
the
world
,
but
his
Church
,
and
peculiar
people
;
so
this
worke
is
not
expressed
in
those
tearmes
,
Taking
away
the
sinnes
of
the
world
;
But
the
sanctifying
,
purging
,
or
taking
away
the
sinnes
of
the
people
,
Hebr
,
13.12
.
&
2.17
.
Tit.
2.14
.
And
The
washing
,
and
cleansing
of
his
Church
,
that
in
due
season
hee
may
present
it
as
spotlesse
to
himselfe
;
as
hee
now
presents
it
in
himselfe
to
his
Father
,
Eph.
5.26
,
27.
And
of
this
sort
is
that
,
Isa.
6.7
.
Rom.
11.27
.
and
so
not
serving
for
Mr.
Garners
ill
purpose
.
☞
1.
10.
The
word
[
Not
Imputing
]
2
Cor.
5.19
.
(
where
it
is
said
)
God
was
in
Christ
reconciling
the
world
unto
himselfe
,
not
imputing
their
trespasses
to
them
;
This
he
makes
all
one
,
and
the
same
with
Psal.
32.1
,
2.
Blessed
is
he
whose
transgression
is
forgiven
,
whose
sin
is
covered
:
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
iniquity
,
and
in
whose
spirit
there
is
no
guile
;
(
which
latter
expression
,
not
mentioned
by
Paul
;
two
other
are
put
in
for
it
,
namely
)
Imputeth
righteousnesse
,
and
will
not
impute
sin
,
Rom.
4.6
,
7
,
8.
All
the
same
(
saith
Mr.
Garner
)
with
that
2
Cor.
5.19
.
in
pages
116
,
117.
But
on
what
ground
:
Is
it
any
where
said
,
The
world
beleeveth
on
him
that
justifieth
the
ungodly
,
or
that
God
imputeth
righteousnesse
to
the
world
,
or
that
there
is
no
guile
in
the
spirit
of
the
world
,
or
that
God
will
not
impute
sin
to
the
world
;
or
blessed
is
the
world
,
&c.
All
which
is
affirmed
of
those
mentioned
,
Psal.
32.1
,
2.
Rom.
4
.
4-8
.
Sure
hee
that
could
treate
so
of
the
time
of
which
this
was
spoken
,
might
also
have
seene
it
spoken
of
the
first
Judgement
that
was
to
come
on
mankind
,
in
which
God
went
to
Judgement
with
his
Sonne
,
and
was
imputing
to
,
and
charging
on
him
,
and
not
on
the
world
,
their
trespasses
;
and
on
that
ground
will
impute
sin
to
the
world
,
for
not
beleeving
on
,
and
submitting
to
him
,
John
3.17
,
18.
But
enough
of
this
,
and
remaining
yet
unanswered
in
the
opposed
Treatise
,
Chap.
13.
page
66
,
67.
as
also
in
shewing
his
forced
sense
on
the
words
,
Taketh
away
sin
,
in
John
1.29
.
yea
,
and
what
will
Mr.
Garner
say
of
such
as
have
their
sins
freely
forgiven
,
and
yet
afterwards
both
charged
with
sinne
,
and
condemned
for
it
,
Matth.
18.23
.
to
35.
I
hope
he
will
not
say
.
It
was
such
a
forgivenesse
as
is
mentioned
,
Psal.
32.1
,
2.
Rom.
4.5
,
6
,
7.
11
The
word
[
Love
]
in
John
3.16
.
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Sonne
:
This
,
saith
he
,
is
the
everlasting
powerfull
,
quickning
,
pardoning
,
and
saving
love
of
God
in
his
Sonne
,
pag.
78.
(
and
had
he
gone
no
farther
,
I
would
have
endevoured
to
take
it
,
but
he
addes
)
Drawing
everlasting
love
of
God
to
them
(
yea
,
he
makes
it
the
same
with
that
he
had
said
before
)
that
the
world
should
be
accounted
the
people
of
God
,
and
obtaine
remission
of
sins
,
and
salvation
by
the
death
of
Christ
,
(
to
which
hee
abusively
quoteth
many
places
of
Scripture
,
not
one
of
them
saying
for
)
page
75.
For
answer
to
him
first
let
the
Text
be
read
.
Joh.
3.16
.
where
the
words
are
not
,
That
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
that
the
world
should
not
perish
,
but
have
everlasting
life
;
This
is
Mr.
Garners
doctrine
,
not
Christ
his
Doctrine
,
or
saying
;
but
Christ
his
saying
is
;
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Sonne
,
that
whosoever
beleeveth
in
him
(
where
is
a
Distribution
sure
,
Whosoever
of
the
world
beleeveth
in
him
)
should
not
perish
,
but
have
everlasting
life
:
(
And
then
it
followes
)
vers.
17.
For
God
sent
not
his
Sonne
into
the
world
,
to
condemne
the
world
,
but
that
the
world
through
him
might
bee
saved
;
(
now
his
first
being
sent
,
and
comming
into
the
world
,
was
not
only
to
dye
,
and
rise
,
and
offer
sacrifice
;
but
also
to
beare
witnesse
of
the
truth
;
to
preach
the
Gospell
of
peace
,
and
that
to
this
end
,
that
all
through
him
might
beleeve
,
and
be
saved
,
yea
,
even
those
who
for
not
believing
were
not
eternally
saved
,
John
14-7
.
10.11
.
&
5
.
34-40
.
&
12.46
,
47
,
48-50
.
And
those
that
through
beleeving
on
him
partake
of
this
special
salvation
,
were
chosen
out
of
the
world
,
and
not
reckoned
of
the
world
,
John
1.12
,
13.
&
15-19
&
17.14
.
And
the
residue
remaining
in
unbeliefe
,
were
reckoned
the
world
still
,
and
so
it
followes
here
in
the
Distribution
)
vers.
18.
Hee
that
believeth
on
him
is
not
condemned
(
as
the
world
is
.
1
Joh.
5.19
.
)
But
he
that
beleeveth
not
is
condemned
already
,
because
he
believed
not
on
the
Name
of
the
only
begotten
Sonne
of
God
;
(
now
marke
the
explication
of
the
condemnation
of
the
unbeleevers
,
who
are
still
reckoned
.
The
world
)
vers.
19.
And
this
is
the
condemnation
,
that
light
is
come
into
the
world
(
and
is
not
this
Christ
,
and
the
Gospell
,
and
love
,
light
and
mercy
,
held
forth
there
through
,
as
vers.
14
,
15.
chap
1457.
9.10.11
.
)
And
men
loved
darknesse
rather
then
light
,
&c.
Now
let
Mr.
Garner
view
his
charge
on
others
,
page
76
,
77.
and
say
,
Who
wrangles
with
God
,
and
questions
the
wisdom
of
the
Holy
Ghost
for
speaking
to
us
after
another
manner
?
Doth
not
he
that
chargeth
his
sayings
and
expressions
,
with
errour
,
absurdities
and
falshood
,
and
presumes
to
put
independant
senses
on
his
words
,
and
after
his
phrases
,
and
teach
him
how
to
speake
?
And
why
should
any
of
us
so
do
?
But
secondly
,
let
this
also
be
noted
,
that
though
God
be
love
it selfe
;
and
so
love
in
him
is
infinite
,
glorious
&c.
yet
no
love
proceeds
from
him
to
,
nor
can
be
said
to
love
any
of
fallen
mankind
;
but
in
the
gift
of
his
Son
,
and
through
his
Son
:
And
whom
in
that
gift
of
his
Sonne
,
and
through
him
God
is
said
so
to
love
,
as
to
doe
them
good
,
and
that
set
forth
for
our
example
;
we
may
see
,
Matth.
5
44.
to
48.
Whence
when
men
by
his
goodnesse
shewne
,
and
meanes
used
by
Christ
,
doe
not
come
in
to
beleeve
,
and
submit
to
him
,
but
take
offence
,
and
stumble
at
,
and
rebell
against
him
;
They
are
said
,
to
fight
against
him
without
a
cause
,
for
his
love
;
to
be
his
adversaries
;
to
reward
him
evill
for
good
,
and
hatred
for
his
love
,
Psal.
109
3.4
,
5.
And
when
for
contempt
of
,
and
rebelling
against
his
love
in
the
fruits
thereof
he
saith
(
where
their
wickednesse
is
found
)
there
I
hated
them
,
and
I
will
love
them
no
more
,
Hosea
9
15.
Oh
how
crosse
is
this
to
Mr.
Garners
sense
!
And
yet
thirdly
,
we
might
note
the
Distinction
and
difference
in
the
streamings
of
Gods
love
;
betweene
his
love
of
the
world
of
mankind
;
and
his
love
of
his
only
begotten
Sonne
that
hath
done
his
will
for
mankind
,
and
how
of
those
that
believe
in
Christ
that
he
loveth
them
,
as
he
loveth
his
Son
;
But
hee
is
no
where
said
to
love
the
world
,
as
he
loves
his
Sonne
,
but
enough
that
remaineth
yet
unanswered
by
Mr.
Garner
,
and
may
discover
his
forced
sense
upon
this
place
,
and
cleare
all
his
quotations
from
siding
with
him
,
is
already
shewne
in
the
opposed
Treatise
,
chap.
15.
pag.
89
to
.
94.
Though
Mr.
Garner
plead
never
so
much
for
wicked
men
,
to
make
them
beleeve
their
sins
are
not
against
,
much
lesse
ill
requitals
of
such
love
☞
1.
12
The
word
Reconciliation
,
or
Propitation
,
or
Atonement
(
and
the
like
of
pardon
,
or
purgation
)
2
Cor.
5.19
.
Reconciliation
here
in
these
words
where
it
is
said
,
God
was
in
Christ
reconciling
&c.
Is
(
saith
Mr.
Garner
)
no
lesse
then
Remission
of
all
their
sinnes
through
faith
in
Christ
,
then
making
them
the
righteousnesse
of
God
by
Iesus
Christ
,
page
116.
giving
them
remission
of
sinnes
,
and
putting
them
in
a
condition
of
perfect
righteousnesse
,
and
true
blessednesse
through
faith
in
Christ
,
wrought
in
them
by
the
power
of
God
in
the
ministry
of
reconciliation
:
No
lesse
then
salvation
through
faith
in
Christ
page
119.
(
and
mind
his
after
explication
.
saith
he
)
No
taking
away
of
sinne
,
no
Redemption
,
Reconciliation
,
or
Atonement
wrought
for
any
but
by
the
sprinckling
,
or
application
of
the
blood
of
Christ
upon
them
,
neither
is
it
any
other
way
of
use
to
us
,
neither
doth
it
any
other
way
speak
good
for
us
before
God
,
but
as
it
's
sprinckled
on
our
consciences
by
the
power
of
the
Spirit
:
page
194.
Neither
are
any
persons
redeemed
or
purchased
with
the
blood
of
Christ
,
not
have
they
any
part
in
his
death
and
blood
shed
,
who
have
not
their
consciences
sprinckled
with
the
blood
of
Christ
,
neither
doth
his
blood
any
other
way
redeem
purchase
,
reconcile
;
or
make
Atonement
&c.
Surely
were
it
not
for
the
sake
of
some
others
,
I
should
no
otherwise
answer
these
greiveous
blasphemies
of
the
death
,
Resurrection
,
and
presenting
of
the
vertue
of
the
precious
blood
of
Iesus
Christ
,
and
his
invaluable
Sacrifice
offered
to
God
his
Father
,
then
they
did
Rabsh●kah
;
with
silence
,
Isay
.
36.21
.
For
he
knoweth
that
in
the
opposed
Treatise
,
it
is
shown
by
,
and
according
to
Scripture
that
there
is
none
reconciled
in
heart
to
God
,
none
Redeemed
from
among
men
to
God
,
no
purgation
in
Conscience
,
but
by
the
spirituall
sprinckling
,
and
application
of
the
precious
blood
of
Christ
,
and
so
in
the
application
,
and
receit
of
that
reconciliation
,
propitiation
,
Atonement
,
Redemption
,
purgation
and
righteousnesse
,
which
Iesus
Christ
hath
by
,
and
in
himselfe
wrought
with
God
for
men
,
and
in
whom
it
is
perfect
and
compleat
,
before
any
receive
the
same
;
and
though
here
through
many
mercies
by
him
be
reached
unto
men
to
draw
to
him
;
yet
this
Atonement
,
&c.
is
received
no
other
way
,
but
in
receiving
him
,
in
whom
it
is
,
and
from
whom
it
is
never
devided
,
as
is
also
shown
in
that
other
Treatise
,
of
the
discourse
about
the
precious
blood
of
Christ
;
And
in
this
Reply
also
,
which
distinction
he
hath
striven
to
confound
,
and
yet
now
in
his
fashion
he
would
seem
to
acknowledge
it
,
but
to
the
greatest
dishonour
to
Christ
,
and
in
fury
to
men
,
and
to
Saints
also
,
that
ever
I
saw
in
any
writer
,
that
confesseth
Jesus
that
was
borne
in
Bethlehem
,
and
of
the
Virgin
Mary
,
to
be
the
Christ
,
which
yet
I
hope
in
part
he
doth
,
but
here
in
these
affirmations
,
it
is
evident
without
any
wresting
or
glosse
.
1.
He
hath
denyed
,
That
Christ
by
the
vertue
of
his
blood
,
and
Sacrifice
offered
to
God
,
hath
purchased
All
men
,
of
God
,
and
received
the
right
of
Lord-ship
over
them
thereby
,
and
so
a
power
and
right
of
judgeing
them
by
his
Gospell
,
and
aggravation
of
their
sinnes
,
by
his
blood
shed
for
them
,
and
mercies
extended
there
through
to
them
:
For
he
hath
peremtorily
affirmed
that
there
are
no
persons
purchased
with
the
blood
of
Christ
,
who
have
not
their
consciences
sprinkled
with
his
blood
;
and
that
his
blood
doth
not
any
otherwise
purchase
then
by
sprinckling
upon
the
Conscience
:
And
so
hath
plainly
denyed
the
truth
of
those
sayings
of
the
Holy
Ghost
,
Ro.
149
12.
Phil.
2.9
,
10
,
11.
Acts
10.36
42.
Psalme
2.6.10
.
2.
He
hath
fully
denyed
all
that
preparation
and
provision
of
Redemption
,
Reconciliation
,
Atonement
,
righteousnesse
,
life
,
and
Spirit
,
which
God
by
vertue
of
the
precious
blood
and
Sacrifice
of
Christ
presented
to
him
,
hath
made
in
Christ
to
be
preached
to
men
,
to
invite
them
to
come
in
to
him
and
receive
it
,
yea
,
for
any
,
but
those
that
are
come
in
,
and
have
it
already
;
for
hee
affirmed
that
there
is
no
taking
away
of
sinne
,
no
reconciliation
,
Redemption
,
or
Atonement
,
wrought
for
any
,
but
by
the
sprinckling
,
or
application
of
the
blood
of
Christ
upon
them
)
which
is
sure
in
their
in-comming
,
and
within
them
)
and
so
hath
denyed
the
truth
of
these
Scriptures
,
Joh.
14
5
9
,
10
,
11.
2
Cor.
5.10.14.19
,
Prov.
9.2.6
.
Mat.
22.1.14
.
3.
Hee
hath
also
denyed
the
will
of
the
Father
,
that
all
should
honour
the
Sonne
as
they
honour
the
Father
,
John
5.23
.
for
he
denyeth
the
Lord
Jesus
Christ
,
the
glory
of
all
the
mercies
,
light
,
meanes
,
and
spirituall
motions
,
he
by
the
vertue
of
his
blood
and
Sacrifice
offered
to
God
,
hath
procured
for
,
and
extendeth
to
the
Sonnes
of
men
,
to
call
,
invite
;
and
move
them
to
repentance
,
and
turning
in
to
God
,
for
he
saith
plainly
,
neither
is
his
blood
any
other
way
of
use
to
us
,
neither
doth
it
any
other
way
speak
good
for
us
before
God
,
but
as
it
's
sprinckled
upon
our
consciences
by
the
power
of
the
Spirit
:
And
so
he
hath
denyed
the
truth
of
that
affirmed
in
John
1.4
11.
Psalme
75
3.
Col.
1.17
.
Rom.
2.4
.
Acts
14.17
.
and
17
26.31
.
4.
Hee
hath
also
denyed
the
mediation
of
Christ
between
God
and
men
,
by
vertue
of
his
blood
and
Sacrifice
offered
to
God
1
Tim.
2.5
.
Isay
.
53.12
.
yea
,
and
also
his
speciall
Advocation
,
and
intercession
,
by
vertue
of
his
precious
blood
and
Sacrifice
with
God
,
for
Beleevers
,
1
John
2.1
.
Heb.
7
25.
In
that
he
saith
;
his
blood
is
no
other
way
to
us
,
neither
doth
it
any
other
way
speak
good
for
us
before
God
,
but
as
it
is
sprinckled
upon
our
consciences
;
now
in
sprinckling
on
the
conscience
,
it
speaketh
peace
and
good
to
us
,
and
purgeth
within
:
And
if
it
had
not
spoke
good
for
us
,
and
Christ
by
it
had
done
nothing
with
God
for
us
,
what
is
that
which
brought
it
to
us
,
or
is
he
of
their
mind
,
that
thinkes
their
was
no
dying
of
Christ
for
us
,
but
his
dying
in
us
;
I
hope
he
is
farre
from
that
,
but
I
fort
eare
,
though
here
is
just
cause
to
say
further
,
only
he
hath
denyed
one
part
of
that
mediation
mentioned
Heb.
9
15.
Thus
hath
he
altogether
denyed
,
and
raced
the
Gospell
,
as
it
is
set
forth
to
be
preached
to
unbeleevers
,
as
a
truth
,
that
they
might
beleeve
,
and
in
beleeving
might
receive
,
and
for
not
believing
be
under
sinne
;
for
he
hath
affirmed
,
their
is
no
Redemption
no
Reconciliation
,
no
Atonemen
,
(
and
so
no
sinne
taken
out
of
the
way
,
no
pardon
,
no
life
obtained
,
wrought
,
or
made
with
God
by
Christ
,
or
received
into
the
hands
of
Christ
,
for
men
to
dispence
to
such
as
beleeve
,
that
it
might
be
preached
to
them
in
his
name
,
that
they
might
beleeve
(
as
Paul
did
to
such
as
yet
beleeved
not
,
Acts
13.36
,
37
,
38.
)
but
this
mans
sayings
give
out
,
that
of
all
this
there
is
nothing
done
with
God
for
any
;
by
Christ
his
Dying
,
Resurrection
,
Ascension
,
offering
Sacrifice
,
and
mediation
by
vertue
of
all
with
God
,
nothing
hath
his
blood
done
for
any
,
till
by
spirit
,
it
be
sprinckled
on
their
conscience
,
nor
doth
it
any
thing
with
God
for
any
by
his
presentment
of
it
to
God
,
nor
any
other
way
but
by
sprinckling
upon
the
conscience
,
and
sure
that
is
not
till
they
be
made
Beleevers
,
so
as
they
come
to
the
blood
of
sprinckling
;
so
that
till
men
be
Beleevers
,
and
first
washed
by
his
blood
,
there
is
,
by
Mr.
Garners
doctrine
,
nothing
done
for
them
by
Christ
of
any
worth
to
be
told
them
,
to
bring
them
to
beleeve
:
But
there
was
nothing
2.
Cor.
5.19
to
occasion
such
grosse
conceits
;
for
it
is
not
said
of
the
world
,
God
hath
reconciled
the
world
to
himselfe
by
Jesus
Christ
,
as
it
is
said
of
Beleevers
verse
18.
nor
is
it
said
,
God
will
not
impute
sinne
to
the
World
,
as
it
's
said
of
Beleevers
Rom.
4.5.8
.
nor
is
it
said
,
God
is
in
Christ
reconciling
a
part
of
the
World
,
and
so
is
now
,
and
will
be
hereafter
,
neither
is
it
said
verse
21.
God
made
him
to
be
sinne
for
us
,
and
wee
were
then
,
and
therein
made
the
righteousnesse
of
God
in
him
,
but
it
is
said
,
That
God
was
in
Christ
reconciling
&c.
and
this
set
forth
as
the
word
of
reconciliation
put
into
their
hearts
to
minister
to
the
world
:
But
so
much
is
said
of
this
in
the
opposed
Treatise
,
and
this
reply
,
that
more
need
not
be
said
to
shew
the
errour
of
his
grosse
conception
,
neither
was
there
any
thing
in
the
Sacrifices
and
purifications
under
the
Law
,
to
occasion
in
him
this
grosse
conception
,
for
he
that
reads
Moses
,
and
the
after
histories
may
see
,
that
there
were
many
for
whom
sacrifices
were
dayly
offered
,
and
the
water
of
purification
made
,
that
yet
for
not
approaching
,
and
for
not
being
sprinckled
were
unclean
,
and
to
be
cut
off
,
else
Israel
had
not
been
so
often
punished
Besides
,
the
Gospell
being
before
even
the
first
Testament
;
and
the
sprincklings
of
the
first
Testament
,
shadowes
of
the
sprinckling
of
the
New
Testament
,
which
is
the
choyce
of
the
Gospell
,
and
not
to
be
preached
to
all
men
,
as
the
beginning
of
the
Gospell
;
about
which
wee
treat
is
,
and
so
this
abuse
of
so
many
Scriptures
to
such
an
end
,
hath
more
evill
in
it
then
he
was
aware
of
,
nor
doe
I
suppose
here
to
discover
it
;
such
as
experimentally
know
what
the
new
Testament
is
,
will
discerne
his
imiscarrages
in
this
,
so
that
in
this
,
all
his
senses
forced
on
words
,
he
hath
hitherto
plainly
tought
men
to
deny
Christs
Lord-ship
over
them
,
and
him
to
be
the
author
of
mrecies
extended
to
them
or
that
there
is
any
hope
&c.
yea
,
even
the
Saints
to
deny
the
prevailency
of
his
intercession
before
,
or
to
procure
spirituall
application
;
but
I
am
weary
with
beholding
such
unsavoury
shifts
,
only
it
is
meet
to
take
notice
of
the
truth
,
and
fulfilling
of
those
words
:
2
Peter
2
,
12
,
13.
For
the
word
Advocation
,
he
takes
away
the
peculiarity
of
it
,
being
the
speciall
and
peculiar
part
of
the
intercession
of
Christ
:
And
to
help
it
,
that
his
sayings
might
seem
right
,
he
slanders
others
,
saying
;
they
do
separate
between
the
Propitiation
,
and
the
Advocation
,
and
gives
out
as
if
they
held
,
that
Christ
dyed
for
many
for
whom
he
did
not
Rise
,
Ascend
,
and
intercede
,
pag●
94
,
95
189.
And
as
if
some
might
receive
the
propitiation
,
and
not
receive
the
benefit
of
his
Advocation
,
to
which
I
might
answer
with
Psal.
52.3.4
.
fit
weapons
for
his
drift
:
But
all
that
have
read
the
opposed
Treatise
,
may
know
the
falsnesse
of
his
charges
,
and
such
as
read
and
beleeve
the
Scriptures
may
see
the
weaknesse
of
his
arguings
;
to
make
in
our
speakings
,
the
Death
of
Christ
,
and
the
Resurrection
of
Christ
,
and
his
offering
himselfe
a
Sacrifice
to
God
,
distinct
workes
,
and
to
say
,
the
one
was
before
the
other
,
and
the
one
is
not
the
other
,
and
yet
that
in
altogether
he
hath
made
the
Propitiation
,
and
is
become
The
Propitiation
for
the
sinnes
of
the
whole
world
,
is
no
deviding
of
these
:
Again
,
to
say
he
is
the
Propitiation
,
before
set
forth
so
to
men
,
and
to
call
his
making
peace
with
God
for
men
,
and
his
preaching
peace
in
being
,
set
forth
as
a
propitiation
through
faith
in
his
blood
&c.
and
the
worke
of
the
Spirit
inabling
by
faith
to
receive
him
(
to
call
these
I
say
)
distinct
workes
,
is
not
deviding
,
for
whatsoever
is
in
him
for
any
,
that
they
might
beleeve
,
yet
he
is
no
Propitiation
to
,
or
in
any
,
till
they
beleeve
,
so
the
mediation
of
Christ
,
with
God
for
men
,
by
vertue
of
his
propitiation
considered
as
a
distinct
worke
,
is
no
separating
between
them
:
Again
in
this
mediation
to
consider
the
difference
between
that
which
is
generall
for
the
World
,
John
17
21
23.
Isay
.
53.12
.
and
that
which
is
peculiar
for
Beleevers
that
come
to
God
by
him
,
which
is
his
speciall
intercession
:
Heb.
7.25
.
and
9.14
,
15.
Iohn
17.9.20
.
and
called
Advocation
,
1
John
2.1
.
is
no
separating
between
Propitiation
,
and
Advocation
,
yet
is
Christ
no where
called
,
the
Advocate
of
the
World
,
no
,
the
Apostle
doth
not
say
so
much
,
as
if
any
man
sinne
,
he
hath
,
but
wee
(
Beleevers
)
have
an
Advocate
&c.
and
this
generall
intercession
of
Christ
for
all
men
,
and
his
speciall
intercession
for
Beleevers
,
by
vertue
of
one
and
the
same
Propitiation
,
is
a
ground
for
such
as
yet
beleeve
not
,
to
beleeve
,
and
the
medium
that
produceth
it
likewise
,
and
a
ground
of
speciall
consolation
to
Beleevers
,
to
whom
it
was
a
motive
,
instruction
,
and
patterne
,
how
to
pray
for
all
men
&
how
to
pray
for
believers
:
But
M.
Garners
sense
and
interpretation
,
shuts
the
door
of
hope
against
all
that
already
beleeve
not
,
and
so
takes
away
the
ground
of
lawfulnesse
for
praying
for
all
men
;
for
Kings
,
Magistrates
,
or
Subjects
,
yea
,
for
any
of
them
,
till
we
know
them
first
to
beleeve
;
but
enough
was
said
for
this
in
the
opposed
Treatise
,
that
he
hath
not
answered
,
as
may
there
be
seen
,
c
5.
p.
32.
c.
11.
p.
58
,
59.
c.
17
p.
1
9
112.
&
192.
XV.
To
come
towards
an
end
,
the
last
of
his
wayes
to
prove
his
businesse
,
that
I
will
mention
,
is
a
pretence
of
unvailing
Mysteries
,
the
truth
is
,
I
should
have
conceived
the
florrishing
Title
to
have
been
put
on
by
the
Printer
,
and
not
himselfe
,
as
it
befell
me
in
the
Title
of
the
Treatise
he
opposeth
,
but
that
I
find
this
in
Master
Knowles
Epistle
to
the
Churches
:
There
are
divers
mysteries
concerning
our
Redemption
by
Jesus
Christ
unvailed
in
this
small
Treatise
,
yea
,
such
by
his
affirmation
,
as
will
make
known
the
knowledge
God
hath
given
Mr.
Garner
:
And
Mr.
Garner
in
his
Preface
cals
it
,
this
ensuing
and
unvailing
Treatise
,
and
so
confirmes
the
Title
.
Mysterie
unvailed
,
and
the
truth
unvailed
by
Robert
Garner
:
A
faire
pretence
,
and
confidently
affirmed
,
to
make
his
opinion
to
be
received
;
but
yet
he
must
give
us
leave
to
try
all
things
,
and
so
this
pretence
,
that
wee
may
imbrace
and
hold
fast
that
which
is
good
,
and
refuse
the
rest
.
1.
It
might
be
queried
what
he
meanes
by
Mysteries
,
whether
that
which
is
hidden
,
and
now
by
him
first
revealed
,
and
then
he
should
shew
himselfe
rashly
puft
up
with
his
fleshly
mind
,
intruding
into
things
he
hath
not
seen
,
as
will
appear
,
1
Iohn
3.2
.
Col.
3.3
,
4.
and
2.18
.
or
whether
he
mean
that
which
was
hidden
&
kept
secret
with
God
,
but
now
hath
bin
manifested
in
the
person
,
&
by
the
Spirit
of
Christ
,
and
by
the
Apostles
made
known
and
left
upon
Record
,
and
then
his
pretence
hath
a
secret
denyall
of
Christ
come
in
the
flesh
,
and
of
the
truth
of
the
Apostles
record
and
testimony
,
Rom.
16.25
,
26.
or
whether
he
meanes
,
that
which
was
hid
,
and
is
made
known
,
but
hath
a
depth
of
excellency
in
it
beyond
conception
,
and
then
he
usurpes
the
office
of
the
Holy
Ghost
,
1
Cor.
2.9
,
10-15
.
or
whether
he
mean
it
of
that
which
is
manifested
and
made
Known
,
but
vailed
so
with
superstitions
,
false
glosses
and
interpretations
,
that
till
confuted
,
men
cannot
rightly
see
that
which
is
:
This
is
the
fairest
and
best
sense
to
take
him
in
,
and
thus
I
conceive
his
meaning
to
be
,
though
herein
he
wrong
and
rob
others
of
their
due
,
and
arrogate
to
himselfe
boasting
of
other
mens
line
,
2.
It
might
be
demanded
which
of
,
or
how
many
of
the
Mysteries
he
meaneth
,
seeing
he
pretends
unvailing
mysteries
;
for
the
Scripture
,
and
Spirit
therein
speaking
of
this
glorious
life
and
blessednesse
in
and
by
Christ
,
cals
it
the
mystery
,
Rom.
16.25
.
Ephes.
3.3
,
4
9.
Col.
1
,
26
,
27.
The
mystery
of
God
,
Col.
2
2.
the
mystery
of
Christ
,
Col.
4.3
.
the
mystery
of
the
faith
,
1
Tim.
3.9
.
the
mystery
of
godlinesse
,
verse
16
,
the
mystery
of
his
will
,
Ephes.
1.9
.
the
mystery
of
the
Kingdome
,
Marke
4.11
.
yea
,
the
wisdome
of
God
in
a
mystery
,
1
Cor.
2.7
.
So
that
as
God
and
Christ
is
on
,
so
the
mystery
is
one
,
which
I
say
not
to
fault
his
saying
,
mysteries
,
for
which
some
destinctions
he
may
so
say
rightly
,
Mat.
13.11
.
(
but
then
he
should
not
have
cryed
down
distinctions
as
divisions
and
separation
,
when
he
must
be
driven
to
use
them
,
and
shall
not
be
so
charged
)
for
the
same
that
he
cals
unvailing
mysteries
,
he
cals
the
truth
unvailed
;
and
I
will
take
him
every
way
in
the
best
and
most
favourable
sense
;
for
the
truth
;
or
this
life
and
blessednesse
in
Christ
,
the
wisdome
of
God
and
the
power
of
God
may
be
considered
,
as
it
was
ordained
and
prepared
of
God
in
Christ
,
and
so
was
in
him
perfect
,
even
Propitiation
,
wisdome
,
righteousnesse
,
sanctification
,
redemption
,
everlasting
Covenant
,
inheritance
,
Kingdome
,
glory
,
union
,
and
fellowship
with
God
,
and
eternall
life
;
all
was
prepared
by
God
in
Christ
,
1
Peter
1.20
.
and
in
Christ
,
Iohn
1.4
.
and
was
with
the
Father
,
1
Iohn
1.1
,
2.
though
hid
with
God
in
Christ
,
Col.
3.3
.
And
also
it
may
be
considered
according
to
the
severall
degrees
of
Gods
revealing
and
giving
,
and
so
Jesus
Christ
the
Propitiation
in
the
very
nature
of
man
,
to
take
away
sinne
,
abollish
death
,
and
overthrow
the
works
of
the
Devill
,
that
so
such
as
beleeve
in
him
might
have
life
,
and
the
reside
reserved
to
judgement
,
this
was
made
known
in
some
measure
,
and
beleeved
also
,
before
any
difference
was
between
Jew
and
Gentile
1
Iohn
3.5
,
6.
Gal
,
3.15
Jude
14
,
15.
Heb.
11
,
2
7.
So
that
I
conceive
he
means
not
this
discovery
:
Again
,
God
made
known
to
Abraham
the
Gospell
more
fully
,
and
so
made
known
to
him
that
Christ
should
come
of
him
,
That
in
him
all
Nations
should
be
blessed
,
revealed
to
him
the
everlasting
Covenant
,
for
the
spirituall
seed
,
the
multiplicity
,
union
and
stability
of
the
same
seed
,
and
their
certainty
of
enjoying
the
inheritance
,
and
made
that
Covenant
fore
confirmed
in
Christ
with
Abraham
,
for
all
the
spirituall
seed
,
which
yet
made
no
difference
between
Jewes
and
Gentils
,
according
to
the
fl●sh
,
Gen.
12.3
.
and
15.5.6
.
and
17
.
1-8
.
and
22.17
.
Gal.
3.8
,
9.16.29
but
I
will
not
charge
it
on
him
,
to
mean
it
of
this
discovery
.
Again
,
that
Christ
should
suffer
and
overcome
,
and
see
his
seed
,
and
of
the
travell
of
his
soule
,
and
that
he
should
be
Gods
salvation
,
and
shew
forth
judgement
to
the
Gentils
,
and
that
God
would
make
a
new
Testamentall
Covenant
with
his
People
,
and
power
out
his
Spirit
on
all
flesh
,
was
still
further
revealed
to
,
and
by
the
Prophet
:
Isay
53.
and
42.19
6.
and
49
6
Jer.
31.
Joel
2.
Neither
did
this
put
the
difference
between
Jewes
and
Gentils
:
Yet
I
cannot
though
faine
I
would
,
cleare
him
from
intending
it
of
this
discovery
,
but
I
passe
it
yet
;
as
also
the
shewing
what
made
the
difference
,
and
wherein
it
was
,
of
that
in
fit
place
.
But
all
this
while
,
the
manner
of
his
comming
,
his
Birth
,
exile
,
returne
,
manner
of
life
,
his
preaching
,
with
the
manner
of
all
his
sufferings
,
death
,
buriall
and
resurrection
,
ascension
,
offering
Sacrifice
,
exaltation
,
and
filling
in
our
nature
,
with
the
powring
out
of
the
Spirit
,
and
giving
the
precious
promises
of
the
new
Testament
,
though
fore
mentioned
by
the
Prophets
,
yet
not
clearly
,
but
as
a
thing
still
hid
with
God
,
till
it
come
to
be
fulfilled
and
acted
by
Iesus
Christ
our
Lord
,
the
Holy
Ghost
also
bearing
witnesse
of
him
;
and
then
,
and
so
was
this
mystery
unvailed
,
Luke
24
.
44-48
.
Rom.
1.15
.
and
16.25
,
26.
2
Tim
1.10
.
And
the
Apostles
were
the
first
makers
known
and
revealers
of
this
Mystery
,
so
as
Mr.
Garner
cannot
be
the
unvailer
in
this
sense
,
nor
I
suppose
doth
he
so
mean
,
though
of
these
things
I
suppose
he
meanes
,
for
to
them
one
head
of
his
mysteries
are
belonging
:
And
yet
further
,
the
Gentils
free
participation
of
the
benefit
of
al
these
things
by
the
Gospel
,
and
so
to
be
fellow
heirs
,
and
of
the
same
body
,
and
to
have
fellowship
in
all
the
priviledges
of
Israel
,
without
Circumcision
or
any
outward
observance
to
under
them
to
the
Iewes
,
and
to
make
them
of
the
Iewish
Nation
,
this
also
was
not
clear
but
a
hidden
thing
,
till
performed
by
Christ
,
and
testified
by
his
Spirit
,
and
so
it
was
manifest
to
the
Apostles
,
who
were
the
first
declarers
and
makers
of
it
known
,
Acts
10.
and
11.
Col.
1.23.26
,
27.
Ephes.
3
4
,
5
,
6
,
7.
And
in
this
sense
Master
Garner
cannot
be
the
unvailer
,
nor
I
beleeve
will
say
he
is
;
though
of
this
and
the
former
he
must
needs
be
understood
to
mean
by
Mysteries
:
For
the
glory
of
Beleevers
estate
at
the
appearing
of
Christ
though
revealed
that
it
shall
be
,
and
they
shall
be
like
Christ
,
yet
how
glorious
,
and
what
that
same
is
,
is
a
thing
that
is
still
hid
in
God
with
Christ
,
and
will
not
be
manifested
till
he
doe
come
again
in
glory
,
and
appear
visibly
,
Col.
3
3
,
4.
1
Iohn
3.2
.
and
I
hope
M.
Garner
would
have
none
to
count
him
the
unvailer
of
this
.
3.
It
might
be
questioned
what
he
means
by
Vnvailing
,
whether
the
manifestation
and
evidencing
that
it
might
appreare
;
but
that
is
the
worke
of
God
in
and
by
Christ
effecting
,
and
the
Spirits
testifying
as
is
shown
,
or
the
first
making
known
,
publishing
,
and
witnessing
,
but
this
was
the
businesse
of
the
Apostles
and
first
witnesses
,
who
had
the
whole
Gospell
immediatly
from
Christ
his
own
person
as
is
shown
,
or
whether
he
mean
only
the
blowing
away
of
some
mists
,
and
removing
some
darknesse
cast
on
by
mens
deceits
,
interpretations
,
and
glosses
,
this
is
the
most
charitable
sense
to
understand
him
in
,
though
in
this
sense
he
is
not
an
unvailer
,
but
a
gleaner
out
of
those
that
have
done
it
,
yet
in
this
sense
I
understand
him
.
4.
It
might
also
be
inquired
,
how
he
conceived
that
he
should
unvaile
mysteries
,
whether
by
setting
them
forthinwords
,
or
by
some
spirituall
shine
and
demonstration
removing
the
vaile
from
the
heart
,
and
giving
an
eye
to
see
,
surely
this
latter
he
is
farre
from
presuming
to
doe
,
knowing
it
is
the
peculiar
worke
of
the
Holy
Ghost
.
Iohn
14.26
.
and
15
,
26
and
16.13
,
14.
1
Cor.
2.10
11.
But
the
former
he
must
needs
intend
to
doe
it
by
,
and
with
words
,
which
if
he
intend
rightly
to
doe
,
he
must
doe
it
by
the
Scriptures
of
the
Prophets
and
Apostles
,
for
so
is
the
commandement
of
the
everlasting
God
,
Rom.
16.25
,
26.
their
sayings
are
a
light
.
2
Pet.
1.19
&
not
lift
up
by
his
understanding
to
find
out
better
&
fitter
words
to
expresse
the
mind
of
God
in
,
and
call
the
plain
appearing
sense
his
words
and
sayings
hold
forth
,
a
corrupt
sense
,
and
then
say
,
they
most
be
understood
under
another
notion
,
and
call
his
formed
sayings
the
true
sense
,
and
the
mind
of
God
,
as
is
usuall
with
him
,
his
constant
drift
being
not
to
unvaile
,
but
to
vaile
the
Scripture
sayings
,
and
therein
he
is
not
like
to
be
very
profitable
in
unvailing
mysteries
:
But
let
the
Reader
of
his
Booke
parpend
how
many
mysteries
he
hath
unvailed
:
Mr.
Knowles
saith
their
are
divers
of
them
,
and
himselfe
cals
his
whole
Treatise
an
unvailing
Treatise
,
surely
his
confounding
of
things
,
that
are
by
the
Spirit
in
the
Scripture
language
distinct
,
and
his
private
sācied
senses
forc'd
on
many
words
,
in
many
places
of
Scripture
should
be
put
in
to
make
many
;
but
they
are
mists
not
Mysteries
unvailed
:
But
I
will
note
those
he
expresly
cals
Mysteries
,
and
though
they
might
be
all
exprest
in
three
,
yet
I
will
doe
him
right
to
be
as
numerous
as
I
may
.