A
Glass
of
Justification
.
Wherein
the
Apostles
Doctrine
touching
JUSTIFICATION
without
the
DEEDS
of
the
LAW
is
opened
;
and
the
sence
in
which
Gospel-Obedience
is
absolutely
necessary
to
Justification
,
is
stated
.
CHAP.
I.
Containing
an
Introduction
to
the
following
Treatise
.
Romans
4.
Ver.
5.
But
to
him
that
worketh
not
,
but
beleeveth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
counted
unto
him
for
Righteousnesse
.
AMongst
other
things
in
Pauls
Epistles
,
which
(
as
the
Apostle
Peter
observes
,
2
Pet.
3.16
.
)
are
hard
to
be
understood
,
and
which
they
that
are
unlearned
,
and
unstable
wrest
to
their
own
destruction
;
there
is
too
much
cause
to
suspect
the
Text
now
before
us
,
to
be
one
.
For
whoever
shall
but
judiciously
consider
the
Epistles
of
the
Apostles
,
James
,
Peter
,
John
,
and
Iude
,
besides
other
Scriptures
,
may
easily
perceive
,
that
many
professors
of
the
Gospel
then
,
did
so
bear
themselves
upon
a
me
form
of
knowledge
and
Faith
,
as
if
the
promise
of
Salvation
had
been
entailed
to
that
alone
,
without
respect
had
to
that
holy
life
enjoyned
in
the
Gospel
,
without
which
no
man
shall
see
the
Lord
,
Heb.
12.14
.
Into
which
most
dangerous
&
deadly
snare
its
like
enough
they
might
be
brought
,
by
mis-understanding
and
wresting
such
Scriptures
as
my
Text
,
which
makes
the
man
that
Worketh
not
,
but
Believeth
,
the
capable
subject
of
Justification
.
And
is
there
not
cause
to
fear
,
that
multitudes
of
poor
Souls
to
this
day
,
are
still
under
the
same
desperate
and
destructive
mistake
?
Whence
else
proceeds
that
high
confidence
in
the
most
amongst
us
,
of
their
being
saved
by
Christ
,
although
but
strangers
to
the
life
of
God
?
having
this
saying
to
defend
themselves
against
the
reproof
of
their
sinful
life
;
no
man
shall
be
saved
by
his
Works
;
or
else
;
not
by
the
works
of
righteousnesse
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
:
leaving
out
that
which
follows
,
viz.
by
the
washing
of
regeneration
,
and
renewng
of
the
Holy
Ghost
,
Tit.
3.5
.
Whence
is
it
also
that
multitudes
of
Professors
under
various
forms
,
as
well
that
which
is
right
as
those
which
are
wrong
,
take
themselves
to
be
rich
,
and
to
have
need
of
nothing
more
than
they
have
,
to
entitle
them
to
remission
of
sins
and
Salvation
,
when
as
they
are
meer
beggars
and
bankrupts
as
to
a
humble
,
sober
,
self-denying
life
?
Is
it
not
that
they
value
themselves
by
that
stock
of
brain-knowledge
,
and
barren
Faith
which
they
are
sure
they
have
,
and
thereupon
think
themselves
sure
of
those
promises
which
are
made
to
those
that
know
and
believe
the
truth
?
Nay
hath
not
the
doctrine
of
Justification
without
Works
,
as
commonly
asserted
from
that
Text
which
I
have
chosen
,
on
which
to
found
my
present
Discourse
,
and
other
of
the
like
nature
,
proved
a
Temptation
even
to
many
good
men
,
to
have
a
lighter
and
lower
esteem
of
good
Works
,
and
of
the
necessity
of
them
to
Justification
and
Salvation
,
than
of
right
belongs
to
them
?
Yea
I
am
perswaded
,
that
the
strenuous
urging
of
such
Texts
against
the
Papists
in
disputes
about
Justification
,
without
that
due
care
which
ought
to
be
had
in
distinguishing
the
works
which
my
Text
speaks
of
,
from
those
of
another
nature
,
hath
occasioned
many
honest
hearts
to
content
themselves
to
write
but
fifty
,
which
otherwise
would
have
subscribed
an
hundred
,
towards
the
promoting
of
the
Gospel
designe
in
themselves
and
others
,
had
they
clearly
understood
the
mind
of
God
in
this
business
.
What
shall
I
say
,
Christ
Jesus
himself
though
sent
on
purpose
to
save
and
not
to
destroy
,
and
not
only
to
shew
but
to
be
the
very
way
unto
life
and
glory
;
yet
the
ignorance
and
mis-understanding
of
the
counsel
of
God
touching
the
termes
how
and
after
what
manner
he
is
so
,
hath
rendred
him
to
very
many
a
stone
of
stumbling
,
a
rock
of
offence
,
a
snare
and
a
gin
;
a
means
of
a
more
dreadful
condemnation
,
than
ever
they
should
have
fallen
into
,
had
Christ
never
been
offered
to
them
as
a
Saviour
.
But
to
whom
is
he
so
?
but
as
Peter
tells
us
,
to
those
that
stumble
at
the
Word
,
1
Pet.
2.8
.
not
understanding
,
but
mistaking
the
nature
and
temres
of
the
doctrine
of
grace
,
and
the
Scripture
expressions
thereabout
;
either
thinking
that
Faith
will
save
without
Works
,
otherwise
than
the
Scripture
intends
,
or
that
this
or
that
Belief
is
the
Faith
unto
which
Justification
and
Salvation
are
promised
,
when
as
it
is
neither
this
nor
that
,
but
another
.
So
that
when
Peter
sayes
,
that
such
as
are
unlearned
and
unstable
,
wrest
the
Scriptures
of
Paul
and
others
to
their
own
destruction
,
(
2
Pet.
3.16
.
)
it
is
not
meant
of
such
as
are
unlearned
in
humane
arts
,
but
unlearned
in
the
method
and
termes
of
Gods
proceeding
with
men
,
to
bring
them
to
Salvation
:
being
carried
away
with
a
sound
of
letters
and
words
,
not
being
carefull
to
order
themselves
in
their
understanding
of
Scripture
expressions
,
by
those
principal
heads
and
veins
of
Doctrine
which
are
but
few
,
unto
which
a
great
variety
of
words
and
scripture
expressions
do
relate
.
A
piece
of
unlearnedness
,
unto
which
the
wise
and
prudent
of
the
world
,
Doctors
and
Rabbies
of
the
times
have
been
,
and
may
be
more
liable
,
and
in
which
more
intangled
,
than
others
,
who
in
comparison
of
them
have
been
but
Babes
and
sucklings
;
as
these
and
the
like
Scriptures
do
witness
,
Mat.
11.25
.
John
7.48
,
49.
1
Cor.
1.26
,
27.
one
main
reason
whereof
is
this
;
because
they
,
(
I
mean
the
wise
and
learned
of
the
world
)
by
their
wisdom
and
learning
being
vessels
better
fitted
and
prepared
for
worldly
glory
than
others
are
,
are
in
that
respect
under
the
greater
temptation
to
seek
and
receive
honour
one
of
another
,
and
not
that
honour
that
comes
from
God
onely
;
and
consequently
by
their
greater
parts
,
to
over-master
,
bend
and
bow
,
wring
and
wrest
under
plausible
pretences
and
fair
flourishes
,
the
holy
Scriptures
,
in
their
several
forms
of
expression
,
so
as
that
they
may
not
so
much
as
seem
to
contradict
,
but
to
countenance
their
designe
of
worldly
glory
and
interest
:
and
their
worldly
honour
and
interest
likewise
as
intermixt
with
their
Gospel
profession
,
not
so
much
as
seem
to
obstruct
,
but
to
accomodate
the
designe
of
God
,
and
the
affairs
of
the
Gospel
,
in
themselves
and
others
.
The
prevailing
of
which
carnal
device
of
corrupting
the
Word
,
reducing
and
accommodating
the
pure
Gospel
doctrine
and
life
,
unto
a
nearer
complyance
with
the
principles
of
worldly
wisdom
and
interest
than
would
consist
with
the
simplicity
which
is
in
Christ
,
was
that
which
proved
the
bane
of
those
flourishing
Churches
,
which
were
planted
by
the
Apostles
,
and
at
this
day
is
the
great
enemy
of
the
life
and
power
of
godliness
,
and
such
as
betrayes
men
into
a
soul-deceiving
way
of
professing
the
Gospel
;
as
might
easily
be
shewed
,
might
I
now
stand
upon
it
.
On
the
other
hand
,
whereas
the
babes
and
sucklings
;
I
mean
persons
who
by
reason
of
their
natural
capacities
,
education
or
rank
in
the
world
,
are
but
of
weak
and
low
parts
,
and
in
that
respect
but
vessels
of
dishonour
in
the
worlds
eye
;
are
not
in
that
danger
to
be
courted
by
the
world
,
nor
under
any
probability
or
hopes
of
obtaining
honour
from
the
world
,
though
they
should
seek
it
;
thence
it
comes
to
pass
,
that
their
minds
are
more
at
liberty
to
look
after
glory
and
greatness
in
the
next
world
,
since
they
neither
have
,
nor
are
like
to
have
any
in
this
,
and
so
to
fall
in
with
the
doctrine
of
the
Gospel
which
both
offers
and
opens
the
way
to
the
glory
to
come
,
but
makes
little
of
this
world
,
calls
mens
minds
off
it
,
and
teaches
self-denial
about
it
.
And
then
when
such
have
actually
imbraced
the
truth
as
it
is
in
Jesus
,
though
they
themselves
are
but
poor
and
meane
in
parts
and
humane
abilities
,
and
of
shallow
capacities
;
yet
the
Spirit
of
God
now
becomes
their
guide
,
and
he
takes
of
the
things
of
Christ
,
viz.
his
Doctrines
contained
in
the
Scriptures
,
and
shews
them
unto
them
,
John
16.14
.
And
what
ever
parts
and
humane
abilities
men
may
have
,
by
the
power
of
which
they
may
go
for
us
to
the
Grammatical
sense
of
the
Scriptures
,
yet
as
to
the
spiritual
designe
of
them
,
whilst
they
themselves
are
strangers
to
the
sense
of
such
a
thing
upon
their
own
hearts
,
and
consequently
have
not
that
presence
of
the
spirit
of
truth
who
keeps
at
a
distance
from
the
high-minded
and
worldly-wise
,
they
must
needs
be
in
greater
danger
of
wresting
the
Scriptures
as
unto
the
spiritual
design
of
them
,
then
the
poor
,
humble
,
and
meek
Soul
,
with
whom
God
delights
to
dwell
,
and
whom
he
hath
promised
to
guide
in
judgement
,
and
teach
in
his
way
(
Psal
25.9
.
Isai.
57.15
.
)
though
very
far
inferior
in
humane
accomplishments
.
But
since
the
mis-understanding
of
the
Scriptures
about
the
doctrine
of
Justification
by
Faith
without
the
works
of
the
Law
,
hath
proved
,
and
I
exceedingly
fear
doth
still
prove
a
snare
of
death
unto
vast
multitudes
of
poor
souls
(
as
I
intimated
before
)
therefore
to
awaken
men
who
have
been
but
in
a
spiritual
dream
about
this
important
business
,
and
to
undeceive
many
poor
souls
who
are
in
extream
danger
of
perishing
eternally
under
a
mistaken
confidence
of
Salvation
,
I
shall
as
of
the
ability
which
is
of
God
,
by
comparing
the
Scriptures
hereabout
,
endeavour
to
open
,
and
further
to
clear
this
mighty
point
,
upon
the
practical
understanding
of
which
doth
depend
even
the
salvation
of
all
our
souls
.
CHAP.
II.
Shewing
of
what
sort
or
kind
of
Works
those
are
which
Paul
in
his
Epistles
excludes
in
the
point
of
Mans
justification
before
God
.
Romans
4.5
.
But
to
him
that
worketh
not
,
but
beleeveth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
unto
him
for
righteousnesse
.
SECT.
I
NOT
to
meddle
with
the
coherence
of
these
words
for
the
present
,
because
I
shall
have
a
fit
occasion
to
touch
that
afterwards
;
You
may
easily
perceive
that
they
do
in
themselves
,
contain
a
brief
description
of
the
Man
whom
God
will
justifie
.
And
we
have
him
here
described
both
negatively
,
and
affirmatively
.
1.
Negatively
,
he
is
such
an
one
as
worketh
not
;
so
saith
the
Text
;
To
him
that
worketh
not
,
&c.
2.
Affirmatively
,
he
is
such
a
one
as
does
believe
on
him
that
justifieth
the
ungodly
:
for
the
Text
tells
us
concerning
him
,
that
his
faith
is
counted
to
him
for
righteousness
.
I
shall
God
willing
speak
something
to
both
parts
of
the
description
,
and
shall
begin
with
that
first
which
is
first
in
the
Text.
How
then
is
the
Apostle
to
be
understood
when
he
affirms
the
man
that
works
not
to
be
the
capable
subject
of
Justification
?
provided
otherwise
he
be
such
a
one
as
doth
beleeve
?
what
kind
of
Works
are
they
which
he
shuts
out
from
having
part
and
fellowship
in
this
matter
?
and
in
what
respects
?
1.
Whatever
they
are
,
it
is
not
the
presence
of
them
which
he
excludes
,
as
if
a
man
that
hath
the
works
he
here
speaks
of
,
could
not
be
justified
;
but
it
is
such
a
justifying
vertue
,
power
,
and
property
which
some
supposed
to
be
in
them
,
but
were
deceived
,
which
he
excludes
,
as
having
no
hand
less
nor
more
in
any
mans
Justification
;
for
otherwise
Paul
,
though
whilst
he
was
a
Pharisee
,
and
to
the
very
time
of
his
beleeving
,
was
such
a
worker
as
that
he
could
say
,
that
as
touching
the
righteousnesse
of
the
law
he
was
blameless
,
Phil.
3.6
.
yet
this
was
no
obstruction
to
his
Justification
when
he
did
beleeve
indeed
.
2.
But
the
Apostles
meaning
is
,
that
the
absence
of
the
Works
here
spoken
of
,
would
not
at
all
hinder
a
mans
Justification
in
case
he
did
beleeve
,
but
that
he
was
in
as
good
a
capacity
of
Justification
upon
his
beleeving
,
though
he
had
none
of
the
works
he
here
speaks
of
,
as
he
would
or
could
have
been
in
case
he
had
them
all
.
3.
But
then
in
the
next
place
the
main
question
will
be
,
what
and
what
manner
,
sort
,
or
kind
of
Works
it
is
,
without
which
a
man
if
he
beleeve
shall
be
justified
?
and
whether
he
intends
to
exclude
all
,
and
all
manner
of
works
in
this
case
,
or
some
one
sort
or
kind
only
.
For
the
resolution
whereof
,
we
must
consider
upon
what
occasion
these
words
of
the
Apostle
are
here
brought
in
;
and
what
people
,
and
what
opinions
they
are
against
which
he
is
here
disputing
:
the
knowledge
of
which
will
be
as
a
key
to
open
the
door
of
this
Text
,
and
to
give
us
clearly
to
understand
what
Works
they
are
,
without
which
a
man
beleeving
,
may
be
justified
.
That
it
is
not
against
any
such
opinion
as
reckons
a
Gospel
conversation
consisting
of
self-denial
,
mortification
of
worldly
lusts
,
and
sinful
affections
,
the
love
of
Christ
above
all
,
and
the
preferring
other
mens
spiritual
interest
and
profit
before
their
own
temporal
;
and
a
tender
caring
for
others
temporal
good
as
well
as
their
own
,
I
say
that
it
is
not
any
such
opinion
against
which
the
face
of
the
Apostles
present
argumentation
is
bent
,
will
evidently
appear
.
1.
By
the
carriage
of
other
Scriptures
,
which
are
so
far
off
from
affirming
any
man
to
be
justified
by
Faith
without
these
Works
,
as
that
contrarily
they
do
positively
and
peremptorily
conclude
and
declare
,
that
Faith
to
be
dead
,
unprofitable
,
and
vain
,
and
such
as
shall
never
save
,
that
is
without
these
.
And
therefore
we
may
by
no
means
understand
the
Apostle
in
any
such
sense
,
as
would
make
him
clash
with
and
fall
foul
upon
the
general
current
of
the
Scripture
elsewhere
.
But
the
further
opening
and
handling
of
this
,
I
must
respite
unto
its
proper
place
afterwards
.
Sect.
2
2.
But
that
the
Works
here
cast
out
of
doors
by
the
Apostle
in
the
matter
of
mans
Justification
,
are
precisely
of
that
sort
or
kind
which
are
elsewhere
called
by
him
the
deeds
of
the
Law
,
Rom.
3.28
.
viz.
Mosaical
ordinances
and
services
,
especially
such
as
were
Circumcision
,
and
Sacrifices
,
and
the
like
,
which
were
Works
required
in
the
Law
of
Moses
,
I
come
now
to
demonstrate
.
And
for
the
clearing
of
our
way
to
this
,
we
will
as
I
said
,
consider
the
persons
and
their
opinions
,
against
which
the
Apostle
disputes
.
The
persons
against
whom
the
Apostle
was
ingaged
in
this
dispute
of
his
,
were
the
unbeleeving
Jews
,
or
at
least
such
as
did
judaiz
it
,
that
is
,
in
a
great
measure
comply
with
them
in
their
opinion
touching
the
necessity
of
Circumcision
,
and
other
Mosaical
Rites
,
to
Justification
.
For
the
Jews
then
being
scattered
among
the
Gentiles
here
and
there
in
the
Roman
Cities
and
Provinces
,
and
particularly
here
at
Rome
,
Acts
28.17.24
.
did
vehemently
oppose
the
doctrine
of
the
Apostles
,
especially
in
their
preaching
Salvation
to
the
Gentiles
upon
their
beleeving
,
without
the
works
of
the
Law
;
forbidding
them
to
speak
to
the
Gentiles
,
or
to
declare
unto
them
,
that
they
might
be
saved
upon
any
such
termes
.
1
Thes.
2.16
.
forbidding
us
to
speak
to
the
Gentiles
that
they
might
be
saved
,
&c.
To
fortifie
the
beleevers
whether
Jews
or
Gentiles
against
their
insinuations
and
oppositions
in
this
kind
,
the
Apostle
at
large
debates
the
case
in
difference
between
them
,
both
in
this
Epistle
to
the
Romans
,
and
in
that
to
the
Galatians
;
which
Churches
,
viz.
of
Rome
,
and
Galatia
it
is
like
were
then
pestered
more
than
others
in
this
kind
.
The
unsound
opinions
held
by
them
,
and
which
this
Apostle
in
his
doctrine
of
Justification
doth
oppose
in
this
and
other
of
his
Epistles
,
were
such
as
these
.
Sect.
3
1.
That
the
Messiah
or
Christ
which
God
had
promised
,
&
they
expected
,
should
whenever
he
came
,
abide
for
ever
,
and
not
die
.
John
12.34
.
We
have
heard
out
of
the
Law
(
say
they
)
that
Christ
abideth
for
ever
;
and
how
sayest
thou
the
son
of
man
must
be
lift
up
?
This
was
a
doctrine
which
it
seems
past
for
current
among
them
,
their
guides
mis-interpreting
some
one
or
more
passage
in
the
Old
Testament
to
that
purpose
,
that
the
Messiah
should
never
dye
,
but
abide
for
ever
without
any
change
by
death
:
which
doctrine
they
took
as
inconsistent
with
Jesus
his
being
the
Christ
indeed
,
and
yet
suffering
death
by
being
lift
up
upon
the
Cross
,
which
he
Prophetically
fore-told
,
1
Cor.
2.7.8
.
But
we
speak
the
wisdom
of
God
in
a
mystery
,
even
the
hidden
wisdom
which
God
ordained
before
the
world
unto
our
glory
.
Which
none
of
the
Princes
of
this
world
knew
:
for
had
they
known
it
,
they
would
not
have
crucified
the
Lord
of
glory
.
What
was
that
wisdom
of
God
in
a
mystery
which
he
sayes
they
preached
?
why
it
was
this
,
that
God
had
offered
Salvation
to
the
world
by
Christ
as
crucified
,
which
both
to
the
Jews
and
Greeks
was
such
a
mystery
,
as
but
few
of
them
understood
,
but
was
their
occasion
of
stumbling
at
Christ
,
1
Cor.
1.23
,
24.
But
we
preach
Christ
crucified
,
unto
the
Jews
a
stumbling
block
,
and
to
the
Greeks
foolishness
;
but
unto
them
which
are
called
both
Jews
and
Greeks
,
Christ
the
power
of
God
,
and
the
wisdom
of
God
.
Which
mystery
saith
he
,
1
Cor.
2.7
,
8.
viz.
that
the
counsel
of
God
was
so
laid
,
to
bring
about
the
life
of
men
by
the
death
of
the
Messias
,
None
of
the
Princes
of
this
world
knew
,
(
viz.
the
chief
of
those
that
had
their
hands
in
his
death
;
)
for
had
they
known
it
,
they
would
not
have
crucified
the
Lord
of
glory
.
No
surely
they
would
not
;
but
it
was
their
ignorance
touching
those
Scriptures
which
fore-told
his
humiliation
and
death
that
proved
a
snare
to
them
,
first
to
reject
him
because
of
his
low
condition
,
and
afterward
to
crucifie
him
:
so
saith
the
Text
in
effect
,
Acts
13.27
.
For
they
that
dwell
at
Jerusalem
,
and
their
rulers
,
because
they
knew
him
not
,
nor
yet
the
voices
of
the
Prophets
which
are
read
every
Sabbath
day
,
they
have
fulfilled
them
in
condemning
him
.
Sect.
4
2.
The
next
damnable
opinion
which
they
held
,
into
which
they
were
led
by
the
hand
of
the
former
,
was
this
:
that
Jesus
was
not
the
Christ
.
For
they
concluded
him
therefore
not
to
be
the
Christ
,
because
he
suffered
and
was
crucified
;
they
holding
the
former
opinion
,
that
such
a
thing
was
impossible
to
befall
the
Christ
of
God
.
This
is
clear
from
1
Cor.
1.23
.
it
was
his
being
crucified
that
caused
them
to
stumble
at
him
,
and
not
believe
him
to
be
the
Christ
,
as
it
is
still
unto
this
day
.
In
opposition
to
which
opinion
it
is
,
that
the
Apostle
hath
that
saying
,
Heb.
9.16
.
For
where
a
Testament
is
,
there
must
also
of
necessity
be
the
death
of
the
Testator
.
Where
he
argues
the
necessity
of
the
death
of
the
true
Christ
for
the
ratification
of
the
New
Testament
of
which
he
is
Mediatour
,
in
opposition
to
some
of
another
mind
.
Therefore
we
shall
find
that
to
prove
the
necessity
of
the
Death
and
Resurrection
of
the
true
Christ
,
as
also
to
prove
that
Christ
his
being
Crucified
did
not
at
all
argue
him
not
to
be
the
true
Christ
but
the
contrary
,
was
a
great
part
of
the
Apostles
dispute
against
the
Jews
,
who
as
it
thereby
appears
held
the
contrary
,
Acts
17.2
,
3.
And
Paul
as
his
manner
was
went
in
unto
them
(
viz.
the
Jews
in
their
Synagogue
,
ver.
1.
)
and
three
Sabbath
dayes
reasoned
with
them
out
of
the
Scriptures
,
opening
and
alledging
that
Christ
must
needs
have
suffered
,
and
risen
again
from
the
dead
,
and
that
Jesus
whom
I
preach
unto
you
is
Christ
.
Sect.
5
3.
Another
thing
which
they
held
also
was
this
,
that
their
Sacrifices
(
in
conjunction
with
Circumcision
and
other
observances
)
did
take
away
sin
.
For
,
1.
In
that
they
offered
Sacrifices
for
sin
,
they
thereby
acknowledged
themselves
to
be
sinners
,
and
such
as
stood
in
need
of
attonement
;
for
saith
the
Apostle
,
Heb.
10.3
.
In
those
Sacrifices
there
is
a
remembrance
again
made
of
sins
every
year
.
2.
In
that
they
held
the
true
Christ
should
never
dye
,
as
we
heard
before
,
they
must
therefore
needs
hold
withall
,
that
sin
was
not
to
be
purged
by
his
death
and
Sacrifice
.
And
then
3ly
.
If
not
by
that
,
by
what
then
?
but
by
those
very
Sacrifices
of
Bulls
and
Goats
which
were
offered
for
sin
,
which
indeed
was
the
naughty
opinion
against
which
the
Apostle
saith
so
much
in
the
Epistle
to
the
Hebrews
,
Heb.
10.1
.
For
the
law
having
a
shaddow
of
good
things
to
come
,
and
not
the
very
image
of
the
things
,
can
never
with
those
Sacrifices
,
which
they
offered
year
by
year
continually
,
make
the
comers
thereunto
perfect
;
as
some
it
seems
on
the
contrary
did
hold
.
Again
ver.
4.
For
it
is
not
possible
that
the
blood
of
Bulls
and
of
Goats
should
take
away
sins
.
What
,
shall
we
think
that
the
Apostle
sets
up
a
man
of
Straw
,
and
then
fights
with
it
?
or
that
he
beats
only
the
aire
with
his
word
?
shall
we
think
that
he
so
solemnly
over
and
over
,
and
over
denies
that
which
no
man
affirmed
?
or
would
he
make
such
a
business
of
it
to
argue
the
inefficaciousness
,
the
unavailablenes
of
those
sacrifices
to
take
away
sin
,
if
no
body
had
asserted
their
power
and
efficacy
in
that
behalf
?
surely
he
would
not
;
such
a
thing
is
much
below
the
wisdom
of
an
ordinary
man
,
and
much
more
below
the
wisdom
and
gravity
of
a
great
Apostle
.
It
is
a
good
rule
by
which
to
make
judgement
of
the
ill
opinions
and
practices
then
reigning
among
men
in
the
Apostles
times
,
viz.
by
their
zealous
and
faithfull
engagements
against
them
,
as
declared
in
their
Epistles
,
though
they
do
not
in
so
many
words
,
charge
such
and
such
men
with
holding
or
practising
,
such
or
such
things
.
And
so
when
we
find
the
Apostle
(
Heb.
10.
)
so
mightily
labouring
in
this
business
when
he
hath
to
do
with
the
beleeving
Jews
,
that
were
under
temptations
of
looking
back
,
arguing
from
the
Old
Testament
,
that
it
was
never
Gods
intent
to
set
up
those
Sacrifices
under
the
Law
to
take
away
sin
,
or
to
purge
the
conscience
,
but
that
they
served
only
unto
an
outward
purification
,
and
to
be
as
a
School-master
to
bring
to
Christ
,
by
the
offering
of
whom
once
for
all
,
are
perfected
for
ever
those
that
are
sanctified
,
it
may
be
easily
collected
,
that
certainly
the
unbeleeving
Jews
did
firmly
hold
the
contrary
,
and
that
the
beleeving
Jews
were
in
danger
of
being
shaken
in
their
Faith
hereabout
;
to
prevent
which
,
and
to
establish
them
firmly
in
the
truth
,
is
the
prize
for
which
the
Apostle
runs
,
as
in
the
Epistle
in
general
,
so
more
especially
in
those
passages
of
it
in
the
ninth
and
tenth
Chapters
,
which
do
more
immediately
concern
this
business
.
See
more
particularly
hereabout
,
Heb.
10.1
,
4
,
5
,
9
,
10
,
11
,
12
,
14.18
.
and
9.12
,
13
,
14
,
22
,
25
,
26.
and
1.3
.
Acts
13.39
.
These
three
now
mentioned
,
most
erronious
and
highly
dangerous
opinions
held
by
the
obstinate
Jews
,
I
take
to
be
wrapt
up
by
the
Apostle
in
Rom.
9.31
,
32
,
33.
But
Israel
which
followed
after
the
law
of
righteousnesse
,
hath
not
attained
to
the
law
of
righteousnesse
,
wherefore
?
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
:
for
they
stumbled
at
that
stumbling-stone
;
as
it
is
written
;
behold
I
lay
in
Zion
a
stumbling-stone
and
a
rock
of
offence
,
and
whosoever
beleeveth
on
him
shall
not
be
ashamed
.
That
Christ
was
and
is
a
stumbling-stone
unto
the
Jews
,
because
of
his
being
Crucified
,
is
that
I
shewed
before
:
such
a
thing
falling
crosse
to
their
received
opinion
,
that
the
true
Christ
should
never
dye
;
they
thereupon
thought
they
had
good
reason
to
reject
him
,
and
those
that
taught
in
his
name
,
as
being
confident
for
that
very
reason
he
could
not
be
the
Messiah
.
So
that
those
two
opinious
,
1.
That
the
true
Christ
should
never
dye
;
and
secondly
,
That
Jesus
was
not
the
true
Christ
because
he
did
suffer
death
,
are
both
implyed
in
that
saying
,
ver.
32.
They
stumbled
at
that
stumbling-stone
;
and
then
the
third
thing
,
viz.
their
expectation
of
remission
of
sins
and
acceptation
with
God
by
the
legal
Sacrifices
,
and
other
Mosaical
observances
,
is
that
which
in
the
31
,
and
32.
vers.
is
called
their
following
after
or
seeking
the
law
of
righteousness
,
i.
e.
as
I
conceive
,
that
Law
or
Covenant
by
which
God
hath
promised
to
count
men
righteous
:
this
indeed
they
sought
to
come
under
,
but
missed
it
,
because
they
sought
it
not
in
Gods
way
of
beleeving
in
Christ
Jesus
,
and
him
crucified
,
(
for
they
stumbled
at
that
stumbling-stone
)
but
as
it
were
by
the
works
of
the
Law
,
i.
e.
I
conceive
they
so
sought
it
,
as
if
the
termes
of
attaining
it
appointed
by
God
,
had
been
the
doing
those
works
of
the
Law
.
Sect.
6
4.
Another
erronious
opinion
of
the
unbeleeving
Jews
,
wherein
some
also
of
those
who
did
in
a
sort
believe
,
did
comply
with
them
,
was
this
;
that
the
Gentiles
could
not
be
justified
or
saved
,
unlesse
they
became
prosylites
to
their
Religion
,
and
were
circumcised
,
and
so
kept
the
law
of
Moses
,
Acts
15.1
,
5.
And
certain
men
which
came
down
from
Judea
taught
the
brethren
and
said
,
except
ye
be
circumcised
after
the
manner
of
Moses
ye
cannot
be
saved
.
Which
yet
is
more
fully
exprest
vers.
5.
But
there
rose
up
certain
of
the
Sect
of
the
Pharisees
which
beleeved
,
saying
that
it
was
needfull
to
circumcise
them
,
and
to
command
them
to
keep
the
Law
of
Moses
.
Which
dangerous
opinion
being
obtruded
upon
the
beleeving
Gentiles
,
to
the
great
unsettlement
of
many
of
them
,
thereupon
the
Apostle
Paul
(
who
was
the
Apostle
of
the
Gentiles
)
to
the
end
he
might
undeceive
such
as
had
been
surprised
with
it
,
and
strengthen
the
Brethren
against
the
infection
of
it
,
wrote
,
as
to
the
Churches
in
Galatia
,
so
to
this
at
Rome
,
in
both
which
Epistles
he
doth
at
large
counter-argue
this
,
together
with
the
other
fore-mentioned
soul-destroying
opinions
.
Sect.
7
In
flat
contradiction
therefore
unto
these
opinions
aforesaid
,
our
Apostle
in
my
Text
doth
affirm
,
That
to
him
that
worketh
not
;
that
is
,
to
the
Gentile
who
never
had
observed
or
kept
the
Law
of
Moses
,
who
never
had
followed
after
righteousnesse
,
Rom.
9.30
.
but
had
lived
without
God
in
the
world
,
and
as
an
alien
from
the
Common-wealth
of
Israel
:
But
beleeveth
on
him
that
justifieth
the
ungodly
:
That
is
,
though
he
do
not
nor
have
done
the
former
,
yet
if
he
do
the
latter
;
that
is
,
if
he
shall
believe
on
him
that
came
into
the
world
to
save
sinners
,
and
which
in
due
time
dyed
for
the
ungodly
.
His
Faith
,
that
is
,
this
faith
of
his
,
and
not
those
works
of
the
Law
shall
be
counted
to
him
for
righteousnesse
:
This
then
is
clearly
the
doctrine
of
the
Text
,
that
a
poor
Idolatrous
Heathen
,
that
had
no
precedent
Works
of
the
Law
to
commend
him
of
which
the
Jews
boasted
,
and
in
which
he
trusted
,
and
though
such
as
should
never
after
his
beginning
to
beleeve
,
be
either
circumcised
,
or
offer
the
Sacrifices
for
sin
commanded
in
the
Law
,
or
perform
other
Jewish
Rites
,
yet
in
case
he
did
but
beleeve
,
and
should
indeed
really
imbrace
the
Gospel
,
the
doctrine
of
Jesus
,
he
should
most
certainly
be
justified
,
and
persevering
therein
,
be
undoubtedly
saved
,
the
highest
and
most
confident
pretention
of
the
Jew
to
the
contrary
notwithstanding
.
That
the
fastning
of
this
naile
is
the
very
scope
and
drift
of
the
Apostle
,
not
only
in
the
words
of
my
Text
,
but
also
in
his
precedent
and
subsequent
discourse
,
as
well
that
which
goes
before
,
as
that
which
follows
after
my
Text
,
is
that
which
I
shall
now
as
briefly
as
well
as
I
may
,
come
plainly
to
set
before
you
.
I
shall
carry
you
no
further
back
then
to
Rom.
3.21
.
But
now
the
righteousnesse
of
God
without
the
Law
is
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
.
The
righteousness
of
God
;
that
is
(
I
conceive
)
Gods
way
and
termes
of
making
or
accounting
men
righteous
:
Without
the
Law
is
manifested
:
that
is
,
in
and
by
the
Gospel
it
is
declared
,
published
,
tendred
,
and
offered
;
in
the
beleeving
and
imbracing
of
which
Gospel
,
and
the
termes
of
grace
therein
propounded
,
a
man
may
attain
this
righteousnesse
though
he
had
never
heard
of
the
Law
.
Though
its
true
also
,
that
the
same
way
and
termes
of
Justification
,
is
witnessed
and
asserted
in
the
Law
and
the
Prophets
,
which
is
now
published
and
tendered
by
the
Gospel
.
Which
way
of
accounting
men
righteous
,
or
the
termes
upon
or
according
to
which
he
does
so
esteem
them
,
and
accordingly
deal
with
them
,
we
have
set
down
in
the
next
verse
.
22.
which
is
saith
he
,
By
faith
of
Iesus
Christ
,
unto
all
,
and
upon
all
that
beleeve
,
for
there
is
no
difference
:
that
is
,
this
righteousness
of
God
,
or
this
Justification
of
God
,
or
which
is
of
God
,
it
is
by
Faith
of
Jesus
Christ
;
that
is
,
it
does
accrue
to
men
,
or
is
vouchsafed
by
God
unto
men
,
by
the
Faith
of
Christ
;
that
is
,
by
that
Faith
which
men
that
rightly
beleeve
,
have
concerning
Christ
.
And
this
is
a
priviledg
(
a
glorious
one
indeed
)
which
is
vouchsafed
unto
all
men
indifferently
who
do
beleeve
,
whether
Jew
who
hath
followed
the
Law
,
or
Gentile
who
hath
been
without
Law
;
it
is
unto
all
,
and
upon
all
that
beleeve
;
for
there
is
saith
he
,
no
difference
:
the
Jew
by
his
Law
is
never
the
nearer
Justification
,
nor
the
Gentile
by
his
living
without
it
,
never
the
farther
off
it
,
in
case
he
do
beleeve
,
but
both
in
a
like
capacity
,
and
both
actually
justified
upon
their
beleeving
,
and
neither
the
one
nor
the
other
at
all
justified
till
then
.
For
saith
he
ver.
23.
All
have
sinned
,
and
come
short
of
the
glory
of
God
,
both
Jews
and
Gentiles
,
and
therefore
both
alike
are
cast
upon
the
meer
mercy
and
free
grace
of
God
,
vers.
24.
Being
justified
(
if
ever
they
be
justified
)
freely
by
his
grace
,
through
the
redemption
that
is
in
Iesus
Christ
,
ver.
25.
whom
God
hath
set
forth
,
(
both
to
Jews
and
Gentiles
)
to
be
a
propitiation
through
Faith
in
his
blood
.
Upon
which
the
Apostle
ver.
27.
makes
this
demand
,
Where
is
boasting
then
?
if
the
Gentile
without
the
Law
be
on
equal
termes
with
the
Jews
under
his
Law
,
if
there
be
no
difference
between
them
,
if
all
have
sinned
,
and
all
to
be
justified
freely
by
grace
;
if
this
Justification
or
righteousness
be
vouchsafed
unto
all
,
and
conferred
upon
all
that
beleeve
,
and
not
otherwise
;
and
that
there
is
no
difference
between
Jew
and
Gentile
in
these
respects
;
then
pray
you
,
where
is
boasting
?
what
is
become
of
the
boasting
of
the
Jews
,
who
were
wont
to
say
we
have
Abraham
to
our
Father
,
and
rejoyced
in
circumcision
,
and
made
their
boast
of
the
Law
,
Rom.
2.23
.
if
for
all
the
priviledges
which
in
this
kind
they
had
enjoyed
above
the
Gentile
,
yet
if
the
Gentile
by
the
grace
of
the
Gospel
is
made
equall
to
the
Jew
,
though
he
do
not
at
all
come
under
the
Law
,
where
then
is
there
any
longer
place
for
boasting
?
And
in
the
28
verse
he
draws
up
his
conclusion
from
his
premises
,
saying
,
therefore
we
conclude
that
a
man
is
justified
by
Faith
,
without
the
deeds
of
the
Law
:
the
same
in
effect
with
my
Text
:
If
there
be
no
difference
between
Jew
and
Gentile
as
was
said
before
,
and
that
the
Righteousness
of
GOD
without
the
Law
is
manifested
and
tendred
to
the
Gentile
,
we
may
well
conclude
,
that
a
man
,
even
an
ungodly
Gentile
that
hath
no
Deeds
of
the
Law
,
if
he
once
come
to
forsake
his
ungodlinesse
,
and
to
beleeve
and
obey
the
Gospel
which
is
to
be
preached
to
every
Creature
,
we
may
conclude
that
he
is
indeed
;
justified
,
his
sins
pardoned
,
and
he
accepted
in
the
Beloved
,
in
whom
he
hath
beleeved
.
But
though
the
Apostle
concludes
the
thing
,
ver.
28.
viz.
that
the
Gentiles
might
as
well
be
justified
without
the
Deeds
of
the
Law
,
as
the
Jews
with
them
,
and
both
alike
upon
condition
of
beleeving
,
yet
he
does
not
there
conclude
his
discourse
of
this
matter
,
but
is
at
it
again
and
again
.
And
therefore
in
ver.
29.
he
begins
again
,
demanding
as
it
were
with
authority
thus
;
Is
he
the
God
of
the
Jews
only
?
is
he
not
also
of
the
Gentiles
?
yes
of
the
Gentiles
also
.
As
if
he
should
say
,
what
do
you
think
that
God
only
takes
care
of
the
Jews
,
and
of
their
Salvation
,
and
that
he
hath
no
regard
at
all
to
the
Gentiles
,
let
them
sink
or
swim
?
Is
he
not
the
God
of
the
Gentiles
also
?
is
he
not
willing
to
bring
them
to
Salvation
as
well
as
the
Jews
?
To
which
interogation
he
returns
this
answer
;
yes
he
is
the
God
even
of
the
Gentiles
also
:
one
propitious
and
favourable
to
them
as
well
as
the
Jews
,
which
appears
in
this
thirtieth
verse
,
Seeing
it
is
one
God
,
which
shall
justifie
the
circumcision
by
faith
,
and
uncircumcision
through
faith
:
the
same
God
hath
vouchsafed
the
same
means
,
and
proposed
one
and
the
same
way
of
justification
and
salvation
both
to
those
that
are
circumcised
,
and
to
those
that
are
not
,
and
that
is
the
Faith
of
the
Gospel
.
Where
there
is
neither
Iew
nor
Greek
,
circumcision
,
nor
uncircumcision
:
i.
e.
no
difference
between
these
,
but
as
the
Scripture
saith
,
They
are
all
one
in
Christ
Iesus
,
Gal.
3.28
.
Col.
3.11
.
Sect.
8
Come
we
now
to
the
fourth
Chapter
,
and
draw
we
nearer
the
Text.
In
this
fourth
Chapter
in
which
my
Text
is
,
we
have
the
truth
under
consideration
drawn
in
lively
colours
,
viz.
that
men
without
Circumcision
,
and
the
rest
of
the
Jewish
Ordinances
,
may
upon
their
cordial
imbracing
the
Gospel
,
attain
justification
in
the
sight
of
God
.
This
he
makes
plain
,
and
proves
against
all
contradiction
from
the
example
of
Gods
proceeding
with
Abraham
in
the
matter
of
his
justification
,
who
as
he
was
the
Father
of
the
Jew
,
and
one
in
whom
they
gloried
,
as
counting
themselves
the
only
people
of
God
upon
the
account
of
that
Covenant
which
God
made
with
him
and
his
seed
,
whose
seed
according
to
the
flesh
they
were
,
so
also
was
he
a
Father
of
many
Nations
,
even
of
as
many
as
should
beleeve
,
in
all
Nations
of
the
world
,
and
why
so
?
but
because
God
was
intended
to
justifie
them
upon
the
same
termes
as
he
justified
Abraham
.
Rom.
4.1
.
The
Apostle
begins
thus
,
What
shall
we
say
then
,
that
Abraham
our
father
,
as
pertaining
to
the
flesh
hath
found
?
In
which
affirmative
interrogation
,
we
have
laid
down
a
vehement
negation
of
the
thing
interrogated
,
according
to
the
usual
custome
and
dialect
of
the
Scriptures
in
that
kind
.
As
if
he
should
say
,
look
now
upon
Abraham
our
Father
,
and
consider
Gods
proceeding
with
him
,
and
the
termes
upon
which
God
conferred
righteousness
or
justification
on
him
.
And
what
then
?
shall
we
say
or
think
that
Abraham
our
Father
according
to
the
flesh
hath
found
?
hath
found
what
?
namely
justification
in
the
sight
of
God
;
for
that
's
the
thing
in
question
,
the
subject
of
his
present
discourse
,
and
that
which
he
presently
mentions
vers.
2.
as
that
to
which
the
interrogation
relates
.
Hath
he
found
it
as
pertaining
to
the
flesh
?
what
's
that
?
hath
he
found
it
in
that
way
in
which
the
Jews
boastingly
think
they
have
met
with
it
,
and
urge
the
Gentiles
to
seek
after
it
,
viz.
Circumcision
and
other
works
of
the
Law
,
which
in
opposition
to
the
Gospel-way
of
Justification
,
is
called
flesh
,
Phil.
3.3
,
4
,
5
,
6.
Gal.
3.3
.
hath
he
found
,
or
did
he
meet
with
justification
in
this
way
?
no
certainly
he
did
not
.
This
he
proves
,
first
by
a
clear
Text
of
Scripture
out
of
the
Old
Testament
,
verse
3.
For
what
saith
the
Scripture
,
Abraham
believed
God
,
and
it
was
counted
to
him
for
righteousnesse
.
If
his
believing
God
was
the
thing
that
was
counted
to
him
for
righteousnesse
,
(
which
is
the
thing
the
Scripture
affirms
,
Gen.
15.6
.
)
then
Circumcision
and
the
rest
of
the
Ceremonies
of
the
Law
could
not
be
it
,
and
therefore
could
be
no
more
necessary
in
the
Gentiles
to
their
justification
,
than
they
were
to
Abraham
,
but
that
they
without
Circumcision
,
beleeving
as
Abraham
did
,
they
also
without
cir
:
cumcision
might
be
justified
as
Abraham
was
.
And
therefore
accordingly
from
this
example
the
Apostle
doth
assert
in
the
words
of
my
Text
(
which
are
brought
in
upon
this
occasion
.
)
That
to
him
that
workeeh
not
,
but
beleiveth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
to
him
for
righteousnesse
.
Which
doctrine
of
imputation
of
Faith
unto
men
for
Righteousnesse
without
Works
,
the
Apostle
in
ver.
6
,
7
,
8.
makes
clearly
agreeable
to
that
passage
of
David
in
Psalm
32.1
,
2.
where
he
sayes
,
Blessed
are
they
whose
iniquities
are
forgiven
,
and
whose
sins
are
covered
:
blessed
is
the
man
unto
whom
the
Lord
will
not
impute
sin
.
Whereupon
the
Apostle
to
draw
home
this
part
of
his
discourse
unto
Abrahams
case
,
which
is
the
chief
thing
he
prosecutes
throughout
this
Chapter
;
in
the
ninth
verse
he
makes
this
demand
:
Cometh
this
blessednesse
then
upon
the
Circumcision
only
,
or
upon
the
uncircumcision
also
?
for
we
say
that
Faith
was
reckoned
unto
Abraham
for
righteoasness
.
V.
10.
How
then
was
it
reckoned
?
when
he
was
in
Circumcision
or
in
uncircumcision
?
not
in
circumcision
but
in
uncircumcision
.
Which
way
of
arguing
here
used
by
the
Apostle
,
is
of
mighty
force
to
evince
the
non-necessity
of
Circumcision
unto
justification
,
a
thing
which
the
Jews
would
have
imposed
upon
the
Gentiles
in
order
thereunto
,
as
I
have
oft
said
.
For
if
Abrahams
Faith
was
reckoned
to
him
for
righteousnesse
before
ever
he
was
Circumcised
,
then
was
not
his
Circumcision
necessary
unto
his
justification
which
he
had
without
it
.
And
if
it
were
not
necessary
hereunto
in
Abraham
their
spiritual
Father
,
neither
was
it
now
necessary
among
the
beleeving
Gentiles
,
his
spiritual
children
.
For
the
Apostle
seems
to
intimate
in
ver.
11
,
12.
that
God
had
this
designe
in
it
,
that
Abraham
should
receive
his
circumcision
,
not
before
,
but
after
his
justification
,
to
wit
,
that
he
might
be
the
Father
,
the
great
exemplar
,
copy
or
patern
,
how
or
after
what
manner
God
would
justifie
the
uncircumcised
,
or
Gentiles
in
time
to
come
,
viz.
by
or
upon
their
beleeving
in
him
without
Circumcision
.
I
might
likewise
shew
you
farther
,
how
the
Apostle
in
ver.
13.
argues
the
non-necessity
of
keeping
the
Law
of
Commandements
contained
in
ordinances
in
relation
to
salvation
upon
this
ground
,
because
the
promise
of
heirship
was
not
made
to
Abraham
or
to
his
seed
through
the
Law
,
or
upon
condition
of
observing
that
,
but
through
the
righteousnesse
of
Faith
,
or
upon
condition
of
beleeving
unto
Justification
.
Of
which
wise
and
gracious
disposition
of
these
things
by
God
,
that
the
promise
should
be
entailed
upon
beleeving
rather
than
upon
the
observation
of
the
Jewish
Law
,
the
Apostle
gives
this
account
ver.
16.
It
is
by
Faith
saith
he
,
that
it
might
be
by
grace
,
to
the
end
the
promise
might
be
sure
to
all
the
seed
,
to
wit
of
Abraham
,
not
to
that
only
which
is
of
the
Law
,
such
as
the
Jews
his
Seed
according
to
the
flesh
were
,
but
to
that
also
which
is
of
the
faith
of
Abraham
,
to
wit
,
the
beleeving
Gentiles
,
who
otherwise
would
have
been
excluded
.
So
that
the
grace
of
God
,
and
the
good
of
men
,
are
best
provided
for
in
this
way
,
and
that
's
the
reason
why
God
hath
chosen
this
,
and
not
the
other
.
Sect.
9
To
draw
to
a
conclusion
of
this
matter
,
which
is
capable
as
you
see
of
a
large
confirmation
from
Scripture
,
and
to
passe
over
what
might
be
further
enlarged
to
the
same
purpose
from
other
passages
in
this
Epistle
,
I
shall
present
you
only
with
a
Text
or
two
more
elsewhere
,
Acts
15.
where
this
very
question
is
solemnly
debated
among
the
Apostles
and
Elders
for
that
very
purpose
assembled
at
Jerusalem
,
viz.
to
resolve
and
determine
this
case
,
whether
it
were
necessary
for
the
Gentiles
that
beleeved
to
be
Circumcised
,
and
to
keep
the
Law
of
Moses
or
no
,
ver.
1.5
,
6
:
And
when
there
had
been
much
disputing
(
touching
this
question
;
at
last
)
Peter
rose
up
and
said
unto
them
,
men
and
brethren
,
ye
know
how
that
a
good
while
ago
God
made
choice
among
us
,
that
the
Gentiles
by
my
mouth
should
hear
the
word
of
the
Gospel
and
beleeve
.
And
God
which
knoweth
the
hearts
,
bare
them
witnesse
,
giving
them
the
Holy
Ghost
even
as
he
did
unto
us
:
and
put
no
difference
between
us
and
them
,
purifying
their
hearts
by
faith
,
ver.
7
,
8
,
9.
Where
he
gives
this
undeniable
reason
why
this
question
should
be
resolved
in
the
negative
,
why
Circumcision
and
the
Law
should
not
be
imposed
upon
the
beleeving
Gentiles
in
order
to
their
justification
and
salvation
,
viz.
because
God
by
his
giving
the
holy
Spirit
to
the
Gentiles
(
Cornelius
&
the
rest
)
Act.
10.
that
were
uncircumcised
;
upon
the
same
termes
as
he
did
unto
the
beleeving
Jews
that
were
Circumcised
(
Acts
11.17
.
)
did
bear
them
witnesse
that
he
accepted
them
as
well
without
the
Law
upon
their
beleeving
,
as
he
did
the
Jews
with
their
Law
;
he
bare
them
witnesse
,
giving
them
the
Holy
Ghost
,
even
as
he
did
unto
us
.
And
that
God
made
no
difference
at
all
between
Jew
and
Gentile
,
as
to
give
the
Jew
more
because
he
was
Circumcised
,
and
kept
the
Law
,
or
the
Gentile
lesse
because
of
his
uncircumcision
,
but
their
hearts
and
lives
being
purified
,
reformed
by
Faith
,
by
their
cleaving
to
Christs
Doctrine
,
God
bestowed
the
same
pledge
of
his
love
upon
the
one
as
upon
the
other
;
the
Law
did
not
set
the
Jew
higher
in
his
savour
,
nor
the
want
of
it
keep
the
Gentile
under
in
his
love
,
but
being
equall
in
Faith
,
they
were
equally
accepted
and
beloved
of
God
:
He
put
no
difference
between
us
and
them
saies
Peter
who
was
a
Jew
.
And
when
Peter
at
another
time
was
found
by
his
Brother
Paul
,
not
acting
so
evenly
,
according
to
this
his
present
Declaration
,
but
contrarily
compelling
the
beleeving
Gentiles
to
walk
as
did
the
Jews
,
Gal.
2.14
.
he
reproves
him
for
it
upon
this
ground
,
that
Peter
himself
knew
this
,
that
they
themselves
who
were
by
nature
and
birth
Jews
,
and
not
sinners
of
the
Gentiles
,
could
not
for
all
that
be
justified
by
the
Law
,
which
they
as
Jews
observed
,
but
must
be
glad
to
come
by
it
in
the
same
way
,
and
upon
the
same
termes
in
which
the
sinners
of
the
Gentiles
did
obtain
it
,
to
wit
,
the
Faith
of
Jesus
Christ
,
Gal.
2.14
,
15
,
16.
If
thou
being
a
Jew
,
livest
after
the
manner
of
the
Gentiles
,
and
not
as
do
the
Iews
,
why
compellest
thou
the
Gentiles
to
live
as
do
the
Iews
?
We
who
are
Iews
by
nature
,
and
not
sinners
of
the
Gentiles
,
knowing
that
a
man
is
not
justified
by
the
works
of
the
Law
,
but
by
the
Faith
of
Jesus
Christ
,
even
we
have
beleeved
in
Jesus
Christ
,
that
we
might
be
justified
by
the
Faith
of
Christ
,
and
not
by
the
Works
of
the
Law
;
for
by
the
works
of
the
Law
shall
no
flesh
be
justified
.
By
which
the
Apostle
plainly
intimates
,
that
it
was
so
far
from
being
necessary
to
compel
the
believing
Gentiles
to
keep
the
law
of
the
Jews
to
make
them
capable
of
justification
;
as
that
the
Jews
themselves
who
had
the
Law
and
the
works
of
it
,
must
needs
lay
aside
the
consideration
thereof
in
their
coming
to
God
for
justification
,
and
must
be
content
to
receive
it
upon
like
termes
of
grace
with
the
Gentiles
themselves
,
as
Paul
himself
did
,
Phil.
3.9
.
who
desired
to
be
found
in
Christ
,
not
having
his
own
righteousness
which
was
of
their
law
as
he
was
a
Jew
,
but
that
which
was
through
the
Faith
of
Christ
,
as
he
was
a
Christian
.
CHAP.
III.
Shewing
how
Love
,
Iustice
,
and
Mercy
,
though
commanded
both
in
Law
and
Gospel
,
are
to
he
rejected
in
the
Iewish
sense
,
and
yet
imbraced
in
the
Christians
,
as
necessary
unto
Iustification
.
Shewing
also
in
what
sence
Works
are
necessary
unto
Iustification
.
Sect.
1
HAving
thus
far
shewed
what
Works
they
are
which
the
Apostle
in
our
Text
excludes
from
Justification
,
as
unnecessary
thereunto
,
viz.
such
Works
as
were
proper
to
the
Jews
,
in
contra-distinction
to
the
Gentiles
,
which
are
in
Scripture
usually
called
the
works
of
the
Law
;
for
about
them
did
the
controversie
grow
,
as
we
have
seen
before
:
all
that
I
shall
now
add
by
way
of
use
as
to
this
matter
,
shall
be
for
caution
:
To
take
heed
how
we
oppose
Faith
to
Works
,
and
that
when
we
do
so
,
be
we
sure
to
keep
the
Scripture
road
,
which
I
have
been
now
tracing
out
.
It
is
true
,
Faith
and
Love
,
are
often
in
the
New
Testament
,
distinguished
,
or
mentioned
as
things
distinct
,
in
a
strict
sence
,
Ephes.
6.23
.
1
Tim.
1.14
,
and
2.15
.
2
Tim.
1.13
.
Philem.
5.
&c.
but
I
am
not
without
much
confidence
,
that
they
are
never
opposed
,
as
Faith
and
the
Works
of
the
Law
are
:
as
if
a
man
that
hath
no
Love
might
be
justified
by
his
Faith
,
as
he
that
worketh
not
,
or
which
hath
no
Works
in
our
Apostles
sence
,
may
.
It
is
no where
neither
in
words
nor
sence
said
;
But
he
that
loveth
not
,
but
beleeveth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
counted
to
him
for
righteousnesse
:
but
the
contrary
in
substance
is
flatly
affirmed
by
the
Apostle
James
,
chap.
2.
besides
other
Scriptures
,
as
I
shall
God
willing
come
afterwards
to
shew
.
And
therefore
I
do
think
that
our
Protestant
Writers
have
given
too
much
advantage
to
the
Papists
,
whilst
in
asserting
justification
by
Faith
alone
without
any
Works
at
all
,
they
have
in
the
mean
while
chiefly
if
not
only
,
built
this
their
assertion
upon
such
Scriptures
as
my
Text
,
with
others
of
like
nature
,
which
treat
,
not
of
all
Works
in
generall
,
but
of
such
as
did
belong
unto
the
Jews
in
special
;
and
therefore
are
usually
called
the
Works
of
the
Law
;
or
the
Deeds
of
the
Law
.
Works
of
what
Law
I
pray
you
?
but
of
that
Law
which
as
the
Apostle
saith
pertained
to
the
Israelites
,
Rom.
9.4
.
and
which
as
the
same
Apostle
saith
also
the
Gentiles
had
not
,
Rom.
2.12.14
.
1
Cor.
9.21
.
Objection
.
Sect.
2
But
when
the
Apostle
opposeth
this
Law
that
was
given
unto
the
Jews
unto
Faith
,
and
when
he
denies
Justification
to
be
by
the
works
of
that
Law
,
is
it
not
all
one
as
if
he
should
oppose
Faith
unto
Works
commanded
in
the
Gospel
?
for
the
same
Works
of
Love
,
Justice
,
and
Mercy
that
are
enjoyned
in
the
Gospel
,
are
also
commanded
in
the
Law
.
Answer
.
This
indeed
is
an
Objection
that
deserves
consideration
;
but
for
answer
take
it
thus
.
Though
it
be
very
true
,
that
the
same
Works
of
Love
,
Justice
,
and
Mercy
,
be
enjoyned
,
both
in
Law
and
Gospel
,
yet
it
will
not
follow
that
when
the
Apostle
opposeth
the
Works
of
the
Law
to
Faith
,
that
then
he
opposeth
Gospel-works
to
Faith
likewise
,
for
these
two
Reasons
.
1.
Because
those
Works
as
they
were
enjoyned
the
Jews
in
the
Law
,
were
part
of
the
first
Covenant
,
but
as
they
are
enjoyned
in
the
Gospel
,
so
they
are
part
of
the
second
Covenant
.
But
now
the
Law
or
first
Covenant
,
(
in
the
letter
of
it
)
was
not
of
Faith
,
saith
the
Apostle
:
the
things
promised
in
it
,
were
suspended
,
not
upon
the
condition
of
beleeving
,
but
of
doing
:
But
the
man
that
doth
them
shall
live
in
them
,
Gal.
3.12
.
Upon
which
account
,
and
in
respect
whereof
,
the
Works
even
of
Love
,
Justice
,
and
Mercy
,
as
enjoyned
under
that
Covenant
,
may
possibly
be
opposed
to
Faith
.
Whereas
the
Gospel
or
new
Covenant
,
which
also
contains
in
it
precepts
of
Love
;
Equity
,
and
Mercy
,
as
well
as
promises
of
pardon
,
acceptation
,
and
salvation
,
and
not
promising
the
enjoyment
of
the
one
,
without
obedience
in
the
other
;
(
as
is
further
to
be
shewed
afterwards
)
I
say
this
Gospel
or
New
Covenant
is
so
of
Faith
,
and
all
the
conditional
part
of
it
so
relating
to
,
and
depending
upon
Faith
,
as
that
it
is
so
far
from
being
opposed
to
Faith
,
as
the
other
Covenant
is
,
as
that
the
whole
Gospel
,
New-Testament
or
Covenant
,
both
in
its
precepts
and
promises
,
bears
the
denomination
of
Faith
,
being
sometimes
stiled
the
Faith
,
Gal.
1.2
,
3.
and
3.23
.
Acts
6
,
7.
Romans
1.5
.
Iude
3.
Sometimes
the
Law
of
Faith
,
Romans
3.27
.
And
when
we
suppose
the
duties
and
Works
of
Love
to
be
opposed
to
Faith
under
one
Covenant
for
reasons
proper
to
it
,
and
yet
yet
the
same
Works
not
to
be
opposed
to
Faith
in
the
other
Covenant
for
reasons
peculiar
to
it
;
let
it
not
seem
strange
to
any
man
;
for
it
is
no
new
thing
to
affirm
and
deny
the
same
thing
,
under
several
circumstances
,
and
different
considerations
;
As
the
Apostle
Iohn
for
example
,
touching
this
great
Commandement
of
Love
,
of
which
we
now
speak
;
he
affirms
it
to
be
no
New
Commandement
,
but
an
old
,
and
yet
presently
again
sayes
the
same
is
a
New
Commandement
,
1
Iohn
2.7
,
8.
Brethren
,
I
write
no
new
Commandement
unto
you
,
but
an
old
Commandement
,
which
ye
had
from
the
beginning
:
the
old
Commandement
is
the
word
which
ye
have
heard
from
the
beginning
.
Again
,
a
new
Commandement
I
write
unto
you
,
which
thing
is
true
in
him
and
in
you
;
because
the
darknesse
is
past
,
and
the
true
light
now
shineth
.
The
Law
of
Love
is
an
old
Commandement
as
it
is
part
of
the
old
Covenant
,
and
yet
the
same
is
a
new
commandement
as
it
is
part
of
the
new
Covenant
,
being
given
a
new
by
Christ
,
the
Mediator
thereof
,
and
now
upon
new
termes
too
,
not
as
opposed
to
Faith
,
as
in
the
former
,
but
as
in
a
collateral
and
subservient
way
,
joyned
with
it
in
the
latter
.
And
besides
this
,
the
same
Commandement
under
this
new
edition
of
it
,
comes
out
with
inlargement
,
which
makes
it
new
:
Which
thing
(
saith
the
Apostle
)
is
true
in
him
,
and
in
you
.
In
him
,
who
hath
not
onely
given
this
new
command
,
Iohn
13.34
.
A
new
Commandement
I
give
unto
you
,
that
ye
love
one
another
as
I
have
loved
you
;
but
also
hath
given
us
the
pattern
of
it
in
his
own
example
,
having
so
loved
us
as
to
lay
down
his
life
,
and
to
give
himself
for
us
,
Gal.
2.20
Which
thing
as
it
is
true
in
him
,
so
in
you
saith
he
,
1
Iohn
2.8
.
because
we
ought
therefore
,
not
only
to
love
our
Neighbour
as
our selves
,
as
before
it
was
commanded
;
but
now
even
to
lay
down
our
lives
for
the
brethren
;
1
Iohn
3.16
.
as
he
hath
done
for
us
.
Of
all
which
,
viz.
that
the
same
command
though
in
one
respect
it
was
old
,
yet
in
another
it
was
new
,
and
truly
verified
both
in
Christ
,
and
in
the
Saints
,
the
Apostle
gives
this
reason
in
the
forementioned
place
,
1
Iohn
2.8
.
Because
the
darknesse
is
past
,
and
the
true
light
now
shineth
:
the
different
dispensing
of
the
same
thing
,
hath
made
this
difference
in
it
:
it
was
an
old
Commandement
as
it
was
once
enjoyned
under
the
old
Covenant
,
but
now
the
darkness
and
obscutity
of
that
Covenant
and
dispensation
being
past
(
as
when
once
it
grew
old
it
was
then
ready
to
vanish
,
Heb.
8.13
.
)
and
the
true
and
new
light
in
the
Gospel
and
new
Covenant
,
now
shining
,
under
which
the
same
duties
of
Love
are
enjoyned
upon
other
terms
then
before
,
it
might
upon
this
account
be
well
stiled
a
New
Commandement
,
which
yet
in
substance
was
an
old
one
.
Sect.
3
2.
But
Secondly
and
chiefly
,
the
reason
why
the
Works
of
Love
,
Justice
,
and
Mercy
,
as
commanded
in
the
Gospel
,
are
not
opposed
to
Faith
by
the
Apostle
in
the
point
of
Justification
,
though
these
and
all
other
Works
commanded
in
the
Law
in
the
sence
in
which
they
were
asserted
by
the
Jews
,
are
opposed
to
Faith
in
that
case
,
is
this
;
because
there
is
so
vast
a
difference
between
the
sence
in
which
we
do
assert
an
Evangelical
necessity
of
these
to
Justification
,
and
that
sence
in
which
the
Jews
did
assert
the
availableness
of
these
together
with
other
Works
of
the
Law
unto
justification
,
as
that
the
Apostle
might
well
withstand
the
one
sence
as
damnable
,
and
yet
the
other
in
the
mean
while
remain
under
his
full
approbation
.
For
our
Apostle
was
so
far
from
denying
the
necessity
of
the
Works
of
the
Law
unto
justification
,
saving
in
that
erronious
sence
in
which
the
Jews
maintained
them
,
as
that
he
did
affirm
,
that
during
the
time
in
which
they
were
enjoyned
by
God
,
justification
was
not
to
be
had
without
them
,
(
as
conjoyned
with
Faith
,
)
Rom.
2.13
.
For
not
the
hearers
of
the
Law
are
just
before
God
,
but
the
doers
of
the
Law
shall
be
justified
.
It
was
no
more
mens
hearing
of
the
Law
,
and
leaning
upon
God
(
as
some
did
Mic.
3.11
.
)
without
sincere
obedience
to
the
Law
in
one
thing
as
well
as
in
another
,
that
would
render
them
acceptable
to
God
then
,
than
mens
barren
,
formal
,
and
dead
Faith
,
under
the
profession
of
the
Gospel
,
will
without
an
upright
and
careful
conformity
to
the
doctrin
of
Christ
,
render
them
acceptable
to
God
now
.
As
concerning
that
sence
in
which
the
Jews
asserted
,
and
the
Apostle
denied
the
necessity
of
the
works
of
the
Law
to
justification
,
take
it
thus
.
They
being
ignorant
of
Gods
Righteousness
(
Rom.
10.3
.
)
and
of
his
designe
to
teach
men
by
the
types
and
figures
of
the
Law
as
by
a
school-master
,
to
expect
justification
by
the
death
of
Christ
,
and
Faith
in
his
blood
,
(
For
by
reason
of
the
vail
that
was
upon
their
hearts
,
they
could
not
see
to
the
end
of
that
which
is
abolished
,
2
Cor.
3.13
,
14
,
15.
)
I
say
,
they
being
herein
altogether
ignorant
,
were
on
the
other
hand
highly
confident
,
that
God
had
ordained
their
legal
Sacrifices
to
purge
them
from
their
sins
,
and
their
obedience
in
them
and
other
points
of
the
Law
;
to
be
the
only
means
to
invest
them
with
all
the
good
that
ever
the
Lord
intended
them
,
not
only
in
things
temporal
,
but
also
spiritual
and
eternal
.
So
that
that
which
the
Gospel
attributes
to
the
New
Covenant
,
to
the
blood
of
it
,
to
the
faith
of
it
,
to
the
obedience
of
it
;
they
attributed
and
ascribed
all
of
it
to
the
blood
and
obedience
of
the
Old
Covenant
.
So
that
the
question
between
the
Apostle
and
them
,
was
but
this
:
Whether
Eternal
Redemption
were
to
be
had
upon
the
First
Covenant
termes
,
or
the
Second
;
whether
by
the
Works
of
the
Law
,
or
the
Faith
of
the
Gospel
,
the
beleeving
in
,
and
subjecting
to
the
Lord
Jesus
as
that
only
name
,
way
and
means
,
in
which
Salvation
is
to
be
had
.
The
Apostle
he
affirms
,
that
Salvation
is
to
be
had
by
the
latter
without
the
former
,
by
the
New
Covenant
termes
without
the
Old
;
the
Jews
on
the
contrary
they
held
that
Salvation
was
to
be
had
by
the
former
without
the
latter
,
by
the
Works
of
the
Law
without
beleeving
in
or
obeying
of
Jesus
.
It
is
most
evident
and
certain
that
thus
and
thus
as
hath
been
declared
,
is
the
true
sence
in
which
the
Jews
held
the
Works
of
the
Law
available
to
justification
and
salvation
,
and
it
is
as
clear
likewise
,
that
in
the
very
same
sence
the
Apostle
doth
deny
and
reject
them
,
charging
the
whole
stresse
of
all
upon
Christ
,
and
beleeving
in
,
and
following
of
him
.
Sect.
4
This
is
easie
to
be
discerned
in
the
Apostles
Writings
,
of
which
I
have
given
an
account
in
my
Second
Chapter
,
to
which
I
refer
you
,
and
shall
here
add
two
or
three
Texts
more
,
Phil.
3.7
,
8
,
9.
But
what
things
were
gain
to
me
,
those
I
counted
losse
for
Christ
;
yea
doubtlesse
and
I
do
count
all
things
but
losse
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
for
whom
I
have
suffered
the
losse
of
all
things
,
and
do
count
them
but
dung
that
I
may
win
Christ
,
and
be
found
in
him
not
having
mine
own
righteousnesse
which
is
of
the
Law
,
but
that
which
is
through
the
Faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
Faith
.
He
had
shewed
before
what
the
Jews
trusted
in
,
boasted
of
,
and
which
he
himself
also
whilst
he
was
as
they
were
,
did
count
his
gain
,
viz.
Circumcised
the
eight
day
,
of
the
stock
of
Israel
,
of
the
tribe
of
Benjamin
,
an
Hebrew
of
the
Hebrews
,
touching
the
righteousnesse
of
the
Law
blamelesse
.
But
when
he
became
a
Christian
,
he
let
go
all
these
things
which
he
held
so
fast
before
:
took
off
and
removed
that
confidence
and
stresse
which
he
had
placed
in
these
,
and
now
laies
all
upon
Christ
,
and
Faith
in
him
.
That
which
he
now
expected
by
Christ
,
he
did
indeed
expect
by
his
righteousness
in
the
Law
before
;
but
that
which
was
his
hope
and
his
confidence
,
his
joy
and
his
glory
before
,
is
now
but
loss
and
dung
with
him
,
when
once
the
excellency
of
the
knowledge
of
the
way
of
Salvation
by
Christ
,
does
appear
.
Now
all
his
desire
is
to
be
found
in
Christ
,
rejoycing
in
Christ
,
trusting
in
Christ
,
cleaving
to
Christ
;
not
any
more
to
be
found
in
the
dress
of
his
own
righteousness
which
was
of
the
Law
,
the
first
Covenant
righteousness
,
that
righteousness
in
the
Law
,
touching
which
as
he
sayes
he
was
blameless
,
vers.
6.
Which
whilst
he
expected
Salvation
by
it
,
was
a
righteousness
or
way
of
justification
of
his
own
setting
up
,
never
of
Gods
appointing
.
In
opposition
whereto
,
he
desires
now
to
be
found
in
that
righteousness
which
is
of
God
through
Faith
;
in
that
state
of
justification
and
salvation
,
which
God
in
the
Gospel
hath
setled
and
established
upon
beleeving
in
Jesus
.
So
that
here
in
this
Contexture
of
Scripture
,
you
have
the
Jews
righteousness
or
justification
,
and
the
Christians
;
through
both
which
this
Apostle
had
passed
,
and
of
both
which
he
had
made
tryal
:
the
Jews
claim
was
by
the
Law
,
and
the
works
thereof
,
but
the
Christians
by
the
Gospel
,
and
the
Faith
,
and
obedience
thereof
:
the
act
of
his
conversion
was
his
renouncing
of
the
former
,
and
cleaving
to
the
latter
.
Romans
Chapter
9.
Verse
30
,
31
,
32.
What
shall
we
say
then
,
that
the
Gentiles
which
followed
not
after
righteousnesse
,
have
attained
to
righteousnesse
,
even
the
righteousnesse
which
is
of
Faith
:
but
Israel
which
followed
after
the
Law
of
righteousnesse
hath
not
attained
to
the
Law
of
righteousnesse
;
Wherefore
?
because
they
sought
it
not
by
Faith
,
but
as
it
were
by
the
works
of
the
Law
;
for
they
stumbled
at
that
stumbling-stone
.
Here
we
have
two
manner
of
people
,
the
Gentiles
and
the
Jews
;
and
two
sorts
of
righteousness
,
the
one
of
the
Law
,
the
other
of
Faith
,
or
of
the
Gospel
.
The
Gentiles
who
had
not
followed
after
righteousness
,
but
lived
in
Idolatry
,
Sin
,
and
Wickedness
,
and
without
God
in
the
World
,
being
altogether
strangers
to
the
Common-wealth
of
Israel
,
and
that
Covenant
of
Promise
,
yet
attained
to
righteousness
,
a
state
of
justification
and
acceptation
before
God
,
upon
their
receiving
the
Gospel
,
the
doctrine
of
life
and
salvation
,
when
it
was
brought
among
them
.
The
Jews
though
they
followed
after
the
law
of
righteousness
,
those
laws
wherein
a
righteous
conversation
was
commanded
by
God
,
and
did
many
of
the
things
that
were
commanded
therein
,
having
a
zeal
towards
God
,
yet
for
all
that
,
did
not
arrive
at
that
justification
and
acceptation
with
God
,
which
the
Gentiles
attained
,
and
the
reason
was
,
because
they
did
not
seek
it
in
the
Gospel-way
in
which
the
Gentiles
found
it
:
they
should
have
let
go
the
doctrine
of
Moses
,
and
have
imbraced
the
doctrine
of
Christ
,
and
have
reckoned
themselves
but
in
the
same
capacity
with
the
Gentiles
for
all
their
Works
of
the
Law
,
and
have
said
as
some
of
them
did
,
We
beleeve
that
through
the
grace
of
our
Lord
Jesus
Christ
,
we
shall
be
saved
even
as
they
,
Acts
15.11
.
But
instead
of
this
they
stumbled
at
that
stumbling-stone
,
Christ
Jesus
and
him
crucified
,
and
the
offer
of
salvation
by
him
,
and
did
adhere
unto
the
works
of
the
Law
for
all
things
pertaining
to
salvation
,
and
would
have
Justification
upon
the
Law
termes
;
this
ran
in
their
mind
,
if
a
man
do
those
things
he
shall
live
in
them
,
and
so
ventured
all
upon
that
score
.
It
was
quite
beyond
their
expectation
that
the
Messiah
when
ever
he
should
come
,
should
turn
them
out
of
their
way
of
Sacrificing
,
by
becoming
a
Sacrifice
himself
,
or
that
their
expectation
of
remission
of
sin
,
should
be
taken
off
the
former
,
and
placed
on
the
latter
:
and
therefore
they
cleaving
to
the
letter
of
the
Law
for
eternal
salvation
,
which
so
far
was
ordained
by
God
but
for
a
temporal
,
and
rejecting
Christ
and
the
termes
of
salvation
by
him
which
the
Law
pointed
them
to
in
the
spiritual
signification
of
it
,
of
which
they
were
wholly
ignorant
,
hence
it
came
to
pass
,
that
for
all
their
labouring
,
seeking
,
and
striving
after
righteousness
,
justification
,
and
salvation
,
yet
they
missed
it
,
as
seeking
it
out
of
Gods
way
,
upon
their
own
termes
,
not
Gods
.
Gal.
2.21
.
For
if
righteousnesse
come
by
the
Law
,
then
Christ
is
dead
in
vain
.
How
could
that
be
?
but
that
they
did
attribute
and
ascribe
the
same
attoning
,
virtue
,
and
sin-purging
efficacy
unto
the
works
of
the
Law
,
which
the
Gospel
does
attribute
unto
the
blood
of
Jesus
.
And
then
indeed
if
it
had
been
so
as
they
supposed
it
was
,
that
sacrifices
or
any
other
works
of
the
Law
,
could
have
purged
sin
so
as
Christ
does
by
his
death
and
blood
,
then
the
death
of
Christ
would
have
been
in
vain
,
God
would
never
have
put
himself
to
that
charge
as
to
give
his
Son
to
death
to
take
away
the
sin
of
men
,
if
the
works
,
of
the
Law
had
been
a
competent
means
to
bring
it
about
.
If
there
had
been
a
Law
(
saith
the
same
Apostle
)
which
could
have
given
life
,
verily
righteousnesse
should
have
been
by
the
Law
,
Gal.
3.21
.
If
the
Law
and
the
Wotks
therein
commanded
,
could
have
done
the
same
thing
towards
the
conferring
of
life
and
salvation
upon
men
which
is
now
brought
to
passe
by
the
coming
and
dying
of
Jesus
,
then
righteousness
and
life
should
have
been
by
that
.
But
now
inasmuch
as
that
God
hath
given
his
Son
to
dye
,
(
for
here
he
writes
to
those
that
did
acknowledge
Christ
and
his
death
,
but
withall
inclined
to
that
opinion
Acts
15.
that
except
men
kept
the
law
of
Moses
they
could
not
be
saved
)
since
God
hath
given
his
Son
to
dye
,
it
is
(
as
if
he
should
say
)
manifest
that
the
Law
fell
short
in
ability
of
doing
that
for
men
,
for
the
doing
of
which
God
sent
his
own
Son
,
Rom.
8.3
.
For
what
the
Law
could
not
do
in
that
it
was
weak
through
the
flesh
,
God
sent
his
own
Son
in
the
similitude
of
sinfull
flesh
,
and
for
sin
,
(
or
by
a
sacrifice
for
sin
as
it
is
in
the
margent
)
condemned
sin
in
the
flesh
.
What
the
Law
could
not
do
in
that
it
was
weak
through
the
flesh
,
that
is
(
I
conceive
)
through
or
by
reason
of
the
sins
of
the
flesh
;
the
sinful
condition
of
man
was
so
great
,
as
that
it
quite
over-topt
the
purging
power
of
the
Law
,
the
disease
was
too
strong
to
be
cured
with
such
a
purge
,
the
sins
of
the
flesh
overmatched
the
Law
in
this
kind
,
and
rendred
it
weak
:
and
therefore
God
was
fain
to
send
his
own
Son
to
condemn
sin
,
to
take
away
the
destroying
power
of
sin
by
the
sacrifice
of
himself
,
for
that
the
Law
could
not
do
it
by
its
sacrifice
.
In
that
the
Apostle
writes
so
much
and
in
so
many
places
(
for
there
are
many
more
besides
these
)
touching
the
weaknesse
and
dis-ability
of
the
Law
to
do
that
for
men
which
God
sent
Christ
to
do
for
them
,
it
is
in
opposition
to
those
who
magnified
the
Law
as
if
it
had
been
able
to
do
all
that
for
them
,
which
the
Apostle
doth
ascribe
to
Christ
as
done
by
him
.
By
what
hath
been
now
said
I
think
it
doth
fully
appear
in
what
sence
the
Jews
asserted
the
Works
of
their
Law
in
the
point
of
Justification
,
and
likewise
in
what
sence
the
Apostle
denies
them
.
Sect.
5
And
now
if
any
man
shall
say
,
that
Love
,
Iustice
,
and
Mercy
,
yea
or
the
act
of
Faith
it self
,
or
any
other
work
commanded
in
the
Gospel
,
does
justifie
as
Christs
blood
justifies
,
by
way
of
attonement
for
sin
,
let
him
be
accursed
.
It
is
the
prerogative
royal
peculiarly
and
alone
belonging
to
Christ
,
thus
to
justifie
,
in
which
no
creature
in
Heaven
or
Earth
,
or
any
action
of
any
creature
,
bears
any
the
least
share
,
Heb.
1.3
.
When
he
had
by
himself
purged
our
sins
,
sat
down
on
the
right
hand
of
the
majesty
on
high
.
To
purge
from
sin
is
the
self-work
of
Christ
,
Heb.
7.27
.
and
9.26
,
28.
and
10
,
12
,
14.
When
some
of
the
Galatians
were
but
about
to
attribute
the
same
justifying
power
unto
the
Law
,
which
they
had
acknowledged
to
be
in
Christ
,
Paul
testifies
to
them
that
in
doing
so
they
would
render
Christ
of
none
effect
to
them
,
and
fall
from
grace
,
Gal.
5.4
.
So
dangerous
a
thing
is
it
to
joyn
any
in
competition
or
co-partnership
with
Christ
in
this
work
,
or
to
attribute
the
same
justifying
vertue
to
any
beside
him
.
And
if
any
among
the
Papists
should
ascribe
any
such
operation
or
vertue
to
any
of
their
works
,
though
as
dipt
in
the
blood
of
Christ
,
and
receiving
their
vertue
from
that
,
it
would
doubtlesse
be
found
a
piece
of
high
presumption
,
and
a
sin
of
a
daring
nature
before
the
Lord
.
But
alass
how
far
off
are
we
from
ascribing
any
such
power
,
operation
or
vertue
unto
any
work
which
a
Christian
can
do
Nay
Faith
it self
,
though
it
be
so
necessary
unto
justification
,
as
that
without
which
the
blood
of
Christ
will
not
justifie
and
save
men
,
yet
it
is
far
from
being
necessary
upon
any
such
account
as
if
it
could
in
the
least
operate
as
Christs
blood
does
,
or
add
any
thing
unto
the
saving
vertue
thereof
;
and
yet
necessary
it
is
,
because
such
is
the
Will
of
God
,
as
that
the
saving
benefit
of
that
blood
shall
not
be
made
over
unto
any
man
,
but
upon
condition
of
his
beleeving
.
So
I
say
of
Works
(
I
mean
Gospel-obedience
)
though
we
say
they
are
so
necessary
as
that
no
mans
Faith
shall
justifie
him
that
is
void
of
them
,
or
which
is
all
one
,
that
no
mans
Faith
shall
justifie
him
without
them
;
yet
we
say
also
,
that
they
are
far
from
being
necessary
upon
any
such
score
as
Christs
blood
is
necessary
,
or
as
if
they
could
contribute
any
thing
unto
its
atoneing
vertue
.
Nor
is
it
necessary
in
this
case
to
suppose
them
to
be
formally
of
the
nature
of
Faith
,
nor
to
be
essential
to
the
act
of
beleeving
;
nor
that
the
same
justifying
act
,
office
,
or
power
is
placed
in
them
by
God
,
as
is
in
Faith
:
Yet
necessary
they
are
unto
justification
,
because
such
is
the
will
and
good
pleasure
of
God
,
as
that
though
he
will
have
Faith
to
entitle
men
to
the
justifying
and
saving
benefit
of
Christs
blood
,
yet
he
will
not
interess
an
unprofitable
,
dead
,
barren
,
fruitless
,
formal
Faith
in
that
saving
benefit
and
priviledges
of
the
New
Covenant
,
but
reserves
this
honour
for
that
Faith
only
which
is
an
active
lively
working
Faith
,
and
which
makes
a
man
as
well
ready
and
desirous
to
give
honour
and
glory
unto
the
Lord
in
doing
his
will
,
as
to
receive
honour
and
glory
from
him
in
the
way
of
beleeving
his
promise
.
This
God
willing
I
shall
make
fully
evident
,
when
I
come
to
treat
of
the
doctrine
of
Faith
and
Justification
by
it
,
in
the
handling
of
the
second
part
of
my
Text.
Sect.
6
In
the
mean
while
if
this
burden
any
mans
mind
,
how
to
think
or
conceive
that
Faith
in
its
first
justifying
act
in
closing
with
Christ
,
should
be
accompanied
with
Works
,
when
as
that
first
act
is
done
in
an
instant
,
but
Faiths
bearing
of
Fruit
,
and
producing
of
good
works
,
is
a
work
of
time
,
and
shal
therefore
think
that
sure
Faith
must
needs
be
alone
and
without
works
in
the
first
act
of
its
justifying
work
,
whatever
it
be
after
,
I
shall
ease
this
burden
,
and
answer
this
objection
by
distinguishing
of
Works
.
There
are
two
sorts
of
Works
.
-
1.
Such
as
consist
in
will
,
purpose
,
and
desire
.
-
2.
Such
as
consist
in
the
actual
execution
of
those
resolutions
and
desires
.
That
those
motions
,
resolutions
,
and
desires
that
are
transacted
in
the
wil
,
by
way
of
preparation
of
turning
them
into
actions
of
another
nature
when
opportunity
shall
serve
,
I
say
that
these
are
works
in
Gods
account
,
who
is
as
well
privy
to
them
as
to
external
actions
,
is
most
evident
.
Mic.
2.1
.
Wo
to
them
that
devise
iniquity
,
and
work
evill
upon
their
beds
:
when
the
morning
is
light
they
practice
it
,
because
,
it
is
in
the
power
of
their
hand
.
Their
devising
and
resolving
upon
evill
in
the
night
,
in
order
to
the
practice
of
it
in
the
day
,
is
called
a
working
of
evill
upon
their
beds
.
Again
Psalm
58.2
.
Yea
in
heart
ye
work
wickedness
:
you
weigh
the
violence
of
your
hands
in
the
earth
.
The
evill
actions
and
motions
of
the
mind
and
will
,
are
called
a
working
of
wickednesse
in
the
heart
;
as
the
looking
on
a
Woman
to
lust
after
her
,
is
called
the
committing
adultry
with
her
in
the
heart
.
Mat.
5.28
.
All
which
is
as
true
of
good
intentions
,
resolutions
and
desires
,
as
of
evill
;
the
resolving
upon
good
when
opportunity
presents
,
is
a
working
of
good
in
the
soul
as
well
as
the
resolving
upon
evill
upon
like
termes
is
the
working
of
evill
.
Now
then
that
Faith
which
is
not
accompanied
with
good
Works
of
this
kind
in
the
souls
first
fastening
upon
Christ
by
Faith
for
salvation
;
I
say
,
that
soul
that
does
not
come
to
Christ
with
a
sence
of
such
worthinesse
in
him
,
as
to
desire
and
resolve
through
the
strength
of
his
grace
to
give
up
it self
to
him
,
and
to
be
commanded
by
him
,
that
Faith
,
that
soul
,
by
all
the
light
that
I
can
get
from
Scripture
,
is
never
like
to
be
accepted
,
or
to
pass
for
currant
in
Christs
account
.
Nor
will
such
desires
and
resolutions
do
it
neither
,
that
are
but
airy
,
and
of
the
nature
of
false
Conceptions
,
and
which
spend
themselves
and
languish
and
vanish
in
desiring
and
resolving
,
like
the
sluggard
Solomon
speaks
of
,
Prov.
13.4
.
Whose
soul
desireth
and
hath
nothing
:
No
;
unlesse
they
have
that
truth
and
reality
,
that
strength
and
substance
,
as
to
be
delivered
of
such
conceptions
,
and
to
bring
forth
fruit
to
perfection
when
opportunity
comes
,
and
not
like
that
corn
that
groweth
upon
the
house-top
,
that
withereth
before
it
come
to
maturity
,
they
are
never
like
to
obtain
the
honour
and
reputation
of
such
desires
and
resolutions
as
will
passe
for
good
works
in
Gods
account
.
But
if
the
soul
in
its
first
closing
with
Christ
by
Faith
,
go
armed
,
and
the
Faith
of
the
soul
attended
with
real
,
hearty
,
and
unfeigned
desires
and
purposes
to
render
unto
the
Lord
in
love
,
honour
,
and
service
,
according
to
the
benefit
it
expects
to
receive
from
him
,
and
that
nothing
but
lack
of
opportunity
,
hinders
the
real
acting
and
executing
these
desires
and
resolves
with
suitable
endeavours
,
doubtlesse
that
soul
,
that
faith
,
is
accepted
with
the
Lord
,
as
well
as
if
all
those
purposes
,
inclinations
and
desires
of
the
soul
,
were
so
many
visible
works
,
so
many
actual
performances
.
For
if
there
be
first
a
willing
mind
,
it
is
accepted
according
to
that
a
man
hath
;
and
not
according
to
that
he
hath
not
.
2
Cor.
8.12
.
If
it
hath
but
passed
the
will
in
good
earnest
,
it
is
not
the
want
of
more
ability
,
or
more
opportunity
,
that
will
hinder
the
mans
acceptation
,
but
accepted
he
is
and
shall
be
with
the
Lord
with
what
he
hath
in
this
kind
,
be
it
more
or
be
it
lesse
.
And
now
having
shewed
you
both
in
what
sence
the
unbeleeving
Jews
did
,
and
in
what
sence
we
do
hold
Works
necessary
unto
Justification
and
salvation
;
I
now
pray
you
to
make
judgement
upon
the
whole
,
and
let
your
own
conscience
speak
,
whether
there
be
the
least
or
lightest
probability
,
that
when
the
Apostle
rejecteth
the
works
of
the
Law
from
Justification
,
in
the
sence
in
which
the
Jews
asserted
them
,
that
then
and
therein
he
should
also
reject
the
christian
resolutions
and
endeavours
commanded
in
the
Gospel
upon
pain
of
damnation
,
from
justification
in
the
sence
in
which
I
have
supposed
them
absolutely
necessary
thereunto
.
Sect.
7
Neither
is
this
any
new
Doctrine
,
only
it
may
be
I
have
used
a
little
more
liberty
of
expression
in
asserting
the
necessity
of
Works
to
justification
,
then
many
others
who
have
been
over-awed
by
a
misunderstanding
of
Pauls
saying
in
my
Text
,
have
adventured
to
do
.
Otherwise
,
though
there
seems
to
be
an
over-tenderness
and
shiness
in
our
Protestant
Authors
,
while
engaged
against
the
Papists
,
to
say
in
plain
words
that
any
Works
are
necessary
to
justification
,
yet
in
the
mean
while
they
confidently
and
boldly
assert
in
other
words
that
which
amounts
to
as
much
,
and
signifies
the
same
thing
.
For
that
they
might
not
be
thought
by
denying
the
necessity
of
good
works
unto
justification
,
to
open
a
gap
unto
carnal
liberty
,
and
to
lay
a
temptation
upon
men
to
be
lesse
carefull
in
the
great
work
of
Sanctification
,
they
are
wont
to
assert
over
and
over
,
that
though
they
do
not
hold
good
Works
necessary
to
justification
,
yet
they
do
hold
them
necessary
unto
salvation
,
so
that
though
men
may
be
justified
without
them
,
yet
they
cannot
be
saved
without
them
.
But
I
demand
,
what
Justification
is
that
which
will
not
put
men
into
an
immediate
capacity
of
salvation
?
but
that
there
is
a
necessity
of
Works
to
do
this
for
men
?
Can
any
call
this
a
justification
unto
life
,
as
the
Scripture
calls
that
justification
which
is
of
the
Gospelkinds
,
Rom:
5.18
.
And
does
it
not
come
to
the
same
issue
to
say
that
Faith
without
Works
will
not
justifie
,
and
to
say
that
justification
without
works
will
not
save
?
for
is
justification
any
thing
else
then
a
discharging
or
setting
a
man
free
from
condemnation
,
and
consequently
bringing
him
into
a
condition
of
life
?
so
that
whether
the
defect
lie
in
the
Faith
that
should
justifie
,
because
of
the
absence
of
Works
,
or
whether
in
the
justification
it self
,
because
of
the
absence
of
Works
,
it
matters
not
;
for
it
seems
there
is
the
same
necessity
of
Works
unto
Salvation
on
which
side
soever
it
fall
:
with
the
sence
of
which
necessity
,
to
fill
the
hearts
and
souls
of
men
,
is
the
thing
I
drive
at
in
this
discourse
.
But
that
to
grant
Works
necessary
unto
salvation
,
is
all
one
in
effect
as
to
grant
them
necessary
unto
justification
;
and
that
there
is
no
more
danger
in
the
one
then
in
the
other
;
and
that
the
difference
between
the
one
and
the
other
is
but
in
a
sound
of
words
,
and
not
in
substance
of
matter
,
and
consequently
that
they
that
deny
the
necessity
of
Works
in
the
one
sence
,
and
yet
grant
it
in
the
other
,
do
but
restore
with
the
right
hand
,
what
they
unduly
took
away
with
the
left
,
is
a
thing
clear
and
evident
from
the
Scriptures
as
well
as
from
the
reason
of
the
thing
which
I
thus
declare
.
1.
Our
Apostle
Paul
uses
these
two
phrases
,
to
be
justified
,
and
to
live
,
as
words
equivolent
and
importing
the
same
thing
,
and
reckons
it
a
good
demonstration
to
prove
that
men
are
not
justified
by
the
works
of
the
Law
,
but
by
Faith
,
inasmuch
as
that
the
Scripture
saith
,
The
just
shall
live
by
Faith
,
Gal.
3.11
.
But
that
no
man
is
justified
by
the
Law
in
the
sight
of
God
it
is
evident
:
for
the
just
shall
live
by
Faith
.
Which
would
be
a
defective
way
of
arguing
,
if
to
be
justified
and
to
live
were
not
the
same
thing
with
the
Apostle
.
So
again
vers.
21.
of
the
same
Chapter
:
For
if
there
had
been
a
Law
given
which
could
have
given
life
,
verily
righteousnesse
should
have
been
by
the
Law
.
Here
we
see
again
that
righteousnesse
and
life
are
convertable
termes
with
the
Apostle
;
if
life
,
then
righteousnesse
,
if
righteousnesse
,
then
life
by
the
Law
.
And
so
to
be
justified
,
and
to
be
blessed
,
is
all
one
thing
with
the
same
Apostle
,
Gal.
3.8
,
9.
Rom.
4.7
,
8
,
9.
And
to
be
saved
,
or
to
be
justified
,
is
the
same
thing
which
the
Apostle
James
,
according
to
the
tenour
of
his
reasoning
,
James
2.
from
verse
the
fourteenth
,
to
the
four
and
twentieth
.
2.
Justification
and
condemnation
are
in
Scripture
put
in
direct
opposition
one
to
another
,
Rom.
5.18
.
and
8.33
.
So
that
he
that
is
justified
,
is
free
from
condemnation
,
and
to
be
free
from
condemnation
,
and
to
be
in
a
state
of
Salvation
,
is
as
much
one
,
as
not
to
dye
,
is
to
live
.
3.
Salvation
as
well
as
Justification
is
promised
to
beleeving
,
John
3.16
.
Acts
16.31
.
Heb.
10.39
.
therefore
to
be
in
a
salvable
condition
is
the
immediate
effect
of
Faith
,
as
well
as
to
be
justified
,
and
consequently
that
a
man
is
as
soon
in
a
salvable
condition
as
in
a
justified
condition
;
and
if
so
,
then
look
what
is
necessary
to
the
being
of
the
one
,
is
necessary
to
the
being
of
the
other
also
,
with
a
necessity
sine
qua
non
,
without
which
neither
will
be
.
And
now
what
doth
all
this
prove
?
but
that
if
men
cannot
be
in
a
salvable
condition
without
Works
,
(
which
is
the
thing
granted
)
then
neither
can
they
be
in
a
justified
condition
without
them
,
because
there
is
no
separating
of
these
.
But
I
still
desire
you
,
that
when
I
thus
speak
of
the
necessity
of
good
Works
unto
Justification
,
that
you
will
do
me
and
your selves
too
that
right
as
to
understand
me
in
the
sence
in
which
I
have
explained
my self
before
,
viz.
that
they
are
necessary
so
,
as
to
render
that
Faith
by
which
men
are
justified
to
be
of
the
right
kind
,
and
such
unto
which
Justification
is
promised
.
Under
which
sence
I
am
far
enough
from
complying
with
the
Papists
,
who
(
if
they
be
not
wronged
)
hold
Works
to
be
satisfactory
,
Propitiatory
,
and
meritorious
;
for
that
's
their
charge
;
see
Dr.
Downam's
Treatise
Justi
.
lib.
7.
cap.
1.
§
.
1.
And
as
I
am
far
from
complying
with
them
,
so
am
I
far
enough
from
differing
from
those
that
oppose
them
,
if
their
own
concessions
about
the
necessity
of
Works
,
may
be
but
fairly
construed
and
argued
upon
.
This
by
what
I
have
but
newly
said
doth
plainly
appear
,
&
might
be
further
evinced
by
other
of
their
sayings
wherein
they
do
acknowledg
,
That
that
Faith
which
is
alone
,
severed
from
charity
,
and
destitute
of
good
Works
,
doth
neither
justifie
nor
save
,
but
that
there
is
a
necessity
of
them
,
a
necessity
of
presence
,
though
not
of
efficiency
,
and
that
they
must
concur
with
Faith
in
the
subject
or
party
justified
,
though
not
in
the
act
of
Justification
.
And
what
's
all
this
less
than
that
which
I
have
said
?
I
say
Faith
void
of
Works
will
not
justifie
,
They
say
that
Faith
which
is
alone
severed
from
charity
,
and
destitute
of
good
Works
,
will
not
justifie
nor
save
.
I
say
it
's
not
necessary
to
hold
or
say
that
the
same
justifying
act
,
office
,
or
power
is
placed
in
them
as
is
in
Faith
.
They
say
they
are
not
necessary
by
way
of
efficiency
.
I
say
God
denies
the
justifying
priviledge
unto
a
barren
,
dead
Faith
,
and
reserves
it
only
for
a
lively
working
Faith
;
they
say
there
's
a
necessity
of
presence
,
and
that
they
concur
with
Faith
in
the
subject
or
party
justified
,
though
not
in
the
act
of
justifying
.
So
that
a
necessity
of
Gospel-obedience
to
accompany
that
Faith
which
shall
justifie
,
is
acknowledged
on
all
hands
.
And
if
men
had
but
laid
out
themselves
as
much
to
possess
the
people
with
a
thorow
sence
of
this
,
as
they
have
to
preserve
them
from
the
errors
of
the
Papists
on
the
other
hand
,
it
might
I
conceive
have
been
much
better
with
their
Souls
,
then
now
it
is
.
For
while
their
ears
and
eyes
have
been
filled
so
much
with
the
doctrine
of
Justification
by
Faith
without
Works
(
when
they
have
meant
it
only
in
opposition
to
the
Popish
sence
)
and
so
little
with
the
Doctrine
touching
the
unavailablenesse
of
that
Faith
unto
Justification
,
that
does
not
knit
the
Soul
to
Christ
with
such
love
,
as
by
which
men
deny
themselves
of
their
Lusts
and
sinful
pleasures
,
and
follow
after
righteousnesse
and
holinesse
with
them
that
call
upon
the
Lord
with
a
pure
heart
;
hence
I
fear
it
hath
come
to
passe
,
that
the
generality
of
men
among
us
have
had
so
little
sence
of
the
necessity
of
a
godly
life
,
and
have
presumed
so
much
upon
their
Faith
touching
Christ
,
(
which
yet
hath
been
but
the
dead
Faith
James
speaks
of
)
as
that
they
have
to
the
sad
deceiving
of
their
own
Souls
,
thought
themselves
in
safe
condition
,
although
they
have
lived
sensual
and
carnal
lives
,
and
have
been
strangers
to
the
work
of
the
new
Creature
,
the
power
of
Godlinesse
,
and
the
life
of
Holinesse
,
without
which
for
all
their
Faith
,
no
man
shall
see
the
Lord
.
But
alass
how
should
it
be
otherwise
,
when
as
it
is
too
manifest
,
that
the
Leaders
and
Guides
of
the
people
themselves
,
except
here
and
there
one
,
have
had
little
of
this
sence
and
savour
,
but
have
built
so
much
upon
the
act
of
beleeving
,
and
so
little
upon
a
faithful
subjection
to
Christs
Doctrine
(
which
for
ought
I
can
see
,
is
as
necessary
to
render
Faith
available
in
its
place
,
as
Faith
is
necessary
to
render
the
blood
of
Christ
available
in
its
place
,
as
to
a
mans
personal
Justification
)
as
if
that
subjection
were
not
at
all
necessary
unto
the
being
of
a
mans
justification
before
God
,
but
usefull
onely
to
declare
him
to
himself
,
and
unto
men
to
be
justified
.
And
under
this
Soul-deceiving
apprehension
,
and
mistaken
notion
and
principle
,
the
Ministers
,
too
many
of
them
have
indulged
themselves
and
people
too
,
in
a
dull
,
heavy
,
cold
,
partial
,
flat
,
and
lesse
than
formal
way
of
professing
the
Gospel
,
to
the
hazard
of
their
precious
Souls
.
And
O
that
this
might
but
awaken
any
of
them
that
take
upon
them
the
care
of
Souls
,
to
lay
this
matter
more
to
heart
,
before
it
be
too
late
,
and
the
opportunity
past
.
And
thus
I
have
now
done
with
the
first
part
of
my
Text
,
wherein
I
have
shewed
in
what
sence
Paul
makes
no
reckoning
of
Works
in
the
point
of
Justification
.
Come
we
now
to
the
handling
of
that
which
remains
touching
the
imputation
of
his
Faith
for
righteousnesse
,
who
beleeveth
on
him
that
justifieth
the
ungodly
.
CHAP.
IV.
Setting
forth
the
object
of
justifying
Faith
,
and
shewing
the
beleeving
in
whom
,
and
the
beleeving
of
what
it
is
,
that
will
be
counted
for
Righteousnesse
.
Sect.
1
IN
the
handling
of
the
latter
part
of
these
words
,
But
to
him
that
worketh
not
,
but
beleeveth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
counted
for
righteousnesse
,
I
would
open
these
three
things
.
1.
The
believing
in
whom
,
and
the
believing
of
what
,
it
is
,
to
which
the
promise
of
Justification
or
the
Imputation
of
Righteousness
is
made
.
2.
What
,
or
what
manner
of
believing
it
is
,
that
hath
the
great
promise
of
Justification
annexed
to
it
.
3.
How
,
or
in
what
sence
this
Faith
in
men
,
is
counted
unto
them
for
righteousness
.
Which
three
things
I
conceive
contain
the
sum
and
substance
of
the
Doctrine
of
Justification
.
Let
us
now
begin
with
the
first
of
these
,
and
see
from
the
Scriptures
who
and
what
is
the
right
object
of
saving
Faith
.
Him
,
whom
the
Apostle
here
in
the
Text
propounds
as
the
object
of
this
belief
,
is
said
to
be
him
who
justifieth
the
ungodly
.
Whether
by
him
that
justifieth
the
ungodly
we
should
understand
God
the
Father
distinctly
,
or
his
Son
Jesus
Christ
,
it
will
not
be
so
needfull
to
enquire
;
since
as
both
concur
in
justifying
the
ungodly
,
so
both
are
the
object
of
justifying
Faith
.
For
as
in
due
time
Christ
dyed
for
the
ungodly
,
(
Rom.
5.6
.
)
that
he
might
justifie
them
by
his
blood
,
so
God
the
Father
hath
set
him
forth
to
be
a
propitiation
through
Faith
in
his
blood
,
Rom.
3.25
.
And
as
to
understand
the
Apostle
as
meaning
the
Father
,
seems
to
suit
best
with
the
precedent
verses
,
so
to
understand
him
as
not
excluding
the
Son
,
will
well
answer
his
general
design
in
asserting
attonement
,
remission
of
sins
,
or
justification
by
Christ
for
the
ungodly
Gentiles
upon
their
beleeving
,
in
opposition
to
those
who
appropriated
these
to
the
Works
of
Moses
Law
.
It
's
true
,
there
is
a
great
variety
of
expression
used
in
Scripture
to
set
forth
the
object
of
Faith
;
sometimes
making
God
the
Father
,
and
his
record
concerning
his
Son
,
the
object
;
and
sometimes
Christ
as
Messiah
promised
,
as
Son
of
God
,
as
dying
,
as
rising
again
;
and
sometimes
the
word
or
doctrine
of
Christ
or
his
Apostles
;
but
all
relating
to
,
and
depending
originally
upon
the
Father
.
I
shall
touch
each
of
these
particularly
,
but
with
much
brevity
,
because
I
hope
you
are
not
so
much
unacquainted
with
these
things
,
as
I
fear
you
are
in
that
upon
which
I
principally
intend
enlargement
.
Sect.
2
I.
Justification
is
ascribed
unto
God
the
Father
,
as
him
in
whom
we
must
beleeve
,
and
upon
whom
we
must
depend
for
it
,
in
many
other
Scriptures
beside
my
Text
,
Rom.
8.33
.
and
3.30
.
Gal.
3.8
.
Hence
justification
is
called
the
righteousnesse
of
God
,
and
the
righteousnesse
which
is
of
God
,
as
he
being
the
Author
and
founder
of
it
,
Rom.
3.21
.
and
10.3
.
Phil.
3.9
.
1.
It
was
found
out
and
contrived
by
his
infinite
wisdom
,
Eph.
1.7.8.11
.
and
therefore
Christ
whom
he
sent
to
put
in
execution
that
wonderfull
,
profound
contrivance
of
his
,
is
called
the
wisdom
of
God
,
1
Cor.
1
,
24.
Christ
the
power
of
God
,
and
the
wisdome
of
God
.
2.
God
the
Father
is
the
Author
of
it
,
and
object
of
our
Faith
about
it
,
because
it
issues
and
proceeds
out
of
the
womb
of
his
grace
,
where
this
blessed
design
was
first
conceived
,
Rom.
3.24
.
Being
justified
freely
by
his
grace
.
The
goodness
and
compassionateness
of
his
nature
,
meeting
with
the
misery
and
necessity
of
his
poor
creature
,
inclined
him
to
set
such
a
thing
on
foot
,
disposed
him
to
use
both
his
Wisdom
and
Power
to
contrive
and
bring
it
to
passe
.
The
creature
neither
did
nor
could
put
any
obligation
upon
him
to
do
this
thing
for
him
,
but
by
sin
and
unworthiness
,
provoked
him
to
that
which
was
quite
contrary
,
and
therefore
the
more
wonderfull
,
that
it
should
make
its
way
through
so
many
,
and
so
mighty
contrary
provocations
which
it
meets
with
from
men
.
This
grace
of
God
is
so
great
a
doer
,
hath
so
mighty
a
hand
,
so
potent
an
influence
in
the
whole
and
entire
business
of
Mans
Election
,
Redemption
,
Justification
,
Adoption
,
Sanctification
,
Eternal
Life
and
Salvation
,
that
all
from
first
to
last
,
from
the
beginning
to
the
end
,
is
worthily
ascribed
to
the
riches
of
his
grace
,
both
in
the
things
themselves
,
and
means
of
their
accomplishment
;
as
might
easily
be
shewn
from
Scripture
;
but
I
will
hasten
on
my
way
.
3.
The
means
by
which
this
justification
is
effected
and
brought
to
passe
,
are
of
and
from
God
the
Father
,
and
their
power
to
justifie
depends
upon
his
will
appointing
them
to
that
end
.
1.
Christ
is
the
great
means
of
bringing
this
about
,
but
yet
is
given
and
sent
by
the
Father
for
that
purpose
:
Whom
God
(
saith
he
)
hath
set
forth
to
be
a
propitiation
for
sin
,
Rom.
3.25
.
In
that
Christ
becomes
righteousness
or
justification
to
men
,
it
is
because
God
would
have
it
so
,
1
Cor.
1.30
.
But
of
him
are
ye
in
Christ
Jesus
,
who
of
God
is
made
unto
us
wisdom
,
righteousness
,
&c.
Again
,
it
is
God
that
was
in
Christ
,
reconciling
the
world
unto
himself
,
not
imputing
trespasses
,
2
Cor.
5.19
.
It
is
he
that
hath
made
us
accepted
in
the
beloved
,
Ephes.
1.6
.
Then
said
he
,
lo
,
I
come
to
do
thy
will
,
O
God
:
by
the
which
will
we
are
sanctified
through
the
offering
up
of
the
body
of
Jesus
Christ
once
for
all
;
Heb.
10.9
,
10.
Though
we
are
sanctified
by
the
offering
up
of
the
body
of
Jesus
,
yet
it
is
by
vertue
of
the
will
of
the
Father
,
which
the
Son
came
to
do
,
and
to
fulfill
.
According
to
these
Scriptures
,
the
attoneing
,
purging
power
and
vertue
of
Christs
blood
,
seems
to
depend
upon
the
Divine
will
and
good
pleasure
of
the
Father
.
Else
if
it
did
not
,
why
should
not
the
whole
world
be
justified
?
for
Christ
is
the
propitiation
for
the
sins
of
the
whole
world
,
1
Iohn
2.2
.
and
why
then
is
not
the
whole
world
justified
?
Surely
it
is
not
because
the
Sacrifice
of
Christ
is
not
as
sufficient
to
justifie
all
,
as
some
,
the
whole
world
,
for
whom
he
dyed
,
as
a
few
only
,
which
shall
actually
be
justified
and
saved
;
but
it
is
because
the
Fathers
will
is
such
,
that
the
justifying
,
saving
benefit
of
his
death
,
shall
be
limited
unto
such
only
as
do
beleeve
,
Iohn
3.16
.
God
so
loved
the
world
as
that
he
gave
his
only
begotten
Son
.
(
viz.
to
or
for
the
world
,
or
whole
world
,
1
Iohn
2.2
.
but
yet
so
,
and
upon
such
termes
,
as
)
that
whosoever
beleeveth
in
him
,
should
not
perish
,
but
have
everlasting
life
,
The
will
of
the
Father
piches
the
bounds
how
far
the
justifying
vertue
of
his
Sons
blood
shall
extend
,
and
determines
the
termes
upon
which
it
shall
be
actually
enjoyed
.
And
so
2.
It
is
in
respect
of
Faith
,
(
another
,
and
compared
with
Christ
,
an
inferior
means
of
mans
justification
)
it
does
not
justifie
in
its
own
name
,
or
by
its
own
power
or
vertue
,
but
its
ability
in
this
behalf
to
justifie
and
save
,
depends
meerly
upon
the
will
of
him
that
hath
appointed
it
to
this
office
:
but
of
this
afterwards
.
So
then
the
grace
,
power
,
and
authority
to
justifie
,
recides
originally
in
the
Father
,
and
what
force
and
power
there
is
in
Faith
,
or
more
remotely
in
Works
,
to
justifie
,
they
have
it
by
way
of
designation
,
and
act
what
they
do
act
in
that
kind
,
not
out
of
any
intrinsical
worth
or
merit
,
but
meerly
in
the
strength
,
and
by
the
authority
of
the
will
of
God
.
And
however
there
is
in
the
blood
of
Christ
a
richness
of
intrinsical
worth
and
vertue
,
of
it self
to
justifie
,
(
as
is
clearly
intimated
when
it
's
said
,
We
are
bought
with
a
price
,
1
Cor.
6.20
.
Purchased
with
his
blood
,
Acts
20.28
.
&c.
)
yet
since
Christ
did
not
glorifie
himself
to
be
made
an
High
Priest
,
and
to
offer
himself
a
Sacrifice
,
but
was
made
so
by
the
Father
,
(
Heb.
5.5
.
)
thence
it
is
that
the
Priestly
offering
and
sacrifice
it self
in
the
effecting
of
that
thing
to
which
it
is
appointed
by
the
Father
,
viz.
the
purgation
of
sins
,
and
justification
of
sinners
,
hath
a
dependance
upon
the
Fathers
will
.
And
therefore
when
men
do
beleeve
in
,
and
depend
upon
Christ
for
justification
,
they
do
ultimately
beleeve
in
,
and
depend
upon
the
Father
for
it
,
Iohn
12.44
.
Jesus
cryed
,
and
said
,
he
that
beleeveth
on
me
,
believeth
not
on
me
,
but
on
him
that
sent
me
.
1
Peter
1.21
.
Who
by
him
do
beleeve
in
God
that
raised
him
up
from
the
dead
,
and
gave
him
glory
,
that
your
Faith
and
hope
might
be
in
God
.
The
Father
hath
the
power
of
life
and
death
,
hath
the
power
of
giving
Laws
to
his
Creature
,
(
Iames
4.12
.
)
it
's
his
Law
that
is
transgressed
by
Sin
,
and
against
him
that
the
offence
is
committed
,
(
Psal.
51.4
.
)
and
therefore
it
belongs
to
him
to
forgive
sin
,
(
Isai.
43.25
.
Luke
5.21
.
)
and
accordingly
Christ
directs
us
to
pray
the
Father
to
forgive
our
Trespasses
,
Mat.
6.12
.
It
's
true
also
,
that
the
Son
hath
the
same
power
of
life
and
death
,
of
giving
Laws
,
and
forgiving
sins
,
For
all
power
both
in
Heaven
and
earth
,
is
given
unto
him
,
that
all
men
should
honour
the
Son
,
even
as
they
that
honour
the
Father
.
But
this
he
hath
according
to
the
order
of
his
being
,
from
the
Father
,
Mat.
28.18
.
Iohn
3.35
.
and
17.2
.
Faith
acts
it self
upon
the
Father
as
its
object
in
three
respects
especially
;
First
by
believing
him
to
be
the
true
God
in
opposition
to
Idols
,
and
all
false
gods
,
Iohn
17.3
.
This
is
life
eternal
to
know
thee
the
only
true
God
,
&c.
1
Cor.
8.6
.
But
to
us
there
is
but
one
God
,
the
Father
,
of
whom
are
all
things
,
and
we
in
him
,
Eph.
4.6
.
One
God
and
Father
of
all
.
Secondly
by
believing
that
notwithstanding
the
sin
of
men
,
that
he
(
having
received
an
attonement
in
his
Sons
blood
)
is
most
willing
to
be
favourable
and
gracious
,
not
only
in
forgiving
,
but
also
in
rewarding
such
who
duly
and
diligently
seek
his
favour
,
grace
,
and
love
,
in
such
wayes
,
and
by
such
means
,
as
he
himself
hath
appointed
for
that
end
.
Heb.
11.6
.
But
without
Faith
it
is
impossible
to
please
him
:
for
he
that
cometh
to
God
must
believe
that
he
is
,
(
there
's
the
former
act
of
Faith
touching
the
truth
of
his
being
,
)
and
that
he
is
a
rewarder
of
them
that
diligently
seek
him
.
Thirdly
by
trusting
in
and
relying
on
his
might
,
mercy
,
grace
,
and
love
,
for
pardon
,
justification
,
and
eternal
salvation
,
Psalm
52.8
.
But
I
will
trust
in
the
mercy
of
the
Lord
for
ever
,
Rom.
4.5
.
But
beleeveth
on
him
that
justifieth
the
ungodly
,
Iohn
5.24
.
But
all
this
(
at
least
since
God
was
manifested
in
the
flesh
)
in
and
by
Christ
,
there
being
no
coming
to
,
or
believing
in
the
Father
but
by
him
,
Iohn
14.6
.
1
Pet.
1.21
.
Though
formerly
he
was
worshipped
and
served
under
the
name
and
title
of
the
God
of
Abraham
,
the
God
of
Isaac
,
&
the
God
of
Iacob
,
yet
now
in
the
New
Testament
under
the
Name
and
Title
of
the
God
and
Father
of
our
Lord
Jesus
Christ
,
Eph.
1.17
.
and
3.14
.
Sect.
3
I
might
here
shew
also
that
the
word
,
promise
,
or
record
of
the
Father
concerning
his
Son
,
is
the
object
of
Faith
:
Yea
Abrahams
justification
is
cast
upon
his
beleeving
this
word
of
God
;
So
shall
thy
seed
be
.
For
Abraham
beleeved
God
,
and
it
was
counted
to
him
for
righteousnesse
,
Gen.
15.6
.
Rom.
4.3.18
.
Gal.
3.6.8
.
Iames
2.23
.
Now
the
record
which
the
Father
hath
given
of
Christ
in
the
New
Testament
as
the
object
of
Faith
,
is
two-fold
.
1.
That
he
is
his
beloved
Son
in
whom
he
is
well
pleased
,
and
that
he
ought
to
be
heard
and
obeyed
,
Mat.
3.17
.
and
17.5
.
And
2.
That
in
him
is
life
,
and
that
salvation
is
now
offered
to
the
World
by
beleeving
in
,
and
obeying
of
him
,
1
Iohn
5.9
,
10
,
11
,
12.
If
we
receive
the
witnesse
of
men
the
witnesse
of
God
is
greater
:
for
this
is
the
witnesse
of
God
,
which
he
hath
testified
of
his
Son
.
He
that
beleeveth
on
the
Son
hath
the
witnesse
in
himself
:
he
that
beleeveth
not
God
hath
made
him
a
lyar
,
because
he
beleeveth
not
the
record
which
God
gave
of
his
Son
.
And
this
is
the
record
which
God
hath
given
to
us
eternal
life
,
and
this
life
is
in
his
Son
.
He
that
hath
the
Son
hath
life
;
and
he
that
hath
not
the
Son
of
God
hath
not
life
.
This
testimony
which
the
Father
gave
of
his
Son
,
was
partly
by
voice
from
Heaven
,
2
Pet.
1.17
,
18.
and
partly
by
those
Works
which
he
gave
him
to
finish
,
by
which
men
saw
his
glory
as
the
glory
of
the
only
begotten
of
the
Father
;
Iohn
5.36
.
I
have
greater
witnesse
then
that
of
Iohn
;
for
the
works
which
the
Father
hath
given
me
to
finish
,
the
same
works
that
do
I
,
bear
witnesse
of
me
,
that
the
Father
hath
sent
me
,
John
10.37
,
38.
If
I
do
not
the
works
of
my
Father
beleeve
me
not
:
but
if
I
do
,
though
ye
beleeve
not
me
,
yet
beleeve
the
works
;
that
ye
may
know
and
beleeve
that
the
Father
is
in
me
;
and
I
in
him
.
Sect.
4
II.
As
the
Father
,
so
also
Christ
the
Son
is
in
Scripture
set
forth
,
as
the
more
immediate
object
of
Faith
.
Acts
16.31
.
And
they
said
beleeve
on
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saved
,
and
thy
house
.
Now
ye
must
know
,
that
Christ
is
propounded
as
the
object
of
Faith
in
several
respects
,
and
under
several
considerations
.
Sect.
5
1.
As
he
is
the
Messias
of
which
Moses
and
the
Prophets
wrote
and
said
should
come
.
And
therefore
is
Christ
called
the
He
that
should
come
,
Mat.
11.3
.
Art
thou
he
that
should
come
,
or
do
we
look
for
another
?
John
13.19
.
Now
I
tell
you
before
it
come
,
that
when
it
is
come
to
passe
,
ye
may
beleeve
that
I
am
HE.
It
was
one
thing
to
beleeve
in
general
according
to
the
Prophets
that
Messiah
should
come
,
(
which
was
the
common
Faith
of
the
Jews
,
and
as
it
should
seem
of
the
Samaritans
too
,
Iohn
4.25
.
)
and
another
thing
to
beleeve
in
particular
,
that
Jesus
which
is
come
is
the
Christ
.
This
was
the
Faith
of
such
as
did
receive
him
,
and
cleave
to
him
when
he
did
come
,
Iohn
11.27
.
She
said
,
yea
,
Lord
,
I
beleeve
that
thou
art
the
Christ
the
Son
of
God
which
should
come
into
the
world
.
The
want
of
which
is
the
destroying
sin
that
lies
so
heavy
upon
the
Jews
,
John
8.24
.
For
if
ye
beleeve
not
that
I
am
HE
,
ye
shall
dye
in
your
sins
.
2.
Christ
as
he
is
the
Son
of
God
is
made
the
object
of
Faith
,
Joh.
20
,
31.
But
these
are
written
,
that
ye
might
beleeve
that
Iesus
is
the
Christ
the
Son
of
God
,
and
that
beleeving
,
ye
might
have
life
through
his
name
,
Acts
8.37.1
John
5.1
,
4
,
5.
and
4.15
.
By
Faith
he
is
beleeved
to
be
the
Son
of
God
,
not
as
Adam
was
the
Son
of
God
,
viz.
by
Creation
,
Lu.
3.
last
,
in
which
sence
we
are
all
his
Offspring
,
Act.
17.28
.
Nor
yet
as
the
Saints
are
the
Sons
of
God
,
to
wit
by
Adoption
,
Gal:
4.5
.
but
that
he
is
the
begotten
,
yea
the
only
begotten
Son
of
the
Father
;
so
the
Son
,
and
so
begotten
of
the
Father
;
as
none
else
is
among
all
the
creation
of
God
,
John
1.14
.
and
3.18
.
He
that
beleeveth
on
him
,
is
not
condemned
;
but
he
that
beleeveth
not
is
condemned
already
,
because
he
hath
not
beleeved
in
the
name
of
the
only
begotten
Son
of
God
.
Sect.
6
3.
Christ
as
dying
and
shedding
his
blood
,
is
the
object
of
Faith
;
and
that
by
which
sinners
become
justified
,
Rom.
5.9
.
Much
more
then
being
now
justified
by
his
blood
,
we
shall
be
saved
from
wrath
through
him
.
Rom.
3.25
.
Whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
blood
.
Faith
eyes
the
blood
of
Christ
as
its
object
,
under
a
three-fold
consideration
.
First
it
believes
that
Christ
did
dye
and
shed
his
blood
for
our
sins
,
1
Cor.
15.2
,
3.
If
ye
keep
in
memory
what
I
preached
unto
you
,
unlesse
ye
have
beleeved
in
vain
.
For
I
delivered
unto
you
first
of
all
,
that
which
I
also
received
,
how
that
Christ
dyed
for
our
sins
according
to
the
Scriptures
,
Mat.
26.28
,
For
this
is
my
blood
of
the
New
Testament
,
which
is
shed
for
many
for
the
remission
of
sins
.
Secondly
,
that
this
death
and
shedding
of
this
blood
of
Christ
is
both
the
only
and
the
all-sufficient
means
appointed
by
God
to
make
an
attonement
for
,
and
to
purge
away
sin
,
Heb:
1.3
.
When
he
had
by
himself
purged
our
sins
,
sat
down
on
the
right
hand
of
the
majesty
on
high
,
Revels
1.5
.
Vnto
him
that
loved
us
,
and
washed
us
from
our
sins
in
his
own
blood
,
&c.
Heb.
10.14
.
For
by
one
offering
hath
he
perfected
for
ever
them
that
are
sanctified
,
Heb.
9.14
.
How
much
more
shall
the
blood
of
Christ
who
through
the
eternal
spirit
,
offered
himself
without
spot
to
God
,
purge
your
conscience
from
dead
works
to
serve
the
living
God
.
Thirdly
,
as
it
beleeves
the
blood
of
Christ
to
be
it
,
and
it
alone
that
is
in
it self
,
and
by
the
ordination
of
God
,
fully
sufficient
to
take
away
sin
,
the
guilt
of
it
,
or
the
condemning
power
,
or
destroying
nature
of
it
,
so
accordingly
does
it
relye
upon
this
blood
of
Christ
under
the
gracious
appointment
of
the
Father
,
to
do
this
great
thing
for
him
to
particular
,
in
whom
this
Faith
dwells
.
Rom:
8.25
.
Whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
blood
.
In
this
Scripture
there
are
three
things
that
are
especially
to
be
marked
in
relation
to
the
point
in
hand
.
1.
That
Christs
blood
is
the
blood
of
propitiation
,
or
that
Christ
himself
is
the
propitiation
by
means
of
his
blood
,
i.
e.
the
reconciler
,
the
procurer
of
savour
,
in
pardon
or
remission
.
2.
That
God
hath
ordained
him
in
his
blood
thus
to
be
,
and
accordingly
hath
proposed
and
offered
him
to
all
the
world
as
a
publick
propitiation
,
but
yet
so
,
and
upon
condition
that
men
have
Faith
in
his
blood
,
i.
e.
do
believe
it
to
be
of
it self
,
and
by
the
appointment
of
the
Father
,
of
sufficient
efficacy
,
force
,
and
vertue
,
to
purge
them
from
their
sins
.
Which
Faith
also
must
be
of
the
right
kind
,
or
else
it
will
not
interesse
any
man
in
this
great
benefit
.
3.
That
which
is
moreover
implyed
,
is
,
that
the
Faith
of
a
man
feeling
so
good
a
foundation
and
ground
under
it
,
as
is
the
blood
of
Christ
in
conjunction
with
the
Fathers
will
,
as
by
which
to
be
confident
of
a
plenary
purgation
from
all
sins
,
how
great
,
or
how
many
soever
they
have
been
,
does
accordingly
safely
and
securely
build
thereupon
.
Sect.
7
4.
Christ
as
being
risen
from
the
dead
is
the
object
of
justifying
Faith
,
Rom.
10.9
.
If
then
shalt
confess
with
thy
meuth
the
Lord
Iesus
,
and
shalt
beleeve
in
thy
heart
that
God
raised
him
from
the
dead
,
thou
shalt
be
saved
,
Rom.
4.25
.
Who
was
delivered
for
our
offences
,
and
was
raised
again
for
our
Iustification
.
And
no
marvel
that
the
Resurrection
of
Christ
should
be
the
object
of
saving
Faith
,
inasmuch
as
in
it
is
included
the
beleef
of
the
main
foundation
Doctrines
of
the
Gospel
,
and
without
it
Faith
could
have
no
firm
footing
to
rest
upon
touching
other
great
Gospel-truths
.
As
,
1.
The
beleeving
of
him
to
be
the
Son
of
God
(
which
is
an
ingredient
absolutely
necessary
in
the
Gospel-faith
)
doth
at
least
in
great
part
depend
upon
the
Faith
of
his
Resurrection
.
For
Faith
can
ground
its
belief
touching
his
being
the
Son
of
God
,
upon
nothing
else
than
that
which
declares
him
to
be
so
.
But
now
he
is
declared
to
be
the
Son
of
God
with
power
,
according
to
the
Spirit
of
holiness
,
by
the
Resurrection
from
the
dead
,
Rom.
1.4
.
2.
The
keeping
promise
and
Covenant
with
the
holy
Patriarchs
and
their
Seed
,
(
which
Faith
must
needs
eye
)
did
depend
upon
Gods
raising
Christ
from
the
dead
,
Acts
13.32
,
33.
And
we
declare
unto
you
glad
tidings
,
how
that
the
promise
which
was
made
unto
the
Fathers
.
God
hath
fulfilled
the
same
unto
us
their
children
in
that
he
hath
raised
up
Iesus
again
as
it
is
also
written
in
the
second
Psalm
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
And
again
,
Acts
2.30
,
31.
Therefore
being
a
Prophet
,
and
knowing
that
God
hath
sworn
with
an
Oath
to
him
,
that
of
the
fruit
of
his
loyns
,
according
to
the
flesh
,
he
would
raise
up
Christ
to
sit
upon
his
throne
;
he
seeing
this
before
,
spake
of
the
Resurrection
of
Christ
,
that
his
soul
was
not
left
in
hell
,
neither
his
flesh
did
see
corruption
.
3.
The
Resurrection
of
Christ
is
so
necessary
to
Justification
,
and
to
the
Faith
of
it
,
that
take
away
this
,
and
Justification
,
and
the
beleef
of
it
are
all
laid
in
the
dust
,
1
Cor.
15.14
,
17.
And
if
Christ
be
not
risen
,
then
is
our
preaching
vain
,
and
your
Faith
is
also
vain
.
And
again
vers.
17.
And
if
Christ
be
not
raised
,
your
Faith
is
vain
,
ye
are
yet
in
your
sins
.
Without
beleeving
is
no
justification
,
and
if
there
had
been
no
Resurrection
of
Christ
,
there
could
have
been
no
Faith
touching
that
attonement
that
is
now
made
by
his
death
.
For
could
men
have
beleeved
that
the
death
of
Christ
had
been
of
sufficient
force
and
vertue
to
expiate
sin
,
had
it
not
been
manifested
by
his
Resurrection
?
surely
no.
For
so
long
as
he
was
under
the
power
of
death
,
he
was
under
the
power
of
sin
,
of
which
death
is
but
the
wages
,
For
in
that
he
dyed
,
he
dyed
unto
sin
(
saith
the
Apostle
,
)
Rom.
6.10
.
The
sting
of
Death
,
(
to
wit
,
that
which
gives
it
power
of
prevailing
over
the
creature
)
is
sin
,
1
Cor.
15.56
.
And
the
time
when
that
saying
,
O
death
,
where
is
thy
sting
,
O
grave
,
where
is
thy
victory
,
shall
be
brought
to
passe
,
is
not
till
the
day
of
Resurrection
,
When
this
corruptible
shall
have
put
on
incorruption
,
and
this
mortal
immortality
,
1
Cor.
15.54
.
And
therefore
as
the
Saints
shall
not
actually
and
perfectly
be
delivered
from
all
the
effects
of
sin
till
the
day
of
their
Resurrection
,
so
neither
was
Christ
delivered
from
that
burden
of
other
mens
sins
which
he
bore
in
his
own
body
,
untill
he
rose
from
the
dead
.
And
if
sin
had
been
too
hard
for
him
in
keeping
him
under
the
power
of
death
,
it
would
much
more
have
been
too
hard
for
us
.
But
in
that
God
raised
Christ
from
the
dead
,
he
did
as
it
were
thereby
acknowledge
satisfaction
for
the
debt
of
mens
sins
,
which
he
by
his
death
,
as
a
surety
had
discharged
.
While
he
lay
in
the
grave
he
was
detained
as
a
prisoner
for
other
mens
debts
,
but
when
the
prison
doors
were
opened
and
he
let
out
,
the
Father
acknowledged
satifaction
,
and
did
as
it
were
seal
him
in
the
behalf
of
those
for
whom
he
undertook
,
a
release
and
discharge
.
By
his
entring
into
suffering
,
he
took
the
sins
of
the
world
upon
him
,
but
by
his
Resurrection
by
which
he
came
out
of
his
suffering-state
,
he
put
them
off
.
As
in
his
suffering
he
was
made
sin
for
us
,
and
dealt
with
as
if
he
had
been
a
sinner
,
so
by
his
Resurrection
he
was
justified
from
those
sins
which
were
imputed
to
him
.
And
unlesse
he
had
been
first
justified
from
our
sins
,
which
were
imputed
to
him
all
the
while
he
suffered
,
we
could
not
have
been
justified
from
them
our selves
.
And
therefore
no
marvel
that
the
Apostle
should
attribute
our
Justification
with
a
Rather
,
unto
the
Resurrection
of
Christ
,
than
to
his
Death
,
as
he
does
,
Rom.
8.33
,
34.
Who
is
he
that
condemneth
?
it
is
God
that
justifieth
:
it
is
Christ
that
dyed
,
yea
rather
that
is
risen
again
.
He
seems
to
feel
a
firmer
footing
for
his
Faith
in
the
Resurrection
of
Christ
,
than
in
his
death
;
more
to
bear
him
out
against
the
accusations
of
any
that
had
a
mind
to
condemn
him
:
the
answer
which
a
good
conscience
makes
,
it
is
by
the
Resurrection
of
Christ
from
the
dead
,
1
Pet.
3.21
.
4.
I
might
here
add
;
that
the
beleef
of
the
Resurrection
of
our
bodies
at
the
last
day
,
and
the
eternal
judgement
that
will
follow
thereupon
,
(
which
are
two
great
Arricles
of
the
Christian
Faith
,
and
fundamental
Doctrines
,
Heb.
6.2
.
)
does
depend
upon
our
beleef
of
the
Resurrection
of
Christ
.
For
if
Christ
the
Son
of
Gods
love
,
him
in
whom
his
soul
delighteth
more
than
in
any
man
;
should
not
have
been
raised
by
the
glory
of
the
Father
,
there
would
have
been
little
reason
for
any
other
man
to
expect
so
great
a
favour
.
But
now
is
Christ
risen
from
the
dead
,
and
is
become
the
first
fruits
of
them
that
slept
,
1
Cor.
15.20
.
as
a
pledge
of
their
Resurrection
also
.
In
that
any
have
a
lively
hope
of
being
raised
again
to
an
inheritance
uncorruptible
,
and
undefiled
,
and
that
fadeth
not
away
,
they
are
thereunto
begotten
by
the
resurrection
of
Iesus
Christ
from
the
dead
;
so
saith
the
Apostle
1
Pet.
1.3
,
4
And
again
verse
21.
In
that
God
raised
him
up
from
the
dead
,
and
so
gave
him
glory
,
it
was
that
our
Faith
and
hope
might
be
in
God
,
that
he
will
do
so
to
us
likewise
.
For
God
hath
both
raised
up
the
Lord
,
and
will
also
raise
up
us
by
his
own
power
,
1
Cor.
6.14
.
For
if
we
beleeve
that
Iesus
dyed
,
and
rose
again
,
even
so
them
also
which
sleep
in
Iesus
,
will
God
bring
with
him
.
1
Thes.
4.14
.
Because
I
live
,
ye
shall
live
also
,
saith
he
who
is
the
Resurrection
and
the
life
.
Iohn
14.19
.
and
11.25
.
And
that
there
shall
be
a
righteous
Judgement
following
the
Resurrection
,
and
that
Christ
Jesus
shall
be
the
Judge
,
is
such
a
thing
of
which
the
Father
hath
given
assurance
,
or
offered
Faith
unto
all
men
,
in
that
he
hath
raised
him
from
the
dead
,
Acts
17.31
.
Sect.
8
5.
The
Word
,
Gospel
,
or
Doctrine
of
Christ
,
and
of
his
Apostles
,
is
so
the
object
of
Faith
,
as
that
salvation
is
promised
unto
the
right
beleef
thereof
,
Mark
16.15
,
16.
Go
ye
into
all
the
World
,
and
preach
the
Gospel
to
every
Creature
:
he
that
beleeveth
,
and
is
baptized
,
shall
be
saved
.
2
Thes.
2.13
.
Because
God
hath
from
the
beginning
chosen
you
to
salvation
through
sanctification
of
the
Spirit
,
and
beleef
of
the
truth
.
2
Thes.
1.10
.
When
he
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
beleeve
,
(
because
our
testimony
among
you
was
beleeved
)
in
that
day
.
The
Doctrine
of
Christ
and
of
his
Apostles
,
may
well
be
counted
the
object
of
Faith
:
inasmuch
as
to
beleeve
it
,
is
all
one
as
to
beleeve
that
the
Father
hath
set
forth
his
Son
to
be
a
propitiation
for
sin
,
through
Faith
in
his
blood
;
and
so
it
is
to
beleeve
that
Christ
dyed
for
our
sins
,
according
to
the
Scriptures
,
and
that
he
rose
again
the
third
day
,
according
to
the
Scriptures
;
because
the
Doctrine
of
the
Gospel
,
is
a
testimony
and
declaration
of
these
things
,
and
he
that
beleeves
the
one
,
beleeves
the
other
also
.
Gods
giving
his
Son
to
dye
,
and
Christs
dying
,
and
rising
again
,
without
a
declaration
of
the
mind
and
counsel
of
God
thereabout
,
as
viz.
for
what
cause
,
upon
what
account
,
and
for
what
end
he
did
so
:
as
also
upon
what
termes
and
conditions
,
men
shall
reap
the
fruit
of
his
Death
,
Resurrection
and
Intercession
;
I
say
the
one
without
the
other
does
not
seem
to
be
the
adequate
object
of
Faith
,
but
both
together
are
.
For
which
cause
the
Doctrine
of
the
Gospel
in
its
Enunciations
,
Precepts
,
and
Threatnings
,
as
well
as
in
its
Promises
,
is
the
object
of
Faith
.
And
because
the
Doctrine
of
the
Gospel
,
contains
,
declares
,
and
amply
sets
forth
all
these
things
,
together
with
those
things
which
are
to
come
,
viz.
the
Resurrection
of
the
Dead
,
and
Eternal
Judgement
,
in
order
to
which
the
former
,
first
take
place
,
as
being
all
of
them
matters
about
which
Faith
is
busied
,
therefore
is
it
,
that
the
Doctrine
of
the
Gospel
,
is
frequently
called
the
Faith
,
Gal.
1.23
.
and
3.2
,
5
,
23.
Acts
6.7
.
Romans
1.5
.
1
Tim.
4.1
.
Iude
3.
And
so
now
I
have
done
with
my
first
point
touching
Faith
,
viz.
the
object
of
it
,
or
the
beleeving
of
what
,
it
is
,
that
shall
be
imputed
for
righteousness
.
CHAP.
V.
Shewing
that
that
Faith
which
consists
onely
in
assenting
unto
the
truth
of
that
report
which
the
Gospel
makes
touching
Christ
his
being
the
Son
of
God
,
and
of
his
coming
into
the
World
to
save
Sinners
by
dying
for
them
,
will
not
availe
to
Iustification
and
Salvation
,
as
a
Gospel-Faith
of
the
right
kind
will
do
.
Sect.
1
HAving
briefly
shewed
from
the
holy
Scriptures
the
beleef
of
what
it
is
objectively
that
hath
the
promise
of
Salvation
annext
to
it
,
I
shall
now
in
the
next
place
come
to
enquire
what
,
and
what
manner
of
beleeving
it
is
subjectively
,
that
hath
the
same
promise
:
or
whether
every
act
of
beleeving
that
is
placed
on
a
right
object
,
hath
this
great
priviledge
of
Justification
entailed
to
it
.
And
upon
due
enquiry
,
it
will
be
found
,
that
not
any
act
or
acts
of
Faith
,
one
or
more
,
be
they
never
so
many
of
them
,
that
fall
short
of
engaging
the
Soul
in
true
Love
and
sincere
obedience
unto
the
Lord
Jesus
,
will
avail
the
man
in
whom
they
are
,
unto
the
saving
of
the
soul
.
If
I
mistake
not
,
all
the
acts
of
a
saving
Faith
may
be
reduced
to
,
and
comprehended
under
these
three
heads
:
The
first
I
call
an
act
of
Credence
,
the
second
an
act
of
Adherence
;
and
the
third
an
act
of
Confidence
:
in
the
exertion
of
which
three
acts
of
Faith
,
having
Christ
for
their
object
,
the
whole
soul
,
mind
,
will
and
affections
,
are
engaged
,
which
make
up
the
beleeving
with
all
the
heart
which
the
Gospel
calls
for
,
Acts
8.37
.
By
that
act
which
I
call
an
act
of
Credence
,
I
mean
the
assent
of
the
mind
unto
the
truth
of
what
the
Gospel
reports
,
especially
touching
Christ
,
(
and
Gods
love
to
mankind
in
him
)
as
that
he
is
the
Son
of
God
,
and
Saviour
of
the
world
,
that
he
was
sent
of
God
the
Father
to
shew
unto
men
the
way
of
salvation
;
and
then
to
dye
,
rise
again
,
and
after
his
ascension
,
to
make
intercession
to
bring
that
salvation
about
,
and
that
remission
of
sins
,
is
to
be
had
through
his
name
.
By
that
act
of
Faith
which
I
call
an
act
of
Adherence
,
I
understand
the
souls
fast
cleaving
unto
the
Lord
Jesus
in
affection
and
subjection
,
as
counting
him
more
worthy
of
both
,
than
any
Creature
or
thing
in
all
the
world
;
as
also
taking
hold
of
that
grace
and
strength
which
is
in
Christ
,
for
deliverance
from
the
power
of
sin
,
and
of
bringing
the
soul
back
again
to
God
in
point
of
holiness
.
And
lastly
,
by
an
act
of
Confidence
,
I
mean
the
Souls
relyance
,
rest
,
or
dependance
upon
Christ
,
or
on
the
Father
through
Christ
,
for
remission
of
sins
,
acceptation
,
and
eternal
salvation
;
the
committing
of
the
Soul
to
his
mercy
;
the
throwing
it
upon
his
grace
.
These
three
acts
of
Faith
relate
to
each
other
by
way
of
dependance
;
the
second
depending
upon
the
first
,
as
the
acts
of
the
Will
do
upon
the
Understanding
;
and
the
third
upon
both
the
former
;
and
all
acted
upon
the
same
object
.
Now
that
which
I
shall
endeavour
,
is
,
to
shew
that
the
first
and
last
of
these
acts
,
the
assent
of
the
mind
unto
the
truth
of
things
that
are
to
be
beleeved
,
and
the
confidence
of
the
soul
to
meet
with
salvation
from
the
Lord
,
may
be
found
in
such
men
in
whom
the
middle
act
of
a
loving
and
loyal
adherence
to
the
Lord
,
is
not
found
,
and
that
the
other
two
without
this
,
will
not
avail
to
Justification
and
Salvation
.
Sect.
2
First
,
that
men
may
by
way
of
assent
unto
the
truth
of
that
by
which
Jesus
hath
been
manifested
to
be
the
Christ
of
God
,
beleeve
him
to
be
so
,
or
beleeve
on
him
as
such
,
and
yet
that
beleeving
of
theirs
not
avail
them
to
salvation
,
will
appear
first
of
all
by
Ioh.
12.42
,
43.
compared
with
other
Scriptures
.
The
words
are
these
:
Neverthelesse
among
the
chief
Rulers
also
,
many
beleeved
on
him
;
but
because
of
the
Pharisees
they
did
not
confesse
him
,
lest
they
should
be
put
out
of
the
Synagogue
;
for
they
loved
the
praise
of
men
more
then
the
praise
of
God
.
That
these
men
did
beleeve
Jesus
to
be
the
Messiah
,
the
Christ
of
God
,
is
most
evident
,
in
that
upon
conviction
by
his
Miracles
and
Doctrine
,
which
declared
him
so
to
be
,
they
beleeved
on
him
,
and
consequently
must
beleeve
in
the
generall
,
his
Doctrine
to
be
true
.
And
yet
that
whilst
they
did
thus
beleeve
,
they
were
in
an
unsafe
condition
as
touching
the
salvation
of
their
souls
,
will
appear
by
two
material
circumstances
in
the
words
.
The
first
is
this
,
That
for
all
their
Faith
they
durst
not
confess
him
,
lest
they
should
be
put
out
of
the
Synagogue
:
which
unworthy
deportment
of
theirs
,
put
them
under
that
threatning
of
Christ
,
Mark
8.38
.
Whosoever
therefore
shall
be
ashamed
of
me
,
and
of
my
words
,
in
this
adulterous
and
sinful
generation
,
of
him
also
shall
the
Son
of
man
be
ashamed
when
he
cometh
in
the
glory
of
his
Father
,
with
the
holy
Angels
.
And
John
saith
,
that
every
spirit
that
confesseth
not
that
Iesus
Christ
is
come
in
the
flesh
,
is
not
of
God
,
1
John
4.3
.
And
confessing
with
the
mouth
is
as
well
required
unto
salvation
,
as
beleeving
with
the
heart
,
Rom.
10.10
.
The
second
is
this
,
that
while
they
thus
beleeved
,
they
loved
the
praise
of
men
more
than
the
praise
of
God
:
which
whosoever
does
,
cannot
beleeve
savingly
,
according
to
Christs
own
words
,
Iohn
5.44
.
How
can
ye
beleeve
,
which
receive
honour
one
of
another
,
and
seek
not
the
honour
that
cometh
from
God
only
?
Such
beleevers
likewise
surely
were
they
,
Iohn
2.23
,
24.
Who
when
they
saw
the
miracles
which
Christ
did
,
they
beleeved
in
his
name
:
but
Iesus
did
not
commit
himself
to
them
,
because
he
knew
all
men
;
he
knew
that
for
all
their
Faith
of
assent
that
he
was
indeed
the
Messias
,
of
which
they
were
convinced
by
his
miracles
,
yet
there
was
not
in
them
the
Faith
of
adherence
,
in
a
constant
and
an
affectionate
sticking
to
him
,
and
therefore
would
not
trust
himself
with
them
.
Which
is
argument
enough
that
their
Faith
was
not
saving
,
nor
such
as
would
denominate
them
faithful
Disciples
unto
Jesus
,
whose
property
it
is
to
forsake
all
rather
than
to
forsake
Ghrist
,
(
Luke
14.33
.
)
which
had
it
been
their
case
,
Christ
would
not
have
been
shie
of
betrusting
himself
with
them
.
It
's
probable
that
Simon
Magus
was
a
beleever
of
this
kind
,
one
whose
Faith
was
right
as
touching
the
object
of
it
,
and
as
touching
this
first
act
of
it
also
;
for
the
Scripture
saith
,
Then
Simon
himself
beleeveh
also
,
Acts
8.13
,
And
what
did
he
beleeve
?
that
's
exprest
in
the
former
verse
,
where
it
's
said
,
that
when
they
beleeved
Philip
preaching
the
things
concerning
the
kingdom
of
God
,
and
the
Name
of
Iesus
Christ
,
they
were
baptized
both
men
and
women
.
Then
Simon
himself
beleeved
also
;
that
is
,
as
well
as
they
or
the
same
things
which
the
others
beleeved
,
viz.
Philips
doctrine
concerning
the
kingdom
of
God
,
and
the
name
of
Jesus
.
And
yet
for
all
his
perswasion
of
the
truth
of
the
doctrine
of
the
Gospel
preached
by
Philip
,
his
heart
was
not
purified
by
his
Faith
(
as
the
hearts
of
all
are
by
Faith
of
the
right
kind
,
Acts
15.9
.
for
Peter
told
him
:
First
,
that
his
heart
was
not
right
in
the
sight
of
God
,
vers
.
21.
Secondly
,
that
he
was
in
the
gall
of
bitterness
,
and
bond
of
iniquity
,
vers
23.
and
consequently
was
in
danger
of
perishing
,
as
the
Apostle
intimated
to
him
,
saying
,
Thy
money
perish
with
thee
,
verse
20.
There
was
in
him
the
Faith
of
Credence
,
but
not
of
Adherence
,
the
assent
of
the
mind
unto
the
truth
of
Philips
Doctrine
,
but
not
the
powerful
consent
of
the
will
unto
the
superlative
goodness
of
the
way
to
the
Kingdom
,
taught
by
him
.
Sect.
3
That
this
Faith
of
which
we
now
speak
,
which
consists
onely
in
the
general
assent
of
the
understanding
unto
the
truth
of
divine
Revelation
,
is
not
that
Faith
to
which
the
great
promises
of
the
Gospel
are
made
,
I
shall
endeavour
further
to
manifest
,
by
adding
two
or
three
Reasons
,
to
the
Scripture-testimonies
already
alledged
.
1.
This
assent
;
as
it
is
but
one
single
act
of
Faith
,
and
therefore
comprehends
not
the
whole
general
nature
of
that
grace
,
so
it
is
but
the
act
of
one
single
faculty
of
the
soul
,
the
mind
or
understanding
,
and
so
is
not
that
beleeving
with
all
the
heart
which
is
the
right
christian
Faith
(
Acts
8.37
.
)
which
consists
as
well
in
the
consent
of
the
will
touching
the
goodness
of
the
thing
beleeved
,
as
the
assent
of
the
mind
to
the
truth
of
its
being
.
For
as
the
object
of
the
Christian
Faith
,
(
the
Gospel
)
bears
the
relation
,
and
carries
as
full
a
proportion
of
goodness
,
as
of
truth
in
it
,
so
does
the
beleeving
soul
accordingly
by
the
faculty
of
the
mind
assent
to
it
as
true
,
and
by
the
faculty
of
the
will
accept
of
it
as
a
soveraign
good
.
And
under
this
two-fold
consideration
,
is
the
Gospel
propounded
as
the
object
of
Faith
.
1
Tim.
1
,
15.
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
that
Christ
Iesus
came
into
the
world
to
save
sinners
.
It
's
a
saying
faithful
in
respect
of
its
truth
,
and
worthy
of
all
acceptation
in
respect
of
its
goodness
.
Sect.
4
2.
The
Devils
themselves
have
such
a
faith
,
as
by
which
they
assent
to
this
truth
,
that
Christ
is
the
Son
of
God
:
and
it
is
the
first-born
of
improbabilities
,
that
ever
the
Devils
should
have
that
faith
abiding
in
them
,
by
which
men
shall
be
saved
.
That
the
Devils
do
not
only
beleeve
that
there
is
one
God
,
and
tremble
,
according
to
Iames
2.19
.
but
that
they
also
beleeve
Christ
to
be
the
Son
of
God
,
the
Christ
of
God
,
is
evident
Luke
4
41.
And
Devils
also
came
out
of
many
,
crying
out
and
saying
,
thou
art
Christ
the
Son
of
God
,
If
any
shall
here
object
and
say
,
that
we
have
but
the
Devills
own
word
for
it
,
who
was
a
lyar
from
the
beginning
:
The
answer
is
;
that
we
have
more
than
their
word
for
it
,
we
have
this
Evangelists
word
for
it
,
as
appears
by
the
latter
part
of
the
fore-cited
verse
,
where
he
sayes
that
they
,
viz.
the
Devils
knew
that
he
was
Christ
.
If
any
should
think
that
possibly
the
Devils
may
have
the
same
faith
that
would
justifie
men
if
it
were
in
them
,
though
it
will
do
them
no
good
,
as
not
being
in
the
like
capacity
of
grace
as
men
are
,
yet
that
passage
in
Iames
2.
19.
will
oppose
such
a
thought
.
For
wherefore
does
the
Apostle
mention
the
faith
of
Devils
there
?
but
to
disparage
the
unprofitable
and
dead
faith
of
some
Christians
,
and
to
give
them
to
know
that
if
their
faith
rested
only
in
the
beleef
of
things
,
and
did
not
carry
out
the
soul
in
love
both
to
God
and
men
,
it
was
even
no
better
a
faith
than
is
in
the
devils
,
and
consequently
would
save
them
no
more
than
it
would
save
the
devils
.
Sect.
5
3.
The
Faith
of
Assent
,
as
it
is
the
act
of
the
understanding
,
is
frequently
forced
,
the
mind
compelled
to
beleeve
the
truth
of
divine
things
,
by
the
strength
of
conviction
,
which
sometimes
is
so
great
,
that
it
is
not
in
the
power
of
men
to
dis-beleeve
them
;
which
I
concieve
is
the
plain
case
touching
that
faith
which
the
Devils
have
,
and
the
faith
which
some
wicked
men
under
despair
,
have
of
the
judgement
to
come
,
who
would
be
glad
if
they
knew
how
to
believe
otherwise
than
what
they
do
believe
;
they
would
be
glad
if
they
knew
how
to
believe
that
there
is
no
God
,
no
Heaven
,
no
Hell
,
and
it
is
their
torment
to
believe
there
is
:
the
Devils
believe
and
tremble
,
and
so
do
some
men
.
And
it
is
very
like
that
those
believers
of
which
we
heard
before
,
Iohn
2.23
.
and
12.42
.
had
that
Faith
which
they
had
concerning
Christ
,
forced
upon
them
by
the
hand
of
those
miracles
of
Christ
,
in
conjunction
with
his
holy
life
and
doctrine
,
which
were
too
hard
for
their
consciences
,
and
evinced
with
power
,
him
that
wrought
them
,
to
be
the
Son
of
God
.
And
it
may
be
they
might
have
a
desire
to
have
stifled
that
light
,
and
to
have
overcome
that
conviction
which
they
had
,
as
that
which
did
oppose
that
carnal
interest
of
praise
which
they
had
with
men
,
which
it
seems
they
loved
more
than
Christ
,
and
therefore
would
not
let
it
go
for
his
sake
.
And
is
not
this
the
case
of
such
who
hold
the
truth
in
unrighteousness
;
(
Rom.
1.18
.
)
when
the
light
of
divine
truth
breaks
into
the
mind
,
and
cannot
be
kept
out
,
but
convinces
the
conscience
that
things
have
been
so
and
so
done
by
the
Father
,
and
by
his
Son
Jesus
Christ
in
favour
to
man-kind
,
and
that
therefore
men
ought
to
love
the
Lord
,
and
in
love
to
obey
him
,
and
that
it
is
the
way
to
be
happy
so
to
do
,
and
yer
for
all
that
,
this
truth
,
which
hath
thus
far
compel'd
the
conscience
to
assent
to
it
,
is
detained
and
held
as
prisoner
in
the
mind
by
the
power
of
lust
,
so
that
it
does
not
walk
abroad
in
the
life
of
such
a
man
;
the
thorns
spring
up
with
the
seed
and
over-top
it
,
the
seed
springs
up
in
the
mind
by
its
power
of
conviction
,
shewing
what
should
and
ought
to
be
,
but
the
thorns
of
lust
spring
up
in
the
affection
,
and
determine
what
shall
be
,
and
what
shall
not
be
in
such
a
mans
life
.
Such
a
man
indeed
hath
received
the
truth
,
as
he
assents
to
it
to
be
truth
,
but
hath
not
received
the
love
of
the
truth
by
consenting
to
,
and
affectionately
imbracing
what
it
enjoynes
.
And
shall
we
think
that
God
will
reward
with
the
great
and
unspeakable
blessing
of
Justification
and
Salvation
,
such
an
act
of
the
Creature
as
is
not
voluntary
,
but
forced
from
him
whether
he
will
or
no
?
surely
he
will
not
.
2
Thes.
2.10
.
Because
they
received
not
the
love
of
the
truth
,
that
they
might
be
saved
,
&c.
No
other
receiving
of
the
truth
then
,
will
be
rewarded
with
Salvation
,
but
the
receiving
it
in
love
,
and
what
's
more
voluntary
than
love
?
If
a
man
had
all
faith
,
never
so
strong
a
perswasion
touching
the
vertue
and
power
of
Christ
,
So
that
he
could
remove
mountains
,
and
have
not
love
,
it
would
profit
him
nothing
.
1
Cor.
13.2
.
If
there
be
first
a
willing
mind
,
it
is
accepted
,
&c.
2
Cor.
8.12
.
that
's
surely
a
necessary
ingredient
to
render
any
act
of
the
creature
acceptable
to
God
,
and
consequently
rewardable
by
him
,
1
Cor.
9.17
.
For
if
I
do
this
thing
willingly
I
have
a
reward
.
Take
heed
then
of
venturing
your
precious
souls
upon
this
Faith
,
that
lies
but
in
a
naked
and
bare
assent
to
the
general
truth
of
the
Gospel
.
CHAP.
VI.
Further
discovering
that
neither
the
act
of
Relyance
or
Dependence
upon
God
or
Christ
for
Salvation
,
without
the
concurrence
of
a
loving
and
loyal
adhesion
to
him
,
will
avail
to
Salvation
.
Sect.
1
HAving
already
shewed
,
that
Faith
by
the
first
of
those
three
acts
mentioned
in
the
former
Chapter
,
will
not
justifie
without
the
addition
and
concurrence
of
more
;
I
shall
now
likewise
shew
you
that
neither
will
this
act
of
trust
,
confidence
,
dependance
or
relyance
upon
the
Lord
for
Salvation
,
though
added
unto
the
former
of
assenting
to
the
truth
of
that
report
which
the
Gospel
makes
of
Christs
being
the
Son
of
God
,
his
dying
for
sinners
,
&c.
prove
effectual
to
justifie
&
save
,
unless
it
be
found
in
conjunction
with
an
obediential
,
cleaving
to
Christ
,
to
be
delivered
by
him
from
the
power
and
dominion
of
sin
,
as
well
as
the
guilt
and
condemnation
of
it
.
That
there
may
be
found
in
men
a
presumptious
leaning
upon
the
mercies
of
the
Lord
,
and
his
promises
,
and
acts
of
grace
,
and
an
expectation
of
being
thereupon
secured
by
God
from
destruction
,
while
in
the
mean
time
they
cut
off
their
claim
and
title
to
those
promises
and
acts
of
grace
,
by
loving
of
and
cleaving
to
their
inward
lusts
,
or
outward
enormities
,
instead
of
cleaving
to
those
precepts
and
promises
touching
holiness
,
which
would
carry
them
out
of
those
sins
,
is
a
thing
very
visible
in
the
Scriptures
,
as
well
as
obvious
to
experience
.
It
was
so
with
men
under
the
Old
Testament
;
Mica
.
3.11
.
The
heads
thereof
judge
for
reward
,
and
the
Priests
thereof
teach
for
hire
,
and
the
Prophets
thereof
divine
for
money
,
yet
will
they
lean
upon
the
Lord
and
say
,
is
not
the
Lord
among
us
?
none
evill
can
come
unto
us
.
The
Lord
had
indeed
made
many
gracious
promises
to
that
people
of
his
being
their
God
,
of
his
dwelling
and
walking
among
them
,
of
saving
them
from
those
evils
which
he
would
bring
upon
their
enemies
;
but
all
upon
condition
that
they
would
be
to
him
a
people
,
in
love
,
loyalty
,
and
obedience
,
as
he
to
them
a
God
,
in
protection
and
blessing
.
(
Levit.
26.
Deut.
28.
)
but
these
men
,
Judges
,
Priests
,
Prophets
,
Sinners
of
sundry
sorts
,
eye
the
promises
,
over-looking
the
condition
upon
which
they
were
made
,
and
would
needs
lean
upon
these
,
as
if
God
were
obliged
to
them
by
these
,
to
secure
them
from
those
evils
which
the
faithful
Prophets
of
the
Lord
threatned
them
with
,
for
transgressing
the
Covenant
of
the
Lord
,
and
living
in
disobedience
thereto
.
Just
as
foolish
men
now
do
,
who
because
they
find
by
the
Scriptures
,
that
Christ
dyed
for
sinners
,
and
hath
commanded
that
remission
of
sins
and
salvation
be
preached
in
his
name
to
every
creature
,
and
hath
given
many
precious
encouragements
for
sinners
of
all
sorts
to
look
unto
him
from
all
the
ends
of
the
earth
and
be
saved
,
but
with
this
Item
,
that
they
repent
and
be
baptized
every
one
of
them
in
the
name
of
the
Lord
Iesus
for
the
remission
of
sins
,
that
they
be
born
again
of
water
,
and
of
the
Spirit
;
that
they
deny
themselves
,
take
up
their
Cross
,
and
follow
him
,
and
forsake
all
that
they
have
for
his
sake
(
if
they
cannot
faithfully
obey
him
upon
cheaper
termes
)
without
which
they
cannot
be
his
Disciples
,
and
that
they
diligently
hearken
to
,
and
carefully
observe
whatever
Jesus
that
great
Prophet
hath
spoken
and
commanded
,
upon
pain
of
being
cut
off
from
the
number
of
the
Lords
redeemed
ones
;
they
little
minding
or
regarding
the
termes
and
conditions
of
the
grace
offered
,
or
thinking
a
few
outward
performances
(
as
the
Jews
aforesaid
did
of
Circumcision
,
Sacrifices
,
and
the
like
)
will
serve
for
all
,
when
indeed
the
main
of
the
matter
(
the
renewing
them
to
God
in
the
disposition
and
frame
of
their
hearts
,
and
a
faithful
labouring
to
please
the
Lord
in
all
all
things
,
and
striving
against
all
contrary
motions
and
temptations
)
is
wholly
wanting
;
yet
as
if
all
the
grace
in
the
Gospel
were
theirs
,
and
designed
for
all
those
that
will
lay
hold
of
it
right
or
wrong
,
they
confidently
perswade
themselves
,
or
endeavour
so
to
do
,
that
they
are
built
upon
a
sure
foundation
,
that
Christ
,
remission
of
sins
,
and
salvation
,
are
all
theirs
,
and
that
they
do
them
a
great
deal
of
wrong
that
offer
but
a
word
to
shake
this
confidence
of
theirs
.
Again
,
see
the
like
in
another
passage
,
Isai.
48.1
,
2.
Hear
ye
this
,
O
house
of
Iacob
,
which
are
called
by
the
name
of
Israel
,
and
are
come
forth
out
of
the
waters
of
Iudah
;
which
swear
by
the
name
of
the
Lord
,
and
make
mention
of
the
God
of
Israel
,
but
not
in
truth
,
nor
in
righteousnesse
.
For
they
call
themselves
of
the
holy
City
,
and
stay
themselves
upon
the
God
of
Israel
,
the
Lord
of
hosts
is
his
name
.
This
people
you
see
mention
the
name
of
the
Lord
,
as
being
called
by
it
,
look
upon
themselves
as
his
people
,
call
themselves
of
the
holy
City
,
and
thereupon
stay
themselves
upon
the
God
of
Israel
,
depend
upon
him
for
all
good
,
as
their
God
,
and
upon
his
promises
,
as
if
made
to
them
;
and
thus
they
did
,
but
not
in
truth
nor
in
righteousness
;
for
this
profession
and
this
confidence
of
theirs
,
was
accompanied
with
unfaithfulness
in
the
main
,
and
therefore
their
dependance
upon
God
was
irregular
and
deceitful
,
God
having
no where
engaged
to
stand
under
such
a
trust
,
but
the
contrary
,
Iob
8.13
,
14
,
15.
Sect.
2
And
as
it
was
thus
with
those
under
the
Old
,
so
is
it
likewise
after
the
same
manner
with
too
many
now
under
the
New
Testament
,
who
because
they
have
some
knowledg
and
beleef
of
Gods
gracious
intention
to
save
sinners
by
the
death
of
his
Son
,
and
the
general
promises
of
the
Gospel
,
especially
if
together
herewith
they
have
but
a
form
of
godliness
,
and
something
of
devotion
towards
the
ordinances
of
God
,
they
perswade
themselves
that
they
are
the
believers
to
whom
the
promises
of
remission
of
sin
,
and
salvation
of
the
soul
are
made
,
though
in
the
mean
time
they
are
under
the
power
of
some
known
sin
or
other
,
either
covetousness
,
or
cruelty
,
and
hard
heartednes
,
or
pride
,
or
uncleannes
,
or
intemperance
in
word
or
deed
,
or
some
other
sin
,
and
are
unrenewed
in
will
and
affections
,
or
if
there
be
any
change
,
it
is
not
so
much
as
will
turn
the
scale
,
and
give
them
in
of
the
victory
against
the
flesh
,
on
the
Spirits
side
;
but
though
there
be
so
much
light
as
that
they
can
talk
of
good
things
,
and
so
much
conviction
as
in
the
general
to
approve
of
them
,
yet
the
interest
of
the
flesh
clearly
carries
it
,
when
things
come
to
be
done
,
and
when
temptation
is
upon
them
.
And
the
main
reason
,
I
conceive
,
why
persons
upon
their
generall
belief
of
the
Gospel
,
have
this
confidence
of
Salvation
,
though
otherwise
they
are
as
yet
but
in
the
flesh
,
and
so
cannot
please
God
,
(
Rom.
8.8
.
)
is
this
,
because
they
are
partial
in
the
Scriptures
,
and
do
not
give
one
Scripture
as
well
as
another
room
in
their
judgements
and
affections
:
their
minds
run
upon
such
Scriptures
as
declare
Christ
Iesus
to
have
come
into
the
world
to
save
sinners
;
that
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
beleeveth
in
him
,
should
not
perish
,
but
have
everlasting
life
,
that
he
that
confesseth
with
his
mouth
the
Lord
Iesus
,
and
beleeveth
in
his
heart
that
God
raised
him
from
the
dead
,
shall
be
saved
,
and
the
like
;
and
so
far
they
do
very
well
.
But
then
there
are
other
Scriptures
that
declare
that
except
men
repent
they
shall
perish
;
that
except
they
be
born
again
,
they
cannot
see
the
kingdom
of
God
:
that
without
holiness
no
man
shall
see
the
Lord
;
that
the
Lord
will
come
in
flaming
Fire
,
rendring
vengeance
to
those
that
obey
not
the
Gospel
:
that
those
that
live
after
the
flesh
shall
dye
;
that
if
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
:
that
tribulation
and
wrath
shall
be
upon
every
soul
that
doth
evill
,
with
many
the
like
;
which
they
slightly
pass
over
,
and
are
not
thorowly
possest
with
an
apprehension
,
that
those
other
Scriptures
that
entaile
the
promise
of
life
to
be
beleeving
,
are
so
to
be
understood
,
as
that
these
others
must
stand
with
them
,
or
to
be
understood
of
such
a
kind
of
believing
,
as
hath
the
substance
of
these
other
Scriptures
working
in
the
bowels
of
it
,
which
they
must
believe
,
that
will
not
deceive
themselves
in
their
Faith
:
and
is
there
not
the
same
reason
to
believe
the
one
as
well
as
the
other
?
doth
not
the
water
of
both
sorts
of
Scripture
proceed
out
of
the
same
hole
,
from
the
same
fountain
?
But
now
the
carnal
beleevers
of
whom
I
speak
,
fansying
to
themselves
that
the
promise
of
Salvation
is
made
to
believing
indefinitely
,
not
considering
that
it
is
tyed
up
to
that
special
kind
of
believing
which
works
by
love
,
as
other
Scriptures
interpret
;
and
they
knowing
in
themselves
that
they
do
believe
in
one
sence
,
(
for
so
indeed
they
do
,
with
that
general
Faith
of
assent
)
thence
they
conclude
confidently
,
that
they
are
heirs
of
promise
,
and
heirs
of
salvation
as
well
as
any
,
and
do
as
verily
think
they
are
going
to
Heaven
,
whereas
indeed
they
are
in
the
way
to
hell
,
as
ever
the
Syrians
thought
they
were
going
to
Dothan
,
while
they
were
blindly
led
to
Samariah
,
2
King
.
6.19
.
Sect.
3
The
men
of
this
formal
and
dead
Faith
of
which
I
speak
,
that
hav
confidence
of
Salvation
,
because
they
believe
,
though
they
do
not
indeed
believe
with
that
belief
unto
which
Salvation
is
promised
,
do
directly
tread
in
the
steps
of
some
in
the
Apostles
dayes
,
who
would
needs
be
confident
of
salvation
,
though
all
the
Faith
they
had
,
was
not
of
that
power
as
to
produce
a
holy
life
:
and
the
Apostles
knowing
the
danger
of
such
a
confidence
,
laboured
exceedingly
to
take
them
off
it
,
and
to
build
them
upon
a
better
bottom
.
This
is
the
business
in
which
the
Apostle
Iames
labours
so
mightily
in
his
Epistle
.
And
we
may
easily
perceive
what
Disease
was
among
the
Christians
,
by
the
remedies
which
this
servant
of
the
Lord
applyed
for
their
cure
,
viz.
an
inordinate
love
of
the
world
,
which
manifested
it self
in
an
adulterous
and
too
near
a
complyance
therewith
,
Chap.
4.
beginning
.
And
thereupon
they
despised
the
poor
Saints
,
and
preferred
men
less
worthy
if
they
were
rich
,
chap.
2.
Their
want
of
the
true
christian
humility
and
love
,
brake
out
into
bitter
envying
and
strife
,
and
an
undue
judging
and
censuring
one
of
another
,
chap.
3.
throughout
.
And
yet
for
all
these
unchristian
,
and
unsaint-like
deportments
,
they
were
ready
to
glory
as
if
they
were
the
knowing
men
,
and
men
of
the
right
Religion
wherein
salvation
was
to
be
had
,
and
that
it
did
belong
to
them
.
In
opposition
to
which
vain-confidence
,
and
confident
boasting
,
he
expresseth
himself
thus
:
chap.
3.14
,
15.
But
if
ye
have
bitter
envying
and
strife
in
your
hearts
,
glory
not
,
and
lie
not
against
the
truth
:
this
wisdom
descendeth
not
from
above
,
but
is
earthly
,
sensual
,
develish
.
For
them
to
glory
of
their
Religion
,
and
of
their
wisdom
and
knowledg
.
and
yet
to
be
men
of
such
an
unchristian
carriage
,
they
did
but
lye
against
the
truth
which
they
pretended
to
have
on
their
side
,
but
indeed
was
point
blank
against
them
.
But
if
any
man
would
approve
himself
a
wise
man
indeed
,
endued
with
the
christian
knowledge
of
the
right
kind
,
the
Apostle
tells
them
,
it
must
be
,
by
shewing
out
of
a
good
conversation
,
his
works
with
meekness
of
wisdom
,
v.
13.
Again
chap.
1.26
.
he
had
likewise
encountred
that
vain-confidence
that
was
built
upon
a
form
of
Knowledge
,
Faith
,
and
Profession
,
without
the
life
and
power
of
it
,
saying
;
If
any
man
among
you
seem
to
be
religious
,
and
bridleth
not
his
tongue
,
but
deceiveth
his
own
heart
,
this
mans
religion
is
vain
.
Men
that
should
give
way
to
the
flesh
,
though
but
in
one
thing
,
as
for
instance
,
a
licensious
liberty
to
the
tongue
,
not
endeavouring
by
watchfulness
,
heed
,
and
circumspection
,
to
conform
to
the
doctrine
of
the
Lord
,
which
forbids
,
not
only
lying
,
reviling
,
back-biting
,
slaundering
,
corrupt
and
unclean
communication
,
but
also
foolish
talking
and
jesting
,
yea
every
idle
word
;
how
religious
soever
they
might
otherwise
seem
to
themselves
upon
account
of
their
formal
knowledg
and
Faith
,
of
external
devotion
to
the
Ordinances
,
yet
the
Apostle
testifieth
as
from
the
Lord
that
such
do
but
deceive
their
own
hearts
,
befool
themselves
with
a
vain
confidence
of
being
religious
men
,
and
of
being
accepted
with
God
as
such
,
and
that
such
mens
Religion
is
vain
,
that
is
as
to
the
end
for
which
the
true
Religion
serves
.
Not
as
if
all
their
Religion
were
made
up
of
vain
notions
,
but
though
they
had
never
so
sound
a
knowledg
and
right
belief
of
many
excellent
Gospel-truths
,
and
though
they
added
thereto
the
doing
of
many
things
,
yea
how
seemingly
religious
soever
they
were
,
upon
what
account
soever
,
yet
the
want
but
of
this
one
thing
,
a
care
to
bridle
the
tongue
,
would
render
all
a
mans
Religion
,
and
all
his
confidence
of
salvation
built
thereupon
,
but
vain
&
unprofitable
touching
the
end
of
Religion
,
the
end
of
Faith
which
is
the
salvation
of
the
soul
,
as
if
he
had
never
had
any
Religion
,
nor
seeming
shew
of
it
at
all
.
Yet
once
more
Iames
2.14
.
to
the
same
purpose
thus
:
What
doth
it
profit
my
brethren
,
though
a
man
say
he
hath
Faith
,
and
have
not
Works
?
can
Faith
save
him
?
that
is
,
can
such
a
Faith
save
him
?
a
form
of
speech
emphatically
denying
the
thing
interogated
,
like
unto
that
afterwards
chap.
3.11
,
12.
Doth
a
fountain
send
forth
at
the
same
place
sweet
water
and
bitter
?
Can
the
figg-tree
,
my
brethren
,
bear
Olive
berries
?
either
a
Vine
Figgs
?
Why
no
it
cannot
;
no
more
can
that
Faith
save
,
that
hath
not
Works
.
Though
a
man
may
say
and
say
truly
,
though
a
man
be
able
to
say
he
hath
Faith
,
yet
if
he
have
not
Works
,
can
his
Faith
save
him
?
do
you
think
it
can
?
He
is
not
blaming
their
Faith
,
as
if
not
placed
upon
a
right
object
,
or
as
if
there
were
not
a
real
closing
with
that
object
in
point
of
assent
:
in
the
beginning
of
this
Chapter
he
clearly
supposeth
them
to
have
the
Faith
of
our
Lord
Iesus
Christ
,
only
there
cautions
them
not
to
yoke
or
couple
their
Faith
with
an
unchristian
carriage
,
assuring
them
by
the
tenour
of
his
discourse
throughout
this
Chapter
,
especially
from
the
fourteenth
verse
to
the
end
,
that
a
Faith
so
yoked
,
and
wanting
its
true
yoke-fellow
and
companion
,
the
Gospel
conversation
,
which
he
calls
by
the
name
of
Works
,
will
not
profit
him
that
hath
it
.
Which
unprofitableness
of
that
Faith
which
hath
not
Works
,
he
further
illustrates
by
way
of
comparison
,
verse
15
,
16.
If
a
Brother
or
Sister
be
naked
or
destitute
of
daily
food
,
and
one
of
you
say
unto
them
,
depart
in
peace
,
be
ye
warmed
and
filled
:
notwithstanding
ye
give
them
not
those
things
which
are
needful
to
the
body
:
what
doth
it
profit
?
Nothing
at
all
;
that
is
to
the
filling
or
warming
of
the
necessitous
person
.
Even
so
saith
he
ver.
17.
Faith
if
it
hath
nor
works
,
is
dead
,
being
alone
.
Though
a
man
should
give
God
,
Christ
never
such
good
words
,
though
he
shall
be
able
to
speak
at
never
so
high
a
rate
of
the
grace
of
God
,
of
the
love
of
Christ
,
of
the
power
of
his
death
,
of
the
efficacy
of
his
blood
,
and
prevalency
of
his
intercession
,
and
shall
have
some
kind
of
belief
of
what
he
sayes
;
yet
if
it
do
not
sincerely
engage
the
soul
to
serve
the
interest
of
the
glory
of
God
,
in
a
vertuous
life
,
answerable
to
such
a
profession
&
Faith
,
it
will
no
more
profit
to
the
justification
of
the
Soul
in
the
sight
of
God
,
than
a
parcel
of
good
words
would
feed
and
cloath
,
fill
and
warm
the
needy
Brother
,
and
indigent
Sister
,
when
a
contribution
of
a
real
relief
is
wanting
.
Though
I
could
speak
with
the
tongue
of
men
and
Angels
,
and
had
all
Faith
so
that
I
could
remove
mountains
,
and
have
not
Love
,
it
would
profit
me
nothing
,
1
Cor.
13.1
,
2.
And
whereas
he
saith
that
Faith
is
dead
being
alone
,
he
plainly
supposeth
that
Faith
may
be
alone
without
the
company
of
Works
;
a
Faith
that
is
truly
so
in
its
kind
;
a
Faith
that
is
acted
on
a
right
object
.
But
where
ever
it
is
alone
,
there
it
is
dead
,
that
is
,
it
is
unprofitable
as
to
the
end
for
which
Faith
is
appointed
,
viz.
to
justifie
,
or
(
as
he
had
said
vers.
14.
)
to
save
.
For
that
clearly
is
the
sence
of
Faiths
being
dead
,
in
this
place
,
and
not
its
barrenness
of
good
Works
.
Though
that
's
true
likewise
,
that
Faiths
being
dead
in
another
sence
,
i.
e.
void
of
spiritual
vigour
,
force
,
and
power
,
is
the
cause
why
it
is
alone
,
and
not
accompanied
with
the
goodness
of
conversation
,
yet
here
in
this
place
,
the
deadness
of
Faith
is
the
effect
of
its
being
alone
,
and
not
the
cause
of
it
;
the
deadness
of
Faith
proceeds
from
the
absence
of
Works
as
here
spoken
of
,
and
not
the
absence
of
Works
from
the
deadness
of
Faith
:
Faith
is
dead
being
alone
(
saith
he
)
that
is
,
because
it
is
alone
;
for
so
it
is
plain
,
that
its
being
alone
carries
the
force
of
a
reason
why
it
is
dead
.
And
therefore
Faiths
being
dead
,
here
,
notes
it
utter
inability
to
justifie
or
save
,
which
answers
the
scope
of
the
Apostle
,
which
is
,
to
convince
the
carnal
professor
that
his
Faith
without
Works
would
not
save
him
,
as
is
manifest
by
the
fourteenth
Verse
,
upon
which
the
following
Discourse
to
the
end
of
the
Chapter
depends
.
He
sayes
after
Verse
26.
That
as
the
body
without
the
spirit
is
dead
,
so
Faith
without
Works
,
is
dead
also
.
In
which
comparison
or
similitude
,
as
the
body
answers
Faith
,
so
the
Spirit
answers
Works
;
and
as
the
absence
of
the
spirit
from
the
body
is
the
cause
why
the
body
is
dead
,
and
does
not
the
service
unto
which
a
living
man
is
appointed
,
so
the
absence
of
Works
from
Faith
,
is
the
cause
why
Faith
is
dead
,
and
does
not
him
in
whom
it
is
,
the
service
unto
which
the
true
Faith
is
appointed
,
to
wit
,
to
justifie
or
save
him
that
hath
it
.
Sect.
4
And
here
by
the
way
,
we
have
clearly
set
before
us
,
the
true
sence
in
which
Works
are
necessary
to
justification
as
well
as
Faith
,
and
that
is
,
as
they
do
qualifie
Faith
for
that
Work
or
Office
of
justifying
,
unto
which
God
of
his
meer
Grace
hath
designed
it
.
For
so
is
the
will
of
God
,
that
though
he
will
so
magnifie
his
grace
in
the
salvation
of
men
,
as
to
justifie
and
save
them
by
Christ
upon
,
or
upon
condition
of
their
believing
in
him
,
yet
hath
he
therein
made
such
provision
to
magnifie
his
holiness
,
and
his
love
of
it
in
his
Creature
,
as
that
he
will
not
confer
the
grace
of
Justification
upon
any
other
Faith
,
or
entitle
any
other
believing
unto
that
attonement
which
Christ
hath
made
by
his
blood
,
than
such
as
hath
its
fruit
unto
Holiness
,
the
end
of
which
will
be
everlasting
life
.
In
which
sence
I
conceive
it
is
,
that
Faith
is
said
to
be
made
perfect
by
Works
,
James
2.22
.
that
is
(
as
I
understand
)
put
into
a
compleat
capacity
of
attaining
its
end
,
which
is
to
justifie
:
as
a
house
is
then
said
to
be
perfected
,
when
nothing
is
wanting
in
it
,
as
to
the
end
and
service
for
which
it
is
built
,
2
Chron.
8.16
.
So
is
Faith
,
when
nothing
is
wanting
to
it
to
answer
the
end
whereto
it
is
to
serve
.
But
now
as
long
as
Faith
is
alone
,
or
by
it self
,
without
Works
,
it
is
dead
,
(
as
we
heard
before
)
and
so
in
no
capacity
to
justifie
,
or
reach
its
end
.
Nor
does
it
come
under
the
saving
influence
of
the
Promise
,
till
it
Work
by
Love
,
that
being
the
only
kind
of
Faith
that
hath
the
promise
to
avail
,
(
Gal.
5.6
.
)
and
therefore
Works
added
to
Faith
as
children
are
added
to
their
Mother
,
being
the
same
thing
that
makes
the
difference
between
that
Faith
that
will
justifie
,
and
that
which
will
not
,
and
which
brings
that
kind
of
believing
under
the
promise
,
without
which
all
other
believing
is
excluded
;
hence
it
is
I
conceive
,
that
Works
may
well
and
truly
be
said
to
perfect
Faith
,
as
putting
it
into
a
right
capacity
of
reaching
its
end
.
But
thus
much
on
the
by
in
this
place
.
Sect.
5
As
Iames
,
so
Iohn
opposeth
the
vain
confidence
that
is
built
upon
the
dead
Faith
,
1
Iohn
1.6
.
If
we
say
that
we
have
fellowship
with
him
,
and
walk
in
darkness
,
we
lie
,
and
do
not
the
truth
.
This
doubtless
he
wrote
in
opposition
to
some
professors
of
the
Christian
Faith
,
who
though
they
walked
in
darkness
,
led
lives
disagreeing
to
the
light
of
Christs
Doctrine
,
yet
said
,
profest
,
and
were
confident
,
that
they
had
fellowship
,
partnership
with
God
,
and
with
his
Son
Jesus
Christ
in
his
Love
,
Saving-mercy
,
and
promises
of
Grace
,
as
if
,
as
these
were
Gods
to
give
,
so
they
were
all
theirs
to
enjoy
.
But
as
he
would
take
them
off
their
vain
confidence
in
this
,
so
he
directs
them
how
to
be
better
built
,
in
the
next
Vers.
7.
saying
,
But
if
we
walk
in
the
light
as
he
is
in
the
light
,
we
have
fellowship
one
with
another
,
and
the
blood
of
Iesus
Christ
his
Son
,
cleanseth
us
from
all
sin
.
Meaning
,
I
suppose
that
if
that
perswasion
which
they
had
of
fellowship
with
God
,
interest
in
his
Grace
,
Love
,
and
Mercy
,
and
share
in
Christs
blood
,
were
but
accompanied
with
an
upright
endeavour
of
purifying
themselves
as
he
is
pure
,
and
of
being
holy
in
all
manner
of
conversation
,
as
he
that
had
called
them
is
holy
,
(
which
I
think
is
the
same
thing
as
to
walk
in
the
light
,
as
he
is
in
the
light
)
then
they
might
be
confident
indeed
,
that
they
had
fellowship
with
God
in
his
Grace
and
Love
,
and
share
in
Christs
blood
to
cleanse
them
from
all
sin
.
But
otherwise
and
without
this
,
what
ever
their
opinion
,
pretence
,
or
confidence
was
of
their
good
condition
,
they
did
but
lie
,
and
falsifie
the
truth
.
Of
which
delusion
and
dangerous
deceit
he
admonisheth
the
Christians
,
Chap.
3.7
,
8.
saying
,
Little
children
let
no
man
deceive
you
,
he
that
doth
righteousness
is
righteous
as
he
is
righteous
,
he
that
committeth
sin
is
of
the
Devil
.
By
which
saying
he
suggests
that
there
were
some
amongst
them
of
another
opinion
and
perswasion
,
and
that
they
were
in
danger
of
being
deceived
by
them
,
to
think
that
though
they
did
indulge
themselves
in
some
sin
,
yet
they
might
be
counted
and
dealt
withall
as
righteous
persons
,
as
being
in
Christ
,
and
knowing
of
him
as
they
supposed
.
In
opposition
to
which
vain
conceit
,
and
lying
imagination
,
he
had
said
in
the
verse
before
,
Whosoever
abideth
in
him
sinneth
not
,
Whosoever
sinneth
hath
not
seen
him
,
neither
known
him
.
The
like
admonition
ministred
by
Paul
to
the
Ephesians
implyeth
like
danger
from
men
of
the
same
profession
,
Eph.
5.6
.
Let
no
man
deceive
you
with
vain
words
;
for
because
of
these
things
cometh
the
wrath
of
God
upon
the
children
of
disobedience
..
Implying
that
there
were
some
among
them
that
were
otherwise
perswaded
,
than
that
those
unholy
wayes
from
which
he
had
newly
before
dehorted
them
,
would
expose
them
to
the
wrath
of
God
,
who
trusted
in
Christ
for
salvation
.
For
of
such
he
prophecied
,
whilst
he
was
yet
with
them
,
Acts
20.30
.
That
of
their
own
selves
should
men
arise
,
speaking
perverse
things
;
wrested
or
swerving
things
,
to
draw
away
Disciples
after
them
.
Men
professing
the
same
Faith
,
and
expecting
salvation
by
the
same
Christ
,
should
make
such
swerving
inferences
from
the
Doctrine
of
Grace
that
offers
Salvation
upon
believing
in
Jesus
,
as
tended
to
loosness
of
life
,
and
that
they
would
labour
to
propagate
their
distorted
notions
,
and
to
make
a
party
of
the
same
mind
with
them
.
Against
whose
dangerous
insinuations
he
faithfully
now
again
in
his
Epistle
warns
them
to
take
heed
of
being
deceived
with
such
mens
vain
words
,
and
impure
pretensions
,
as
if
any
Faith
they
had
in
the
grace
of
God
,
or
merit
of
Christs
blood
,
could
secure
them
from
the
wrath
of
God
,
whilst
they
lived
in
uncleanness
and
covetousness
,
and
indulged
themselves
in
a
way
of
foolish
talking
and
jesting
,
for
of
such
sins
he
had
spoken
before
.
Sect.
6
Of
this
very
sort
of
Men
surely
it
is
,
of
whom
Paul
speaks
,
2
Tim.
3.
concerning
whom
he
informs
us
of
these
three
things
amongst
others
.
First
,
that
they
had
a
form
of
Godliness
,
Vers.
5.
and
therefore
were
professors
of
the
Christian
Faith
and
Worship
,
the
Doctrine
of
Grace
,
and
Ordinances
of
the
Gospel
,
Baptism
,
Supper
of
the
Lord
,
&c.
Secondly
,
that
in
themselves
they
were
men
of
an
un-Gospel
like
temper
and
behaviour
,
Lovers
of
their
own
selves
,
covetous
,
boasters
,
proud
,
blasphemous
,
disobedient
to
Parents
,
unthankfull
,
unholy
,
without
natural
affection
,
truce-breakers
,
false
accusers
,
incontinent
,
fierce
,
despisers
of
those
that
are
good
,
traytors
,
heady
,
high-minded
,
lovers
of
pleasures
more
than
lovers
of
God
,
ver.
2
,
3
,
4.
Some
of
these
bearing
sway
in
some
of
them
,
and
some
in
others
.
And
that
they
were
industrious
to
encrease
their
party
,
and
to
draw
Disciples
after
them
appears
,
in
that
they
crept
into
houses
,
and
led
captive
silly
Women
that
were
laden
with
sins
,
and
led
away
with
divers
lusts
;
who
doubtless
were
glad
of
any
notion
about
free
Grace
that
would
put
them
under
hope
of
Salvation
,
though
under
the
power
of
divers
Lusts
,
which
probably
those
men
did
instruct
them
in
.
And
Thirdly
,
that
from
which
this
ill
life
under
a
form
and
shew
of
Godliness
did
proceed
,
was
their
great
mistake
about
the
doctrine
of
Faith
,
either
as
touching
the
nature
of
the
Grace
,
or
the
termes
upon
which
Salvation
was
promised
to
it
,
for
he
sayes
,
that
they
were
reprobate
concerning
the
Faith
;
or
as
the
margent
reads
it
,
Of
no
judgement
concerning
the
Faith
,
verse
8.
they
made
no
right
judgement
of
the
Gospels
promising
salvation
upon
believing
,
but
as
Peter
expresseth
it
,
Stumbled
at
the
Word
,
and
wrested
it
to
their
own
destruction
,
1
Pet.
2.8
.
2
Pet.
3.16
.
thought
the
promise
of
a
larger
extent
than
it
was
;
were
not
aware
it
was
such
a
kind
of
believing
only
,
as
gave
a
man
victory
over
such
Lusts
and
pleasures
as
in
which
they
lived
,
unto
which
the
promise
of
life
was
made
.
These
things
may
well
make
the
most
of
men
called
Christians
to
look
about
them
,
who
by
their
lives
proclaim
themselves
to
be
believers
but
of
the
same
rank
with
those
marked
out
by
the
Apostles
of
our
Lord
as
men
whose
Religion
is
vain
,
whose
Faith
is
dead
,
whose
confidence
of
salvation
is
built
upon
mistakes
of
the
Doctrine
of
Grace
,
whilst
destitute
of
the
life
and
power
of
Godliness
(
which
subdues
the
heart
and
life
to
God
)
to
answer
that
form
of
profession
which
they
make
of
the
Christian
Faith
.
But
because
it
is
a
matter
of
such
moment
,
and
so
little
laid
to
heart
by
those
whom
it
so
much
concerns
,
therefore
do
I
dwell
upon
it
the
more
,
if
peradventure
any
may
be
awakened
by
it
.
And
therefore
,
having
heard
something
of
that
which
the
Apostles
of
our
Lord
have
said
to
this
important
point
,
for
a
close
of
this
matter
,
let
us
also
a
little
weigh
a
passage
or
two
spoken
by
the
Lord
himself
relating
to
this
business
.
Sect.
7
Our
Lord
Jesus
resembles
the
several
sorts
and
tempers
of
Men
that
hear
the
Gospel
,
unto
four
several
sorts
of
ground
upon
which
the
sower
casts
his
Seed
,
Luke
8.
And
begins
with
the
lowest
and
worst
sort
,
and
from
them
proceeds
gradually
to
the
best
of
all
.
The
first
sort
resembled
by
the
seed
that
fell
by
the
ways
side
,
are
such
as
neither
understand
nor
believe
the
Gospel
,
Luke
8.12
.
Mat.
13.19
.
The
second
sort
go
beyond
these
,
for
they
do
believe
the
Word
,
but
it
is
but
for
a
time
;
for
in
time
of
persecution
for
the
Words
sake
they
fall
away
,
having
no
root
,
vers.
13.
Now
the
third
sort
,
as
they
are
placed
in
the
middle
between
such
as
do
receive
the
word
,
and
believe
and
rejoyce
in
it
only
for
a
season
,
and
such
who
with
an
honest
heart
having
heard
the
Word
,
keep
it
,
and
bring
forth
fruit
with
patience
,
so
they
do
accordingly
go
beyond
the
temporary
believer
,
and
yet
fall
short
of
the
honest-hearted
doer
of
the
Word
,
resembled
by
the
good
ground
.
And
that
wherein
they
do
exceed
the
stony-ground
hearers
that
believe
only
for
a
time
,
is
this
,
that
they
persevere
in
their
believing
,
such
as
it
is
,
unto
the
end
of
their
lives
.
And
that
wherein
they
fall
short
of
the
good-ground
hearers
,
is
this
,
that
they
do
not
with
honesty
or
integrity
of
heart
keep
or
do
the
Word
,
and
patiently
bring
forth
the
fruit
of
it
,
as
do
the
good-ground
hearers
.
For
they
when
they
have
heard
,
go
forth
,
and
are
choked
with
cares
,
and
riches
,
and
pleasures
of
this
life
,
and
so
bring
no
Fruit
to
perfection
,
verse
14.
It
's
said
verse
7.
that
the
seed
falling
among
thorns
,
the
thorns
sprang
up
with
it
,
and
choked
it
:
by
which
it's
evident
,
that
the
seed
of
the
Word
,
doth
in
a
sence
grow
up
in
these
Men
,
they
may
grow
to
have
a
great
deal
of
knowledg
of
the
Word
,
and
some
Faith
in
it
,
and
they
may
bring
forth
some
fruit
too
,
do
many
things
as
Herod
and
others
did
;
but
the
only
fault
is
,
that
they
do
not
bring
forth
fruit
to
perfection
,
they
do
not
carry
it
quite
through
:
if
they
have
a
blade
of
profession
,
yet
they
have
not
the
ear
of
practice
,
or
if
something
of
that
,
yet
they
have
not
the
full
Corn
in
the
ear
,
a
sincere
respect
unto
all
the
Lords
commands
.
But
the
thorns
of
some
Lust
or
other
grow
up
with
the
Word
,
and
choke
it
,
and
over-top
it
,
have
more
interest
in
the
heart
than
the
Word
hath
,
draw
the
affections
of
the
Soul
more
to
them
than
the
Word
doth
,
as
the
thorns
many
times
draws
the
nourishing
moisture
of
the
ground
,
more
to
them
then
the
Corn
doth
that
springs
up
with
them
,
and
so
prevents
the
perfect
growth
of
the
Corn.
The
Word
does
grow
in
such
men
to
a
certain
degree
;
the
Word
as
it
brings
glad-tidings
of
salvation
to
sinners
by
the
Death
and
Resurrection
of
Jesus
Christ
,
hath
some
rooting
in
the
heart
,
and
is
received
with
joy
;
and
as
it
promiseth
salvation
upon
believing
,
as
they
understand
believing
,
so
it
is
a
welcome
Word
,
which
they
will
by
no
means
let
go
;
and
as
it
enjoyns
easier
and
cheaper
duties
,
so
far
it
hath
the
heart
to
;
and
thus
far
the
Word
may
grow
up
and
the
Thorns
,
Lusts
and
sinful
Affections
may
grow
up
too
,
and
dwell
together
in
the
same
man
.
But
then
there
are
other
words
of
the
same
Lord
,
and
of
the
same
Gospel
of
Salvation
,
which
put
men
upon
denying
themselves
to
please
the
Lord
,
and
crossing
their
own
sinful
inclinations
and
wills
,
that
they
may
fulfill
the
will
of
the
Lord
;
there
are
words
that
enjoyn
us
to
crucifie
the
Old-man
with
the
affections
and
lusts
,
to
mortifie
our
members
which
are
upon
the
earth
,
to
cut
off
the
right
hand
,
and
pluck
out
the
right
eye
,
to
put
our selves
to
the
utmost
extremity
of
suffering
and
distasting
the
flesh
,
rather
than
to
harbour
any
guest
in
the
soul
to
distast
our
dear
Lord
.
But
now
here
the
word
is
encountred
by
sinful
affections
,
the
love
of
mens
own
selves
,
their
ease
,
their
pleasure
,
their
reputations
with
men
,
and
for
the
maintenance
and
support
of
these
,
the
love
and
desire
of
riches
takes
place
with
them
,
and
their
desire
and
love
to
these
puts
them
upon
many
unlovely
strains
to
compass
them
:
in
a
word
they
love
to
please
and
to
be
pleased
of
men
,
and
to
have
all
things
go
on
smoothly
with
them
;
and
here
the
word
of
Christ
and
their
wills
fall
cross
;
his
honour
to
be
by
them
upheld
in
a
close
following
of
him
,
and
the
upholding
of
their
own
honour
among
men
,
clash
;
Christs
spiritual
interest
,
and
their
carnal
interest
,
will
not
consist
,
but
one
must
give
way
;
if
they
will
please
the
Lord
,
they
must
many
times
displease
themselves
and
others
too
,
and
to
enjoy
his
love
and
keep
a
good
conscience
,
must
be
content
to
be
without
much
,
and
sometimes
to
loose
all
those
worldly
accomodations
which
the
flesh
priseth
very
much
.
And
however
the
other
part
of
the
Word
and
lust
might
grow
up
together
,
yet
this
part
of
the
Word
and
lust
cannot
remain
in
any
power
and
operation
in
the
same
subject
but
will
be
fighting
;
and
if
the
affections
as
a
third
party
side
with
lusts
against
the
Word
,
or
if
more
corditially
adhere
to
them
than
to
the
Word
,
the
Word
is
presently
choked
and
over-born
by
the
power
of
the
flesh
,
as
the
Corn
by
Thorns
,
and
brings
no
fruit
to
perfection
.
These
are
the
Men
,
and
this
their
character
,
who
are
the
hearers
and
professors
of
the
Word
of
the
Gospel
resembled
by
the
thorny
ground
,
which
as
I
intimated
before
,
go
a
step
further
than
those
that
do
believe
for
a
time
only
,
and
consequently
must
not
only
be
such
as
do
in
a
sence
believe
as
the
others
did
,
but
also
such
as
hold
out
and
persevere
in
their
Faith
unto
the
end
.
Neither
probably
is
that
the
reason
why
their
Faith
holds
out
rather
than
the
others
,
as
if
it
were
a
Faith
of
a
better
kind
or
constitution
,
or
stronger
than
theirs
,
but
rather
because
it
is
not
put
to
that
stress
and
tryal
which
the
others
Faith
could
not
endure
,
it
's
very
like
that
if
the
Faith
of
the
thorny-ground
hearer
should
be
put
to
it
by
persecution
,
as
the
Faith
of
the
stony-ground
hearer
is
said
to
be
,
his
Faith
might
give
in
and
fail
as
well
as
the
others
.
For
the
reason
why
the
stony-ground
hearers
Faith
fail'd
him
,
is
because
it
is
not
rooted
and
grounded
in
love
;
he
loves
his
Honour
,
his
Estate
,
his
Relations
,
or
at
least
his
Life
more
than
Christ
,
(
which
whosoever
does
,
cannot
be
his
Disciple
,
or
be
deemed
worthy
of
him
,
whatever
his
Knowledge
or
Faith
otherwise
may
be
)
and
therefore
when
by
the
tryal
of
persecution
,
he
is
put
to
his
choice
,
to
renounce
his
Faith
,
or
his
Life
,
or
other
Enjoyments
,
he
adheres
to
that
which
he
loves
most
,
to
wit
,
his
outward
enjoyments
,
and
declines
the
Lord
,
in
his
Word
,
Worship
,
and
Wayes
,
which
he
loves
less
.
Though
it
does
not
alwayes
follow
that
those
who
upon
a
carnal
account
will
not
publickly
own
the
Lord
,
when
the
confessing
of
him
and
his
truth
proves
so
costly
to
them
,
do
at
the
same
time
let
go
that
inward
perswasion
which
they
had
of
him
and
his
truth
before
the
tryal
came
;
the
Rulers
at
the
same
time
while
they
durst
not
confess
Christ
openly
,
yet
then
inwardly
believed
on
him
,
John
12.42
.
A
practice
set
on
foot
by
some
in
the
Apostles
times
,
and
as
it
seems
,
avouched
as
lawful
by
some
,
outwardly
to
deny
Christ
in
time
of
persecution
,
if
they
did
in
the
mean
time
inwardly
believe
in
him
,
which
surely
is
one
of
those
damnable
heresies
Peter
speaks
of
,
privily
brought
into
the
Church
by
false
Teachers
,
2
Pet.
2.1
.
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
.
If
they
had
taught
Men
not
to
believe
at
all
on
Christ
,
it
would
not
have
been
called
heresie
,
but
either
infidelity
,
or
apostacy
;
nor
could
they
lightly
have
privily
brought
such
a
Doctrine
into
the
Church
,
but
would
easily
have
been
discerned
by
all
Christians
to
be
Enemies
to
Christ
;
besides
,
those
that
followed
their
pernicious
tenents
and
wayes
,
did
occasion
the
way
of
truth
to
be
evil
spoken
of
,
verse
2.
Which
would
not
have
been
,
if
they
had
been
profest
Enemies
to
it
;
the
pernicious
ways
of
a
Man
,
after
he
is
turned
Jew
or
Turk
,
though
once
a
Christian
,
does
not
cause
the
Christian
Religion
to
be
Evil
spoken
of
.
But
however
,
whether
Men
fal
away
totally
,
both
from
the
inward
perswasion
,
and
outward
profession
of
the
Faith
they
had
once
imbraced
,
or
only
in
part
from
the
publick
profession
of
it
,
so
far
as
to
secure
themselves
from
persecution
,
it
proceeds
from
the
same
cause
,
and
that
is
the
want
of
that
ingredient
in
their
Faith
which
is
the
peculiar
property
of
the
Faith
of
Gods
Elect
,
to
wit
,
an
affectionate
cleaving
to
Christ
as
more
desirable
than
life
.
There
's
the
same
reason
as
to
the
internal
cause
,
why
the
Faith
of
the
thorny
ground-hearer
falls
short
of
Salvation
,
and
that
is
the
want
of
that
mixture
of
Love
I
speak
of
.
For
though
they
may
believe
Christ
to
be
the
Saviour
,
and
expect
Salvation
by
him
,
and
for
that
cause
bear
some
good
affection
to
him
,
yet
their
Love
working
stronger
to
Riches
,
Honours
,
and
Pleasures
,
&
for
their
sakes
,
to
ways
and
things
by
which
these
may
be
enjoyed
,
thence
it
comes
to
pass
,
that
the
Lusts
of
these
things
carry
it
against
Christ
and
his
Word
,
who
draw
another
way
.
Now
because
this
sort
of
men
may
hold
that
dead
Faith
which
they
have
,
and
the
profession
of
it
too
,
and
yet
retain
their
Worldly
Lusts
also
,
yea
and
make
an
outward
and
fleshly
advantage
of
such
a
Faith
and
profession
many
times
;
thence
it
comes
to
pass
,
that
they
do
not
fall
away
as
the
other
,
but
persevere
herein
unto
the
end
:
the
difference
of
the
ones
falling
,
and
the
others
standing
,
does
not
lye
in
the
difference
of
their
Faith
,
but
in
the
different
nature
of
their
temptations
;
the
one
is
necessitated
to
part
with
his
Faith
or
Lusts
,
the
other
is
not
.
This
latter
sort
of
ground
therefore
clearly
resembles
the
state
and
condition
of
sensual
and
carnal
Christians
,
who
live
in
such
times
and
places
as
we
now
do
,
in
which
Men
may
believe
in
Jesus
Christ
,
and
publickly
own
their
Faith
,
especially
if
it
put
them
upon
no
extraordinary
strains
of
self-denyal
,
without
running
any
hazzard
of
persecution
,
but
shall
rather
expose
themselves
to
suffering
in
case
they
should
not
own
the
Faith
,
which
is
the
Religion
of
the
Country
.
And
in
such
places
,
Faith
such
as
it
is
,
is
as
common
as
silver
was
in
the
dayes
of
Solomon
.
All
men
in
a
manner
do
believe
that
Christ
dyed
for
sinners
,
and
that
Salvation
is
to
be
had
by
believing
in
his
Name
,
&
that
their
believing
wil
justifie
them
,
&
without
Works
too
,
as
they
have
been
generally
taught
,
which
is
their
snare
.
Hereupon
they
live
,
they
dye
in
hope
of
salvation
,
upon
this
very
account
that
they
do
believe
,
though
there
is
too
much
cause
to
fear
,
that
the
conversations
and
tempers
I
would
I
could
not
say
of
far
the
greatest
part
,
even
of
these
,
do
give
too
loud
a
testimony
that
their
Faith
is
but
the
dead
Faith
,
they
being
not
renewed
to
God
,
and
born
again
by
it
,
and
consequently
that
their
confidence
of
Salvation
by
Christ
,
is
but
a
vain
confidence
,
and
such
as
will
deceive
them
.
I
profess
it
is
a
very
sad
thing
so
to
say
,
and
that
which
occasions
many
a
sorrowful
thought
to
my
Soul
:
and
my
love
to
Men
,
and
my
desire
after
their
Salvation
exceedingly
inclines
me
to
hope
better
things
concerning
these
men
of
whom
I
speak
,
if
I
had
but
any
Scriptural
ground
to
relieve
such
a
hope
.
But
I
am
either
quite
mistaken
in
the
nature
of
holiness
,
and
of
the
New
Creature
,
or
else
such
Scriptures
as
do
positively
affirm
,
that
without
holiness
no
man
shall
see
the
Lord
,
and
that
except
a
man
be
born
again
he
cannot
see
the
Kingdom
of
God
,
that
neither
Circumcision
nor
uncircumcision
avail
,
but
a
New
Creature
,
with
many
the
like
,
I
fear
do
fast
barr
the
door
of
life
against
the
confidence
of
a
vast
multitude
of
professors
of
belief
in
Jesus
,
unless
the
generality
of
those
I
know
not
,
be
better
than
very
many
of
those
I
know
.
Sect.
8
Not
to
multiply
more
Scriptures
to
demonstrate
that
mens
belief
in
Christ
,
and
relyance
upon
him
for
Salvation
,
will
not
avail
them
,
unless
it
draw
the
Soul
in
love
and
reverence
to
him
,
carefully
to
obey
him
,
and
to
avoid
such
things
as
he
hates
;
for
a
close
,
seriously
lay
to
heart
those
piercing
words
of
Christ
,
which
are
worthy
our
utmost
consideration
hereabout
,
Mat.
7.21
,
22
,
23.
Not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
shall
enter
into
the
kingdom
of
Heaven
,
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
Many
will
say
to
me
in
that
day
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
Name
?
and
in
thy
Name
cast
out
Devils
?
and
in
thy
Name
done
many
wonderful
Works
?
And
then
will
I
profess
unto
them
,
I
never
knew
you
:
depart
from
me
ye
that
work
iniquity
.
By
Luke
thus
,
chap.
13.23
,
24
,
25
,
26
,
27.
Then
said
one
unto
him
,
Lord
,
are
there
few
that
be
saved
?
And
he
said
unto
them
,
strive
to
enter
in
at
the
strait
gate
:
for
many
,
I
say
unto
you
,
will
seek
to
enter
in
,
and
shall
not
be
able
.
When
once
the
master
of
the
house
is
risen
up
,
and
hath
shut
to
the
door
,
and
ye
begin
to
stand
without
,
and
to
knock
at
the
door
,
saying
,
Lord
,
Lord
,
open
unto
us
;
and
he
shall
answer
and
say
unto
you
,
I
know
you
not
whence
you
are
:
then
shall
ye
begin
to
say
,
we
have
eaten
and
drunk
in
thy
presence
,
and
thou
hast
taught
in
our
streets
.
But
he
shall
say
,
I
tell
you
,
I
knew
you
not
whence
you
are
,
depart
from
me
all
ye
workers
of
Iniquity
.
That
which
I
first
observe
from
these
wakening
words
of
our
Lord
,
as
to
this
present
occasion
,
is
,
that
the
persons
of
whom
Christ
here
speaks
,
had
Faith
;
which
appears
by
this
,
in
that
(
as
they
themselves
will
plead
)
they
cast
out
Devils
in
the
Name
of
Christ
,
and
in
his
Name
did
many
other
wonderous
Works
,
which
according
to
Christs
words
,
were
signes
which
he
promised
should
follow
those
that
should
believe
,
Mark
16.17
.
Though
all
that
did
believe
did
not
do
such
wonders
,
yet
none
but
such
as
did
believe
,
did
.
Neither
is
it
any
wise
likely
,
but
that
they
whose
Faith
was
so
strong
as
in
the
Name
of
Christ
to
do
such
wonders
,
had
a
particular
knowledge
and
belief
that
Christ
was
the
Son
of
God
,
and
Saviour
of
the
World
.
Neither
was
this
Faith
of
theirs
wholly
destitute
of
Works
you
see
,
they
made
such
a
profession
of
Christ
as
that
they
instructed
others
in
his
Religion
,
they
Prophecied
in
his
Name
,
and
did
Works
which
caused
Men
to
wonder
,
they
heard
Christ
preach
,
and
had
so
much
familiarity
with
him
as
to
eat
and
drink
in
his
presence
;
greater
matters
than
I
fear
thousands
of
thousands
will
have
to
plead
for
themselves
,
who
now
bear
the
Name
of
Christians
,
and
profess
belief
in
Christ
,
and
hope
of
salvation
by
him
.
Secondly
,
that
which
I
further
note
hence
is
this
,
that
these
men
of
whom
Christ
speaks
,
because
of
this
Faith
they
had
,
and
those
Works
which
proceeded
from
it
,
take
unto
themselves
a
kind
of
confidence
that
they
shall
be
admitted
by
Christ
into
his
Kingdom
.
For
though
they
are
brought
in
by
Christ
here
as
pleading
for
admittance
at
the
last
day
,
and
not
taking
Christs
first
denial
;
but
following
him
with
earnest
,
vehement
solicitations
,
backed
with
arguments
and
pleas
from
what
they
had
received
from
him
,
and
done
for
him
,
as
if
they
wondered
that
Christ
should
refuse
them
,
yet
it
is
not
to
be
thought
,
but
that
in
their
life
,
and
at
their
death
,
they
were
possessed
with
hopes
of
being
owned
by
Christ
at
the
Last
day
,
upon
these
very
grounds
upon
which
they
are
brought
in
as
building
their
plea.
For
surely
they
do
not
meet
with
any
new
confidence
or
grounds
of
hope
in
the
Grave
,
or
state
of
Death
!
Me
thinks
these
words
of
Christ
give
a
kind
of
cast
,
as
if
many
Men
shall
dye
with
so
strong
a
confidence
of
being
owned
and
received
by
Christ
at
the
Resurrection
and
Judgement
day
,
as
that
they
shall
exceedingly
wonder
,
and
stand
amazed
to
find
themselves
so
strangely
deceived
and
disappointed
as
they
will
be
,
when
they
shall
be
turned
off
by
Christ
with
I
tel
you
I
know
you
not
,
I
profess
I
never
knew
you
.
As
if
Christ
could
hardly
possess
them
with
such
a
thought
that
he
should
not
acknowledg
and
own
them
,
and
therefore
he
is
fain
,
not
only
once
plainly
to
tell
them
I
know
you
not
,
but
again
with
more
earnestness
to
affirm
the
same
thing
,
and
to
say
,
I
tell
you
I
know
you
not
whence
you
are
;
as
if
he
should
say
,
will
you
not
believe
me
?
I
tell
you
again
I
know
you
not
whence
you
are
.
Yea
as
Matthew
hath
it
,
he
will
then
professe
unto
them
that
he
never
knew
them
;
which
stil
argues
how
hard
a
matter
it
will
be
to
beat
them
out
of
their
confidence
of
being
owned
by
him
,
that
he
wil
be
fain
not
only
to
tel
them
again
and
again
I
know
you
not
,
but
at
last
to
profess
to
them
,
that
he
never
knew
them
,
no
not
then
in
your
life
time
,
(
as
if
he
should
say
)
when
you
thought
your selves
cock-sure
of
my
approbation
,
I
then
knew
you
not
to
be
any
true
Friends
of
mine
,
but
you
loved
your selves
,
and
Relations
,
and
loved
the
world
more
than
me
,
you
loved
your
own
wills
more
than
mine
,
and
your
own
honour
more
than
mine
;
and
entertained
motions
from
the
flesh
,
and
from
the
Devil
sooner
than
from
me
,
and
therefore
now
without
any
more
ado
depart
from
me
all
ye
workers
of
iniquity
;
a
sad
parting
!
Who
shall
not
say
with
David
whilst
he
is
under
the
contemplation
hereof
,
My
flesh
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
thy
judgements
,
Psalm
119.120
.
That
which
I
further
note
in
the
third
and
last
place
,
from
this
Doctrine
of
Christ
(
which
(
with
the
rest
)
astonished
those
that
heard
him
preach
it
,
Mat.
7.28
.
)
is
this
,
that
the
true
reason
why
these
mens
confidence
,
and
all
that
upon
which
it
is
built
,
and
all
their
pleadings
,
beggings
,
and
mournful
supplications
added
thereto
,
will
all
fail
them
,
and
fall
to
the
ground
,
is
in
short
this
;
they
were
workers
of
iniquity
;
as
men
work
at
their
Trades
to
bring
them
in
what
they
lack
and
love
,
so
these
men
work
iniquity
,
that
is
,
commit
sin
,
do
and
speak
things
contrary
to
the
Laws
and
instructions
of
Christ
,
to
bring
them
in
that
present
carnal
content
which
they
love
and
prefer
before
that
future
happiness
,
upon
those
self-denying
termes
,
without
which
it
is
not
to
be
had
.
That
Faith
which
they
had
,
was
not
of
that
kind
which
purifies
the
heart
,
and
renews
the
Soul
to
God
,
but
for
all
it
the
flesh
still
retained
the
commanding
interest
in
the
Soul
;
and
therefore
as
they
had
in
their
life
time
sowed
to
the
flesh
,
so
of
the
flesh
they
must
now
reap
corruption
.
They
were
told
that
if
they
lived
after
the
flesh
they
should
dye
,
as
well
as
they
were
told
that
Christ
came
into
the
world
to
save
sinners
,
but
they
would
not
believe
the
one
,
though
they
did
the
other
;
but
now
they
must
find
and
feel
that
which
they
would
not
before
believe
.
These
things
considered
,
I
heartily
beseech
all
those
into
whose
hands
this
shall
come
,
to
take
warning
now
it
is
given
,
and
not
to
deal
slightly
in
the
business
of
their
Faith
,
or
to
dally
with
their
precious
Souls
:
take
heed
of
that
vain
confidence
of
many
,
which
you
see
will
be
all
turned
into
disappointment
,
and
confusion
of
face
,
when
the
day
of
tryal
comes
;
and
be
working
out
your
salvation
with
fear
and
trembling
:
with
fear
lest
you
should
be
mistaken
about
the
ground
of
your
confidence
and
evidence
of
your
hope
.
It
's
a
thousand
pitties
that
men
should
be
so
wary
and
solicitous
lest
they
should
be
deceived
with
a
trackt
title
in
their
outward
Estates
,
and
so
presuming
and
careless
about
rheir
title
to
the
next
World
,
as
generally
they
are
;
as
if
the
eternal
Estate
of
their
Souls
,
were
but
a
trifle
to
the
momentary
enjoyment
of
a
little
spot
of
this
World
.
If
the
inconvenience
of
a
mistake
herein
,
could
be
born
without
any
considerable
breach
upon
ones
comfort
,
or
could
afterward
be
rectified
,
though
with
some
loss
,
as
in
externals
it
may
well
be
,
a
mans
folly
would
be
the
less
;
but
to
be
slight
,
yea
not
to
be
exceeding
curious
,
solicitous
,
and
thoughtful
to
prevent
a
mischief
that
for
nature
is
intollerable
,
and
for
duration
eternal
,
and
the
loss
irrepairable
,
argues
the
extremity
of
sottish
madness
,
which
yet
O
that
it
were
not
the
case
of
all
men
,
a
few
only
excepted
,
Mat.
7.13
,
14.
CHAP.
VII
.
Shewing
that
that
Belief
unto
which
the
Promise
is
made
,
though
indefinitely
exprest
,
is
to
be
understood
of
Belief
of
a
special
kinde
:
and
that
it
is
no
waies
safe
to
notion
it
in
the
lowest
,
narrowest
,
and
meanest
sence
of
the
Word
,
but
to
frame
our
notion
of
it
according
to
that
result
which
the
Scriptures
compared
do
give
of
it
:
under
which
notion
of
it
,
it
will
be
hard
for
any
man
to
retain
a
confidence
of
Salvation
,
without
an
holy
conversation
.
Sect.
1
ANd
because
men
are
oft
betrayed
into
that
vain
confidence
of
Salvation
which
I
have
spoken
of
,
by
mistaking
some
Scriptures
which
they
wrest
to
their
own
destruction
,
therefore
to
prevent
that
mischief
for
the
future
as
much
as
may
be
;
as
I
have
in
the
former
part
of
my
discourse
,
been
labouring
to
deliver
some
from
their
mistakes
of
such
Scriptures
as
promise
Justification
upon
believing
without
the
Works
of
the
Law
,
so
I
shall
here
also
add
a
few
words
,
to
save
them
from
the
danger
of
an
undue
understanding
of
such
Scriptures
,
as
represent
the
believing
Christ
to
be
the
Son
of
God
,
and
that
he
dyed
,
and
rose
again
,
and
the
like
,
to
be
that
Faith
that
carries
Life
and
Salvation
in
it
.
For
whereas
I
have
asserted
in
the
two
former
Chapters
,
that
neither
the
assenting
to
the
truth
of
that
report
which
the
Scriptures
make
,
touching
Christ
his
being
the
Son
of
God
,
and
Saviour
of
the
World
,
&c.
nor
yet
the
relying
on
him
as
such
for
Salvation
,
will
indeed
avail
a
man
unto
Salvation
,
without
a
loving
,
loyal
,
and
obediential
cleaving
to
him
,
it
may
be
some
will
be
ready
to
object
and
say
;
Does
not
the
Scripture
plainly
say
,
That
these
things
are
written
that
ye
might
beleeve
that
Iesus
is
the
Christ
the
Son
of
God
,
and
that
beleeving
ye
might
have
life
through
his
Name
,
Iohn
20.31
.
and
was
not
the
acknowledging
of
this
,
the
very
form
of
the
Saints
Faith
in
the
first
times
of
the
Gospel
?
Iohn
4.42
.
and
6.69
.
and
11.27
.
Acts
8.37
.
Mat.
16.16
.
and
does
not
the
Scripture
also
expresly
say
,
That
if
thou
shalt
confesse
with
thy
mouth
the
Lord
Iesus
,
and
shalt
beleeve
in
thine
heart
that
God
raised
him
from
the
dead
,
thou
shalt
be
saved
?
Rom.
10.9
.
and
again
;
every
spirit
that
confesseth
that
Iesus
Christ
is
come
in
the
flesh
,
is
of
God
,
1
John
4.2
.
and
whosoever
shall
confesse
that
Iesus
is
the
Son
of
God
,
God
dwelleth
in
him
,
and
he
in
God
,
verse
15.
and
whosoever
beleeveth
that
Iesus
is
the
Christ
,
is
born
of
God
,
1
Iohn
5.1
.
These
things
being
so
,
if
I
do
both
believe
and
confess
Jesus
to
be
the
Christ
,
and
Christ
to
be
the
Son
of
God
,
and
that
he
dyed
and
rose
again
,
why
may
I
not
be
confident
of
Salvation
?
can
I
have
any
better
security
than
the
plain
letter
of
the
Scripture
,
that
promiseth
salvation
upon
these
termes
?
Sect.
2
To
all
which
I
answer
,
first
;
that
it
is
very
true
that
this
is
the
Faith
of
the
Gospel
,
and
that
to
which
eternal
life
is
promised
,
and
that
if
thou
doest
so
believe
these
things
as
that
thy
Faith
do
but
answer
the
latitude
of
these
Scripture
expressions
,
thou
mayest
be
confident
of
Salvation
,
and
needest
no
better
security
for
it
than
the
Scriptures
.
And
God
forbid
that
I
should
make
the
strait
gate
straiter
than
it
is
;
or
the
narrow
way
to
life
,
narrower
than
it
is
;
all
my
designe
is
to
preserve
my self
and
others
from
conceiting
this
strait
gate
to
be
wider
,
and
this
narrow
way
to
be
broader
than
indeed
God
hath
made
them
;
as
knowing
an
error
herein
,
is
of
a
dangerous
tendency
,
and
such
as
in
all
likelihood
hath
betrayed
many
a
man
into
the
broad
way
of
death
,
whilst
he
hath
strongly
fancied
himself
to
be
in
the
path
of
life
.
The
safest
and
best
way
therefore
to
be
kept
from
stumbling
at
the
Word
,
and
from
wresting
these
promises
of
grace
to
our
own
destruction
,
will
be
,
to
understand
all
Scriptures
that
promise
justification
and
life
to
beleeving
indefinitely
,
as
still
meant
of
such
a
Faith
for
kinde
,
as
does
directly
fall
in
with
,
and
not
cross
Gods
general
design
in
offering
Salvation
to
men
by
Jesus
Christ
.
For
it
is
not
to
be
imagined
that
the
Lord
will
prevaricate
his
own
scope
and
drift
,
or
clogg
his
design
by
any
the
least
overture
that
may
leave
men
under
hope
of
attaining
Salvation
in
any
way
,
or
upon
any
termes
,
which
do
not
directly
comport
with
his
designe
:
that
reverence
which
we
owe
to
the
wisdom
of
God
,
does
with
a
high
hand
prohibit
any
such
thought
.
All
the
words
of
God
in
the
Scripture
,
in
all
the
variety
of
expression
,
whether
they
be
promises
,
or
precepts
,
or
threatnings
,
they
all
wait
on
Gods
great
design
towards
man
,
and
they
all
march
on
the
same
way
;
like
the
living
Creatures
in
Ezekiels
vision
,
who
went
every
one
straight
forward
whither
the
spirit
was
to
go
,
and
turned
not
when
they
went
;
(
Ezek.
1.12
.
)
they
do
neither
justle
nor
hinder
,
nor
turn
one
upon
another
,
but
strengthen
each
other
in
seeking
the
prize
for
which
they
run
:
the
Word
of
God
in
the
several
parts
of
it
as
relating
to
the
Lords
designe
,
is
not
yea
and
nay
,
(
2
Cor.
1.18
,
19.
)
but
all
agreeing
to
serve
the
great
purpose
of
God
.
And
what
is
this
general
design
of
God
I
speak
of
?
Surely
ultimately
it
is
his
own
glory
in
the
Salvation
of
men
;
his
honour
,
and
the
Creatures
good
in
conjunction
.
And
if
his
design
had
been
to
provide
only
for
the
magnifying
of
his
grace
and
mercy
,
without
respect
unto
his
holiness
,
it
's
like
he
would
have
saved
all
men
without
any
more
ado
,
for
the
same
ransom
,
to
wit
,
Christ
Jesus
,
would
have
been
,
and
is
sufficient
for
all
.
But
then
would
not
wretched
sinners
have
thought
God
to
be
like
them
?
according
to
that
in
Psalm
50.21
.
These
things
hast
thou
done
,
and
I
kept
silence
,
and
thou
thoughtest
that
I
was
altogether
such
a
one
as
thy self
:
would
they
not
have
thought
that
he
could
endure
wickedness
well
enough
in
his
Creature
,
and
hold
fellowship
with
the
workers
of
iniquity
?
and
what
then
would
have
become
of
the
glory
of
his
great
Name
?
how
would
he
have
been
known
to
be
glorious
in
holinesse
as
well
as
in
grace
and
power
?
And
therefore
that
he
might
bring
such
a
people
unto
himself
,
in
whom
he
might
delight
,
and
whom
he
might
prefer
to
glory
with
himself
without
disparagement
unto
his
holiness
,
he
hath
in
his
infinite
wisdom
so
contrived
the
method
and
termes
of
bringing
men
to
his
Salvation
&
glory
,
as
that
thereby
his
love
of
holiness
in
the
Creature
might
be
conspicuous
and
visible
,
as
well
as
his
love
of
the
happiness
of
the
Creature
.
And
therefore
all
the
means
set
on
foot
by
God
to
bring
about
the
salvation
of
men
,
do
all
tend
to
promote
holiness
in
men
,
as
well
as
the
happiness
of
men
.
The
whole
and
intire
body
of
means
of
mans
salvation
,
is
called
the
Mystery
of
godliness
,
1
Tim.
3.16
.
Christ
the
principal
Agent
,
or
rather
author
of
eternal
salvation
,
the
holy
one
,
Acts
3.14
.
the
Gospel
which
is
the
Word
of
Life
,
or
glad
tidings
of
salvation
,
is
called
the
doctrine
according
to
godliness
,
1
Tim.
6.3
.
Tit.
1.1
.
The
Covenant
of
grace
,
an
holy
Covenant
,
Luke
1.72
.
the
Faith
by
which
men
imbrace
the
Prince
of
Life
,
the
promise
of
Life
,
and
Word
of
Salvation
,
is
called
the
most
holy
Faith
,
Iude
20.
the
calling
of
christians
an
holy
calling
,
2
Tim.
1.9
.
for
they
are
called
unto
holiness
,
1
Thes.
4.7
.
the
Spirit
by
which
the
means
are
made
effectual
,
and
through
which
by
his
Workmanship
men
are
formed
into
vessels
of
glory
,
is
the
holy
Spirit
,
Ephes.
4.30
.
In
a
word
,
the
very
end
and
scope
of
Christ
his
giving
himself
for
his
Church
,
and
vouchsafeing
all
the
means
of
Salvation
,
is
,
That
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
,
but
that
it
should
be
holy
and
without
blemish
,
Ephes.
5.27
.
meet
for
the
company
of
the
holy
God
,
and
the
holy
Angels
,
in
the
most
holy
place
,
the
holy
Ierusalem
,
as
it
is
called
Rev.
21.10
.
Now
this
is
that
which
I
say
then
,
that
seeing
Gods
design
is
to
magnifie
his
holiness
as
well
as
his
mercy
in
mens
salvation
,
and
to
shew
that
he
as
well
desires
and
loves
their
holiness
as
their
happiness
,
and
that
all
subordinate
means
are
appointed
and
shaped
to
reach
the
one
as
well
as
the
other
:
hence
we
may
well
conclude
that
the
believing
unto
which
God
hath
made
promise
of
life
,
however
indefinitely
exprest
,
is
yet
no
other
than
a
most
holy
Faith
,
and
such
as
does
dispose
that
soul
where
it
is
,
unto
holiness
;
because
salvation
being
the
great
motive
to
perswade
men
unto
holiness
,
God
would
loose
that
part
of
his
designe
,
if
he
should
make
promise
of
life
unto
any
other
than
the
most
holy
Faith
.
And
therefore
it
is
neither
prudent
nor
safe
for
any
man
to
understand
or
take
the
word
BELEEVING
(
to
which
the
promise
is
made
)
in
the
narrowest
and
strictest
sence
,
or
lowest
signification
of
the
word
,
as
it
imports
a
naked
,
bare
,
and
barren
assent
;
for
if
it
might
,
the
Faith
of
the
Rulers
that
durst
not
own
Christ
;
the
Faith
of
Simon
Magus
;
yet
such
a
Faith
as
the
Devils
have
(
of
which
you
heard
before
)
would
carry
salvation
before
it
.
But
if
you
would
lay
a
sure
foundation
,
then
understand
the
word
BELEEVING
,
or
the
phrase
beleeving
Christ
to
be
the
Son
of
God
,
in
a
more
copious
and
comprehensive
sence
,
for
such
an
assent
of
the
mind
as
carries
the
will
and
affections
along
with
it
,
to
reverence
and
love
him
as
such
;
as
a
Wife
who
believes
her
Husband
to
be
her
Husband
,
or
as
a
Child
who
believes
his
Father
to
be
his
Father
.
For
whosoever
believes
Christ
to
be
the
Son
of
God
,
if
his
Faith
be
not
contradictious
in
it self
,
does
believe
all
his
sayings
as
certain
verities
,
whether
precepts
,
promises
,
or
threatnings
,
&
consequently
his
Faith
does
dispose
the
soul
to
love
and
fear
him
,
and
hearken
to
him
.
In
this
large
sence
I
conceive
,
Christ
is
to
be
understood
,
Iohn
5.44
.
when
he
sayes
to
the
Jews
,
how
can
ye
believe
which
receive
honour
of
one
another
,
and
seek
not
the
honour
,
that
cometh
from
God
only
?
For
in
that
lower
sence
which
imports
only
a
bare
and
barren
assent
,
they
might
,
and
some
of
them
did
believe
,
and
yet
did
receive
honour
one
of
another
,
and
did
not
seek
that
honour
that
comes
from
God
only
;
for
some
did
believe
,
and
yet
loved
the
praise
of
men
,
more
than
the
praise
of
God
,
Iohn
12.43
.
But
by
this
saying
of
our
Saviour
it
appears
,
that
when
men
do
believe
rightly
and
savingly
,
that
belief
of
theirs
carries
the
affections
more
to
Christ
than
to
men
,
as
valuing
and
preferring
his
approbation
before
theirs
,
and
consequently
engaging
the
man
to
please
Christ
rather
than
them
.
In
which
better
sence
,
the
Apostle
Iohn
is
also
to
be
understood
when
he
saies
,
Whosoever
beleeveth
that
Iesus
is
the
Christ
,
is
born
of
God
,
1
Iohn
5.1
.
That
is
whosoever
believes
effectually
and
affectionately
,
is
thereby
turned
into
another
man
;
which
is
done
,
not
by
an
idle
and
an
opinionative
assent
,
but
by
an
operative
belief
.
Sect.
3
But
to
make
it
yet
farther
evident
,
that
the
Faith
to
which
Salvation
is
promised
,
is
not
to
be
understood
in
such
a
restrained
sence
as
sometimes
it
s
used
among
men
,
and
in
the
Scriptures
too
,
for
a
bare
act
of
the
mind
without
the
concurrence
of
the
wil
and
affections
,
but
in
a
moral
and
more
comprehensive
sence
,
for
such
a
believing
Christ
to
be
the
Son
of
God
,
as
unites
,
and
subjects
the
soul
to
him
as
such
,
I
shall
offer
these
few
things
,
as
most
worthy
your
consideration
.
1.
To
believe
and
to
obey
the
Lord
or
the
Gospel
,
are
in
the
Gospel
account
so
much
of
the
same
general
and
common
nature
,
as
that
they
are
frequently
indifferently
put
the
one
for
the
other
,
and
so
are
their
contraries
,
unbelief
,
and
disobedience
.
Hence
it
is
,
that
those
words
which
the
translators
of
our
Bible
,
have
in
sundry
places
rendred
belief
,
or
unbelief
;
the
Dutch
Translation
Englished
,
renders
obedience
,
or
disobedience
:
Yea
our
own
Translators
,
finding
the
Original
words
so
indifferently
to
import
either
,
have
according
in
several
places
,
given
us
both
,
in
the
double
reading
of
Text
and
margint
,
as
you
may
see
Rom.
11.30
,
31.
and
15.31
.
Acts
5.36
.
Heb.
4.11
.
and
11.31
.
When
the
Apostle
would
shew
,
that
the
Prophesie
of
Isaiah
was
fulfilled
in
the
unbelieving
Jews
,
which
saith
,
Lord
,
Who
hath
believed
our
report
?
he
does
it
by
saying
,
they
had
not
obeyed
the
Gospel
,
Rom.
10.16
.
But
they
have
not
all
obeyed
the
Gospel
,
for
Esaiah
saith
,
Lord
,
who
hath
believed
our
report
?
So
that
with
this
Apostle
,
not
to
believe
,
and
not
to
obey
the
Gospel
,
is
the
same
thing
.
And
Peter
another
Apostle
of
our
Lord
,
puts
believing
and
disobedience
in
direct
opposition
one
to
another
,
as
if
the
word
Disobedient
were
as
much
the
contrary
to
believing
,
as
the
word
unbelieving
is
,
1
Pet.
2.7
.
To
you
that
beleeve
he
is
precious
,
but
unto
them
which
be
disobedient
,
the
stone
,
&c.
2
Thes.
2.12
.
Sect.
4
2.
Again
,
it
's
worthy
consideration
,
that
the
two
Evangelists
,
Matthew
and
Luke
,
recording
the
same
saying
of
Christ
for
substance
,
yet
so
far
vary
the
expression
,
as
that
that
which
the
one
calls
Faith
,
the
other
calls
the
Love
of
God
.
See
the
passage
,
Mat.
23.23
.
And
have
omitted
the
weightier
matters
of
the
Law
,
Iudgement
,
Mercy
,
and
Faith
,
Luke
11.42
.
thus
:
Ye
tithe
Mint
and
Rue
,
and
all
manner
of
herbs
,
and
passe
over
judgement
,
and
the
love
of
God
.
That
which
Christ
here
charges
the
Pharisees
with
,
that
whilst
they
were
zealous
for
the
lesser
,
they
neglected
the
weightier
matters
of
both
Tables
of
the
Law
,
Judgement
and
Mercy
towards
men
,
the
great
Duties
of
the
Second
Table
,
and
Faith
in
,
and
Love
to
God
,
the
great
Duties
of
the
First
Table
,
and
which
are
more
than
all
whole
burnt
Offerings
,
and
Sacrifices
,
which
yet
were
Duties
of
the
First
Table
also
,
Mark
12.33
.
I
know
that
some
are
of
opinion
that
the
Faith
mentioned
Mat.
23
,
23.
is
meant
of
fidelity
to
men
,
and
so
a
Duty
of
the
Second
Table
,
but
considering
that
the
Pharisees
and
Scribes
were
not
only
guilty
of
the
neglect
of
the
weightier
matters
of
the
Second
Table
,
but
of
the
First
also
,
much
of
their
hypocrisie
lying
in
this
,
that
they
would
be
deemed
great
Friends
to
God
upon
account
of
their
zeal
for
some
lesser
matters
of
the
external
and
ceremonial
part
of
his
Worship
,
when
in
the
mean
while
they
faultered
with
God
,
and
grosly
neglected
the
Spiritual
,
Internal
,
and
substancial
part
thereof
,
it
cannot
reasonably
be
thought
,
but
that
Christs
charge
and
reproof
must
reach
them
in
this
neglect
,
as
well
as
the
other
,
which
yet
cannot
be
,
unless
by
Faith
,
which
they
were
charged
to
omit
,
we
understand
Faith
towards
God
;
for
that
Judgement
and
Mercy
the
other
part
of
their
omission
,
are
by
general
agreement
understood
of
duties
towards
men
commanded
in
the
Second
Table
:
so
that
they
must
be
taxed
with
their
neglect
toward
God
in
this
behalf
in
that
reproof
for
omitting
Faith
,
or
else
not
at
all
.
But
besides
,
that
which
I
think
puts
the
matter
out
of
doubt
,
is
this
,
that
Luke
,
instead
of
Matthews
saying
that
they
omitted
Faith
,
affirms
that
,
they
passed
over
the
Love
of
God
,
which
according
to
Christs
own
words
,
is
the
First
and
great
Commandement
,
Mat.
22.38
,
39.
and
so
in
this
as
in
many
other
particulars
,
Matthew
is
expounded
by
Luke
.
This
passage
of
our
Saviour
mentioned
by
these
two
Evangelists
being
thus
understood
,
there
is
one
thing
as
to
my
present
purpose
which
I
would
have
observed
from
hence
,
and
that
is
:
That
the
right
Faith
commanded
by
God
,
in
the
nature
of
it
,
is
a
fiducial
loving
of
the
Lord
,
such
a
believing
him
to
be
what
he
is
,
and
such
a
depending
upon
him
as
such
,
as
is
accompanied
with
,
or
which
carries
in
it
unfeigned
love
,
or
true
affection
to
him
,
which
interpreted
,
is
the
keeping
of
his
Commandements
,
1
Iohn
5.3
.
According
to
1
Tim.
1.5
.
The
end
of
the
Commandement
is
love
,
out
of
Faith
unfeigned
.
If
that
Love
which
is
the
end
and
scope
of
the
Law
,
be
such
as
proceeds
out
of
an
unfeigned
Faith
,
then
the
unfeigned
Faith
must
in
the
Nature
of
it
,
in
the
Womb
of
it
,
needs
comprehend
and
contain
that
Love
which
is
the
end
and
scope
of
the
Commandement
;
it
could
not
proceed
out
of
it
,
if
it
were
not
first
in
it
.
It
's
true
indeed
,
this
act
,
or
this
ingredient
of
Faith
which
affectionately
carries
the
Soul
to
God
,
bears
another
denomination
different
in
sound
from
that
of
Faith
,
and
is
called
Love
;
as
the
different
operations
of
one
and
the
same
soul
,
give
a
different
denomination
of
faculties
;
and
as
the
same
body
of
Waters
which
make
the
Sea
,
receive
other
Names
when
they
come
to
be
distributed
into
several
Rivers
;
but
it
will
no
more
follow
that
Faith
does
not
originally
contain
a
divine
Love
in
the
nature
of
it
,
because
when
produced
into
act
it
's
called
by
another
name
,
then
it
will
follow
that
the
different
acts
of
the
Will
and
of
the
Understanding
,
are
not
acts
of
the
same
soul
,
because
they
pass
under
different
denominations
,
or
that
the
Waters
in
Rivers
are
not
the
same
which
were
in
the
Sea
,
because
now
called
by
another
Name
.
When
the
Apostle
speaks
thus
concerning
the
communication
of
Philemons
Faith
,
Phil.
6.
That
the
communication
of
thy
Faith
may
become
effectual
,
by
the
acknowledging
of
every
good
thing
which
is
in
you
in
Christ
Iesus
:
does
he
not
plainly
suppose
that
every
good
thing
was
in
his
Faith
before
it
was
communicated
?
though
when
communicated
,
called
by
as
great
a
diversity
of
Names
,
as
the
things
themselves
were
divers
.
But
every
good
thing
,
and
every
good
thing
acknowledged
,
was
but
his
Faith
effectually
communicated
,
distributed
into
acts
:
all
the
good
things
of
his
life
,
were
but
the
births
of
his
Faith
;
as
Waters
issuing
out
of
a
Fountain
,
some
running
one
way
,
and
some
another
,
some
serving
for
one
use
,
and
some
for
another
.
All
which
considered
,
it
need
seem
no
strange
thing
that
Luke
should
call
that
Love
,
which
Matthew
calls
Faith
:
for
Love
is
but
Faith
once
removed
as
it
were
;
Faith
drawn
out
into
act
;
as
Faith
also
is
dispositively
and
in
the
first
habit
,
Love
.
Sect.
5
3.
Believing
in
Christ
,
and
receiving
of
him
are
termes
equivalent
,
and
import
the
same
thing
,
Iohn
1.12
.
As
many
as
received
him
,
to
them
he
gave
power
to
become
the
Sons
of
God
,
even
to
those
that
believe
in
his
name
:
the
former
expression
of
receiving
him
,
is
expounded
by
the
latter
of
believing
in
his
Name
.
By
which
we
may
gather
,
that
it
is
the
nature
and
property
of
the
true
Faith
to
receive
Christ
,
which
is
the
act
of
Adherence
I
spake
of
before
.
Men
by
the
first
act
of
Faith
believe
Christ
Jesus
to
be
what
he
is
,
and
to
be
so
and
so
related
both
to
God
and
unto
men
;
but
by
this
second
act
which
alwaies
accompanies
the
first
where
the
Faith
is
saving
,
they
receive
and
imbrace
him
,
and
cleave
to
him
as
such
.
And
in
this
lies
the
formal
act
of
mans
striking
Covenant
with
the
Lord
,
and
interessing
himself
in
the
grace
and
blessing
of
the
Gospel
.
For
all
good
,
present
,
and
future
,
is
entailed
on
Christ
,
as
being
Heir
of
all
things
,
and
as
having
all
things
put
into
his
hand
by
the
Father
;
so
that
he
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
hath
not
life
,
1
Iohn
5.12
.
receive
him
,
and
receive
all
;
the
whole
inheritance
goes
along
with
the
Heir
;
but
nothing
short
of
this
will
invest
us
with
the
Inheritance
.
What
is
the
meaning
then
of
receiving
Christ
?
1.
To
receive
,
whether
understood
of
mens
receiving
the
Lord
,
or
the
Lords
receiving
of
Men
,
or
of
Mens
receiving
of
one
another
,
is
still
in
Scripture
taken
in
the
best
sence
for
receiving
with
affection
and
acceptation
,
2
Cor.
6.17
.
Rom.
14.1
.
and
15.7
.
Gal.
4.14
.
Philem.
12.17
.
And
so
in
this
place
of
Iohn
1.12
.
Those
that
receive
Christ
,
receive
him
with
affection
and
acceptation
;
yea
with
such
affection
and
acceptation
,
as
by
which
they
prefer
him
above
all
other
,
both
persons
and
things
;
for
otherwise
they
will
not
be
deemed
worthy
of
him
:
a
wise
man
will
not
bestow
himself
upon
a
Woman
that
he
knows
loves
another
better
than
himseif
;
and
I
am
sure
the
Lord
in
this
sence
will
not
give
himself
to
any
man
that
loves
any
thing
more
than
him
.
Mat.
10.37
.
He
that
loveth
Father
or
Mother
,
Son
or
Daughter
more
than
me
,
is
not
worthy
of
me
;
much
less
he
that
loves
any
sinful
lust
or
way
more
.
It
is
true
,
to
give
Men
and
Women
a
proof
of
his
good
will
to
them
,
and
as
an
argument
to
draw
their
affections
to
him
,
Christ
hath
given
himself
a
Ransom
for
all
,
his
flesh
for
the
life
of
the
World
;
but
he
having
done
this
,
those
that
shall
not
hereby
be
moved
and
drawn
to
forsake
all
to
follow
him
,
cannot
be
his
,
and
consequently
he
not
theirs
;
They
shall
not
taste
of
his
Supper
,
Luke
14.24
,
26
,
27
,
33.
That
's
one
thing
then
which
is
to
be
understood
by
Mens
receiving
of
Christ
.
2.
Another
is
this
;
he
that
receives
Christ
indeed
,
receives
him
for
such
as
indeed
he
is
,
and
in
that
capacity
in
which
he
is
sent
,
offered
,
tendred
by
the
Father
,
and
given
by
himself
,
and
that
is
,
not
only
as
a
Saviour
,
but
also
as
a
Lord
;
and
as
a
Saviour
by
delivering
him
from
the
dominion
of
sin
,
and
bringing
him
under
his
own
Rule
and
Government
,
as
King
and
Lord
,
as
well
as
by
delivering
him
from
the
guilt
of
sin
by
the
Sacrifice
of
himself
.
How
oft
does
the
Scripture
call
him
our
Lord
and
Saviour
Iesus
Christ
?
2
Pet.
1.11
.
and
2.2
.
and
3.18
.
with
many
more
.
And
again
,
Him
hath
God
exalted
with
his
right
hand
to
be
a
Prince
and
a
Saviour
,
Acts
5.31
.
The
Father
gave
him
to
be
head
over
all
things
to
the
Church
,
and
to
be
a
Ruler
of
his
people
,
Eph.
1.22
.
Mat.
2.6
.
And
whosoever
does
not
receive
him
as
such
,
does
not
receive
that
gift
of
God
.
For
Christ
is
not
,
nor
cannot
be
divided
,
(
1
Cor.
1.13
.
)
you
cannot
separate
the
Lord
from
the
Saviour
,
and
take
the
one
and
leave
the
other
.
Among
all
other
Lords
and
Rulers
,
which
in
Scripture
are
also
called
Saviours
,
(
Nehem.
9.27
.
)
protection
and
subjection
go
together
:
Does
any
rational
man
expect
protection
from
the
chief
Magistrate
upon
any
other
termes
than
his
due
obedience
to
all
his
lawful
commands
?
And
shall
any
man
be
so
mad
as
to
expect
protection
,
and
deliverance
by
Christ
from
the
wrath
to
come
,
upon
any
other
termes
?
Will
not
Christ
say
to
such
as
shal
cry
to
him
,
Lord
,
Lord
,
open
to
us
,
who
yet
never
made
conscience
to
do
all
his
commands
,
as
the
Lord
said
unto
a
people
that
cryed
after
him
in
their
distress
,
and
yet
served
other
Lords
in
the
time
of
peace
?
Go
cry
unto
the
gods
which
ye
have
chosen
,
let
them
deliver
you
in
the
time
of
your
tribulation
,
Iudges
10.14
.
Ier.
2.28
.
Where
they
yeilded
subjection
,
thither
they
are
sent
for
protection
:
if
sin
can
save
those
that
serve
sin
,
they
shall
have
salvation
,
and
if
Christ
can
save
those
that
serve
him
,
they
shall
have
salvation
;
Where
I
am
,
there
shall
my
servant
also
be
,
saith
he
,
Iohn
12.26
.
Christ
is
and
will
be
the
author
of
Eternal
Salvation
,
but
to
whom
?
To
all
those
that
obey
him
,
(
Heb.
5.9
.
)
But
to
those
that
be
disobedient
and
which
stumble
at
his
word
,
he
is
and
will
be
a
stone
of
stumbling
,
and
rock
of
offence
,
the
same
to
them
as
a
Rock
is
to
a
ship
,
a
means
of
swift
destruction
,
1
Pet.
2.8
.
He
wil
be
so
far
from
saving
them
,
as
that
he
will
say
,
But
those
mine
enemies
that
would
not
that
I
should
reign
over
them
,
bring
hither
and
slay
them
before
me
,
Luke
19.27
.
A
folly
it
is
then
for
any
Man
to
think
that
he
can
take
hold
of
Christ
as
his
Saviour
;
and
so
receive
him
and
salvation
by
him
,
that
does
not
willingly
imbrace
him
as
his
dear
Lord
,
in
which
capacity
he
is
given
as
well
as
that
of
Saviour
:
in
a
moral
sence
,
he
does
not
at
all
receive
him
,
that
does
not
receive
him
in
that
capacity
which
is
proper
to
him
;
no
publique
Ambassador
would
judge
himself
received
by
him
to
whom
he
is
sent
,
in
case
he
should
be
received
in
the
capacy
of
a
private
person
only
,
when
he
is
not
sent
as
such
.
Neither
let
any
deceive
their
own
souls
,
and
think
that
they
do
receive
him
as
their
Lord
,
because
they
are
wont
to
call
him
so
as
frequently
as
any
,
unless
they
make
it
their
design
,
and
the
care
and
business
of
their
Lives
to
wait
for
his
counsel
,
promote
his
interest
,
faithfully
to
do
his
business
,
fulfil
his
Will
,
and
do
his
commands
.
Why
call
you
me
Lord
(
saith
he
to
such
)
and
do
not
the
things
which
I
say
?
Luke
6.46
.
As
if
he
counted
himself
but
wronged
and
disgraced
by
such
a
claim
:
what
he
to
be
their
Lord
that
have
this
vile
sin
,
and
that
base
Lust
to
be
their
Lord
,
yea
more
their
Lord
than
Christ
,
and
more
observed
and
obeyed
than
he
:
He
only
their
titular
Lord
,
but
their
worldly
and
fleshly
Lusts
their
real
.
And
is
not
that
a
horrible
disparagement
to
Christ
,
for
him
to
be
joyned
with
such
Masters
,
and
to
be
made
one
of
the
number
,
yea
inferior
to
them
,
as
having
less
command
over
such
persons
than
their
Lusts
have
?
Do
you
not
know
that
the
Father
designed
as
well
the
glory
and
honour
of
his
Son
in
your
salvation
,
and
in
the
way
of
bringing
you
to
it
,
as
your
Salvation
it self
?
That
all
men
might
honour
the
Son
,
even
as
they
honour
the
Father
,
Iohn
5.23
.
and
do
you
think
then
that
he
will
suffer
his
Son
to
be
dishonoured
and
disgraced
by
you
,
while
you
do
but
mock
him
in
calling
him
Lord
,
but
denying
him
your
faithful
obedience
,
and
yeild
your
subjection
to
his
utter
Enemies
?
like
those
that
crucified
him
,
who
indeed
bowed
the
knee
before
him
,
and
cryed
hail
King
of
the
Jews
,
as
well
as
you
.
Do
you
think
it
will
serve
your
turn
to
neglect
Christ
all
your
dayes
(
as
you
do
if
you
do
not
serve
him
in
holiness
and
righteousness
)
and
then
think
he
should
save
you
when
you
can
serve
his
enemies
no
longer
?
O
I
beseech
all
such
to
consider
it
betimes
,
for
God
will
not
be
so
mocked
by
you
.
3.
A
receiving
of
Christ
clearly
implies
in
it
a
receiving
of
his
Word
and
Doctrine
,
for
whoever
doth
not
receive
that
,
does
not
receive
him
,
but
whoever
does
receive
that
,
does
receive
him
,
2
Iohn
9.
Whosoever
transgresseth
and
abideth
not
in
the
Doctrine
of
Christ
,
hath
not
God
;
he
that
abideth
in
the
Doctrine
of
Christ
,
he
hath
both
the
Father
and
the
Son
,
Iohn
12.48
.
He
that
rejecteth
me
,
and
receiveth
not
my
Word
,
hath
one
that
judgeth
him
:
where
not
to
receive
the
Word
of
Christ
,
and
to
reject
him
,
is
constructively
the
same
thing
.
Whereto
that
also
agrees
Psalm
81.11
.
But
my
people
would
not
hearken
to
my
voice
,
Israel
would
none
of
me
:
in
refusing
his
voice
,
God
took
himself
to
be
refused
,
as
any
King
would
do
,
whose
Laws
and
Commands
should
be
refused
.
Look
then
into
the
Scriptures
,
the
5
,
6
,
and
7.
Chapters
of
Matthew
,
and
elsewhere
,
and
see
what
holy
and
strict
injunctions
the
Lord
hath
laid
upon
his
Disciples
,
and
then
look
into
your
hearts
,
and
see
if
you
can
find
them
there
,
not
only
in
the
notional
knowledge
of
them
,
but
as
having
begotten
principles
,
dispositions
and
affections
in
their
own
likeness
,
and
from
thence
proceed
to
your
conversations
,
words
,
and
wayes
,
and
see
how
they
answer
the
pattern
in
the
Mount
;
and
if
World
&
Lust
abide
there
with
more
authority
and
command
than
the
Doctrin
of
Christ
,
you
may
be
confident
you
have
not
yet
received
Christ
;
for
he
is
King
,
and
his
Laws
in
chief
regard
,
where
ever
he
dwels
.
And
thus
you
see
what
receiving
of
Christ
that
is
,
which
is
interpreted
to
be
a
believing
in
his
Name
,
and
consequently
what
a
true
and
sincere
belief
in
Christs
name
carries
in
it
,
to
wit
,
a
loving
and
loyal
cleaving
to
him
,
and
an
imbracing
of
him
and
his
Word
.
Sect.
6
4.
Remission
of
sin
and
Salvation
,
are
suspended
upon
Repentance
from
dead
Works
,
and
therefore
when
pardon
of
sin
and
Salvation
is
promised
unto
believing
indefinitely
,
it
may
not
safely
be
understood
of
any
other
Faith
than
such
as
actually
turns
the
Soul
to
God
,
from
serving
of
sin
to
serve
him
,
from
the
love
of
vanity
to
the
love
of
piety
,
wherein
the
work
of
Repentance
does
consist
.
Remission
of
sin
is
the
next
and
immediate
effect
of
a
sound
Faith
,
Acts
10.43
.
and
so
is
it
the
next
and
immediate
effect
of
true
Repentance
,
Luke
24.47
.
Acts
2.38
.
and
5.31
.
and
3.19
.
yea
Pardon
does
so
depend
upon
Repentance
that
it
's
not
to
be
had
without
it
,
Luke
13.3
,
5.
Except
ye
repent
ye
shall
all
perish
.
And
so
actual
Salvation
which
is
the
last
&
compleating
effect
of
Faith
,
(
1
Pet.
1.9
.
)
is
likewise
the
finishing
effect
of
Repentance
,
and
therfore
called
Repentance
unto
life
,
Acts
11.18
.
and
repentance
unto
salvation
,
2
Cor.
7.10
.
If
then
Repentence
begins
&
ends
with
Faith
,
sets
out
with
it
,
and
runs
along
with
it
to
the
end
of
its
race
in
the
effects
produced
by
both
,
impossible
it
is
that
any
Faith
should
justifie
or
save
,
but
such
as
hath
the
nature
of
Repentance
in
it
,
or
which
does
inseparably
accompany
it
.
By
which
consideration
alone
their
Faith
is
detected
of
invalidity
and
unavailableness
,
what
ever
the
object
of
it
may
be
,
whose
hearts
and
lives
are
not
reformed
by
it
,
but
still
remain
under
the
power
of
some
thing
or
other
condemned
by
the
Word
of
the
Lord
,
and
their
own
Consciences
enlightened
by
it
,
yeilding
themselves
rather
unto
the
impositions
of
fleshly
Lusts
in
some
way
of
pride
,
covetousness
,
or
carnal
pleasure
,
than
unto
the
sweet
motions
of
the
Holy
Spirit
calling
to
humility
,
sobriety
,
temperance
,
love
,
mercy
,
serious
devotion
,
and
holiness
towards
God
.
As
it
is
true
,
that
Men
shal
be
saved
by
Christ
,
and
justified
by
Faith
,
so
it
is
as
true
that
that
Faith
by
which
they
shall
be
justified
,
does
purifie
the
heart
,
(
Acts
15.9
.
)
i.
e.
work
out
evil
affections
,
sinful
motions
,
and
unclean
inclinatinations
;
as
nature
where
it
is
not
overcome
by
the
strength
of
a
Disease
,
by
degrees
works
out
those
malignant
humours
which
do
ill
affect
the
body
,
and
which
otherwise
would
be
the
overthrow
of
it
,
as
the
other
of
the
Soul
:
and
therefore
where
Faith
doth
not
work
this
way
,
there
's
the
same
reason
for
a
Man
to
be
confident
that
that
Faith
is
not
right
,
as
there
is
to
be
confident
that
a
right
Faith
will
save
,
having
the
same
word
for
the
one
as
for
the
other
.
Sect.
7
5.
The
same
is
true
of
unfeigned
Love
to
the
Lord
,
the
same
promise
of
Life
is
made
to
that
as
is
to
Faith
,
Iames
1.12
.
and
2.5
.
1
Cor.
2.9
.
Nay
the
want
of
this
does
as
well
render
a
man
unworthy
of
Christ
,
and
that
which
comes
by
him
,
and
layes
him
as
open
to
the
curse
,
as
Infidelity
it self
does
.
Mat.
10.37
.
1
Cor.
16.22
.
If
any
man
love
not
the
Lord
Iesus
,
let
him
be
Anathema
,
Maranatha
,
By
which
it's
evident
that
all
the
while
this
Love
is
wanting
,
he
is
under
the
curse
that
wants
it
,
whatever
his
belief
otherwise
may
be
,
and
consequently
that
no
Faith
in
Christ
but
such
as
knits
the
Soul
in
unfeigned
Love
to
him
,
wil
deliver
a
Man
from
the
curse
of
God
,
and
consequently
nor
justifie
.
And
alass
how
manies
Faith
is
hereby
manifested
to
be
meerly
counterfeit
?
Who
are
lovers
of
pleasures
more
than
lovers
of
God
,
which
appears
in
that
they
follow
them
rather
than
God
;
lovers
of
the
World
more
than
the
Lord
,
which
appears
in
that
they
chuse
to
please
the
Men
of
the
World
rather
than
him
,
and
are
more
intent
and
thoughtful
about
getting
the
World
,
than
honouring
of
him
,
and
will
rather
run
the
hazard
of
displeasing
him
in
holding
fast
the
things
of
the
World
,
than
part
with
them
upon
his
call
.
For
it
is
not
every
degree
of
Love
to
Christ
that
will
denominate
a
Man
a
true
Lover
of
him
;
but
Love
in
such
proportion
,
and
to
such
a
degree
,
as
prevails
against
all
other
objects
that
stand
in
competition
with
Christ
,
and
carries
away
the
Soul
from
them
all
to
Christ
,
Mat.
10.37
.
He
that
loves
Father
or
Mother
more
than
me
,
is
not
worthy
of
me
,
and
he
that
loves
Son
or
Daughter
more
than
me
,
is
not
worthy
of
me
.
It
's
not
only
lawful
for
a
Man
to
love
his
Father
and
Mother
,
his
Son
and
Daughter
,
but
it
is
his
duty
so
to
do
,
yea
and
to
love
them
much
more
than
others
that
are
not
so
related
,
and
yet
for
all
that
,
if
his
Love
to
Christ
do
not
exceed
in
proportion
,
that
Love
and
strong
affection
which
he
may
,
and
ought
to
bear
to
such
Relations
,
Christ
you
see
hath
already
judged
him
unworthy
of
him
.
A
Man
though
he
love
his
Wife
better
than
most
other
Women
,
yet
if
he
love
but
one
Woman
more
than
his
Wife
with
that
affection
that
is
proper
to
his
Wife
,
wil
be
judged
by
sober
men
,
no
true
Lover
of
his
Wife
.
In
like
manner
though
you
should
love
Christ
more
than
many
other
enjoyments
,
or
many
other
sins
which
you
have
parted
with
for
his
sake
;
yet
if
you
retain
but
any
one
sin
,
or
sinful
lust
,
and
are
tender
of
it
for
the
profit
or
pleasure
that
comes
into
you
by
it
,
and
will
harbour
it
to
the
offence
and
provocation
of
the
Lord
,
and
chuse
rather
to
run
the
hazard
of
loosing
his
company
,
and
all
the
comforts
of
it
,
than
to
turn
such
an
offensive
guest
out
of
doors
,
assuredly
the
Lord
who
doth
alwaies
judge
according
to
truth
,
wil
judge
himself
despised
and
unworthily
rejected
by
you
.
He
you
see
then
that
wants
this
prevailing
degree
of
Love
to
Christ
,
is
stil
under
the
curse
,
and
therefore
no
belief
in
Christ
whatsoever
that
hath
not
this
Love
in
it
,
or
is
not
certainly
accompanied
with
it
,
can
be
any
sufficient
ground
for
any
Man
to
be
confident
of
his
Salvation
.
Nothing
less
availeth
,
than
that
Faith
which
thus
worketh
by
Love
,
Gal.
5.6
.
By
all
these
considerations
then
you
may
see
,
that
when
Promise
of
Life
is
made
unto
believing
in
Christ
indefinitely
exprest
,
it
is
no
wise
safe
to
understand
the
Scriptures
as
intending
any
other
lower
kind
of
Faith
than
that
definitively
which
is
of
power
and
force
to
change
the
heart
and
life
of
him
that
hath
it
,
and
to
renew
him
to
God
in
holiness
;
Jesus
Christ
himself
in
his
words
to
Paul
,
having
plainly
declared
this
to
be
the
true
nature
of
the
Faith
that
is
in
him
,
Acts
26.18
.
That
they
may
receive
forgiveness
of
sins
,
and
inheritance
among
them
which
are
sanctified
by
Faith
that
is
in
me
.
And
therefore
John
the
bosome
Disciple
of
Christ
(
as
was
noted
before
)
saith
,
Whosoever
beleeveth
that
Jesus
is
the
Christ
is
born
of
God
,
1
Iohn
5.1
.
which
as
you
see
must
be
understood
of
that
vigorous
belief
that
gives
a
man
a
new
being
,
furnishes
him
with
new
principles
of
motion
and
action
,
new
thoughts
,
new
affections
,
a
new
life
;
that
gives
him
victory
over
the
World
,
as
it
follows
verse
4.
Whosoever
is
born
of
God
,
overcometh
the
world
,
and
this
is
the
victory
that
overcometh
the
world
,
even
our
Faith
:
Christs
proffers
,
and
the
Worlds
proffers
,
Christs
threats
and
the
Worlds
threats
,
striving
which
shall
carry
the
Man
to
follow
their
waies
,
Faith
steps
in
,
by
which
the
Man
believes
;
that
as
Christ
is
the
Son
of
God
,
so
he
is
more
worthy
to
be
followed
,
and
his
proffers
infinitely
more
worthy
to
be
regarded
,
and
his
threats
dreaded
,
than
the
World
with
all
that
she
can
do
or
say
,
and
so
delivers
the
Man
out
of
the
Worlds
hand
,
that
he
is
at
liberty
to
attend
the
Lord
.
Sect.
8
And
whereas
among
other
Scriptures
objected
in
the
beginning
of
this
Chapter
,
one
promiseth
salvation
to
such
as
believe
with
the
heart
,
and
confess
with
the
mouth
the
Lord
Jesus
Christ
;
and
others
affirm
,
that
whosoever
confesseth
that
Jesus
Christ
is
come
in
the
flesh
,
and
is
the
Son
of
God
,
are
of
God
,
and
dwell
in
God
,
and
God
in
them
,
they
are
to
be
understood
as
spoken
according
to
the
exigencies
of
those
times
wherein
a
Man
confessing
Christ
exposed
himself
to
persecution
,
(
Iohn
9.22
.
and
12.42
.
)
and
consequently
manifested
his
effectual
Faith
in
an
unfeigned
Love
to
the
Lord
Jesus
:
and
thus
to
call
Iesus
the
Lord
,
no
Man
could
do
but
by
the
Holy
Ghost
,
and
his
special
assistance
,
1
Cor.
12.3
.
But
now
in
times
wherein
to
deny
him
to
be
the
Lord
,
would
sooner
expose
a
man
to
suffering
,
than
the
confessing
of
him
so
to
be
,
the
bare
confessing
of
him
will
not
invest
him
with
the
great
priviledges
that
then
were
promised
unto
the
confessing
of
Christ
,
according
to
that
Mat.
7.21
:
Not
every
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
kingdom
of
Heaven
,
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
Sect.
9
THe
truth
is
,
if
a
Man
do
but
take
the
Scriptures
together
,
and
shape
his
judgement
according
to
their
result
when
compared
,
as
its
every
Mans
wisdom
to
do
,
as
it
is
not
safe
,
so
it
is
impossible
for
him
then
to
be
confident
of
his
salvation
meerly
upon
account
of
his
believing
Christ
to
be
the
Son
of
God
,
unless
this
Faith
of
his
be
proved
to
him
to
be
the
Faith
of
Gods
elect
,
by
some
good
degree
of
those
holy
affections
,
and
that
christian
demeanure
which
the
holy
Word
and
Doctrine
of
the
Lord
calls
for
.
And
the
reason
hereof
is
,
because
such
Scriptures
as
I
have
been
now
insisting
on
,
that
curse
all
those
that
do
not
love
the
Lord
Jesus
,
that
sentence
with
eternal
death
,
all
those
that
live
after
the
flesh
,
that
exclude
all
such
the
blessed
Vision
of
the
Lord
that
have
not
holiness
,
that
shut
the
gates
of
Heaven
against
all
such
as
do
not
make
conscience
to
do
the
will
of
the
Father
;
I
say
such
Scriptures
stand
up
to
oppose
such
a
Man
in
his
confidence
of
salvation
,
like
as
the
Cherubims
with
the
flaming
sword
kept
the
way
of
the
Tree
of
Life
against
Adam
:
though
he
have
never
such
a
desire
to
be
confident
,
he
cannot
;
such
Scriptures
meet
him
,
and
will
not
let
him
;
they
knock
him
off
from
taking
hold
of
eternal
life
;
this
confidence
it
is
not
able
to
subsist
in
any
other
element
than
that
of
holiness
,
1
Iohn
3.18
,
19
,
20
,
21.
Little
children
let
us
not
love
in
word
and
in
tongue
,
but
indeed
and
in
truth
.
And
hereby
we
know
that
we
are
of
the
truth
,
and
shall
assure
our
hearts
before
him
.
For
if
our
heart
condemn
us
;
God
is
greater
than
our
heart
,
and
knoweth
all
things
,
Beloved
,
if
our
heart
condemn
us
not
,
then
have
we
confidence
towards
God
.
That
by
which
the
Apostle
saith
,
men
know
themselves
to
be
of
the
truth
,
one
in
heart
and
design
with
it
,
of
the
same
party
as
it
were
,
in
Friendship
,
and
fellowship
with
it
,
is
this
,
viz.
their
loving
,
not
in
word
and
tongue
only
,
but
indeed
and
in
truth
:
when
Men
do
not
only
talk
,
but
act
and
live
the
things
of
the
Gospel
.
And
hereby
(
saith
he
)
we
shall
assure
our
hearts
before
him
,
or
perswade
our
hearts
before
him
,
(
as
in
the
margint
.
)
Implying
that
without
this
,
for
a
Man
that
knows
and
considers
the
termes
of
the
Gospel
,
it
's
impossible
to
perswade
his
heart
before
God
,
to
appear
before
God
with
any
confidence
.
For
saith
he
,
if
our
heart
condemn
us
,
viz.
of
unfaithfulness
and
faultering
with
God
in
the
main
,
that
our
Love
and
our
Religion
hath
been
but
in
Word
and
in
Tongue
,
have
contented
our selves
to
talke
of
,
and
speak
well
of
good
things
,
but
have
left
the
doing
of
them
to
other
folks
,
like
the
Pharisees
that
by
their
Doctrine
would
bind
heavy
burdens
upon
other
mens
shoulders
,
and
yet
themselves
not
touch
them
with
one
of
their
fingers
;
if
our
heart
condemn
us
of
such
a
thing
as
this
,
God
is
greater
than
our
heart
,
both
in
knowledge
and
discerning
of
this
deceit
,
and
in
righteousness
of
sentence
,
and
proceeding
against
it
,
and
therefore
he
will
condemn
much
more
.
But
if
our
heart
condemn
us
not
in
this
behalf
,
but
bears
us
witness
that
it
hath
been
our
earnest
desire
,
care
,
and
faithful
endeavour
to
be
that
which
the
truth
teacheth
us
to
be
,
then
have
we
confidence
towards
God
of
our
acceptation
with
him
,
all
the
Scriptures
being
on
our
side
to
abet
and
back
us
in
this
confidence
;
but
on
the
contrary
,
all
against
us
.
The
Apostle
saith
,
He
that
cometh
to
God
,
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
them
that
diligently
seek
him
,
Heb.
11.6
.
Mark
:
Its
matter
of
a
mans
Faith
as
well
to
believe
that
the
men
whom
God
will
reward
are
such
as
diligently
seek
him
,
as
it
is
to
believe
that
God
is
,
and
that
he
is
a
rewarder
of
men
.
So
that
where
this
diligent
seeking
of
the
Lord
is
wanting
,
there
's
no
place
for
any
man
to
be
confident
of
receiving
that
blessedness
from
God
which
is
called
the
recompence
of
reward
,
and
the
reward
of
the
inheritance
.
And
what
is
it
for
a
man
diligently
to
seek
the
Lord
?
but
earnestly
to
seek
his
Favour
and
Love
by
a
diligent
and
careful
endeavour
to
please
him
alwayes
,
and
in
all
things
.
By
Sin
and
Unrighteousness
man
lost
God
,
and
lost
his
Love
:
and
however
it
is
by
the
Bloud
of
Christ
that
a
new
and
living
way
is
now
prepared
and
made
for
man
to
come
to
God
again
,
and
to
regain
his
love
,
yet
he
is
not
actually
possest
of
it
but
by
going
back
again
to
God
,
by
returning
to
him
in
the
same
way
in
which
he
departed
from
him
.
All
the
while
man
was
in
the
way
of
Righteousness
,
he
was
with
God
and
enjoyed
the
comfort
of
his
company
and
presence
;
but
he
no
sooner
left
that
way
,
but
he
lost
God
;
and
there
's
no
finding
him
again
without
geting
into
that
way
again
,
and
there
you
may
meet
with
him
,
find
him
,
walk
with
him
,
and
enjoy
the
comfort
of
his
love
and
presence
again
through
the
mediation
of
our
good
friend
his
holy
Son
Jesus
.
Only
here
's
the
difference
indeed
,
the
way
of
Righteousness
is
now
new
made
,
a
new
Covenant
struck
,
new
Terms
propounded
of
coming
into
possession
of
God
again
as
a
happy
portion
,
a
diligent
seeking
of
him
by
believing
in
him
,
sincerely
loving
of
him
,
and
faithfully
endeavouring
to
please
him
,
being
the
condition
of
this
new
Covenant
,
and
the
new
way
of
Righteousness
in
which
God
is
to
be
found
if
therein
diligently
sought
.
And
we
desire
that
every
one
of
you
do
shew
the
same
diligence
to
the
full
assurance
of
Hope
unto
the
end
,
Heb.
6.11
.
This
diligence
you
see
is
the
medium
of
this
confident
Assurance
.
Men
can
have
no
other
foundation
for
their
confidence
than
what
God
himself
hath
laid
,
I
mean
proposed
;
it
is
not
of
him
that
willeth
in
this
kind
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
;
he
gives
the
reward
,
and
he
gives
the
laws
and
terms
of
obtaining
of
it
:
and
therefore
as
long
as
the
Declarations
of
Gods
mind
in
the
Scriptures
compared
touching
the
qualifications
of
such
whom
he
receives
into
Covenant
and
designs
unto
life
,
do
oppose
mens
confidence
,
so
long
they
have
no
foundation
to
build
upon
,
and
consequently
no
confidence
of
Salvation
at
all
,
or
as
good
as
none
.
For
that
which
is
not
built
upon
Gods
ground
which
is
all
rocky
and
substantial
,
but
upon
mens
own
deceiveable
thoughts
and
imaginations
,
and
mistakes
of
Gods
mind
and
declaration
,
as
upon
the
sand
,
will
sail
them
,
and
fall
in
that
very
hour
in
which
it
should
do
them
service
,
and
they
have
most
need
of
it
.
Job
.
8.13
,
14
,
15.
So
are
the
paths
of
all
that
forget
God
,
and
the
Hipocrites
hope
shall
perish
:
whose
hope
shall
be
cut
off
,
and
whose
trust
shall
be
a
Spiders-web
:
he
shall
lean
upon
his
house
,
but
it
shall
not
stand
;
he
shall
hold
it
fast
,
but
it
shall
not
endure
:
Their
hope
(
Job
11.20
.
)
shall
be
as
the
giving
up
of
the
Ghost
;
like
a
man
who
though
he
have
never
so
great
a
desire
to
live
,
yet
must
yield
up
his
breath
when
Death
comes
:
and
so
must
men
be
forced
to
part
with
those
hopes
which
they
have
made
to
themselves
,
but
not
received
from
God
;
and
instead
thereof
embrace
everlasting
despair
,
to
the
horrible
confusion
of
their
miserable
Souls
when
the
time
of
tryal
comes
;
their
house
of
confidence
that
was
built
upon
the
sand
,
will
then
fall
,
and
the
fall
of
it
will
be
great
,
Matth.
7.27
.
It
may
stand
and
do
them
the
service
of
a
house
of
hope
,
protect
them
from
many
sad
fears
till
the
storm
arises
and
beats
against
it
,
but
then
down
it
comes
,
and
the
poor
Soul
is
then
to
seek
,
and
there
is
no
shelter
to
be
found
.
And
does
it
not
then
concern
men
to
be
often
prying
into
the
grounds
of
their
Hope
,
and
to
view
them
over
and
over
with
a
jealous
eye
?
to
the
end
that
if
a
man
have
but
cause
to
suspect
those
he
hath
,
he
may
provide
himself
of
better
before
it
is
too
late
:
it
will
be
no
time
for
the
foolish
Virgins
to
seek
to
provide
themselves
of
Oyl
for
their
Lamps
,
when
the
very
pinch
of
time
comes
that
they
should
use
it
.
CHAP.
VIII
.
Shewing
that
the
Faith
which
shall
justifie
as
Abrahams
did
,
is
a
Faith
that
walks
in
the
steps
of
the
Faith
of
Abraham
.
Shewing
also
what
those
steps
were
,
and
that
Abraham
was
justified
by
the
latter
of
them
as
well
as
the
former
;
and
that
the
justification
of
his
spiritual
seed
stands
upon
the
same
terms
:
contrary
to
the
Antinomian
Doctrine
,
and
Libertine
Principles
.
Sect.
1
ALthough
I
have
through
the
Lords
assistance
,
in
some
measure
already
opened
the
nature
of
Gospel-Faith
of
the
right
kind
,
in
comparing
it
with
,
and
thereby
discovering
the
nature
of
the
feigned
,
dangerous
and
dead
Faith
,
and
wherein
it
falls
short
of
the
true
;
yet
to
the
end
you
may
have
a
fuller
view
of
the
nature
,
properties
,
and
genuine
operation
of
the
Faith
of
Gods
Elect
,
I
shall
through
the
same
assistance
now
proceed
to
shew
you
further
,
how
it
hath
from
time
to
time
wrought
in
them
.
And
thereby
I
shall
give
you
opportunity
to
try
your
own
Faith
of
what
kind
it
is
:
For
if
it
be
that
Faith
which
the
Scripture
calls
the
Faith
of
Gods
Elect
,
(
Tit.
1.1
.
)
then
it
will
work
after
the
same
manner
as
theirs
generally
hath
been
wont
to
do
;
but
if
you
cannot
find
your
Faith
to
be
of
that
kind
by
working
as
theirs
did
,
you
will
have
small
reason
as
yet
to
conclude
your self
one
of
their
number
.
I
shall
begin
with
Abraham
,
who
as
the
Scripture
saith
was
Father
of
all
them
that
beleeve
;
and
so
he
was
,
because
all
true
beleevers
do
partake
of
the
same
kind
of
Faith
that
dwelt
eminently
in
him
,
and
are
thereby
justified
and
saved
as
he
was
:
He
is
the
great
instance
,
pattern
or
example
,
both
in
his
Faith
and
Justification
;
of
Gods
resolved
method
of
saving
all
men
that
shall
be
saved
,
whether
Jewes
or
Gentiles
.
As
a
Son
who
succeeds
his
Father
comes
to
enjoy
the
same
Inheritance
and
priviledge
as
his
Father
did
,
so
he
that
shall
succeed
Abraham
in
his
Faith
,
shall
enjoy
the
same
spiritual
and
eternal
inheritance
which
was
entailed
on
his
Faith
:
So
saith
the
Apostle
,
Gal.
3.9
.
So
then
they
which
be
of
Faith
,
are
blessed
with
faithful
Abraham
.
The
same
Apostle
in
another
place
declares
them
to
be
his
spiritual
Children
,
and
he
a
Father
to
such
as
walk
in
the
steps
of
his
Faith
.
Rom.
4.12
.
And
the
Father
of
circumcision
to
them
who
are
not
of
the
circumcision
only
,
but
also
to
those
that
walk
in
the
steps
of
that
Faith
of
our
Father
Abraham
which
he
had
being
yet
uncircumcised
.
Where
note
first
,
That
the
Faith
which
Abraham
had
,
and
by
which
he
was
Justified
,
was
a
Faith
which
had
steps
in
it
:
it
did
not
consist
in
one
transient
act
only
,
but
of
a
series
of
acts
,
one
following
another
;
and
that
he
was
Justified
by
the
latter
of
these
as
well
as
the
former
,
I
shall
(
God
willing
)
afterwards
shew
.
That
which
I
would
further
note
in
the
second
place
,
is
,
That
the
Faith
which
will
render
them
that
have
it
Children
of
Abraham
and
inheritors
of
the
same
blessing
with
him
,
is
such
for
kind
as
is
found
walking
in
the
steps
of
his
Faith
;
influencing
the
life
and
disposing
the
heart
in
particular
occurrences
,
as
his
did
.
It
may
well
be
indeed
that
every
Child
of
Abraham
may
not
be
able
to
keep
pace
with
their
Father
in
this
walk
of
Faith
,
nor
to
follow
him
close
at
the
heels
;
nor
are
all
his
Children
of
the
same
growth
or
same
strength
,
but
yet
all
following
their
Father
in
the
same
way
,
though
at
some
distance
;
all
treading
in
his
steps
.
It
is
most
certain
that
the
true
Faith
by
which
they
become
his
Children
,
will
guide
them
into
the
same
way
,
put
them
upon
the
same
behaviour
for
kind
in
which
he
was
found
.
Joh.
8.39
.
Jesus
saith
unto
them
,
If
ye
were
Abrahams
Children
,
ye
would
do
the
works
of
Abraham
.
For
a
tryal
of
our
Faith
therefore
whether
it
be
of
the
right
breed
and
of
the
stock
of
Abraham
,
let
us
a
little
trace
out
the
walk
of
Abrahams
Faith
,
and
see
what
the
foot-steps
of
it
were
,
as
we
have
the
print
of
them
in
the
Scriptures
,
and
then
see
whether
our
Faith
walk
in
the
same
path
,
or
tread
in
the
same
steps
or
no.
Sect.
2
1.
This
was
one
of
the
foot-steps
of
his
Faith
,
it
gave
God
the
glory
of
his
truth
,
power
,
and
goodness
,
in
being
confidently
perswaded
that
what
he
promised
he
was
both
able
,
willing
,
and
faithful
to
perform
,
how
contrary
soever
to
humane
probability
.
Rom.
4.18
,
19
,
20
,
21.
Who
against
hope
,
beleeved
in
hope
,
that
he
might
be
the
Father
of
many
Nations
;
according
to
that
which
was
spoken
,
so
shall
thy
seed
be
.
And
being
not
weak
in
Faith
,
he
considered
not
his
own
body
now
dead
,
neither
yet
the
deadness
of
Sarahs
womb
:
He
staggered
not
at
the
Promise
of
God
through
Vnbelief
,
but
was
strong
in
Faith
giving
glory
to
God
:
and
being
fully
perswaded
,
that
what
he
had
promised
,
he
was
able
also
to
perform
.
The
word
Promise
,
or
saying
of
God
,
carried
it
in
his
soul
against
all
contrary
reasonings
.
Sarah
being
old
,
and
it
ceasing
to
be
with
her
after
the
manner
of
Women
;
and
Abraham
himself
also
being
as
good
as
dead
(
Heb.
11.12
.
)
this
incumbred
the
belief
of
the
Promise
in
Sarah
,
and
at
first
set
her
Faith
,
Gen.
18.11
,
12.
But
the
Text
saith
Abraham
considered
neither
the
one
nor
the
other
;
he
considered
not
his
own
body
now
dead
,
nor
yet
the
deadness
of
Sarahs
womb
;
Gods
Promise
did
so
wholly
take
up
his
soul
,
and
was
of
so
great
authority
with
him
,
as
that
he
did
not
judge
the
great
improbabilities
in
Nature
,
worthy
in
this
case
to
be
so
much
as
considered
,
nor
at
all
to
be
heard
when
God
had
spoken
.
Afterward
God
tryes
his
Faith
again
:
he
had
not
only
in
general
promised
him
a
numerous
Posterity
like
unto
the
stars
for
multitude
,
as
before
,
Gen.
15.5
.
but
now
more
particularly
had
told
him
that
in
Isaac
should
his
seed
be
called
,
Gen.
21.12
.
and
yet
for
all
this
commands
Abraham
to
slay
and
offer
in
Sacrifice
to
God
this
Son
of
his
,
and
how
then
should
God
make
good
his
Promise
?
might
Abraham
think
?
Abraham
here
again
measures
Gods
Word
and
Promise
,
not
by
this
and
that
difficulty
,
but
by
his
irresistable
power
,
Accounting
that
God
was
able
to
raise
him
up
,
even
from
the
dead
;
from
whence
also
he
received
him
in
a
figure
,
Heb.
11.19
.
You
see
he
had
so
high
an
esteem
of
the
goodness
and
truth
of
God
,
that
if
he
had
but
power
enough
to
make
good
his
word
,
he
made
no
question
of
his
performance
;
and
was
so
all
thoughts
made
touching
the
sufficiency
of
his
power
to
go
through
with
whatever
he
had
a
mind
to
,
or
had
undertaken
to
do
,
as
that
though
one
difficulty
after
another
rose
up
to
encounter
his
Faith
,
yet
they
could
not
so
much
as
make
him
to
stagger
,
so
mighty
was
Gods
Word
in
his
soul
!
And
therfore
was
this
Faith
of
his
imputed
to
him
for
Righteousness
.
Now
this
was
not
written
for
his
sake
alone
that
this
Faith
of
his
was
imputed
unto
him
,
but
for
us
also
,
to
whom
it
shall
be
imputed
,
if
we
beleeve
on
him
that
raised
up
Jesus
our
Lord
from
the
dead
,
saith
the
Apostle
,
Rom.
4.23
,
24.
It
was
written
to
give
us
to
understand
,
That
if
God
be
so
magnified
in
the
soul
as
that
no
difficulty
or
unlikelihood
whatsoever
can
stand
before
or
carry
it
against
the
Word
and
Promise
of
God
there
,
but
beleeving
first
that
God
raised
Christ
from
the
dead
for
our
Justification
,
after
he
had
been
delivered
for
our
offences
;
and
then
beleeving
also
,
that
God
by
the
same
power
and
grace
by
which
he
did
that
,
will
certainly
fulfil
and
perform
all
his
Words
and
Promises
in
due
time
,
and
according
to
his
own
terms
:
and
that
this
Faith
do
but
dispose
the
frame
of
the
heart
God-ward
as
it
did
in
Abraham
,
that
then
this
Faith
of
ours
shall
as
assuredly
be
imputed
to
us
for
Righteousness
,
as
his
was
to
him
.
Hath
God
then
Promised
a
free
and
full
Pardon
of
all
your
sins
upon
your
unfeigned
Repentance
and
turning
from
them
to
God
,
and
taking
hold
of
his
Grace
in
Christ
,
how
great
or
many
soever
they
have
been
,
and
how
unworthy
soever
they
have
rendered
you
of
such
a
favour
?
Hath
he
promised
to
such
as
have
begun
thus
truly
to
turn
to
God
,
that
he
will
give
them
his
Spirit
to
help
in
the
Work
,
to
make
them
new
hearts
,
and
to
write
his
Law
there
,
and
that
humbly
waiting
and
depending
upon
him
in
his
own
way
and
means
,
he
will
keep
them
from
falling
,
and
preserve
them
to
his
heavenly
kingdom
?
See
then
whether
you
do
stedfastly
beleeve
these
great
and
precious
Promises
,
and
are
encouraged
and
enabled
by
your
belief
of
them
to
turn
again
to
God
from
all
your
transgressions
,
and
in
thus
turning
,
confidently
to
expect
by
degrees
a
real
and
faithful
performance
of
them
all
,
notwithstanding
the
great
distance
you
may
possibly
for
the
present
perceive
your selves
to
be
from
much
of
what
is
thus
promised
;
and
notwithstanding
those
great
,
mighty
and
violent
oppositions
which
you
do
and
are
like
to
meet
with
from
flesh
,
World
,
and
Devil
to
encounter
your
confidence
of
these
things
.
Though
difficulties
in
this
kind
are
many
,
great
,
and
sorely
threatning
your
falling
short
of
the
enjoyment
of
these
mighty
Promises
;
yet
if
your
Faith
be
but
firmly
bottomed
and
built
upon
them
,
and
that
the
faithfulness
and
power
of
God
to
make
them
good
,
be
so
eyed
by
you
,
and
your
souls
so
centered
therein
,
as
that
all
the
difficulties
and
unlikelihoods
that
rise
up
in
your
way
from
what
quarter
soever
,
cannot
prevail
in
your
soul
against
the
Word
of
God
,
but
that
you
do
indeed
beleeve
that
the
might
and
power
of
his
Grace
will
make
its
way
through
them
all
,
and
perform
to
a
tittle
what
he
hath
promised
,
and
that
this
confidence
of
yours
does
but
engage
you
still
to
be
following
of
God
step
by
step
in
his
way
,
method
,
and
means
of
fulfilling
his
Word
,
as
Abrahams
Faith
did
;
then
you
may
confidently
assure
your selves
that
your
Faith
is
of
the
right
breed
and
kind
,
and
of
the
same
nature
with
Abrahams
,
and
walking
in
the
same
steps
,
and
such
as
will
entitle
you
to
,
and
possess
you
of
the
same
blessing
which
he
attained
by
his
Faith
.
Sect.
3
2.
Another
step
of
his
Faith
was
this
:
As
by
it
he
stedfastly
beleeved
Gods
Promises
,
so
by
it
he
faithfully
obeyed
his
Precepts
,
call
and
counsel
,
Heb.
11.8
.
By
Faith
Abraham
when
he
was
called
to
go
out
into
a
place
which
he
should
after
receive
for
an
Inheritance
,
obeyed
,
and
he
went
out
not
knowing
whither
he
went
.
An
excellent
grace
indeed
,
that
is
moulded
and
cast
in
the
Will
of
God
,
and
receives
its
form
and
figure
from
thence
!
The
Word
of
God
had
the
same
force
upon
Abrahams
soul
by
means
of
his
Faith
,
as
the
Wind
hath
upon
a
Weather-cock
,
it
still
made
it
to
stand
with
it
:
If
he
promised
him
any
thing
,
his
soul
did
securely
acquiess
in
his
Word
;
if
he
commanded
him
any
thing
,
he
readily
obeys
;
the
Word
of
the
Lord
carries
him
before
it
.
He
only
depended
upon
the
divine
Will
by
his
Faith
;
what
that
gave
him
,
he
received
:
what
that
would
have
him
do
,
that
he
did
.
He
beleeved
,
its
like
,
That
the
Lord
was
so
good
in
himself
,
and
so
much
a
friend
to
him
,
as
that
he
would
not
put
him
upon
any
thing
,
command
him
any
thing
,
but
what
in
the
issue
should
clearly
tend
to
his
good
;
and
therefore
upon
this
perswasion
resolves
to
deliver
up
himself
wholly
to
the
Will
of
God
,
and
to
be
an
absolute
Servant
thereunto
,
and
to
wait
upon
it
whither
ever
it
would
carry
him
.
He
knew
his
Happiness
was
in
Gods
hand
,
and
was
confident
that
the
way
to
be
possessed
of
it
,
was
still
to
wait
upon
God
in
beleeving
what
he
said
,
and
in
doing
what
he
bade
him
.
The
Will
and
Command
of
God
then
,
was
the
constant
walk
of
Abrahams
Faith
.
Sect.
4
3.
And
Thirdly
the
nature
of
that
Obedience
which
proceeded
from
his
Faith
was
this
;
It
was
an
obedience
of
Self
denyal
,
wherein
he
crossed
his
own
will
to
comply
with
the
Will
of
God
,
therein
doing
God
that
right
(
which
but
few
in
the
world
do
)
as
actually
to
acknowledge
the
Lord
and
his
most
holy
Will
to
be
absolutely
sovereign
and
supream
,
and
that
his
own
Will
must
stoop
to
his
without
all
disputes
,
how
contrary
soever
thereunto
.
The
Command
of
God
comes
to
Abraham
,
Gen.
12.1
,
2
,
3.
saying
,
Get
thee
out
of
thy
Country
and
from
thy
Fathers
house
,
unto
a
Land
that
I
will
shew
thee
:
and
I
will
make
of
thee
a
great
Nation
,
and
I
will
Bless
thee
and
make
thy
Name
great
,
and
thou
shalt
be
a
blessing
.
And
I
will
bless
them
that
bless
thee
,
and
curse
him
that
curseth
thee
:
and
in
thy
Seed
shall
all
Families
of
the
Earth
be
blessed
.
Here
are
great
things
promised
indeed
,
as
an
Argument
and
Motive
to
perswade
him
to
obey
this
Call
and
Command
of
God
,
which
he
confidently
depended
upon
;
but
in
the
mean
time
he
must
quit
his
Country
,
bid
a-dieu
to
his
Kindred
,
depart
from
his
Fathers
house
,
make
himself
a
laughing
stock
(
it's
like
)
to
Neighbors
,
Friends
,
and
Acquaintance
,
as
if
some
strange
Chymera
had
struck
his
brain
,
and
must
go
he
knew
not
whither
;
So
saith
the
Apostle
,
He
went
out
not
knowing
whither
he
went
,
Heb.
11.8
.
Let
's
make
it
our
own
case
,
and
we
shall
easily
perceive
that
thus
to
do
was
a
piece
of
great
Self
denial
.
And
yet
his
Faith
led
him
out
from
amidst
these
ancient
enjoyments
;
the
Command
and
Promise
of
God
went
before
,
and
he
followed
close
after
.
And
this
wonderful
piece
of
Obedience
is
attributed
to
his
Faith
,
Heb.
11.8
.
By
Faith
Abraham
when
he
was
called
to
go
out
unto
a
place
which
he
should
afterward
receive
,
obeyed
.
Another
like
,
or
rather
more
wonderful
piece
of
Self
denying
Obedience
which
was
acted
by
the
power
of
his
Faith
,
was
his
carriage
about
the
offering
up
of
his
Son
Isaac
in
sacrifice
unto
God
at
his
command
.
Heb.
11.17
,
18.
By
Faith
Abraham
when
he
was
tryed
,
offered
up
Isaac
:
and
he
that
had
received
the
Promises
,
offered
up
his
only
begotten
Son
;
of
whom
it
was
said
,
That
in
Isaac
shall
thy
Seed
be
called
.
Behold
Abrahams
will
,
desire
and
delight
,
swallowed
up
in
the
Will
and
good
pleasure
of
God
by
means
of
his
Faith
!
His
Son
that
had
been
so
much
desired
and
longed
for
before
he
had
him
,
that
all
he
enjoyed
in
this
world
seemed
little
to
him
in
the
absence
of
such
a
Mercy
:
Lord
God
,
what
wilt
thou
give
me
,
seeing
I
go
childless
?
(
Gen.
15.2
.
)
That
Son
whom
he
so
much
loved
when
he
had
him
,
yea
,
and
his
only
Son
too
;
and
that
Son
in
whom
the
Promise
was
made
of
the
great
things
which
God
would
do
for
Abraham
;
this
Son
does
God
command
him
to
offer
for
a
burnt
Offering
;
this
Son
of
his
hopes
;
this
Son
of
his
delights
:
an
action
than
which
,
what
lightly
could
be
imagined
more
harsh
and
highly
repugnant
to
his
own
will
?
And
yet
notwithstanding
all
Debates
and
Reasonings
of
flesh
and
blood
about
this
matter
,
which
one
would
think
should
be
many
and
high
,
and
such
which
one
should
have
much
ado
to
get
over
;
yet
so
mighty
was
his
Faith
in
God
,
and
confidence
of
a
good
issue
of
whatever
he
should
do
at
the
appointment
and
command
of
God
,
as
that
he
appears
as
forward
in
it
as
if
it
had
been
the
most
acceptable
service
which
God
could
have
put
him
upon
:
For
the
Text
saith
,
That
Abraham
rose
up
early
in
the
morning
to
go
about
it
,
Gen.
22.3
.
And
upon
account
of
this
very
thing
was
he
esteemed
the
friend
of
God
,
(
Jam.
2.23
.
)
one
that
would
forsake
all
,
and
part
with
the
dearest
friend
he
had
in
all
the
world
,
rather
than
not
stick
close
to
him
in
whatever
he
would
have
him
do
;
a
true
sign
indeed
of
friendship
to
the
Lord
,
Joh.
15.14
.
Ye
are
my
friends
,
if
ye
do
whatsoever
I
command
you
.
Mark
;
whatsoever
I
command
:
not
only
commands
which
it
may
be
may
bear
little
upon
the
flesh
,
easie
and
cheap
duties
,
but
such
as
will
try
a
mans
affection
to
the
uttermost
,
as
this
to
Abraham
did
;
such
as
call
for
the
cutting
off
the
right
hand
,
and
plucking
out
the
right
eye
;
the
parting
with
things
that
are
as
grateful
to
the
flesh
,
as
these
Members
of
the
body
are
to
Nature
.
And
not
only
so
,
but
such
things
also
as
are
as
useful
and
desireable
as
the
right
hand
and
right
eye
are
,
as
Isaac
was
to
Abraham
;
when
the
holding
and
enjoying
of
them
will
not
consist
with
our
intire
love
to
the
Lord
,
to
be
exprest
in
the
most
difficult
and
most
self-denying
piece
of
Service
when
he
calls
for
it
.
He
that
loves
Father
or
Mother
,
Son
or
Daughter
,
yea
,
or
his
own
life
more
than
Christ
,
is
not
worthy
of
him
,
(
Matth.
10.37
,
38.
)
as
he
does
which
chuses
rather
to
displease
Christ
,
and
dishonour
his
Truth
in
keeping
these
,
than
to
displease
himself
or
them
in
parting
with
them
.
This
task
which
was
put
upon
Abraham
was
indeed
very
hard
,
and
directly
of
the
nature
of
that
in
the
Gospel
mentioned
before
,
and
yet
as
hard
and
as
difficult
as
it
was
,
if
Abraham
had
stuck
at
it
,
he
could
not
have
approved
his
Faith
to
God
,
no
more
than
such
as
love
Son
or
Daughter
more
than
Christ
,
and
thereby
prove
themselves
unworthy
of
him
,
can
approve
their
Faith
in
him
to
be
right
,
or
their
Love
to
him
to
be
true
.
And
therefore
if
you
mark
it
,
Abraham
was
said
to
be
justified
by
Works
when
he
had
offered
Isaac
upon
the
Altar
,
Jam.
2.21
.
Implying
,
that
as
this
high
act
of
his
Obedience
proceeding
from
his
Faith
,
rendred
him
highly
approved
in
the
sight
of
God
,
Gen.
22.16
.
So
by
the
rule
of
contraries
,
had
he
bogled
at
this
command
,
his
neglect
herein
would
not
only
have
deprived
him
of
that
high
approbation
of
God
which
by
his
fiducial
Obedience
he
had
now
obtained
,
but
also
have
gone
very
far
in
contributing
towards
the
loss
of
those
degrees
of
Gods
approbation
whereto
he
had
before
attained
,
if
not
wholly
bereaved
him
thereof
until
he
had
repented
and
done
his
duty
.
Sect.
5
But
here
I
must
make
a
stand
a
little
,
and
Answer
an
Objection
,
which
is
this
;
That
though
this
act
of
Abrahams
offering
Isaac
was
an
act
of
that
Faith
by
which
he
was
justified
,
yet
it
was
not
that
act
of
Faith
by
which
he
was
justified
;
it
was
an
act
of
his
Faith
it
's
true
,
but
not
such
a
one
as
was
essential
to
his
justification
:
and
the
reason
hereof
seems
to
be
this
,
because
Abraham
was
justified
by
,
or
upon
his
beleeving
long
before
this
:
it
's
said
,
Gen.
15.6
.
And
Abraham
beleeved
in
the
Lord
;
and
he
counted
it
to
him
for
Righteousness
.
And
this
was
before
Ishmael
was
born
unto
Abraham
,
at
whose
birth
Abraham
was
but
86
years
old
,
Gen.
16.16
.
But
when
Isaac
was
born
he
was
an
hundred
years
old
,
Gen.
21.5
.
which
clearly
proves
it
to
be
fourteen
years
,
or
more
,
from
that
time
in
which
Righteousness
was
imputed
to
him
upon
his
beleeving
,
to
the
time
of
Isaac's
birth
.
And
yet
this
act
of
his
Faith
did
not
take
place
till
some
years
after
the
birth
of
Isaac
neither
,
for
the
Lad
by
that
time
Abraham
was
called
upon
to
offer
him
,
was
so
far
grown
in
years
,
stature
,
and
strength
,
as
that
Abraham
made
him
carry
the
Wood
for
the
burnt-Offering
,
Gen.
22.6
.
Now
then
if
Abraham
were
justified
by
that
act
of
his
Faith
which
was
found
in
him
it
may
be
twenty
years
before
,
How
could
it
be
that
be
should
be
justified
by
another
act
of
his
Faith
,
viz.
This
by
which
he
offered
Isaac
,
so
long
after
?
To
which
I
Answer
,
First
;
That
this
act
of
his
Faith
by
which
he
offered
Isaac
did
concur
to
his
Justification
,
is
very
plain
and
manifest
by
that
of
Jam.
2.21
,
24.
Was
not
Abraham
our
Father
justified
by
Works
when
he
had
offered
Isaac
his
Son
upon
the
Altar
?
As
if
he
should
say
,
Is
it
not
manifest
he
was
?
Do
you
not
know
this
?
And
after
he
had
amplified
this
Instance
a
little
,
concludes
upon
it
thus
,
vers.
24.
Ye
see
then
how
that
by
Works
a
man
is
justified
,
and
not
by
Faith
only
.
By
which
it
is
manifest
,
That
this
was
not
only
an
act
of
that
Faith
by
which
he
was
Justified
,
but
that
this
act
of
his
Faith
was
,
that
by
which
he
was
justified
as
well
as
that
precedent
act
before
mentioned
,
and
was
not
irrelative
to
his
justification
,
as
the
Objection
supposeth
.
Sect.
6
But
then
Secondly
,
as
to
the
Reason
of
the
Objection
,
which
supposeth
that
this
collateral
act
of
Abrahams
Faith
could
not
do
that
for
him
which
was
done
long
before
by
a
former
and
precedent
act
;
To
this
I
likewise
Answer
:
That
Justification
taken
in
a
large
sence
,
for
a
mans
constant
standing
acceptable
condition
before
God
,
depends
not
only
upon
the
first
acts
of
a
mans
Faith
when
he
begins
to
beleeve
,
but
upon
the
continuation
and
reitteration
of
the
same
,
and
multiplication
of
the
like
,
and
sometimes
higher
acts
all
along
a
mans
life
unto
the
end
of
his
dayes
;
which
being
a
point
of
much
consequence
,
I
pray
you
mark
how
I
make
it
good
:
1.
This
clearly
appears
in
Abrahams
case
;
for
neither
was
that
beleeving
of
Abraham
of
which
we
read
,
Gen.
15.6
.
which
was
counted
to
him
for
Righteousness
,
the
first
act
of
his
effectual
Faith
,
and
consequently
not
that
which
began
his
justification
:
For
this
act
of
his
Faith
was
the
closing
with
a
Promise
which
God
made
him
after
he
had
dwelt
some
years
in
the
Land
of
Canaan
,
probably
near
upon
ten
years
,
as
you
will
have
cause
to
conceive
,
if
you
compare
the
process
of
the
history
touching
his
leaving
Charon
and
sojourning
in
the
Land
of
Canaan
,
with
Gen.
16.3
.
where
a
period
of
time
is
mentioned
,
at
which
he
had
dwelt
ten
years
in
the
Land
of
Canaan
,
and
which
so
far
as
appears
,
extended
it self
very
little
beyond
that
time
when
God
appeared
to
Abraham
after
his
slaughter
of
the
Kings
and
made
that
Promise
to
him
,
the
beleeving
of
which
is
said
to
be
counted
to
him
for
Righteousness
.
But
Abraham
had
a
great
measure
of
Faith
before
ever
he
left
his
native
Country
,
Vr
of
the
Chaldees
,
first
,
and
Charon
after
,
to
come
at
Gods
call
into
Canaan
;
as
we
heard
before
from
Heb.
11.8
.
where
it
's
told
us
,
That
it
was
by
his
Faith
that
he
obeyed
God
therein
.
And
by
Faith
he
after
sojourned
in
the
Land
of
Promise
,
Heb.
11.9
.
wherein
by
vertue
of
his
Faith
he
devoutly
worshiped
and
served
that
God
which
had
called
him
thither
,
building
Altars
for
his
Worship
at
several
places
where
he
pitched
his
Tent
,
and
there
called
on
the
Name
of
the
Lord
,
Gen.
12.7
,
8.
and
13.4
,
18.
And
all
this
before
that
particular
act
of
his
Faith
mentioned
Gen.
15.6
.
which
is
there
said
to
have
been
counted
to
him
for
Righteousness
.
And
can
any
man
so
much
as
imagine
,
That
Abraham
having
such
a
Faith
so
long
before
,
and
making
such
proof
of
the
life
and
power
of
it
in
his
Love
,
Obedience
,
and
Devotion
to
God
as
he
did
;
and
God
back
again
declaring
his
high
approbation
of
him
,
by
a
frequent
appearing
to
him
,
and
making
,
repeating
,
and
enlarging
his
Promises
of
the
great
things
he
was
resolved
to
do
for
him
,
that
yet
he
all
this
while
should
not
be
justified
and
accepted
with
God
upon
his
beleeving
?
I
say
,
Can
any
such
thought
possibly
enter
into
any
mans
heart
?
If
not
,
then
it
is
manifest
that
that
act
of
Abrahams
Faith
,
Gen.
15.6
.
which
was
counted
to
him
for
Righteousness
,
was
but
an
after-act
,
not
the
beginning-act
of
his
Justification
,
and
consequently
that
a
mans
Justification
does
not
depend
only
upon
one
transient
act
of
Faith
when
he
begins
to
beleeve
,
but
upon
a
continuation
,
renewing
,
and
multiplication
of
the
same
,
or
like
acts
.
Abraham
though
he
beleeved
in
God
before
,
and
was
accepted
with
God
before
,
yet
his
after-Faith
is
imputed
to
him
for
Righteousness
as
well
as
his
former
:
and
if
he
should
not
have
beleeved
God
upon
this
renewing
of
his
Promise
,
as
well
as
at
the
first
making
of
it
;
I
see
not
how
Righteousness
could
at
this
time
have
been
imputed
to
him
upon
account
of
his
former
beleeving
:
No
,
it
was
imputed
upon
his
present
beleeving
.
And
seeing
that
we
find
that
Abrahams
justification
is
here
in
Gen.
15.6
.
attributed
to
an
after
act
of
his
Faith
,
there
's
the
same
reason
why
his
justification
should
again
be
ascribed
unto
that
act
of
his
Faith
by
which
he
offered
up
his
Son
,
though
it
be
supposed
to
follow
twenty
years
after
the
other
,
as
that
did
many
years
after
the
first
.
These
things
considered
,
it
need
not
be
looked
upon
as
any
paradox
or
wonder
that
James
should
attribute
Abrahams
Justification
before
God
unto
an
act
of
his
Faith
which
took
not
place
till
many
years
after
he
had
been
in
the
Faith
of
God
.
We
heard
before
from
Rom.
4.12
.
that
the
Faith
by
which
Abraham
was
justified
was
a
walking
Faith
and
had
steps
,
and
now
we
see
that
the
latter
steps
of
the
same
Faith
were
necessary
to
his
justification
as
well
as
the
former
,
he
having
and
enjoying
means
,
motives
,
and
opportunities
of
exerting
these
latter
acts
as
well
as
of
the
former
.
And
it
's
of
special
note
to
this
point
,
That
the
Lord
casts
the
performance
of
a
Promise
which
he
had
made
to
Abraham
many
years
before
,
upon
that
act
of
his
Faith
and
Obedience
which
took
place
but
now
when
he
would
have
offered
Isaac
,
Gen.
22.16
,
17
,
18.
By
my self
have
I
sworn
saith
the
Lord
,
for
because
thou
hast
done
this
thing
,
and
hast
not
with-held
thy
Son
,
thine
only
Son
;
that
in
blessing
I
will
bless
thee
,
and
in
multiplying
I
will
multiply
thy
seed
as
the
Stars
of
Heaven
,
and
as
the
Sand
which
is
upon
the
Sea
shore
:
and
thy
seed
shall
possess
the
gate
of
his
enemies
:
and
in
thy
seed
shall
all
the
Nations
of
the
Earth
be
blessed
;
because
thou
hast
obeyed
my
voice
.
Mark
how
God
grounds
this
Promise
noted
in
these
two
expressions
;
because
thou
hast
done
this
thing
:
and
,
because
thou
hast
obeyed
my
voice
.
And
yet
this
Promise
for
substance
had
been
made
him
more
than
once
before
he
had
done
that
thing
,
and
before
he
had
herein
obeyed
his
voice
,
as
is
evident
Gen.
12.2
,
3
,
&
13.15
,
16.
&
15.5
,
6.
From
which
I
gather
,
That
collateral
or
after
acts
of
Faith
and
Obedience
,
are
as
necessary
to
continue
and
make
good
a
mans
interest
in
the
Promises
for
the
future
,
as
the
first
acts
of
his
Faith
and
Obedience
were
to
entitle
him
to
them
at
the
first
.
The
Lord
at
the
first
makes
his
Promise
to
Abraham
conditionally
,
that
in
case
he
would
get
him
out
of
his
own
Country
,
and
from
his
Kindred
,
and
from
his
Fathers
house
,
unto
a
Land
which
he
would
shew
him
,
that
then
he
would
make
him
a
great
Nation
,
and
bless
him
,
and
make
his
name
great
,
and
make
him
a
blessing
,
and
bless
them
that
should
bless
him
,
and
curse
them
that
should
curse
him
,
and
that
in
him
should
all
Families
of
the
Earth
be
blessed
,
Gen.
12.1
,
2
,
3.
Afterward
when
Abraham
upon
belief
of
this
Promise
had
actually
obeyed
God
and
was
come
into
the
Land
to
which
he
led
him
,
then
God
renews
the
same
Promise
to
him
once
and
again
without
expressing
that
Condition
,
because
he
had
now
so
far
fulfilled
it
:
this
we
may
see
Gen.
13.15
,
16.
&
15.5
,
6.
As
if
he
renewed
his
Promise
now
by
way
of
reward
unto
his
former
Faith
and
Obedience
;
just
as
in
this
case
of
his
offering
of
Isaac
,
the
Lord
renews
the
same
Promise
with
the
addition
of
his
Oath
to
bind
it
,
by
way
of
reward
to
this
eminent
act
of
his
Faith
and
Obedience
:
And
when
Abraham
renews
his
Faith
as
God
did
his
Promise
,
Gen.
15.5
,
6.
this
was
counted
to
him
for
Righteousness
as
well
as
his
first
Faith
was
.
And
so
again
when
God
by
another
command
of
his
to
offer
his
Son
,
as
hard
as
the
first
,
tryes
his
Faith
whether
it
would
hold
out
to
carry
him
through
all
difficulties
to
follow
and
obey
him
,
and
finds
his
Faith
enabling
him
to
depend
upon
him
still
and
to
obey
his
Will
in
this
as
in
his
former
Commands
;
hereupon
he
counts
this
to
him
for
Righteousness
as
well
as
his
former
Faith
,
and
graciously
grounds
his
approbation
of
him
from
that
act
of
his
Faith
which
last
occurred
,
Jam.
2.21
.
Sect.
7
2.
This
may
be
made
further
manifest
in
Noahs
case
as
well
as
Abrahams
.
Noah
we
know
was
a
righteous
man
,
before
God
admonished
him
to
make
an
Ark
for
the
saving
of
him
and
his
houshold
.
For
the
Scripture
saith
,
That
Noah
was
a
just
man
and
perfect
in
his
generations
,
and
that
Noah
walked
with
God
,
Gen.
6.9
.
And
because
he
was
so
,
therefore
God
directed
him
to
make
the
Ark
for
the
securing
of
him
and
his
Family
,
Gen.
7.1
.
And
the
Lord
said
unto
Noah
,
Come
thou
and
all
thy
house
into
the
Ark
;
for
thee
have
I
seen
righteous
before
me
in
this
generation
.
And
yet
for
all
this
,
though
Noah
were
in
a
justified
accepted
estate
before
God
,
and
highly
approved
of
him
before
ever
God
commanded
him
to
make
the
Ark
;
yet
his
becoming
an
Heir
of
that
Righteousness
which
is
by
Faith
,
is
attributed
unto
that
act
of
his
Faith
by
which
he
beleeved
God
when
he
declared
to
him
his
Resolution
to
drown
the
World
,
and
by
means
whereof
he
was
moved
to
obey
God
in
making
an
Ark
for
the
salvation
of
himself
and
Family
,
Heb.
11.7
.
By
Faith
Noah
being
warned
of
God
of
things
not
seen
as
yet
,
moved
with
fear
,
prepared
an
Ark
to
the
saving
of
his
house
,
by
the
which
he
condemned
the
world
,
and
became
Heir
of
the
Righteousness
which
is
by
Faith
.
A
clear
proof
that
justification
depends
upon
after
acts
of
Faith
as
well
as
the
first
,
and
is
and
may
be
as
well
ascribed
to
the
one
,
as
to
the
other
.
And
I
pray
you
let
it
not
be
passed
over
un-observed
,
That
though
these
works
,
that
of
Abrahams
offering
Isaac
,
and
this
of
Noahs
preparing
an
Ark
,
at
the
command
of
God
,
be
attributed
unto
the
Faith
of
each
respectively
,
yet
their
justification
before
God
hereupon
is
attributed
unto
these
Works
themselves
as
well
as
unto
their
Faith
in
the
Scripture
passages
:
And
therefore
the
Apostle
James
speaking
of
Abraham
,
saith
,
Seest
thou
how
Faith
wrought
with
his
Works
?
and
by
Works
was
Faith
made
perfect
,
Jam.
2.22
.
His
Faith
and
Works
they
wrought
or
laboured
together
as
two
Beasts
in
a
yoke
about
the
producing
the
same
effect
,
and
that
was
the
rendring
him
capable
of
the
continuance
of
Gods
Favour
and
Approbation
;
his
Faith
alone
would
not
have
done
it
if
these
Works
being
called
for
should
have
been
knowingly
neglected
.
3.
After
acts
of
Faith
are
absolutely
necessary
to
the
continuance
and
carrying
on
of
the
work
of
Justification
,
as
the
first
act
was
to
begin
it
and
set
it
a
foot
,
and
therefore
the
Author
to
the
Hebrews
speaking
of
the
just
man
that
lives
by
Faith
,
saith
of
him
,
That
if
he
draw
back
,
the
soul
of
the
Lord
shall
have
no
pleasure
in
him
,
Heb.
10.38
.
As
his
beleeving
so
long
as
he
continues
it
,
renders
him
acceptable
and
well
pleasing
to
God
upon
Christs
account
,
so
his
with-drawing
those
acts
of
Faith
which
interested
him
in
Gods
favourable
acceptation
,
provoke
God
to
with-draw
his
delight
in
him
and
acceptation
of
him
.
And
when
Christ
in
the
Parable
of
the
Debtor
and
Creditor
sets
forth
this
,
That
a
Servant
who
having
had
a
great
Debt
forgiven
him
by
his
Lord
,
yet
afterward
had
it
exacted
of
him
again
upon
his
cruel
and
unworthy
carriage
towards
his
fellow
Servant
,
with
this
Application
of
it
to
his
Disciples
to
whom
it
was
spoke
;
So
likewise
shall
my
heavenly
Father
do
also
unto
you
,
if
ye
from
your
hearts
forgive
not
every
man
his
Brother
their
trespasses
.
Matth.
18.35
.
Doth
he
not
plainly
teach
that
if
such
as
do
beleeve
as
they
did
,
and
thereupon
have
their
sins
forgiven
as
they
had
,
shall
yet
for
all
that
afterward
come
to
want
those
after
acts
of
Faith
that
should
produce
a
merciful
and
loving
carriage
towards
others
,
(
for
the
right
Faith
works
by
love
)
that
then
their
Justification
should
become
unjustification
to
them
,
the
pardon
which
till
then
had
continued
,
should
then
be
recalled
and
withdrawn
?
Sect.
8
By
the
way
then
note
,
That
this
Doctrine
which
makes
a
mans
standing
and
continuing
in
a
justified
state
to
depend
upon
after
acts
of
his
Faith
,
as
his
enterance
thereinto
did
upon
the
first
,
doth
discover
that
most
dangerous
Doctrine
of
the
men
called
Antinomians
,
to
be
rotten
and
stark
nought
,
which
teacheth
that
when
a
man
is
once
in
Christ
,
or
which
is
the
same
,
when
he
does
once
beleeve
,
all
his
sins
are
pardoned
both
past
,
present
,
and
to
come
,
and
that
he
alwayes
stands
accepted
upon
the
account
of
his
first
beleeving
.
A
Doctrine
which
most
assuredly
hath
proved
an
occasion
of
manies
taking
to
themselves
a
great
deal
more
liberty
than
that
which
is
Christian
,
and
hath
betrayed
many
hopeful
Souls
into
a
broader
way
than
that
narrow
path
that
leads
to
life
.
A
fine
Doctrine
it
would
have
been
if
it
had
been
true
,
To
prove
that
Paul
knew
not
what
he
said
when
he
exhorted
the
Christians
to
work
out
,
or
to
work
through
their
own
Salvation
with
fear
and
trembling
,
Phil.
2.12
.
And
I
do
the
rather
here
admonish
all
in
the
fear
of
the
Lord
to
take
heed
of
this
snar
,
for
that
I
my self
having
above
twenty
years
ago
been
taken
in
it
,
did
sadly
experience
the
evil
tendency
of
it
;
and
I
verily
think
had
not
the
Lord
in
much
mercy
pluck'd
me
out
of
it
,
it
would
have
proved
no
less
than
utter
ruine
and
destruction
to
my
poor
Soul
:
and
how
then
should
I
upon
this
occasion
refrain
to
warn
all
men
of
this
deep
ditch
!
No
sure
it
is
not
one
act
of
beleeving
that
carries
the
business
of
a
mans
Justification
quite
through
,
if
there
be
opportunity
of
after
acts
afforded
:
The
Righteousness
of
God
is
revealed
(
in
the
Gospel
)
from
Faith
to
Faith
,
Rom.
1.17
.
The
Gospel
reveals
Righteousness
or
Justification
upon
condition
of
the
latter
Faith
as
well
as
the
former
;
and
therefore
let
no
man
think
he
hath
done
his
whole
dayes
work
,
when
as
he
hath
but
only
begun
it
,
for
if
he
do
,
it
's
a
thousand
to
one
but
he
will
grow
idle
and
remiss
before
night
.
And
therfore
as
you
desire
&
expect
that
your
Faith
should
do
you
the
same
service
as
Abrahams
did
him
,
see
to
it
that
your
Faith
be
found
walking
in
his
Faiths
steps
;
by
which
,
and
not
otherwise
,
you
will
prove
your selves
his
Children
,
and
Heirs
to
the
same
Inheritance
.
But
alas
!
If
the
fore-mentioned
steps
of
Abrahams
Faith
,
as
troden
by
his
Children
,
do
discriminate
the
Faith
of
the
right
kind
,
from
that
which
is
of
another
race
,
how
many
mens
Faith
who
call
Abraham
Father
,
will
hereby
be
discovered
to
be
but
Bastardly
,
and
such
as
will
never
make
good
their
title
to
the
Inheritance
which
God
hath
promised
to
Abraham
and
his
spiritual
seed
?
Does
the
Call
of
God
back'd
with
a
Promise
,
by
means
of
Abrahams
Faith
taking
hold
of
the
Promise
with
one
hand
,
and
of
the
Command
with
the
other
,
draw
him
out
of
his
own
Country
from
his
ancient
Acquaintance
,
Kindred
,
and
Fathers
house
,
which
otherwise
were
lawful
enjoyments
?
What
then
shall
we
think
of
their
Faith
who
though
the
Lord
give
forth
Command
upon
Command
,
back'd
with
great
and
precious
Promises
,
on
purpose
to
draw
men
not
out
of
their
own
Country
,
but
out
of
their
ill
Company
,
out
of
their
Intemperance
and
Excess
,
out
of
their
Uncleanness
,
out
of
their
Covetous
,
practices
,
out
of
their
Pride
and
ridiculous
fashions
,
out
not
only
of
prophane
Swearing
and
filthy
Talking
,
but
out
of
light
,
vain
,
frothy
,
frivolous
Discourse
and
Communication
,
out
of
their
lukewarmness
,
heartlessness
,
and
deadness
in
Religion
;
and
yet
for
all
that
are
not
drawn
out
of
these
unprofitable
,
sinful
,
and
vain
wayes
unto
this
day
?
Can
any
thing
be
plainer
than
this
,
That
either
they
have
no
Faith
at
all
,
or
that
the
Faith
they
have
is
of
a
bastard
kind
and
such
as
shall
never
inherit
?
Both
they
and
their
Faith
must
be
judged
of
by
their
Works
:
If
they
were
Abrahams
Children
,
they
would
do
the
Works
of
Abraham
;
but
seeing
they
do
the
Works
of
the
Devil
,
they
thereby
plainly
prove
themselves
to
be
his
Children
and
not
Abrahams
;
as
Christ
who
could
not
be
mistaken
,
hath
told
them
,
Joh.
8.39.44
.
These
as
the
unregenerate
Jews
that
lived
under
the
Word
and
Ordinances
of
God
,
and
yet
were
not
renewed
to
God
by
them
,
would
needs
claim
from
Abraham
;
but
Christ
you
see
hath
found
them
out
another
Father
.
O
that
all
such
would
therefore
be
perswaded
now
while
it
is
called
to
day
,
to
take
fast
hold
of
the
Commands
of
Jesus
Christ
made
very
pleasant
and
acceptable
by
the
huge
Promises
that
are
annexed
to
them
,
which
would
then
certainly
draw
them
out
of
their
vain
Conversation
.
Shall
Abrahams
Faith
enable
him
at
Gods
Command
to
offer
to
him
his
only
and
beloved
Son
Isaac
?
and
shall
not
thine
enable
thee
to
part
with
thy
only
beloved
Lust
?
Doest
thou
think
thou
hast
more
to
say
why
thou
shouldest
not
part
with
thy
sin
,
than
Abraham
had
why
he
should
not
part
with
his
Son
?
If
not
;
then
either
cease
flattering
thy self
as
if
thou
wert
one
of
Abrahams
Children
and
Heir
to
the
same
Promise
,
or
else
cease
from
thy
vain
and
sinful
wayes
that
thou
mayest
be
so
indeed
.
CHAP.
IX
.
Shewing
that
it
hath
been
the
common
and
universal
Property
of
the
Faith
of
Gods
Elect
,
both
in
former
and
latter
Ages
of
the
World
,
as
well
to
depend
upon
(
and
so
to
be
ordered
by
)
the
counsels
,
commands
,
and
directions
of
God
touching
the
way
to
life
,
as
upon
his
grace
,
power
,
and
promise
,
for
life
it self
:
and
that
it
is
the
highest
point
of
Wisdom
in
men
so
to
do
.
And
that
mens
mistrust
of
the
suparlative
goodness
of
Gods
wayes
,
counsels
,
and
commands
,
and
putting
more
confidence
in
their
own
,
proceeds
from
their
mistrust
of
his
power
,
wisdom
,
or
good-will
towards
them
,
in
relation
to
their
happiness
.
Sect.
1
HAving
shewed
the
nature
of
Abrahams
Faith
in
the
Properties
and
Effects
of
it
,
and
after
what
manner
it
disposed
him
in
his
deportment
towards
God
,
and
how
the
same
is
set
forth
as
a
pattern
unto
all
men
of
that
kind
of
Faith
by
which
Justification
is
to
be
had
;
let
us
now
also
take
a
further
view
of
the
same
grace
of
Faith
,
as
it
hath
shewed
it self
acting
its
part
in
other
of
the
Saints
:
alwayes
carrying
in
our
eye
along
with
us
,
our
own
Faith
,
and
comparing
it
with
theirs
,
to
see
whether
it
affects
and
acts
us
,
as
theirs
did
them
;
as
undoubtedly
it
will
,
if
it
be
of
the
same
nature
and
kind
with
theirs
.
For
as
all
men
in
all
Nations
and
Generations
,
are
of
one
bloud
(
Acts
17.26
.
)
so
all
Saints
in
all
Nations
and
Generations
are
in
the
general
of
our
Faith
,
Ephes.
4.5
.
And
as
the
one
hath
the
same
motion
and
operation
in
reference
to
the
life
Natural
in
all
men
,
so
hath
the
other
the
same
influence
and
operation
in
reference
to
the
life
Spiritual
in
all
Saints
.
Now
then
that
which
hath
been
in
a
manner
as
Natural
to
the
Faith
of
all
the
Saints
,
as
the
motion
of
the
bloud
in
the
veins
is
to
all
living
men
,
is
this
,
viz.
To
be
verily
perswaded
,
that
as
happiness
and
salvation
are
assuredly
to
be
had
from
God
,
so
the
certain
way
not
to
miss
of
it
but
to
receive
it
upon
his
Promise
,
is
,
and
hath
been
,
still
to
eye
his
counsels
,
and
to
follow
the
guidance
of
his
directions
and
commands
in
all
things
,
as
the
direct
way
leading
thereunto
.
And
the
truth
is
,
for
the
creature
man
to
be
thus
acted
and
steered
in
his
dependance
upon
his
God
,
is
the
most
rational
thing
under
heaven
,
and
most
connatural
to
that
principle
of
understanding
and
light
which
God
hath
placed
in
men
.
For
first
,
God
by
his
preventing
grace
,
in
propounding
gracious
terms
,
and
vouchsafing
convenient
and
sufficient
means
of
salvation
unsought
for
on
mans
part
,
hath
given
a
plentiful
proof
and
clear
demonstration
of
his
love
and
good-will
to
men
,
and
of
his
desire
of
their
salvation
.
And
then
secondly
,
Having
so
done
,
what
is
more
rational
than
for
men
to
be
fully
confident
that
the
Lord
will
put
them
upon
nothing
,
advise
them
nothing
,
command
them
nothing
,
but
what
doth
certainly
tend
to
,
and
perfectly
consist
with
their
chief
good
?
Will
any
tender
Mother
put
her
dearly
beloved
Child
upon
any
thing
but
what
tends
to
his
good
?
Or
if
she
should
,
would
it
not
argue
either
want
of
Wisdom
,
or
of
Love
in
her
,
or
both
?
A
want
of
neither
of
which
are
in
God
.
And
then
Thirdly
,
If
men
are
,
or
have
cause
to
be
confident
that
God
will
advise
or
enjoyn
them
nothing
,
but
what
hath
a
true
and
real
tendency
to
their
salvation
,
which
is
his
design
towards
them
,
and
that
which
he
seeks
after
,
Is
it
not
then
most
reasonable
and
the
greatest
wisdom
in
men
to
commit
themselves
to
the
guidance
of
God
,
and
to
acquiess
in
his
wisdom
and
love
?
As
being
confident
that
that
being
truly
followed
,
will
lead
and
bring
them
to
that
salvation
which
God
hath
offered
,
and
they
desire
and
seek
after
.
It
hath
been
in
this
Faith
and
confidence
,
That
the
Saints
from
time
to
time
have
sincerely
followed
God
which
way
soever
he
hath
led
them
,
and
not
been
turned
out
of
his
way
by
the
greatest
dangers
or
sufferings
that
could
befal
them
from
the
hand
of
men
;
as
judging
his
Will
and
Counsel
made
known
to
them
as
to
be
observed
,
to
be
the
direct
path
,
leading
to
the
promised
and
expected
salvation
of
God
.
Sect.
2
Among
that
cloud
of
Witnesses
which
the
Author
to
the
Hebrews
in
his
11
chap.
produces
,
as
giving
a
lively
testimony
to
this
Truth
;
let
us
for
brevity
sake
,
hear
only
some
of
them
.
And
we
will
begin
with
Enoch
,
vers.
5.
By
Faith
Enoch
was
translated
that
he
should
not
see
death
,
and
was
not
found
,
because
God
had
translated
him
;
for
before
his
translation
he
had
this
testimony
that
he
pleased
God
.
First
we
see
his
translation
is
ascribed
unto
his
Faith
:
though
we
cannot
say
that
he
by
his
Faith
did
beleeve
he
should
after
that
manner
be
translated
,
yet
doubtless
by
his
Faith
he
did
expect
to
receive
from
God
first
or
last
,
that
happy
state
into
which
he
was
so
timely
and
extraordinarily
translated
.
Secondly
we
see
likewise
how
and
after
what
manner
this
his
dependance
upon
God
for
happiness
did
dispose
him
in
point
of
behaviour
towards
God
,
it
put
him
upon
pleasing
God
;
that
is
,
of
endeavouring
alwayes
to
do
such
things
as
were
well
pleasing
to
the
Lord
;
which
in
Gen.
5.24
.
is
called
his
walking
with
God
.
And
what
was
that
?
but
his
being
constantly
found
in
that
way
and
walk
which
God
appointed
and
approved
,
and
in
which
he
met
with
God
,
and
God
with
him
.
His
Faith
dictated
that
to
him
,
that
the
road
to
that
expected
happiness
which
was
in
his
eye
,
was
that
walk
which
God
had
appointed
him
;
and
that
the
way
to
receive
it
from
God
,
was
carefully
to
please
him
in
all
things
,
as
he
did
faithfully
endeavour
to
do
,
for
three
hundred
or
more
years
together
.
Noah's
Faith
wrought
the
same
way
,
Heb.
11.7
.
By
Faith
Noah
being
warned
of
God
of
things
not
seen
as
yet
,
moved
with
fear
,
prepared
an
Ark
to
the
saving
of
his
house
.
As
by
his
Faith
he
looked
for
safety
and
deliverance
from
God
,
so
by
his
Faith
he
was
taught
to
observe
and
do
what
God
appointed
and
commanded
him
in
order
thereunto
:
His
Faith
eyed
as
well
the
means
as
the
end
,
and
made
him
as
careful
to
be
faithful
in
the
one
,
as
confidently
to
expect
the
other
;
which
is
indeed
the
true
nature
and
kindly
working
of
the
Faith
of
all
Gods
Elect.
Let
us
here
again
take
another
sight
of
the
Faith
of
our
Father
Abraham
,
meeting
with
him
in
this
road
.
It
is
certain
that
his
Faith
had
a
perfect
regard
both
to
end
and
means
;
he
was
confident
of
receiving
the
blessed
Inheritance
promised
,
but
he
was
also
confident
that
the
way
to
come
to
it
,
was
to
follow
Gods
guidance
and
direction
,
and
that
God
was
as
much
to
be
beleeved
in
his
shewing
the
way
,
and
therein
his
counsels
and
commands
to
be
embraced
,
as
he
was
in
promising
the
end
.
Heb.
11.14
,
15
,
16.
There
you
have
the
end
of
the
Faith
of
Abraham
and
Sara
,
the
mark
at
which
they
aimed
:
For
they
that
say
such
things
,
declare
plainly
that
they
seek
a
Country
;
And
what
Country
?
Not
such
as
they
left
;
For
truly
if
they
had
been
mindful
of
that
Country
from
whence
they
came
out
,
they
might
have
had
opportunity
to
have
returned
:
but
now
they
desire
a
better
Country
,
that
is
an
heavenly
;
wherefore
God
is
not
ashamed
to
be
called
their
God
;
for
he
hath
prepared
for
them
a
City
.
God
had
given
them
hopes
of
a
heavenly
Country
,
they
beleeved
him
in
his
discovery
and
promise
of
this
;
and
therefore
when
God
calls
them
out
of
their
own
native
Country
to
set
forward
for
this
,
they
presently
obey
,
They
went
out
not
knowing
whither
they
went
,
(
Heb.
11.8
.
)
but
were
resolved
under
the
hope
of
the
heavenly
Country
to
follow
the
conduct
of
God
,
and
to
deliver
themselves
up
to
his
counsels
and
commands
,
and
to
follow
these
whithersoever
they
would
lead
them
,
as
being
fully
perswaded
that
these
would
at
last
bring
them
to
that
heavenly
Country
which
they
sought
.
Just
as
the
wise
men
who
following
the
guidance
of
the
star
,
were
by
it
brought
to
the
house
where
the
young
Child
Jesus
was
,
whom
they
sought
.
Sect.
3
See
also
the
Faith
of
Moses
running
the
same
race
,
Heb.
11.24
,
25
,
26.
By
Faith
Moses
when
he
was
come
to
years
,
refused
to
be
called
the
Son
of
Pharaohs
Daughter
:
chusing
rather
to
suffer
affliction
with
the
People
of
God
,
than
to
enjoy
the
pleasures
of
Sin
for
a
season
:
esteeming
the
reproach
of
Christ
greater
Riches
than
the
Treasures
in
Egypt
:
for
he
had
respect
unto
the
recompence
of
the
reward
.
First
,
That
which
his
Faith
had
in
its
eye
as
the
mark
at
which
he
aimed
,
was
the
recompence
of
the
reward
,
the
great
prize
for
which
all
the
Saints
run
:
he
beleeved
there
was
such
a
thing
to
be
had
from
God
.
Secondly
,
The
same
Faith
by
which
he
depended
upon
God
for
this
blessedness
,
enabled
him
to
wait
upon
God
in
his
own
way
to
be
led
to
it
.
And
therefore
rather
then
he
would
by
sin
displease
him
from
whom
he
expected
the
recompence
of
reward
,
he
at
once
turns
his
back
upon
the
honours
,
pleasures
,
and
treasures
of
Egypt
.
And
seeing
he
could
not
joyn
himself
unto
the
People
of
God
,
and
with
them
to
Worship
the
Lord
,
but
that
in
embracing
them
he
must
embrace
reproach
and
affliction
with
them
;
therefore
rather
than
he
would
lose
the
advantage
of
the
one
in
relation
to
his
expected
happiness
,
he
chuseth
and
espouseth
the
inconvenience
of
the
other
.
He
by
his
Faith
,
puts
into
the
one
ballance
the
Recompence
of
reward
as
the
end
,
and
his
Communion
with
the
People
of
God
in
his
Worship
and
Service
as
the
way
and
means
,
and
together
with
these
the
Reproaches
for
Christ
and
the
Affliction
of
the
People
of
God
:
And
into
the
other
ballance
the
Honours
,
Pleasures
,
and
Treasures
of
Egypt
,
but
with
them
that
Sin
which
the
retaining
of
these
would
draw
along
with
it
,
and
which
would
cut
him
short
of
the
Recompence
of
reward
:
and
comparing
his
present
enjoyments
with
his
future
loss
,
and
his
present
sufferings
with
his
future
gain
,
he
comes
to
this
issue
,
to
prefer
afflictions
and
reproaches
as
attending
the
right
way
to
the
Recompence
of
reward
,
before
the
treasures
,
pleasures
,
and
honours
of
Egypt
,
when
attended
with
that
sin
which
would
deprive
him
of
it
.
Behold
here
a
lively
Instance
of
Faiths
overcoming
the
World
!
His
Faith
carries
him
out
of
the
midst
of
all
the
glory
of
the
Court
of
Egypt
,
and
from
thence
into
the
midst
of
the
scorn
,
dirision
,
oppression
,
and
persecution
of
the
poor
People
of
God
;
And
why
?
But
because
this
was
the
ready
road
to
the
Recompence
of
reward
.
That
which
is
noted
Heb.
11.33
.
touching
the
power
of
Faith
,
as
that
by
it
some
have
stopped
the
mouths
of
Lions
,
respects
Daniel
the
Prophet
,
who
was
taken
up
out
of
the
Lions
Den
,
and
no
manner
of
hurt
was
found
upon
him
,
because
he
beleeved
in
his
God
,
Dan.
6.23
.
That
which
I
would
note
concerning
him
as
to
my
present
purpose
,
is
first
this
;
That
his
Faith
fixed
him
upon
God
,
to
depend
upon
him
for
whatever
was
good
in
his
eyes
.
Secondly
,
That
in
order
to
his
receiving
his
expectation
from
God
,
his
Faith
kept
him
tite
and
close
to
God
in
the
way
of
his
Worship
and
Service
,
so
that
he
would
not
be
turned
out
of
this
a
hairs
breadth
for
all
the
dread
of
the
Lions
Den
;
but
though
he
knew
the
snar
that
was
laid
for
him
,
that
in
case
he
prayed
to
his
God
as
formerly
,
he
must
be
offered
up
in
Sacrifice
to
the
devouring
Lions
,
yet
for
all
that
the
Text
saith
,
That
he
kneeled
upon
his
knees
three
times
a
day
,
and
Prayed
,
and
gave
thanks
before
his
God
,
as
he
did
afore-time
,
Dan.
6.10
.
As
he
depended
upon
God
and
not
on
Darius
the
King
for
his
happiness
,
so
he
was
resolved
he
would
faithfully
cleave
to
the
Lord
and
please
him
,
whoever
was
displeased
,
or
whatever
it
cost
him
.
If
his
way
,
his
direct
way
to
his
future
happiness
,
lie
through
the
Lions
Den
,
he
does
not
seek
to
go
about
;
if
the
path-way
of
Gods
service
leads
thither
,
then
thither
his
Faith
carries
him
.
His
Faith
we
see
brought
him
into
the
Lions
Den
,
but
it
did
not
leave
him
there
;
as
it
brought
him
in
,
so
it
brought
him
out
too
:
He
was
taken
up
out
of
the
Den
,
and
no
manner
of
hurt
was
found
upon
him
,
because
he
beleeved
in
his
God
.
The
like
we
see
of
them
whose
Faith
quenched
the
violence
of
fire
,
Heb.
11.33
.
As
their
Faith
quenched
the
violence
of
fire
when
they
were
in
it
,
so
it
was
their
Faith
too
that
brought
them
into
it
:
But
how
?
viz.
By
engaging
them
fast
to
God
,
his
Worship
,
and
Way
,
keeping
them
in
an
hour
of
temptation
from
being
shaken
in
their
loyalty
and
fidelity
to
God
,
for
all
the
formidable
pompe
of
Nebuchadnezzar
,
and
the
horrour
of
his
hot
fiery
Furnace
,
Dan.
3.13
.
—
28.
They
trusted
in
God
for
Salvation
,
but
would
have
no
other
,
but
what
the
holy
Commandment
of
God
faithfully
stuck
to
,
would
bring
them
to
.
The
Word
of
the
Lord
will
try
men
as
it
did
them
,
if
they
take
hold
of
it
by
Faith
and
will
not
let
it
go
:
it
will
sometimes
draw
them
into
the
fire
,
and
into
the
water
;
but
if
they
still
hold
fast
by
it
,
it
will
at
last
bring
them
out
into
a
wealthy
place
,
Psal.
66.10
,
11
,
12.
But
you
see
the
Saints
confidence
of
its
being
a
certain
and
most
infallible
guide
to
conduct
them
to
their
desired
and
expected
felicity
,
hath
still
caused
them
to
trust
themselves
with
it
,
and
to
follow
it
through
thick
and
thin
,
foul
way
as
well
as
fair
.
Sect.
4
The
Faith
of
David
,
the
man
after
Gods
own
heart
,
and
one
of
those
Worthies
mentioned
Heb.
11.32
.
was
notable
this
way
also
,
Psal.
62.5
.
My
Soul
wait
thou
only
upon
God
,
for
my
expectation
is
from
him
.
Where
note
first
,
That
his
expectation
,
to
wit
,
of
Salvation
(
as
in
the
next
verse
;
he
only
is
my
Salvation
)
it
was
from
God
,
and
from
God
only
.
Secondly
,
This
his
dependance
upon
God
for
Salvation
as
knowing
it
was
to
be
had
from
him
only
and
from
none
else
,
drew
him
to
wait
only
upon
God
in
order
to
his
receiving
of
it
.
And
what
's
that
?
but
his
attending
upon
God
alwayes
to
do
his
Will
,
as
a
Servant
that
waits
upon
his
Master
,
as
ready
alwayes
to
be
at
his
beck
.
As
the
eyes
of
Servants
look
unto
the
hand
of
their
Masters
,
and
as
the
eyes
of
a
Maiden
unto
the
hand
of
her
Mistriss
;
so
our
eyes
wait
upon
the
Lord
our
God
,
Psal.
123.2
.
Just
as
it
is
between
great
men
that
are
able
to
prefer
others
,
and
those
that
expect
to
be
preferred
by
them
;
is
it
not
common
for
such
to
be
cast
into
the
very
mould
of
the
will
and
pleasure
of
such
from
whom
they
expect
advancement
?
Are
they
not
glad
of
any
opportunity
of
gratifying
and
pleasing
them
?
Every
man
(
saith
Solomon
)
is
a
friend
to
him
that
giveth
gifts
,
Prov.
19.6
.
And
thereupon
it
is
that
we
use
to
say
they
are
their
creatures
.
And
most
certain
it
is
,
that
the
Saints
expectation
of
being
preferred
by
God
to
endless
dignity
and
glory
,
works
alike
deportment
in
them
towards
God
,
as
we
see
here
in
David
with
the
rest
before-mentioned
.
If
he
expects
only
from
God
,
he
resolves
to
wait
only
upon
God
:
Since
God
only
can
do
for
him
that
which
he
desires
more
than
all
things
,
his
care
is
to
be
sure
to
please
him
whoever
he
displeaseth
.
Whatever
temptations
he
met
with
to
the
contrary
,
whatever
his
constant
waiting
upon
God
cost
him
,
yet
this
expectation
of
his
from
God
held
him
close
to
God
;
as
well
it
might
.
And
therefore
we
have
him
oft
expressing
himself
thus
:
They
had
almost
consumed
me
upon
earth
;
but
I
forsook
not
thy
Precepts
,
Psal.
119.87
.
My
Soul
is
continually
in
my
hand
;
yet
do
I
not
forget
thy
Law
,
vers.
109.
Many
are
my
persecutors
and
mine
enemies
;
yet
do
I
not
decline
from
thy
testimonies
,
vers.
157.
Princes
have
persecuted
me
without
a
cause
;
but
my
heart
standeth
in
awe
of
thy
word
,
vers.
161.
Why
did
David
stick
so
close
to
Gods
Word
,
whenas
we
see
his
so
doing
procured
him
so
many
enemies
,
and
exposed
him
to
such
dangers
from
men
?
Surely
because
his
expectation
was
only
from
God
,
and
therefore
he
judged
it
most
reasonable
to
forsake
all
to
wait
on
him
:
his
heart
stood
more
in
awe
of
his
Word
,
than
of
the
frowns
and
malicious
practises
of
the
greatest
of
men
.
Psal.
119.57
.
Thou
art
my
portion
,
O
Lord
,
I
have
said
that
I
would
keep
thy
words
.
When
he
said
Thou
art
my
portion
O
Lord
,
it
was
the
voice
and
language
of
his
Faith
,
for
without
that
he
could
claim
no
such
interest
in
God
.
But
mark
this
;
that
the
same
Faith
which
enabled
him
to
say
unto
God
Thou
art
my
portion
,
enabled
him
also
to
say
unto
him
,
I
will
keep
thy
words
:
when
once
he
comes
to
depend
upon
God
as
his
portion
,
and
to
expect
the
whole
of
his
felicity
from
him
,
he
presently
comes
to
this
resolution
,
That
he
will
be
ruled
by
his
advice
,
and
ordered
in
all
things
by
his
words
.
We
have
the
same
spiritual
breath
in
Psal.
119.166
.
Lord
,
I
have
hoped
for
thy
Salvation
,
and
done
thy
Commandments
.
All
men
in
a
manner
hope
for
Salvation
,
but
few
do
the
Commands
;
and
that
's
the
reason
why
so
many
shall
be
disappointed
of
their
hope
:
but
the
hope
and
confidence
of
the
right
kind
,
still
puts
them
in
whom
it
is
upon
doing
the
Commandments
;
reason
and
ingenuity
requiring
,
That
such
should
fulfil
the
Lords
Will
,
who
expect
to
have
their
will
and
desire
fulfilled
by
him
in
granting
them
Salvation
.
Besides
the
order
and
relation
which
God
hath
established
between
Salvation
as
the
end
,
and
the
walk
in
his
Commandments
as
the
way
,
layes
a
regular
necessity
upon
every
mans
Faith
,
to
beleeve
it
to
be
every
whit
as
necessary
for
a
man
to
be
as
careful
to
keep
the
right
way
,
as
to
be
confident
of
coming
to
the
desired
end
;
and
so
was
the
Psalmist
we
see
,
whose
hope
of
Salvation
and
doing
the
Commandments
went
hand
in
hand
.
Therefore
wait
thou
on
God
and
keep
his
way
,
and
he
shall
exalt
thee
,
saith
he
,
Psal.
37.34
.
Here
he
is
teaching
other
men
the
trade
which
he
himself
had
learned
,
viz.
Waiting
on
God
for
exaltation
,
but
still
in
keeping
his
way
.
Sect.
5
Now
that
which
had
been
the
beaten
road
of
the
Faith
of
the
Saints
recorded
in
the
old
Testament
,
as
we
have
seen
,
the
same
does
the
Apostle
John
affirm
to
be
the
tract
of
the
Saints
hope
and
confidence
under
the
New
.
1
Joh.
3.3
.
And
every
man
that
hath
this
hope
in
him
,
purifieth
himself
even
as
he
is
pure
.
Mark
it
;
he
saith
every
man
,
none
excepted
that
hath
hope
of
being
like
Christ
in
glory
,
endeavours
for
the
present
to
be
like
him
in
purity
;
which
is
but
the
same
thing
with
walking
in
the
path
of
Gods
Commands
,
the
way
that
is
called
holy
,
or
the
depending
wholly
upon
his
counsel
,
will
,
and
pleasure
,
Psal.
119.1
.
Blessed
are
the
undefiled
in
the
way
,
who
walk
in
the
Law
of
the
Lord
.
1
Pet.
1.22
.
Seeing
ye
have
purified
your
Souls
in
obeying
the
truth
,
&c.
And
the
same
Word
of
grace
that
ministers
any
ground
of
hope
to
men
of
being
like
Christ
in
glory
,
does
declare
that
they
are
the
pure
in
heart
that
shall
see
God
,
and
that
no
unclean
thing
shall
enter
into
that
glorious
state
,
and
that
without
holiness
no
man
shall
see
the
Lord
,
Mat.
5.8
.
Rev.
21.27
.
Heb.
12.14
.
And
therefore
all
they
that
are
not
Reprobate
,
or
of
an
injudicious
mind
concerning
the
Faith
,
have
respect
to
both
parts
of
Gods
declared
Will
,
and
do
beleeve
it
's
as
necessary
for
them
to
be
holy
,
as
possible
for
them
to
be
happy
,
and
accordingly
do
depend
upon
the
Lord
for
the
one
,
in
a
faithful
prosecution
of
the
other
.
And
accordingly
does
the
Apostle
Peter
from
the
Lord
,
advise
and
perswade
the
Christians
to
exercise
their
Faith
or
dependance
upon
God
in
the
way
of
well-doing
,
as
that
which
would
secure
them
indeed
;
1
Pet.
4.19
.
Wherefore
let
them
that
suffer
according
to
the
will
of
God
,
commit
the
keeping
of
their
Souls
to
him
in
well-doing
,
as
into
the
hands
of
a
faithful
Creator
.
To
commit
the
keeping
of
the
Soul
to
God
,
is
certainly
an
act
of
Faith
,
respecting
both
the
ability
,
grace
,
and
fidelity
of
God
,
to
secure
,
save
,
and
make
happy
the
soul
so
committed
to
him
.
2
Tim.
1.2
.
For
I
know
whom
I
have
beleeved
,
(
or
trusted
)
and
I
am
perswaded
that
he
is
able
to
keep
that
which
is
committed
to
him
against
that
day
.
The
beleeving
or
trusting
God
,
and
the
committing
to
him
the
keeping
of
the
soul
against
that
day
,
is
the
same
thing
:
in
which
act
the
power
of
God
,
and
his
trustiness
,
is
mainly
eyed
.
But
then
that
which
I
would
have
especially
noted
also
,
is
,
That
the
sphear
in
which
this
trust
and
confidence
is
to
be
acted
,
is
well-doing
:
let
them
commit
the
keeping
of
their
souls
to
him
in
well-doing
;
which
is
the
proper
element
of
Faith
,
out
of
which
it
is
not
able
to
live
,
having
no
Promise
to
feed
and
support
it
.
And
Paul
expresseth
the
natural
and
common
working
of
his
,
and
others
of
the
Saints
Faith
,
thus
:
For
therefore
we
both
labour
and
suffer
reproach
,
because
we
trust
in
the
living
God
,
who
is
the
Saviour
of
all
men
,
especially
of
those
that
beleeve
,
1
Tim.
4.10
.
Their
trust
and
dependance
upon
God
as
Saviour
,
as
offering
Salvation
to
the
Beleevers
,
caused
them
both
to
labour
and
suffer
reproach
,
i.
e.
diligently
to
labour
in
the
Lords
Work
,
and
carefully
to
please
him
in
all
things
,
though
their
doing
so
exposed
them
to
reproaches
and
persecutions
:
their
painful
labouring
to
approve
themselves
in
faithfulness
to
God
alwayes
and
in
all
things
,
did
grow
out
of
their
confidence
in
God
,
and
in
his
Salvation
.
The
same
which
this
Apostle
Paul
expresseth
concerning
himself
singly
in
another
place
,
Acts
24.15
,
16.
And
have
hope
towards
God
,
&c.
and
herein
do
I
exercise
my self
to
have
alwayes
a
Conscience
void
of
offence
towards
God
,
and
towards
men
.
His
hope
toward
God
touching
the
Resurrection
and
the
glory
that
shall
follow
,
put
him
upon
this
continual
labour
and
exercise
,
of
having
alwayes
a
Conscience
void
of
offence
toward
God
and
men
;
that
is
of
carrying
the
matter
so
,
and
that
alwayes
,
in
his
behaviour
and
discharge
of
his
duty
to
God
and
to
men
,
as
that
he
might
not
give
his
Conscience
the
least
occasion
of
being
offended
.
And
he
sayes
it
was
his
exercise
so
to
do
,
that
is
,
the
labour
and
business
of
his
life
:
the
same
to
which
he
exhorteth
his
beloved
Timothy
,
saying
,
And
exercise
thy self
rather
unto
godliness
,
1
Tim.
4.7
.
A
word
as
it
is
rendered
by
some
,
properly
importing
to
strip
himself
:
A
Metaphor
taken
from
Harvest-labourers
and
other
work-men
,
who
to
the
end
they
may
effect
their
business
upon
the
best
terms
when
they
are
very
intent
upon
it
,
are
wont
to
cast
off
their
upper
garments
that
they
might
have
no
incumbrance
upon
them
.
This
you
see
was
the
way
of
the
working
of
the
hope
and
confidence
which
blessed
Paul
had
in
God
.
And
the
same
Paul
sheweth
that
the
twelve
Tribes
(
as
many
of
them
as
truly
feared
the
Lord
)
expected
the
Promise
of
future
happiness
upon
no
other
terms
than
upon
their
instant
serving
of
God
day
and
night
,
Acts
26.7
.
Vnto
which
Promise
our
twelve
Tribes
instantly
serving
God
day
and
night
,
hope
to
come
.
As
they
beleeved
the
promise
of
future
bliss
,
so
they
beleeved
it
was
not
to
be
had
but
upon
a
faithful
serving
of
God
;
and
therefore
the
same
Faith
which
by
one
act
took
hold
of
the
Promise
,
by
another
act
took
hold
of
the
Precepts
,
and
in
order
to
their
coming
into
their
hope
,
they
steered
the
course
,
and
travelled
the
way
that
directly
led
thither
;
and
that
is
an
instant
serving
God
day
and
night
.
To
name
no
more
Instances
of
this
kind
but
only
that
Heb.
10.34
,
35.
For
ye
had
compassion
of
me
in
my
bonds
,
and
took
joyfully
the
spoyling
of
your
Goods
,
knowing
in
your selves
that
you
have
in
Heaven
a
better
and
an
enduring
substance
:
Cast
not
away
therefore
your
confidence
which
hath
great
recompence
of
reward
.
Mark
;
Their
confident
perswasion
of
that
better
and
enduring
substance
in
heaven
as
promised
by
God
,
and
as
expected
and
desired
by
them
,
caused
them
closly
and
intirely
to
adhere
to
the
Doctrine
and
holy
wayes
of
the
Lord
,
though
their
doing
so
cost
them
the
loss
and
spoyling
of
their
Goods
:
they
were
confident
the
Doctrine
of
Christ
stuck
to
,
would
bring
them
to
the
enjoyment
of
that
better
and
enduring
substance
;
and
therefore
they
followed
that
,
though
it
led
them
out
of
the
midst
of
what
they
possest
and
enjoyed
for
the
present
.
And
thus
now
we
have
seen
the
common
nature
and
working
of
the
Faith
of
Gods
Elect
from
age
to
age
,
both
under
the
former
and
latter
dispensation
of
things
appertaining
to
eternal
life
;
by
which
a
just
ground
is
ministred
of
suspecting
their
Faith
to
be
none
of
the
Faith
of
Gods
Elect
,
that
does
not
carry
them
the
same
way
in
which
the
Elect
have
been
all
travelling
towards
that
heavenly
Country
which
is
the
hope
of
all
the
Saints
.
This
Doctrine
touching
the
Saints
dependance
upon
Gods
Counsels
and
Commands
for
a
guide
,
as
the
proper
effect
and
inseparable
companion
of
their
dependance
upon
his
grace
and
power
for
the
upshot
of
their
desires
,
might
be
further
exemplified
by
its
contrary
;
viz.
That
mens
turning
aside
from
Gods
Counsels
and
Wayes
,
hath
been
wont
to
proceed
from
a
secret
jealousie
and
mistrust
either
of
Gods
power
or
love
;
and
that
a
mistrust
of
Gods
way
in
which
he
hath
enjoyned
men
to
walk
,
as
if
that
were
not
the
very
best
,
but
another
of
a
mans
own
choice
to
be
preferred
before
it
;
clearly
argues
a
mistrustful
opinion
of
God
,
as
if
either
there
were
not
so
much
love
in
him
to
men
,
as
is
in
men
to
themselves
;
or
so
much
wisdom
,
care
,
and
providence
in
God
to
direct
them
the
best
way
to
happiness
,
as
is
found
in
their
own
heads
;
or
so
much
constancy
or
power
as
to
carry
thorow
his
design
of
Grace
towards
them
in
his
own
propounded
method
and
way
.
All
the
turnings
aside
,
runings
out
,
lustings
,
temptings
of
God
,
murmurings
,
complainings
;
and
rebellions
of
the
people
of
Israel
in
the
Wilderness
,
are
charged
upon
their
unbelief
,
Deut.
1.32
.
Yet
in
this
thing
ye
did
not
beleeve
the
Lord
your
God
.
Though
God
had
gone
before
them
;
though
he
had
born
them
as
a
man
bears
his
Son
;
yet
when
they
came
but
a
little
into
straits
,
they
had
so
ill
an
opinion
of
God
,
were
so
void
of
confidence
of
his
care
and
love
,
as
that
they
rather
enclined
to
think
that
because
he
hated
them
and
bore
them
ill-will
,
that
therefore
he
had
brought
them
out
of
Egypt
to
deliver
them
into
worse
hands
:
and
that
which
followed
hereupon
,
was
,
their
refusing
to
venture
themselves
under
Gods
conduct
:
they
refused
to
go
up
when
God
commanded
them
so
to
do
,
vers.
26
,
27
,
31.
The
spring
of
all
is
this
:
Yet
in
this
thing
ye
did
not
beleeve
the
Lord
your
God
.
Again
,
Deut.
9.23
.
Likewise
when
the
Lord
sent
you
from
Kadesh-Barnea
,
saying
,
Go
up
and
possess
the
Land
which
I
have
given
you
;
then
you
rebelled
against
the
Commandment
of
the
Lord
your
God
,
and
ye
beleeved
him
not
,
nor
hearkned
to
his
voice
.
Either
they
did
not
beleeve
that
God
could
,
or
else
that
he
would
carry
them
safe
into
the
promised
land
:
they
distrusted
his
power
,
or
love
,
or
both
,
and
therefore
durst
not
trust
themselves
in
his
hands
;
which
appeared
in
this
,
That
they
hearkned
not
unto
his
voice
to
do
what
he
bid
them
do
in
order
thereunto
.
See
the
like
Psal.
78.17
,
19
,
22.
In
short
;
the
whole
of
the
mis-carriage
of
that
people
in
the
Wilderness
,
for
which
God
destroyed
them
,
though
it
consisted
in
a
great
variety
of
faults
,
is
summed
up
in
their
unbelief
,
Jude
5.
I
will
therefore
put
you
in
remembrance
,
though
ye
once
knew
this
,
how
that
the
Lord
having
saved
the
people
out
of
the
Land
of
Egypt
,
afterward
destroyed
them
that
beleeved
not
.
All
their
other
sins
it
seems
were
in
the
bowels
of
this
,
and
did
indeed
proceed
from
it
as
we
heard
before
.
See
2
King
.
17.14
.
Heb.
3.17
,
18.
Numb.
14.11
.
Which
things
are
not
written
for
their
sakes
only
,
but
recorded
for
admonition
to
the
Churches
now
under
the
new
Testament
,
1
Cor.
10.1
,
2
,
3
,
4
,
5.
Moreover
brethren
,
I
would
not
have
you
ignorant
,
how
that
all
our
Fathers
were
under
the
cloud
,
and
all
passed
through
the
Sea
;
and
were
all
Baptized
unto
Moses
,
in
the
cloud
,
and
in
the
Sea
;
and
did
all
eat
the
same
spiritual
meat
;
and
did
all
drink
the
same
spiritual
drink
:
for
they
drank
of
that
spiritual
Rock
that
followed
them
,
&
that
Rock
was
Christ
.
But
with
many
of
them
God
was
not
well
pleased
;
for
they
were
over-thrown
in
the
Wilderness
.
Why
would
not
the
Apostle
have
the
Church
of
Corinth
ignorant
of
those
things
?
Surely
he
well
knew
,
That
there
is
too
much
aptness
in
very
many
Professors
of
Christianity
to
bear
so
much
upon
the
external
Priviledges
of
the
Gospel
,
as
because
of
them
to
think
themselves
in
good
condition
,
though
otherwise
indulging
themselves
in
some
un-saint-like
behaviour
or
other
in
their
lives
.
And
therfore
to
the
end
none
might
think
that
because
they
have
been
Baptized
,
are
Members
of
the
Church
,
have
some
knowledge
of
Christ
,
have
been
partakers
of
the
Supper
of
the
Lord
,
that
therefore
they
must
needs
be
the
favourites
of
the
Lord
and
the
people
of
his
love
;
he
gives
them
to
understand
that
the
Israelites
who
were
Gods
people
by
Profession
,
enjoyed
that
Priviledge
than
to
which
our
Baptism
answers
now
,
did
eat
and
drink
of
that
which
was
then
a
Figure
of
Christ
,
as
we
now
do
in
the
Supper
;
that
yet
for
all
this
God
was
not
well
pleased
with
many
of
them
,
but
that
because
of
their
lusting
after
evil
things
,
their
communion
with
Idolaters
,
their
defiling
themselves
with
Fornication
,
their
tempting
of
Christ
,
their
murmuring
and
other
like
provocations
,
they
were
so
over-thrown
in
the
Wilderness
,
as
that
of
six
hundred
thousand
,
and
three
thousand
and
five
hundred
and
fifty
of
the
men
of
War
that
came
out
of
Egypt
,
there
were
but
only
two
that
entred
the
Land
of
Canaan
,
Numb.
1.46
.
&
32.11
,
12.
And
that
which
is
much
to
be
heeded
is
this
,
That
all
these
things
happened
unto
them
for
ensamples
(
or
Types
;
as
in
the
margin
)
and
are
written
for
our
admonition
upon
whom
the
ends
of
the
world
are
come
.
Wherefore
let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
,
1
Cor.
10.11
,
12.
And
let
us
therefore
fear
,
lest
a
Promise
being
left
us
of
entring
into
his
rest
,
any
of
you
should
seem
to
come
short
of
it
:
for
unto
us
was
the
Gospel
preached
,
as
well
as
unto
them
;
but
the
Word
preached
did
not
profit
them
,
not
being
mixed
with
Faith
in
them
that
heard
it
,
Heb.
4.1
,
2.
Wakening
items
,
and
loud
warnings
to
carnal
Gospellers
and
formal
Church-men
:
the
Lord
grant
that
such
may
be
rouzed
by
them
out
of
their
drouse
of
death
.
CHAP.
X.
Shewing
,
That
the
power
of
Gods
grace
,
the
strength
and
fulness
that
is
in
Christ
,
the
presence
,
power
,
and
influence
of
the
Spirit
,
being
that
by
which
the
new
and
spiritual
Life
in
a
Christian
is
maintained
,
it
is
the
Property
of
true
Faith
to
depend
upon
the
Lord
for
these
.
And
herein
is
an
excellent
difference
to
be
seen
between
the
Living
and
the
dead
Faith
.
The
want
of
this
,
the
cause
of
manies
Apostacie
.
A
great
defect
in
this
,
the
cause
of
manies
dryness
and
barrenness
in
grace
.
Sect.
1
AS
in
the
former
Chapter
I
have
shewed
you
that
it
hath
been
alwayes
the
property
of
the
saving
Faith
in
all
the
Saints
,
to
depend
upon
Gods
direction
for
the
way
to
happiness
,
as
well
as
upon
his
grace
and
Promise
,
for
happiness
it self
;
So
now
I
would
also
shew
you
,
that
it
's
another
property
of
the
same
Faith
in
the
Saints
,
to
depend
upon
the
Lord
for
ability
and
strength
to
follow
those
directions
,
and
to
walk
in
those
wayes
of
God
which
they
beleeve
do
lead
to
life
.
And
there
is
good
reason
why
they
should
depend
upon
him
for
this
,
as
well
as
the
other
;
because
as
the
way
of
Life
is
not
of
mans
contrivance
,
but
Gods
;
nor
yet
of
his
findding
out
;
being
contrived
,
but
of
Gods
revealing
;
So
neither
is
the
ability
or
power
to
walk
in
that
way
,
of
man
himself
,
but
is
the
gracious
donation
or
gift
of
God
.
Whereupon
it
is
,
that
the
Scriptures
deny
the
power
of
acting
in
this
way
to
be
of
man
himself
,
without
the
preventing
or
concurrent
grace
of
God
,
or
both
,
Joh.
15.5
.
2
Cor.
3.5
.
1
Cor.
15.10
.
&
12.3
.
Gal.
2.20
.
But
on
the
other
hand
they
ascribe
both
will
and
deed
,
purpose
and
performance
unto
Gods
working
them
in
men
of
his
own
good
pleasure
,
Phil.
2.13
2
Cor.
8.16
.
1
Chron.
29.14
.
2
Chron.
30.12
.
Ezra
1.1
,
5.
&
7.27
.
Nehem.
2.12
.
&
7.5
.
Hag.
1.14
.
Prov.
16.1
.
Heb.
13.21
.
It
would
be
beside
the
business
I
have
in
hand
,
here
to
enquire
how
far
the
Lord
hath
prevented
all
men
with
that
which
is
called
common
grace
,
and
in
what
capacity
they
are
thereby
put
of
receiving
special
grace
:
but
that
which
concerns
what
I
have
in
hand
,
is
to
shew
,
That
as
no
man
hath
power
of
himself
to
walk
in
that
way
which
he
is
convinced
to
be
the
way
of
life
,
but
that
who
soever
hath
it
,
hath
it
of
Gods
special
gift
and
working
in
him
;
so
the
way
of
Gods
communicating
this
ability
unto
the
Soul
,
is
by
Faith
exercised
on
himself
thereabout
,
and
consequently
that
it
is
the
property
of
their
Faith
who
have
this
power
,
to
be
thus
exercised
.
And
this
I
would
shew
in
some
Particulars
.
Sect.
2
1.
Though
it
is
indeed
by
the
same
almighty
power
that
raised
Christ
from
the
dead
,
by
which
men
are
raised
to
their
new
and
spiritual
state
,
and
are
enabled
to
live
,
act
,
and
walk
,
as
those
that
are
alive
from
the
dead
;
yet
when
this
power
is
drawn
forth
into
act
for
the
effecting
hereof
,
it
is
by
or
through
their
Faith
towards
whom
this
power
is
thus
acted
,
Col.
2.12
.
Buried
with
him
in
Baptisme
;
wherein
also
ye
are
risen
with
him
through
the
Faith
of
the
operation
of
God
,
who
raised
him
from
the
dead
.
Observe
here
on
the
by
;
●hat
mens
burial
with
Christ
in
Baptisme
,
pre-supposeth
their
being
dead
with
him
,
or
made
conformable
to
his
death
,
by
their
being
dead
unto
sin
before
;
even
as
Christs
burial
pre-supposed
his
death
,
which
went
before
.
And
therefore
to
bury
such
by
Baptisme
who
are
not
dead
unto
sin
,
(
and
death
unto
sin
,
pre-supposeth
a
living
in
sin
before
)
is
in
common
cases
as
incongruous
in
reference
to
the
right
use
of
Baptisme
,
as
it
would
be
to
bury
men
alive
,
in
reference
to
the
right
use
of
civil
burial
.
But
this
I
note
only
by
the
way
,
as
most
worthy
their
consideration
,
whom
it
most
concerns
to
take
light
from
it
touching
the
right
subject
and
form
of
the
New
Testament
Baptisme
.
But
that
other
thing
signified
by
the
baptized
parties
rising
out
of
the
water
,
is
a
living
a
new
life
unto
God
,
in
conformity
to
Christs
new
life
after
his
resurrection
,
to
which
the
Christian
solemnly
engages
by
his
Baptisme
.
But
the
power
and
ability
(
mark
this
)
thus
to
live
,
is
through
the
Faith
of
the
operation
of
God
who
raised
Christ
from
the
dead
:
not
through
the
operation
of
God
simply
,
but
through
the
Faith
of
it
.
Though
a
man
,
were
he
not
releeved
by
this
Faith
,
might
think
it
an
impossible
thing
for
him
having
been
so
long
accustomed
to
vain
company
and
vain
courses
,
and
an
enemy
to
the
strict
lives
and
holy
wayes
of
the
Saints
,
that
now
he
should
be
able
to
throw
off
all
those
vanities
which
he
esteemed
the
joy
and
pleasure
of
his
life
,
and
to
subject
himself
unto
the
self-same
course
which
was
to
him
a
scorn
&
dirision
before
;
yet
when
he
remembers
that
that
which
is
impossible
to
men
,
is
possible
with
God
,
and
that
the
same
power
which
raised
up
Christ
from
the
dead
and
put
him
into
possession
of
immortality
,
now
no
more
to
return
to
corruption
,
can
with
like
ease
raise
him
up
from
that
sinful
condition
into
which
he
was
sunk
,
and
strengthen
him
with
strength
in
his
soul
to
live
that
Gospel-life
,
that
life
of
God
to
which
he
is
called
by
the
Gospel
,
and
now
no
more
to
return
to
his
former
corrupt
state
;
and
shall
thereupon
depend
upon
that
grace
and
power
of
his
for
this
very
thing
,
and
under
an
expectation
of
divine
assistance
,
and
armed
with
resolution
,
shall
humbly
undertake
this
new
life
;
he
shall
certainly
meet
with
power
and
strength
from
God
to
effect
and
carry
through
this
great
and
notable
change
.
Christ
Jesus
himself
who
in
his
death
,
burial
,
and
Resurrection
is
the
Christians
patern
,
is
prophetically
brought
in
rejoycing
under
the
hope
and
confidence
he
had
in
his
Fathers
power
and
love
,
as
that
he
would
not
leave
him
in
the
grave
,
under
the
power
of
corruption
and
death
.
Acts
2.25
,
26
,
27.
For
David
speaketh
concerning
him
;
I
foresaw
the
Lord
alwayes
before
my
face
,
for
he
is
on
my
right
hand
,
that
I
should
not
be
moved
.
Therefore
did
my
heart
rejoyce
,
and
my
tongue
was
glad
:
Moreover
also
,
my
flesh
shall
rest
in
hope
:
because
thou
wilt
not
leave
my
Soul
in
Hell
,
neither
wilt
thou
suffer
thine
holy
One
to
see
corruption
.
And
in
this
confidence
he
undertaking
the
work
which
his
Father
had
given
him
to
finish
,
all
came
to
pass
accordingly
:
as
the
new
life
and
deliverence
from
the
old
state
of
corruption
and
death
,
is
accordingly
effected
and
accomplished
in
all
those
that
in
dependance
upon
the
divine
power
and
grace
,
undertake
it
.
It
is
the
operation
or
working
of
God
,
that
raises
up
the
poor
creature
from
his
impotent
state
of
spiritual
death
,
unto
spiritual
life
;
and
yet
this
great
effect
is
attributed
to
the
Faith
of
it
;
And
why
?
But
because
it
then
works
actually
this
way
,
when
the
creature
once
depends
upon
it
for
this
end
.
2
Pet.
1.3
.
According
as
his
divine
power
hath
given
us
all
things
pertaining
to
life
and
godliness
,
through
the
knowledge
of
him
that
hath
called
us
to
glory
and
vertue
.
The
Lord
he
calls
,
he
invites
to
glory
,
but
it
is
by
the
way
of
vertue
:
and
therefore
he
exhorts
them
afterward
vers.
5.
To
give
all
diligence
to
add
to
their
Faith
Vertue
;
to
their
Faith
of
Salvation
by
Christ
as
the
end
at
which
they
aimed
,
the
vertue
of
a
godly
life
,
as
the
direct
way
thereto
.
And
the
divine
power
(
saith
he
)
hath
given
us
all
things
pertaining
to
both
;
both
to
glory
and
vertue
,
both
to
life
and
godliness
;
it
hath
made
such
provision
,
and
put
things
into
such
a
way
,
as
that
all
things
may
be
and
are
had
of
him
by
the
Saints
,
that
necessarily
appertain
to
both
:
but
mark
how
;
through
the
knowledge
of
him
that
hath
called
us
to
glory
and
vertue
.
He
does
not
communicate
the
spiritual
strength
and
vigor
by
which
the
godly
life
is
maintained
,
but
through
the
knowledge
of
himself
,
the
exercise
of
that
spiritual
principle
,
which
the
Lord
confers
for
that
end
.
Which
is
not
to
be
understood
neither
only
of
a
naked
and
bare
act
of
discerning
how
great
and
gracious
the
Lord
is
in
making
so
liberal
a
provision
of
all
things
pertaining
to
life
and
godliness
,
nor
of
a
discerning
of
the
nature
of
the
things
themselves
,
nor
of
Gods
method
and
terms
of
conferring
them
;
but
also
of
a
practical
improvement
of
such
light
in
such
a
dependance
upon
,
and
application
to
the
Lord
for
them
,
as
puts
a
man
into
a
regular
capacity
of
receiving
them
,
and
under
the
powerful
influence
of
the
Promise
.
And
so
knowledge
is
not
taken
here
as
a
thing
distinct
from
Faith
,
but
as
comprehending
it
,
as
the
Scripture
elsewhere
also
sometimes
useth
it
,
Joh.
17.3
.
Isa.
53.11
.
1
Joh.
5.20
.
Sect.
3
2.
Christ
Jesus
is
the
principle
of
spiritual
life
unto
the
Christian
;
he
from
whose
grace
,
power
,
and
vertue
the
Christian
graces
both
in
habit
and
act
receive
being
,
motion
,
activity
,
and
strength
.
He
is
the
same
to
the
Saints
as
the
body
of
the
Vine
is
to
the
branches
,
a
means
of
Fruit-bearing
by
communication
of
his
grace
unto
the
Soul
,
as
that
of
sap
to
the
branches
,
John
15.
The
same
to
them
as
the
head
is
to
the
several
members
of
the
body
,
from
which
nourishment
and
growth
,
is
ministred
and
conveyed
,
Ephes.
4.16
.
But
yet
Faith
is
the
great
instrument
of
this
spiritual
communication
and
conveyance
:
as
the
influence
of
the
Sun
which
draws
the
sap
out
of
the
root
into
the
branches
,
or
as
the
Pump
between
the
Well
and
the
Vessel
,
so
is
Faith
in
deriving
that
grace
and
strength
by
which
the
spiritual
life
is
maintained
,
from
Christ
the
Fountain
of
it
.
The
poor
Soul
sees
a
great
prize
set
before
it
,
and
that
a
race
is
to
be
run
to
obtain
it
;
the
hope
of
their
calling
high
,
but
the
duties
and
engagements
of
it
great
and
many
;
and
strength
little
to
make
them
good
:
but
with
all
learning
that
grace
and
truth
are
in
all
their
fulness
in
Christ
,
and
that
of
his
fulness
the
Saints
have
all
received
,
and
Grace
for
Grace
,
(
Joh.
1.16
.
)
and
that
the
invitation
is
general
for
every
one
that
is
a
thirst
to
come
;
hereupon
it
runs
to
Christ
for
supply
of
strength
,
and
depends
upon
him
for
it
,
and
so
accordingly
speeds
.
And
as
the
bucket
of
every
mans
Faith
is
larger
or
lesser
by
which
these
waters
are
drawn
out
of
the
Wells
of
Salvation
;
(
Isa.
12.
)
or
these
wells
more
or
less
frequently
visited
,
so
proportionably
does
every
true
Beleever
receive
more
or
less
of
that
fulness
which
is
in
Christ
.
See
this
property
in
the
Apostle
Pauls
Faith
,
Gal.
2.20
.
I
am
crucified
with
Christ
,
nevertheless
I
live
:
yet
not
I
but
Christ
lives
in
me
;
and
the
life
which
I
now
live
in
the
flesh
,
I
live
by
the
Faith
of
the
Son
of
God
who
loved
me
and
gave
himself
for
me
.
Mark
;
he
saies
that
he
lived
,
and
yet
he
sayes
too
,
that
it
was
not
he
that
lived
,
but
Christ
that
lived
in
him
:
meaning
I
suppose
,
That
his
conversation
which
he
had
here
in
the
flesh
,
was
so
ordered
by
the
commands
of
Christ
,
and
so
influenced
by
the
grace
and
power
of
Christ
,
that
Christ
was
more
visible
in
Pauls
life
,
then
Paul
was
himself
.
But
then
the
question
is
,
How
he
came
to
have
such
a
presence
of
Christ
,
and
his
life
so
ordered
and
influenced
by
Christ
?
The
account
of
this
you
have
in
the
next
words
(
I
conceive
:
)
and
the
life
which
I
now
live
in
the
flesh
,
I
live
by
the
Faith
of
the
Son
of
God
:
not
only
as
being
thereunto
led
motive-wise
,
from
the
consideration
of
the
worthiness
of
his
person
,
and
profitableness
of
his
service
:
nor
yet
only
direction-wise
,
according
to
the
tenor
of
the
Doctrine
of
the
Gospel
,
which
is
the
Doctrine
of
Faith
;
but
also
by
his
Faith
as
deriving
that
power
and
strength
from
Christ
by
depending
upon
him
for
it
,
by
which
he
was
enabled
so
to
live
and
to
make
Christ
so
visible
in
his
life
,
as
that
he
could
say
,
Not
I
,
but
Christ
lives
in
me
:
I
can
do
all
things
through
Christ
which
strengtheneth
me
,
said
he
in
another
place
,
Phil.
4.13
.
And
what
shall
we
understand
by
Christs
dwelling
in
the
heart
by
Faith
?
The
thing
for
which
this
Apostle
so
earnestly
prayed
in
the
behalf
of
the
Ephesians
,
Ephes.
3.17
.
Christ
in
the
heart
where
he
dwells
,
he
dwels
not
only
to
command
and
rule
by
his
authority
,
but
also
to
support
,
quicken
,
and
strengthen
by
his
grace
,
and
comfort
with
his
love
;
to
furnish
that
soul
with
what
it
wants
;
for
where
he
dwells
in
this
kind
,
he
dwells
to
bless
.
But
this
presence
of
his
reviving
,
quickening
,
strengthening
grace
in
the
soul
,
is
brought
thither
,
abides
there
by
Faith
.
Faith
goes
to
Christ
in
the
heavens
as
having
all
power
in
his
hands
,
and
tells
him
(
as
it
were
)
that
though
he
have
laid
the
foundation
of
eternal
salvation
for
the
poor
soul
in
his
own
bloud
,
yet
considering
what
enemies
are
to
be
conquered
,
and
what
services
to
be
performed
,
the
work
is
never
like
to
be
carried
through
,
unless
he
furnish
with
supplies
of
Grace
and
strength
for
that
purpose
.
And
then
having
this
encouragement
to
strengthen
it self
in
this
address
,
that
this
supply
of
Grace
which
is
desired
,
does
not
amount
to
more
than
what
he
hath
already
freely
done
for
the
soul
,
in
laying
down
his
own
life
for
its
ransom
,
before
such
a
favour
was
sought
at
his
hands
;
and
that
those
treasures
of
spiritual
life
,
strength
and
power
which
are
in
his
hand
,
are
placed
there
on
purpose
to
supply
every
needy
Soul
that
thus
seeks
them
;
and
that
they
will
never
turn
to
such
an
account
of
glory
to
him
,
while
kept
there
,
as
when
delivered
out
to
every
soul
that
in
a
true
sence
of
its
own
want
of
them
and
their
worth
,
unfeignedly
desires
them
:
And
considering
withal
,
how
agreeable
it
is
to
the
goodness
of
Christs
own
blessed
nature
,
and
the
general
design
of
his
Mediatorship
,
and
his
faithfulness
to
that
trust
which
is
committed
to
him
by
his
Father
,
to
carry
forward
the
begun
work
of
saving
the
Soul
,
and
to
be
furnishing
forth
strength
for
the
doing
of
what
he
gladly
would
have
done
,
and
which
he
knows
cannot
be
done
without
it
:
I
say
Faith
being
supported
with
such
like
considerations
as
these
in
its
application
to
Christ
for
supplies
,
is
confident
of
obtaining
,
and
never
leaves
him
,
till
it
brings
down
the
vertue
,
strength
and
power
of
Christ
into
the
Soul
,
to
supply
the
wants
thereof
.
Sect.
4
3.
There
are
many
fair
and
gracious
overtures
in
the
Scriptures
,
of
Gods
gracious
inclination
and
intention
to
deliver
the
soul
from
the
dominion
of
sin
;
to
subdue
the
iniquity
of
his
people
;
to
purge
,
purifie
,
and
cleanse
the
soul
from
the
polution
of
sin
;
to
heal
the
spiritual
distempers
and
diseases
of
the
Soul
;
to
restore
health
and
soundness
to
it
;
to
repair
the
breach
that
sin
hath
made
there
;
to
restore
the
image
of
God
which
is
decayed
in
the
Soul
,
and
the
like
,
Rom.
6.14
.
Mic.
7.19
.
1
Thes.
5.23
,
24.
Ezek.
36.25
,
&c.
Isa.
57.18
.
Hos.
14.4
.
2
Pet.
1.4
.
And
yet
this
grace
of
God
is
not
wont
to
make
any
great
or
considerable
progress
in
this
work
,
till
Faith
in
men
draw
this
mortifying
power
and
healing
vertue
from
him
.
And
therefore
the
purification
of
the
Soul
,
and
sanctification
of
the
person
,
is
sometimes
ascribed
unto
their
Faith
,
as
well
as
unto
the
power
of
Gods
grace
,
Acts
15.9
.
&
26.18
.
And
that
it
is
so
,
is
not
only
because
it
is
instrumental
in
the
hand
of
Gods
grace
to
effect
it
,
but
also
because
it
is
a
powerful
means
of
atracting
and
drawing
the
vertue
,
power
,
and
grace
of
God
to
engage
in
this
work
,
God
so
pleasing
that
it
should
so
do
.
It
fares
with
the
Soul
in
respect
of
spiritual
Diseases
,
and
the
cure
of
them
now
Christ
is
in
heaven
;
as
it
did
with
the
bodies
of
some
in
respect
of
natural
Diseases
and
the
cure
of
them
,
when
he
was
on
earth
.
There
was
alwayes
power
and
vertue
enough
in
Christ
to
heal
them
,
and
yet
the
cure
was
not
wrought
until
Faith
was
set
on
work
to
draw
out
vertue
from
Christ
.
The
Woman
that
had
an
issue
of
bloud
twelve
years
,
though
she
had
used
many
means
,
and
spent
all
upon
the
Physitians
,
yet
was
never
cured
,
no
not
by
Christ
himself
neither
,
until
she
came
to
touch
his
garment
,
and
by
her
Faith
drew
vertue
from
him
,
and
then
the
cure
was
soon
wrought
.
Christ
casts
her
cure
upon
her
Faith
,
saying
,
Daughter
,
thy
Faith
hath
made
thee
whole
,
Mark
5.34
.
Certainly
it
was
the
power
of
Christ
,
and
the
vertue
that
went
out
of
him
,
that
made
her
whole
,
vers
,
30.
but
in
as
much
as
this
was
not
drawn
out
into
act
,
till
her
Faith
was
active
in
it
;
therefore
is
the
cure
ascribed
unto
her
Faith
.
And
upon
like
account
is
it
,
that
we
meet
with
such
passages
as
these
;
If
thou
beleevest
,
all
things
are
possible
,
Mark
9.23
.
According
to
your
Faith
,
be
it
unto
you
,
Matth.
9.29
.
What
is
the
reason
may
we
think
,
why
so
few
of
those
vast
multitudes
in
the
world
that
languish
under
their
spiritual
Diseases
,
are
cured
,
but
that
for
the
generality
of
them
they
are
like
to
die
eternally
of
them
?
Certainly
it
is
not
because
there
is
not
vertue
enough
in
Christ
to
heal
them
all
;
but
the
reason
is
,
because
there
is
so
few
that
touch
him
by
Faith
to
draw
vertue
out
of
him
for
their
cure
.
Nay
,
they
are
afraid
of
being
healed
,
like
some
Beggars
who
keep
their
Sores
open
and
unhealed
on
purpose
,
because
they
make
an
advantage
of
them
,
as
they
do
of
theirs
,
such
as
it
is
,
Matth.
13.15
.
They
have
closed
their
eyes
,
&c.
lest
they
should
be
converted
and
I
should
heal
them
.
And
what
's
the
reason
why
many
that
are
in
part
healed
,
yet
are
not
more
thorowly
cured
?
But
that
there
are
too
many
signs
and
symptomes
of
their
old
Disease
still
hanging
upon
them
,
and
many
grudgings
of
their
old
fits
,
so
that
the
Case
remains
in
doubt
with
them
,
whether
they
shall
live
or
die
?
Surely
it
is
because
though
they
have
some
kind
of
Faith
,
yet
they
do
not
exercise
it
about
this
thing
,
or
but
very
little
.
It
may
be
they
may
have
more
communion
with
the
riches
of
Gods
grace
,
the
value
and
efficacy
of
Christs
bloud
in
relation
to
pardon
,
and
Gods
unwillingness
to
destroy
,
and
readiness
to
forgive
poor
sinners
;
but
have
not
acquainted
themselves
much
with
that
heavenly
art
and
method
of
Faith
,
by
which
the
Saints
depend
upon
the
Lord
for
his
communication
of
vertue
and
strength
for
the
healing
of
their
Souls
of
spiritual
distempers
,
and
restoring
them
to
a
spiritual
health
and
soundness
.
There
's
no
doubt
but
that
the
Lord
Jesus
is
as
much
affected
with
the
diseases
that
annoy
mens
Souls
,
as
ever
he
was
with
those
that
afflicted
the
body
,
and
delights
every
whit
as
much
in
the
cure
of
the
spiritual
,
as
ever
he
did
in
healing
the
corporal
,
in
as
much
as
his
own
glory
and
his
creatures
good
,
are
more
concerned
in
these
,
than
in
the
other
.
But
that
which
obstructed
the
cure
of
mens
bodies
(
and
Souls
too
)
by
Christ
when
he
was
on
earth
,
obstructs
the
perfect
cure
of
mens
souls
by
him
now
he
is
in
heaven
,
and
that
is
the
want
of
Faith
in
them
that
should
be
cured
:
Christ
could
do
no
mighty
works
in
this
kind
in
some
places
where
he
came
(
save
on
a
very
few
that
did
beleeve
)
because
of
their
Vnbelief
,
Matth.
13.58
.
compared
with
Mar.
6.5
,
6.
As
it
was
in
the
dayes
of
Eliseus
(
as
Christ
observes
)
when
there
were
many
Lepers
in
Israel
needed
cleansing
as
well
as
Naaman
the
Syrian
,
and
yet
none
were
cleansed
by
the
Prophet
but
Naaman
,
for
that
none
but
he
had
Faith
to
seek
it
and
qualifie
them
for
it
:
so
was
it
with
many
in
Israel
in
the
days
of
Christ
,
who
though
they
had
as
much
need
of
healing
as
any
that
were
healed
,
yet
went
without
it
,
for
that
they
had
not
that
Faith
in
the
Lord
by
which
those
that
were
healed
drew
vertue
from
him
for
their
cure
,
Luke
4.23
.
with
27.
&
6.19
.
And
so
it
is
now
;
the
true
reason
why
the
Leprosie
of
the
Soul
is
not
cured
in
all
as
well
as
in
some
,
is
because
they
do
not
by
Faith
draw
vertue
from
Christ
in
whom
it
is
,
for
their
cure
.
It
is
not
because
Christ
is
not
as
sensible
of
the
condition
of
men
now
he
is
in
heaven
,
as
he
was
while
he
was
on
earth
;
For
we
have
not
an
High
Priest
which
cannot
be
touched
with
the
feeling
of
our
infirmities
,
Heb.
4.15
.
Nor
is
it
because
he
is
not
as
able
now
both
to
compassionate
and
succour
them
as
ever
.
For
in
that
he
himself
hath
suffered
,
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
,
Heb.
2.18
.
But
as
I
say
the
reason
of
mens
languishing
under
their
spiritual
diseases
,
either
without
any
cure
at
all
,
or
that
which
is
very
imperfect
,
is
either
because
they
do
not
come
to
Christ
at
all
for
cure
,
or
but
very
faintly
,
either
not
knowing
where
it
is
to
be
had
,
or
not
truly
and
thorowly
desiring
it
of
him
,
or
not
having
confidence
enough
of
obtaining
it
from
him
.
Ye
will
not
come
to
me
(
said
he
)
that
ye
might
have
life
,
Joh.
5.40
.
and
therefore
they
go
without
it
.
And
so
if
men
will
not
come
to
Christ
for
health
and
cure
,
no
marvel
if
they
remain
unhealthful
in
their
souls
.
The
Lord
makes
Promise
,
it
's
true
,
of
taking
away
the
old
heart
and
of
giving
a
new
(
which
is
but
the
removing
of
the
disease
of
the
soul
,
and
giving
it
health
and
soundness
)
but
yet
so
,
as
that
he
will
be
sought
unto
by
men
to
do
it
for
them
,
Ezek.
36.26
.
with
37.
So
that
if
they
do
not
make
their
serious
and
hearty
applications
to
him
for
it
upon
the
terms
he
hath
appointed
,
they
may
well
go
without
it
,
for
all
his
willingness
to
give
it
.
It
is
most
sure
,
that
Christians
are
more
or
less
healthful
in
soul
and
spiritual
condition
,
as
they
do
more
or
less
depend
upon
the
Lord
for
his
saving
health
,
for
the
power
and
presence
of
his
grace
and
Spirit
to
renew
them
unto
God
.
If
men
had
but
Faith
enough
,
they
might
have
what
they
would
in
this
kind
from
the
Lord
.
When
there
was
but
once
ground
for
Christ
to
say
,
O
Woman
,
great
is
thy
Faith
;
he
presently
sayes
also
,
Be
it
unto
thee
even
as
thou
wilt
,
Matth.
15
28.
And
therefore
such
as
have
but
little
Faith
,
had
need
to
make
the
best
use
and
improvement
of
that
little
,
by
depending
upon
the
Lord
for
the
perfecting
of
that
which
is
lacking
in
their
Faith
,
as
well
as
any
other
grace
.
Men
receive
but
little
of
this
healing
vertue
from
Christ
,
but
little
hatred
of
sin
and
strength
to
overcome
the
flesh
,
but
little
of
the
power
of
love
and
of
an
humble
mind
,
but
little
of
the
quick
and
lively
savour
of
spiritual
things
,
because
they
expect
but
little
;
if
they
were
larger
and
stronger
in
their
expectations
from
God
,
they
should
have
more
from
him
;
he
does
not
love
to
disappoint
his
servants
of
this
hope
especially
:
Open
your
mouth
wide
,
and
I
will
fill
it
,
(
saith
he
)
Psal.
81.10
.
And
those
that
hunger
and
thirst
after
righteousness
,
shall
be
filled
,
Matth.
5.6
.
If
Righteousness
were
but
desired
and
sought
at
the
hands
of
God
,
and
he
depended
on
for
it
,
as
meat
and
drink
is
wont
to
be
desired
and
sought
by
those
that
are
ready
to
famish
for
want
of
food
(
in
which
case
no
other
thing
but
food
will
satisfie
)
there
would
not
be
such
a
spiritual
leanness
and
emptiness
found
among
Christians
,
as
too
commonly
there
is
.
No
,
it
is
mens
indifferency
about
matters
of
this
mighty
moment
,
that
causes
them
to
fall
so
short
,
and
to
be
so
scanty
in
their
receptions
from
God
.
The
Lord
does
not
care
to
pour
out
abundance
of
inward
grace
,
and
health
,
and
strength
upon
the
soul
,
until
the
soul
knows
the
worth
of
them
,
feels
the
want
of
them
,
and
desires
them
more
than
any
thing
in
the
world
besides
.
And
therefore
men
may
ask
them
,
and
seek
them
,
and
yet
go
without
any
great
measures
of
them
while
but
cold
and
indifferent
in
their
desires
this
way
;
but
when
their
desires
are
strong
,
their
confidence
strong
,
&
their
requests
fervent
,
and
God
can
(
as
it
were
)
have
no
rest
for
them
,
but
they
are
still
following
of
him
night
and
day
,
and
will
have
no
nay
;
then
does
the
Lord
rejoyce
over
them
to
Answer
them
in
the
joy
of
their
heart
,
and
to
cause
them
to
inherit
substance
,
and
to
fill
their
treasures
.
For
he
waits
to
be
gracious
,
and
is
alwayes
ready
,
and
never
unprovided
of
the
greatest
measures
of
grace
and
spiritual
strength
,
and
is
more
desirous
to
give
,
than
the
best
of
men
are
to
receive
,
if
they
would
but
come
up
to
his
terms
,
which
are
established
by
him
in
wisdom
and
counsel
:
but
surely
,
when
he
hath
first
given
men
Faith
,
he
does
not
use
to
bestow
upon
them
any
great
addition
of
spiritual
ability
,
but
upon
the
improvement
and
exercise
of
that
Faith
in
a
way
of
dependance
upon
himself
for
it
:
nor
does
he
give
much
in
this
kind
to
those
that
are
but
of
little
Faith
;
but
encreases
their
spiritual
revenue
,
as
they
encrease
in
the
measure
and
degree
of
their
relyance
upon
him
for
it
.
Sect.
5
4.
The
gift
of
the
holy
Spirit
,
by
whose
presence
,
power
,
and
influence
,
the
Saints
Salvation
must
be
wrought
through
,
and
they
strengthened
with
all
might
in
the
inward
man
,
(
Ephes.
3.16
.
)
and
by
whose
Workmanship
they
are
formed
,
fashioned
,
and
fitted
for
that
glory
which
is
prepared
for
them
:
(
2
Cor.
5.5
.
)
This
great
gift
is
I
say
received
also
by
Faith
,
and
consequently
it
is
the
property
of
true
Faith
indeed
,
to
be
busied
about
the
receiving
of
it
.
I
shall
not
so
much
stand
to
make
this
out
by
shewing
you
how
the
Scripture
speaks
of
mens
receiving
the
Spirit
after
they
beleeved
,
as
consequential
thereunto
,
Ephes.
1.13
.
In
whom
also
after
that
ye
Beleeved
,
ye
were
Sealed
with
the
holy
Spirit
of
Promise
,
Joh.
7.39
.
This
he
spake
of
the
Spirit
which
they
that
Beleeve
on
him
should
receive
.
Acts
19.2
.
Have
ye
received
the
Holy
Ghost
since
ye
beleeved
?
Though
this
also
is
worthy
consideration
hereabout
.
For
though
it
's
true
,
That
Faith
it self
in
it's
first
act
,
is
raised
by
the
holy
Spirit
in
the
Soul
(
1
Cor.
12.9
.
Gal.
5.22
.
Acts
18.27
.
Ephes.
2.8
.
)
so
as
to
furnish
it
with
this
divine
Principle
and
Power
;
for
where
else
should
man
have
it
?
And
so
in
this
respect
the
Spirits
work
upon
the
Soul
,
goes
before
the
Spirits
being
received
by
that
divine
principle
which
is
wrought
by
it
;
yet
the
giving
and
receiving
of
the
Spirit
to
remain
and
abide
as
a
constant
nourisher
,
supporter
,
comforter
,
guide
,
leader
,
or
teacher
,
follows
beleeving
.
I
know
not
how
better
to
illustrate
this
thing
,
than
by
this
similitude
:
A
man
by
visits
,
addresses
,
and
applications
of
Love
to
such
or
such
a
Woman
,
raises
in
her
such
Affections
towards
him
,
as
by
which
afterward
he
is
invited
and
drawn
to
become
her
Husband
and
constant
co-habitant
,
and
to
take
upon
him
the
care
and
management
of
her
houshold
affairs
,
which
he
would
not
have
done
,
had
he
not
been
thereunto
encouraged
by
those
Affections
which
were
but
the
fruit
of
his
own
Applications
.
Even
so
the
Spirit
by
his
applications
and
visits
,
first
raises
in
the
Soul
that
Faith
,
by
means
whereof
his
company
and
presence
is
so
valued
and
desired
,
as
that
thereby
he
is
strongly
invited
to
come
and
dwell
in
that
Soul
,
and
to
undertake
the
management
of
the
spiritual
affairs
thereof
,
and
upon
which
he
does
accordingly
.
But
that
by
which
I
would
more
expresly
and
particularly
make
out
,
how
the
holy
Spirit
is
by
Faith
invited
to
come
and
to
make
his
usual
and
constant
abode
in
that
Soul
that
does
beleeve
,
I
shall
present
to
you
under
these
three
Heads
:
Sect.
6
1.
The
First
is
that
which
I
but
now
hinted
,
viz.
That
act
of
Faith
or
Divine
light
by
which
a
Christian
sets
a
holy
and
very
high
esteem
of
the
Spirits
presence
,
as
not
knowing
how
to
live
the
Christian
life
,
or
to
do
the
Gospel-work
without
it
.
For
when
the
Soul
enlightened
and
converted
to
God
,
is
made
to
know
that
there
is
no
inheriting
without
overcoming
;
(
Rev.
21.7
.
&
2.7
,
11
,
17.26
.
&
3.5.12.21
.
)
and
that
the
reason
why
any
do
overcome
,
is
,
Because
greater
is
he
that
is
in
them
,
than
he
that
is
in
the
world
;
(
1
Joh.
4.4
.
)
and
is
made
to
know
likewise
,
That
men
cannot
mortifie
the
deeds
of
the
body
but
by
the
power
and
strength
of
the
Spirit
,
and
yet
mortified
they
must
be
,
or
else
they
must
die
;
(
Rom.
8.13
.
)
when
they
shall
perceive
,
That
they
know
not
how
to
Pray
as
they
ought
,
or
to
do
other
Christian
duties
as
they
should
,
but
that
it
is
the
Spirit
that
helps
the
Saints
infirmities
;
(
Rom.
8.26
.
)
I
say
,
when
a
Christian
upon
the
knowledge
and
sense
of
the
absolute
necessity
of
the
Spirits
presence
and
assistance
,
is
made
to
value
&
desire
him
more
than
any
thing
,
than
all
things
in
this
World
;
then
is
the
Spirit
given
,
and
then
does
the
Spirit
delight
to
joyn
himself
to
such
a
Soul
,
and
to
make
his
constant
abode
there
.
But
as
for
the
men
of
the
world
on
the
other
hand
,
because
they
are
under
no
such
sense
,
they
know
him
not
,
nor
the
necessity
and
worth
of
his
presence
,
nor
are
under
any
longings
of
Soul
after
him
for
those
and
the
like
spiritual
ends
before
mentioned
;
therefore
is
it
that
they
are
in
no
present
capacity
of
receiving
him
.
See
both
these
things
set
forth
in
Joh.
14.16
,
17.
And
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
:
even
the
Spirit
of
Truth
,
whom
the
World
cannot
receive
,
because
it
seeth
him
not
,
neither
knoweth
him
:
but
ye
know
him
,
for
he
dwelleth
with
you
,
and
shall
be
in
you
.
Why
cannot
the
World
receive
the
Spirit
of
Truth
which
Christ
promiseth
?
Even
because
it
seeth
him
not
,
neither
knoweth
him
:
The
antecedent
being
(
as
I
conceive
)
here
put
for
the
consequent
of
not
seeing
and
knowing
him
;
and
that
is
,
Their
not
prizing
nor
desiring
him
.
For
the
men
of
the
World
,
who
contrary
to
the
Saints
,
walk
by
Sight
and
not
by
Faith
;
do
not
value
and
esteem
such
things
whose
worth
and
use
are
not
discerned
but
by
Faith
,
(
1
Cor.
2.14
.
)
and
such
is
the
gift
and
presence
of
the
Spirit
of
God
;
but
such
things
are
matters
of
their
esteem
,
as
do
accommodate
the
natural
senses
.
And
because
they
do
not
thus
desire
him
,
out
of
a
sensible
knowledge
of
his
worth
and
excellency
,
and
their
want
of
him
,
therefore
is
it
that
they
cannot
receive
him
,
he
being
not
otherwise
given
than
upon
such
terms
.
But
why
then
do
the
Saints
receive
him
?
So
that
he
dwelleth
with
them
,
and
shall
be
in
them
.
The
Reason
is
,
Because
they
know
him
,
and
so
highly
prize
him
,
and
thorowly
desire
him
.
For
the
Particle
FOR
in
this
place
,
(
but
ye
know
him
,
FOR
he
dwelleth
with
you
)
hath
not
I
conceive
the
force
of
a
Cause
,
but
of
an
Effect
:
not
as
if
the
Reason
why
they
knew
him
,
is
because
he
dwelleth
with
them
,
but
the
Reason
why
he
dwelleth
with
them
,
is
,
because
they
know
,
or
have
known
him
.
The
same
Particle
being
used
in
this
sense
,
Luk.
7.47
.
And
indeed
the
words
are
thus
translated
by
Dr.
Hammond
;
But
ye
know
him
,
therefore
he
abideth
with
you
,
and
shall
be
among
you
.
And
besides
all
this
,
the
antithesis
that
lies
between
the
reasons
,
why
the
World
cannot
and
the
Saints
can
and
do
receive
him
,
evidently
gives
this
to
be
the
right
sencing
of
these
words
.
For
if
that
be
the
reason
why
the
World
cannot
receive
him
,
viz.
because
it
knoweth
him
not
,
as
it
is
,
then
the
reason
why
others
do
receive
him
,
is
that
knowledge
they
have
of
him
,
for
the
want
of
which
the
World
cannot
receive
him
.
That
(
we
see
then
)
which
is
said
of
Wisdom
,
Prov.
8.17
.
is
most
true
of
this
holy
Spirit
,
which
is
the
Spirit
of
Wisdom
:
I
love
them
that
love
me
,
and
those
that
seek
me
early
,
shall
find
me
.
Those
that
so
love
him
out
of
a
deep
sense
of
their
extream
want
of
him
and
his
incomparable
worth
to
them
,
as
to
seek
him
early
,
in
the
first
place
,
and
before
all
other
things
,
with
the
first
of
their
strength
and
desire
,
he
loves
them
,
and
loves
to
be
found
of
them
,
and
loves
to
dwell
with
them
,
and
to
be
every
good
thing
to
them
.
Sect.
7
2.
And
the
next
act
of
Faith
which
I
would
speak
of
,
as
prevalent
for
the
procuring
the
Spirits
residence
in
the
Soul
for
the
great
and
spiritual
ends
for
which
he
is
promised
,
is
the
act
of
Relyance
or
Dependance
upon
the
Father
,
and
the
Son
for
it
.
Gal.
3.14
.
That
we
might
receive
the
Promise
of
the
Spirit
through
Faith
.
Through
Faith
:
not
only
concerning
other
Promises
,
but
also
and
especially
touching
such
as
concern
the
Father
and
the
Sons
giving
the
holy
Spirit
:
who
because
he
is
given
and
received
by
vertue
of
Promises
made
and
embraced
,
is
therefore
stiled
,
The
holy
Spirit
of
Promise
,
Ephes.
1.13
.
And
Faith
eying
Gods
knowledge
and
sense
of
the
Creatures
condition
in
making
such
a
Promise
,
and
in
what
need
he
was
of
the
thing
promised
,
and
his
love
and
friendship
to
him
by
engaging
himself
in
such
a
Promise
which
he
needed
not
to
have
done
,
had
not
his
good-will
been
great
to
him
,
and
that
therefore
his
intendment
of
doing
the
thing
must
needs
be
very
thorow
and
real
;
and
eying
also
his
faithfulness
in
keeping
,
and
power
of
performing
Promises
,
hereupon
leans
,
and
depends
upon
the
Lord
for
this
Promise
of
the
Spirit
,
and
so
accordingly
receives
it
from
him
.
Sect.
8
3.
And
that
in
the
Third
place
which
follows
upon
the
two
former
,
is
the
Faith
of
desiring
him
,
and
the
hope
and
confidence
of
obtaining
and
receiving
him
,
digested
into
incessant
and
fervent
Prayer
for
him
.
For
when
the
sense
of
the
Spirits
worth
,
and
our
want
of
him
,
renders
him
exceedingly
desirable
unto
the
Soul
;
and
when
the
sense
of
the
Fathers
good-will
and
readiness
to
give
him
by
his
promise
of
giving
him
,
and
by
what
he
hath
done
already
in
giving
Christ
when
we
needed
him
,
shall
prompt
the
soul
with
confidence
of
obtaining
him
;
and
the
sense
of
all
together
shall
dispose
the
Soul
Prayer-wise
,
and
influence
the
Prayer
with
much
of
desire
and
longing
,
with
much
of
earnestness
,
importunity
,
and
perseverence
in
begging
,
and
with
much
of
confidence
in
expecting
,
then
undoubtedly
will
the
holy
Spirit
be
obtained
as
an
inhabitant
to
the
Soul
;
for
so
hath
our
Lord
assured
us
,
saying
,
If
ye
then
,
being
evil
,
know
how
to
give
good
gifts
unto
your
Children
:
how
much
more
shall
your
heavenly
Father
give
the
Holy
Spirit
to
them
that
ask
him
?
Luk.
11.13
.
Sect.
9
This
Property
in
Faith
of
which
I
have
now
spoken
;
humbly
to
depend
on
God
for
spiritual
supplies
,
for
maintenance
of
spiritual
life
,
and
to
be
strengthened
unto
spiritual
work
,
is
I
am
perswaded
that
which
puts
a
manifest
difference
between
the
living
and
the
dead
Faith
.
For
the
dead
Faith
being
found
in
that
nature
which
never
under-went
such
a
change
yet
,
as
will
denominate
it
to
be
a
new
creature
,
is
void
of
spiritual
sense
;
perceives
not
the
necessity
of
those
spiritual
supplies
,
which
are
the
new
creatures
life
and
nourishment
;
nor
feels
the
want
of
them
,
and
therefore
cannot
long
after
them
,
nor
depend
on
God
for
them
:
but
such
an
one
thinks
himself
in
excellent
good
condition
,
because
he
beleeves
Christ
died
for
him
,
and
that
he
hath
been
Baptized
in
his
Name
,
and
hath
Communion
in
his
Ordinances
,
and
gives
Christ
good
Words
,
and
professes
himself
to
be
his
Servant
,
and
can
Discourse
(
it
may
be
)
many
Points
in
the
Christian
Religion
,
and
possibly
Dispute
for
them
too
;
yea
,
which
is
more
,
possibly
may
be
able
to
speak
many
things
in
the
Theory
and
by
Hear-say
,
touching
the
Work
of
the
new
Creature
,
and
these
spiritual
supplies
of
which
I
now
speak
;
and
yet
all
the
while
void
of
any
true
sense
of
the
power
of
them
upon
his
own
heart
.
But
on
the
other
hand
,
the
living
Faith
being
the
heaven-born
principle
of
the
new
creature
,
which
is
it self
born
from
above
,
does
still
dispose
and
encline
it
to
look
up
to
God
the
same
fountain
of
grace
for
dayly
supplies
,
from
which
it
at
first
received
it
's
new
and
spiritual
being
.
As
God
hath
placed
in
Nature
a
certain
instinct
among
the
Creatures
,
by
which
as
soon
as
they
are
brought
forth
,
they
do
with
a
kind
of
dependance
,
seek
their
nourishment
from
their
Dams
;
so
hath
he
likewise
placed
a
spiritual
instinct
in
the
new
Creature
,
which
enclines
and
guides
it
to
himself
as
soon
as
it
is
born
from
above
,
to
seek
its
food
from
God
.
Sect.
10
And
the
main
Reason
I
conceive
,
why
many
Persons
who
have
flourished
like
a
green
Bay-tree
in
the
Christian
Profession
for
a
time
,
have
yet
afterwards
shamefully
miscarried
and
fallen
away
,
(
of
which
this
age
affords
too
many
sad
instances
)
hath
been
this
▪
they
have
not
been
close
in
their
dependance
upon
God
for
supplie
of
strength
to
encounter
the
motions
of
the
flesh
,
and
temptation
from
spiritual
enemies
;
they
have
not
had
,
or
have
lost
the
sense
of
their
own
weakness
,
and
what
Children
they
are
in
the
hands
of
their
spiritual
enemies
if
God
should
but
a
little
with-draw
and
leave
them
;
but
having
received
(
it
may
be
)
many
spiritual
gifts
,
and
many
favours
from
God
,
they
have
grown
confident
,
bold
,
and
presuming
upon
the
stock
they
have
already
received
;
and
being
a
little
spiritually
intoxicated
with
drinking
too
deeply
of
their
own
cup
,
and
fallen
too
much
in
love
with
themselves
by
viewing
their
beauty
in
their
own
Glass
,
have
forgotten
themselves
,
and
their
own
weakness
,
and
forgotten
God
their
strength
,
and
so
have
come
down
wonderfully
,
God
taking
no
pleasure
in
them
,
but
leaving
them
to
fall
and
to
be
an
admonition
and
warning
to
those
that
yet
stand
,
to
take
heed
lest
they
also
fall
.
Sect.
11
Whereas
others
again
,
that
have
been
but
poor
,
and
low
,
and
exceeding
weak
in
parts
and
gifts
,
yet
alwayes
bearing
about
them
the
sense
of
their
own
meanness
and
weakness
,
and
withal
retaining
a
good
perswasion
of
Gods
supporting
grace
and
good-will
towards
them
,
and
in
the
sense
of
both
depending
upon
him
to
be
upheld
,
kept
and
maintained
in
grace
,
have
hereupon
retained
their
spiritual
verdure
,
when
others
have
withered
;
have
been
holpen
with
a
little
strength
,
and
sate
safely
under
the
shadow
of
the
Almighty
,
when
many
tall
Cedars
in
the
Mountains
,
have
fallen
in
the
stormy
day
.
These
poor
Souls
being
jealous
of
themselves
and
of
their
own
strength
,
dare
not
trust
themselves
with
themselves
,
or
at
any
distance
from
God
,
but
follow
him
close
,
begging
him
to
help
,
and
to
uphold
them
,
and
to
keep
them
from
falling
,
who
in
that
case
is
willing
to
be
intreated
.
Psal.
63.8
.
My
soul
followeth
hard
after
thee
,
(
And
what
of
that
?
)
thy
right
hand
upholdeth
me
:
If
the
Soul
follow
him
for
it
in
good
earnest
,
it
shall
have
it
.
They
are
kept
by
the
power
of
God
(
saith
the
Apostle
)
through
Faith
unto
Salvation
,
1
Pet.
1.5
.
Mark
it
;
They
are
kept
by
the
power
of
God
,
and
yet
through
Faith
.
Why
is
Faith
joyned
with
the
power
of
God
?
Alas
!
it's
but
a
poor
weak
feeble
thing
of
it self
;
but
it
's
happiness
is
,
it
lives
in
the
strength
of
another
,
it
carries
the
Soul
out
of
its
own
shelter
,
and
leads
it
unto
a
Rock
that
is
higher
than
it
;
it
takes
hold
of
Gods
almighty
strength
,
and
interesseth
it self
and
the
poor
creature
in
that
:
and
the
power
of
God
is
well
content
that
Faith
should
be
busie
with
it
,
and
as
confident
of
it
,
and
of
it's
improvement
for
such
a
Souls
good
,
as
if
it
were
in
it's
own
possession
,
and
under
it's
own
disposal
.
Though
it
is
the
power
of
God
by
which
the
Soul
is
kept
,
yet
it
is
the
power
of
God
leaned
upon
through
Faith
,
which
is
the
leaning
and
depending
grace
.
The
power
of
God
could
uphold
all
,
but
it
is
not
it's
pleasure
so
to
do
,
but
only
those
that
through
Faith
hold
by
it
.
And
as
by
how
much
the
more
men
live
out
of
themselves
and
depend
upon
the
Lord
,
by
so
much
the
safer
are
they
,
and
at
the
greater
distance
from
falling
;
so
likewise
by
how
much
the
more
entire
and
close
mens
dependance
is
upon
God
for
spiritual
supplies
,
for
a
spiritual
frame
of
mind
,
for
God
to
write
his
Law
in
the
heart
,
and
to
maintain
a
good
Savour
in
the
Soul
of
God
and
all
good
things
;
for
a
spiritual
liberty
and
enlargement
of
Soul
in
Gods
wayes
,
for
to
be
strengthened
with
all
might
by
his
Spirit
in
the
inner
man
,
and
the
like
;
by
so
much
the
more
does
the
Lord
give
forth
of
these
and
like
good
things
,
unto
such
.
The
closer
they
lie
,
and
the
more
they
draw
at
those
spiritual
breasts
,
the
more
they
receive
;
the
more
they
thrive
.
Blessed
is
the
man
(
said
he
)
that
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
:
for
he
shall
be
as
a
tree
planted
by
the
waters
,
and
that
spreadeth
out
the
roots
by
the
River
,
and
shall
not
see
when
heat
cometh
,
but
her
leaf
shall
be
green
,
and
shall
not
be
careful
in
the
year
of
drought
,
neither
shall
cease
from
yielding
fruit
.
Where
we
clearly
see
,
That
Faith
,
trust
,
dependance
on
God
,
puts
a
man
under
a
like
capacity
for
the
flourishing
estate
of
his
Soul
in
respect
of
spiritual
loveliness
,
beauty
,
and
fruitfulness
,
as
a
Tree
is
of
the
utmost
prosperity
such
a
creature
is
capable
of
,
by
being
planted
by
Waters
,
and
Rivers
,
in
those
dry
Countryes
.
And
as
the
more
men
thus
depend
on
God
for
supplies
the
more
they
receive
,
and
the
more
spiritual
they
grow
;
so
on
the
other
hand
too
,
the
more
spiritual
and
the
more
strong
in
the
Lord
men
grow
,
the
more
sensible
do
they
grow
of
their
own
frailty
and
weakness
,
and
the
more
emptied
of
all
self-confidence
,
and
their
thoughts
runing
more
upon
the
grace
of
God
and
strength
of
Christ
,
and
presence
of
the
Spirit
,
and
the
necessity
of
these
;
prizing
these
more
,
desiring
these
more
,
following
God
more
for
them
,
depending
on
him
more
to
receive
them
at
his
hands
.
And
so
proportionably
are
they
the
more
ready
and
the
more
enlarged
,
to
attribute
and
ascribe
all
spiritual
in-comes
,
all
spiritual
endowments
,
all
operations
of
grace
,
all
strength
and
ability
of
acting
and
doing
in
the
Lords
work
,
unto
the
Lord
from
whom
all
comes
,
and
to
say
with
him
,
1
Chro.
29
,
14.
But
who
am
I
that
I
should
be
able
to
offer
so
willingly
after
this
sort
:
for
all
things
come
of
thee
O
Lord
,
and
of
thine
own
have
we
given
thee
.
Sect.
12
And
however
God
hath
(
as
I
conceive
)
vouchsafed
by
the
gift
of
Jesus
Christ
for
all
,
such
means
and
opportunities
of
grace
,
even
unto
those
that
shall
perish
,
and
so
much
power
and
ability
of
improving
those
means
and
opportunities
for
the
end
for
which
God
gives
them
,
as
will
discharge
the
Lord
of
their
condemnation
,
and
cast
their
loss
of
Salvation
wholly
upon
themselves
;
yet
I
cannot
but
fear
that
many
make
that
ability
which
God
hath
given
unto
the
creature
on
this
behalf
,
greater
in
their
own
thoughts
,
than
it
is
in
it self
.
And
I
am
not
without
fears
too
,
lest
the
large
apprehensions
which
some
have
touching
the
power
of
the
creature
,
and
what
all
men
are
able
to
do
out
of
the
stock
of
common
grace
wherewith
God
hath
prevented
them
,
and
what
others
are
able
to
do
out
of
that
stock
of
special
grace
with
which
God
hath
blessed
them
,
should
have
betrayed
them
into
too
low
and
too
narrow
apprehensions
touching
the
necessity
of
additional
supplies
from
God
for
the
issueing
of
common
grace
into
special
,
and
for
the
maintenance
,
activity
,
and
growth
of
special
grace
it self
.
And
there
is
too
much
cause
to
fear
also
,
That
the
largness
of
manies
apprehensions
touching
what
God
hath
already
given
in
this
kind
,
hath
contributed
much
towards
the
making
of
their
dependance
upon
God
low
and
little
,
and
their
applications
to
him
weak
and
faint
for
further
supplies
,
and
consequently
their
receptions
in
this
kind
,
to
amount
but
to
little
.
Which
if
such
a
thing
be
(
as
is
too
much
cause
to
fear
)
then
I
am
perswaded
that
this
is
the
true
reason
why
many
whose
judgements
run
too
much
this
way
,
are
less
spiritual
,
are
flatter
and
duller
Christians
,
less
versed
in
the
Work
of
God
upon
the
heart
,
whose
Religion
lies
more
in
matters
of
a
Controversal
and
Disputable
nature
,
or
in
matters
of
external
Form
and
Order
.
And
while
men
are
busied
and
taken
up
with
the
skirts
and
borders
of
Religion
,
and
in
the
mean
while
neglect
their
inward
and
close
communion
with
God
,
and
study
of
their
own
hearts
,
and
their
spiritual
trade
and
intercourse
with
God
,
it
's
no
marvel
if
they
be
found
but
huskish
,
dry
,
and
barren
in
the
power
of
holiness
,
and
experimental
part
of
a
Christian
.
For
surely
the
Spirit
of
God
does
not
take
pleasure
in
this
or
that
opinion
which
men
hold
in
Religion
,
but
as
it
serves
them
in
bringing
them
neerer
to
him
,
and
causing
them
to
prize
him
,
his
grace
and
presence
more
,
and
working
in
them
a
greater
love
of
his
likeness
,
and
longing
after
the
power
of
his
grace
to
conform
them
to
it
.
Nor
is
the
other
extream
Opinion
touching
mens
being
meer
Passives
in
the
hand
of
Grace
,
and
that
Grace
alwayes
works
it's
effects
in
men
in
an
irresistable
way
,
any
better
friend
(
I
conceive
)
to
the
thriving
way
of
depending
upon
God
for
more
grace
in
a
due
use
of
what
they
have
alreay
received
.
For
as
the
Opinion
of
mens
having
more
power
than
they
have
,
or
that
that
power
which
they
have
,
is
more
conducible
to
the
principal
end
,
Salvation
,
then
indeed
it
is
,
obstructs
their
applications
to
,
and
dependance
upon
God
for
what
is
indeed
necessary
on
this
behalf
;
so
does
an
Opinion
of
having
received
no
power
at
all
,
freez
the
Soul
,
and
bind
up
the
faculties
of
it
from
using
and
improving
that
power
which
it
hath
from
God
,
in
seeking
of
more
,
and
consequently
deprives
them
of
receiving
more
,
or
at
least
of
so
much
more
,
as
otherwise
they
might
have
.
Sect.
13
All
which
I
have
noted
for
Caution
,
lest
while
men
are
striving
who
shall
approve
themselves
the
greatest
friends
to
the
grace
of
God
in
point
of
Opinion
,
they
should
in
the
mean
while
fall
short
of
the
powerful
and
saving
effects
of
it
in
their
own
hearts
.
And
since
the
end
of
all
Doctrines
and
Ordinances
in
Religion
,
and
consequently
of
every
particular
Branch
,
Point
,
and
Opinion
concerning
them
,
is
to
bring
men
back
again
to
God
,
and
to
restore
them
to
his
likeness
and
similitude
,
it
concerns
every
man
therefore
in
his
holding
and
managing
any
matters
of
Controversie
hereabout
,
to
be
so
true
to
his
own
and
others
Souls
,
as
thereby
to
drive
on
the
principal
end
of
all
,
and
to
steer
himself
in
holding
or
letting
go
Opinions
,
as
they
appear
consonant
or
repugnant
to
that
end
.
CHAP.
XI
.
Shewing
how
Faith
worketh
by
Love
,
both
to
God
and
Men.
Sect.
1
THere
is
one
property
more
of
Faith
,
which
I
have
had
oft
occasion
to
mention
,
but
shall
now
a
little
further
enlarge
on
,
and
so
conclude
this
part
of
my
Discourse
,
touching
the
nature
of
Faith
.
And
this
quality
in
Faith
,
is
,
that
property
of
it
by
which
it
works
by
Love
,
which
is
made
the
badge
and
character
of
that
Faith
that
shall
avail
men
.
Gal.
5.6
.
For
in
Jesus
Christ
,
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
Faith
which
worketh
by
Love
.
As
the
Apostle
shews
that
not
circumcision
but
Faith
avails
men
under
the
Gospel
,
so
he
shews
too
,
what
manner
of
Faith
it
is
that
does
so
;
namely
,
such
as
works
by
love
:
not
every
Faith
that
is
so
called
,
but
that
Faith
which
is
thus
distinguished
.
So
that
it
concerns
every
one
as
he
desires
to
have
something
that
will
avail
him
in
the
sight
of
God
and
in
the
great
concernments
of
his
Soul
,
not
only
to
prove
himself
to
be
in
the
Faith
,
but
to
prove
his
Faith
to
be
that
Faith
which
will
avail
him
,
by
this
operation
of
it
here
specified
.
When
he
sayes
that
Faith
works
by
love
,
I
take
it
for
granted
that
he
means
love
both
to
the
Lord
and
unto
men
;
for
they
go
together
as
inseparable
companions
:
Every
one
that
loveth
him
that
begat
,
loveth
him
also
that
is
begotten
of
him
,
1
Joh.
5.1
.
And
he
that
loveth
not
his
Brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
1
Joh.
4.20
.
But
then
the
Question
will
be
,
How
Faith
works
by
Love
?
And
the
Answer
is
,
It
does
so
:
First
,
by
working
this
grace
,
heavenly
qualification
,
spiritual
affection
or
principle
in
the
soul
;
and
so
in
the
second
place
,
disposing
the
man
in
whom
it
is
,
by
means
of
this
principle
,
unto
a
deportment
and
actions
suitable
to
such
an
affection
.
And
this
I
would
set
out
in
Two
things
especially
:
Sect.
2
1.
First
,
Faith
raises
this
principle
of
Love
in
the
soul
both
to
God
and
men
,
by
having
it self
so
much
to
do
with
the
Love
of
the
Lord
,
as
indeed
it
hath
.
For
the
Love
of
God
and
Jesus
Christ
to
poor
man
,
is
the
very
element
in
which
Faith
lives
,
the
food
and
nourishment
upon
which
it
continually
feeds
,
the
lovely
and
most
beautiful
object
which
it
delights
continually
to
behold
;
lodges
in
the
bosome
of
it
,
and
finds
no
rest
but
in
this
bed
of
Love
.
Faith
is
wonderfully
intent
on
it
,
exceeding
busie
with
it
,
&
marvellous
curious
in
its
inspections
into
,
&
enquiries
about
it
,
1
Joh.
4.16
.
We
have
known
and
beleeved
the
Love
that
God
hath
to
us
.
And
by
means
of
Faiths
free
,
frequent
,
familiar
,
and
intimate
converse
and
delightful
communication
which
it
hath
with
this
Love
of
the
Lord
,
it
comes
to
contract
a
habitual
similitude
of
it
in
the
soul
;
by
degrees
to
change
the
soul
into
the
same
image
.
Solomon
saith
,
He
that
walketh
with
wise
men
,
shall
be
wise
,
Prov.
13.20
.
Which
thing
doubtless
proceeds
from
a
great
aptness
that
is
in
men
,
to
be
transformed
into
the
disposition
,
temper
,
and
quality
of
those
persons
with
whom
they
much
converse
,
and
delight
so
to
do
,
especially
if
superior
to
themselves
,
and
judging
what
they
see
in
them
worthy
imitation
.
And
so
Faith
keeping
such
constant
company
with
the
Love
of
Christ
to
the
poor
soul
,
and
being
so
much
taken
with
it
as
it
is
,
and
having
it self
such
an
influence
upon
the
soul
as
it
hath
,
does
by
degrees
fetch
over
the
soul
in
conformity
of
disposition
to
it
.
This
is
sweetly
set
out
by
the
Apostle
,
2
Cor.
3.18
.
But
we
all
with
open
face
,
beholding
,
as
in
a
glass
,
the
glory
of
the
Lord
,
are
changed
into
the
same
image
,
from
glory
to
glory
,
as
by
the
spirit
of
the
Lord
.
The
glory
of
the
Lord
he
here
speaks
of
,
is
doubtless
amongst
other
things
,
the
grace
or
love
of
the
Lord
to
men
,
which
is
indeed
his
glory
;
that
by
which
he
hath
made
us
accepted
in
the
beloved
,
being
called
the
glory
of
his
grace
,
Ephes.
1.6
.
and
is
that
thing
which
in
the
Gospel
ministration
here
spoken
of
,
shines
forth
with
greatest
luster
and
brightness
.
But
mark
now
:
The
souls
intent
and
earnest
beholding
of
this
glory
of
the
Lord
by
the
eye
of
Faith
,
as
it
is
visible
to
it
in
this
glass
of
the
Gospel
,
works
this
effect
,
The
soul
it self
is
hereby
changed
into
the
same
image
,
transformed
into
this
likeness
of
the
Lord
,
step
by
step
,
degree
by
degree
,
from
glory
to
glory
,
as
by
the
Spirit
of
the
Lord
,
by
whose
influence
Faith
does
this
thing
.
For
so
Christ
foretold
,
Joh.
16.14
.
He
shall
glorifie
me
:
for
he
shall
receive
of
mine
,
and
shall
shew
it
unto
you
.
Like
as
the
flocks
which
Jacob
kept
,
by
their
looking
upon
the
streaked
rods
in
the
time
of
their
conception
,
came
to
conceive
and
bring
forth
Cattel
that
were
ring-streaked
,
(
Gen.
30.37
,
38
,
39.
)
even
so
the
soul
by
Faith
dwelling
in
the
serious
and
pleasant
contemplation
of
the
glory
of
this
love
of
the
Lord
,
conceives
and
brings
forth
affections
and
actions
in
the
same
likeness
.
The
very
reason
why
any
man
comes
to
love
God
,
is
the
belief
,
knowledg
,
and
sence
which
he
hath
of
Gods
love
to
him
first
,
1
John
4.19
.
We
love
him
,
because
he
loved
us
first
.
Which
is
to
be
understood
of
Gods
love
beleeved
and
perceived
;
for
till
then
it
does
not
work
this
reciprocal
affection
in
the
Soul
.
And
therefore
the
same
Apostle
concludes
,
that
if
any
man
does
not
love
,
he
does
not
know
God
,
as
he
is
a
God
of
love
,
1
John
4.8
.
For
if
he
did
,
and
had
the
true
sence
of
it
in
his
Soul
,
he
might
sooner
draw
nigh
a
great
fire
and
not
be
warmed
,
than
feel
the
warming
influences
of
this
wonderful
Love
playing
hot
upon
the
Soul
,
and
not
in
some
measure
be
transformed
into
its
likeness
.
The
Apostle
Paul
well
knowing
this
,
made
this
Prayer
for
the
Ephesian
Saints
,
That
Christ
might
dwell
in
their
hearts
by
Faith
,
that
they
being
rooted
and
grounded
in
love
,
might
be
able
to
comprehend
with
all
Saints
,
what
is
the
bredth
,
and
length
,
and
depth
,
and
height
,
and
to
know
the
love
of
Christ
which
passeth
knowledge
,
that
they
might
be
filled
with
all
the
fulnesse
of
God
.
In
which
Prayer
you
may
observe
;
first
,
his
end
and
scope
,
the
thing
he
had
in
his
eye
,
and
that
which
his
Soul
exceedingly
longed
after
for
them
,
and
that
was
,
that
they
might
be
filled
with
all
the
fulnesse
of
God
.
Which
I
conceive
is
not
to
be
understood
,
at
least
not
only
to
be
understood
in
a
passive
sence
of
having
the
Soul
filled
with
the
knowledge
and
sence
of
all
the
fulnesse
of
Gods
love
to
it
;
for
this
he
had
prayed
for
as
the
means
of
their
being
filled
with
all
this
fulness
of
God
:
but
in
an
active
sence
,
for
their
being
so
filled
with
their
love
back
again
to
Christ
,
as
by
which
to
attain
the
highest
pitch
,
and
utmost
perfection
of
Christianity
(
which
is
wrapt
up
in
our
love
to
Christ
,
)
to
which
God
in
Christ
designed
to
elevate
and
raise
the
Christian
.
And
therefore
when
we
love
one
another
as
the
Lord
hath
loved
us
,
according
to
his
command
,
John
13.34
.
he
is
said
to
dwell
in
us
,
and
his
love
to
be
perfected
in
us
,
1
Cor.
4.12
.
viz.
by
way
of
imitation
and
resemblance
of
that
divine
vertue
,
property
,
or
perfection
in
God
,
to
wit
,
his
love
,
which
is
so
wonderfully
remarkable
in
him
,
as
that
he
is
called
Love
it self
,
1
John
4.8
,
16.
Now
for
God
to
dwell
in
men
,
and
for
them
to
have
his
love
perfected
in
them
,
what
is
this
lesse
than
to
be
filled
with
all
the
fulness
of
God
?
But
that
which
the
Apostle
prayed
for
in
order
to
this
their
being
filled
with
all
the
fulness
of
God
,
was
that
Christ
dwelling
in
their
hearts
by
faith
,
they
might
be
able
to
comprehend
with
all
Saints
,
what
the
bredth
,
length
,
depth
,
and
height
is
,
and
to
know
the
love
of
Christ
which
passeth
knowledge
.
So
that
mens
being
filled
with
the
fulnesse
of
that
love
to
the
Lord
which
his
love
to
them
calls
for
,
and
designes
to
procure
,
depends
(
we
see
)
upon
their
comprehending
by
Faith
the
glory
of
his
love
set
out
in
the
dimensions
of
it
:
upon
their
knowing
very
much
of
that
love
of
Christ
,
which
in
the
utmost
extent
of
it
,
passeth
knowledg
.
Sect.
3
2.
Faith
raises
this
Heavenly
affection
of
love
in
the
Soul
,
as
a
principle
of
worthy
behaviour
both
to
God
and
men
,
by
an
effectual
closing
with
the
Doctrine
of
the
Lord
concerning
Love
.
For
it
is
mens
Faith
in
that
word
which
calls
for
Love
to
the
Lord
,
to
Saints
,
and
to
all
men
,
that
causes
the
word
to
incorporate
it self
with
the
Soul
,
turning
the
doctrine
of
Love
into
a
principle
of
Love
in
the
Soul
,
making
it
an
ingrafted
word
,
(
James
1.21
.
)
as
turning
the
stock
into
its
own
nature
.
It
is
by
Faith
that
all
that
in
the
Word
is
discerned
and
felt
,
which
renders
it
acceptable
to
,
and
gives
it
force
and
authority
in
the
soul
.
And
therefore
the
Word
is
said
to
work
effectually
in
those
that
believe
.
1
Thes.
2.13
.
And
what
's
that
but
to
produce
its
effect
,
reach
its
end
,
and
to
have
its
errand
about
which
it
's
sent
?
working
that
love
it self
in
the
soul
,
which
is
the
business
about
which
the
doctrine
of
Love
is
sent
.
And
therefore
Love
is
said
to
be
the
end
of
the
Commandement
,
out
of
a
pure
heart
,
and
of
a
good
conscience
,
and
of
Faith
unfeigned
,
1
Tim.
1.5
.
Love
to
proceed
from
unfeigned
Faith
,
as
the
end
of
the
Commandement
;
that
is
I
conceive
,
it
's
aim
and
scope
,
the
prize
for
which
it
runs
:
and
where
there
is
Faith
unfeigned
first
wrought
and
procured
by
the
Word
,
there
the
Word
by
means
of
this
Faith
,
works
effectually
to
the
raising
or
producing
of
that
love
which
is
the
end
or
design
of
the
Commandement
.
It
's
said
of
some
(
Heb.
4.2
.
)
that
the
word
did
not
profit
them
,
not
being
mixed
with
Faith
in
them
that
heard
it
.
The
Word
is
then
said
not
to
profit
men
,
when
it
looses
it's
end
and
design
of
good
towards
them
;
when
it
does
not
work
in
them
,
and
procure
from
them
that
frame
and
disposition
of
Soul
,
and
habit
of
behaviour
,
which
does
answer
its
nature
and
scope
:
as
when
the
Doctrine
of
Love
is
preached
to
them
,
and
yet
no
such
thing
is
wrought
in
them
.
But
the
cause
of
this
disappointment
,
is
the
not
mixing
the
Word
with
Faith
.
If
men
do
not
verily
beleeve
it
to
be
a
Word
from
the
Lord
,
or
that
it
comes
from
him
upon
like
or
far
better
termes
than
hearty
counsel
from
a
Friend
,
as
both
able
and
faithful
to
advise
and
direct
upon
the
best
termes
for
good
;
or
if
they
think
themselves
and
their
own
good
not
much
concerned
in
it
,
and
the
like
;
no
marvel
if
it
profit
them
not
,
if
it
procure
not
that
complyance
from
them
which
should
give
it
an
abiding
place
in
the
Soul
,
to
work
there
as
seed
does
which
is
wont
to
bring
forth
Fruit
according
to
its
kind
.
But
where
the
Word
,
the
Doctrine
of
Love
for
example
,
is
mixed
with
Faith
,
with
respect
to
the
authority
,
power
,
wisdom
,
design
of
good
in
the
author
,
and
the
conducibleness
of
the
word
it self
to
the
real
and
substantial
happiness
and
felicity
of
the
person
himself
in
whom
this
Faith
is
,
there
it
prospers
in
the
thing
for
which
it
is
sent
.
Sect.
4
Having
now
thus
shewed
how
Faith
works
by
love
,
by
contributing
to
its
being
,
and
consequently
to
its
motions
and
operations
;
and
considering
that
Faiths
working
by
love
,
is
the
characteristical
mark
,
and
distinguishing
property
of
that
Faith
which
shall
avail
men
unto
salvation
;
let
us
now
put
our selves
upon
the
tryal
of
our
Faith
,
and
so
upon
our
title
to
life
by
this
evidence
.
And
I
will
begin
with
that
love
which
is
wrought
by
Faith
to
the
Lord
.
Hath
then
the
sight
and
sence
which
Faith
hath
given
you
of
the
wonderfulness
of
the
Fathers
love
,
and
of
the
Sons
love
in
doing
,
suffering
,
and
designing
such
marvellous
things
for
Persons
so
unworthy
of
them
,
and
so
worthy
of
what
is
directly
contrary
to
them
as
we
are
,
as
may
well
astonish
the
rational
part
of
the
whole
Creation
;
I
say
hath
the
sight
and
sence
of
this
divine
fire
of
Love
,
kindled
upon
your
souls
?
and
caused
a
heavenly
burning
of
affection
to
the
Lord
.
Hath
the
sence
which
Faith
hath
given
you
of
his
love
to
you
,
exceedingly
endeared
your
souls
by
way
of
return
in
love
to
him
.
Hath
your
Faith
opened
such
a
passage
for
Christs
love
to
come
at
the
Soul
,
as
that
you
can
say
with
the
Saints
of
old
,
The
love
of
Christ
constraineth
us
,
because
we
thus
judge
,
that
if
one
dyed
for
all
,
then
were
all
dead
:
and
that
he
dyed
for
all
,
that
they
which
live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
dyed
for
them
,
and
rose
again
,
1
Cor.
5
,
14
,
15.
Hath
it
such
a
force
and
influence
upon
you
in
causing
you
to
devote
your selves
,
your
lives
to
him
,
as
his
love
to
you
had
upon
him
,
in
causing
him
to
give
his
life
for
you
,
and
himself
unto
you
?
Sect.
5
1.
To
what
degree
any
Man
or
Woman
loves
another
,
to
the
same
degree
they
are
usually
wont
to
be
desirous
and
careful
to
please
them
.
And
therefore
the
Apostle
supposeth
this
to
be
the
natural
effect
of
that
conjugal
relation
and
affection
that
is
between
Husband
and
Wife
,
viz.
the
ones
caring
to
please
her
Husband
,
and
the
others
caring
to
please
his
Wife
,
1
Cor.
7.33
,
34.
And
there
's
no
doubt
but
it
is
so
with
all
those
that
love
the
Lord
indeed
,
the
more
they
abound
in
that
affection
to
him
,
the
more
desirous
,
the
more
thoughtful
,
and
the
more
careful
are
they
how
to
please
the
Lord
in
every
thing
they
do
,
and
in
every
thing
he
would
have
done
.
And
therefore
the
Scripture
measures
mens
love
to
the
Lord
by
their
care
to
do
his
commands
,
which
are
indeed
the
things
that
please
him
.
1
John
5.3
.
For
this
is
the
love
of
God
,
that
we
keep
his
Commandements
.
And
again
,
John
14.15
.
If
ye
love
me
,
keep
my
Commandements
.
And
verse
21.
He
that
hath
my
Commandements
,
and
keepeth
them
,
he
it
is
that
loveth
me
.
And
again
,
verse
23.
If
a
man
love
me
,
he
will
keep
my
words
.
And
yet
again
,
verse
24.
He
that
loveth
me
not
,
keepeth
not
my
sayings
,
1
John
2.5
.
But
whoso
keepeth
his
word
,
in
him
verily
is
the
love
of
God
perfected
.
And
therefore
when
men
are
not
full
of
thought
and
care
about
what
will
please
,
and
what
will
displease
the
Lord
,
and
desirous
and
industrious
to
come
at
his
mind
hereabout
,
but
are
untender
,
and
do
things
at
a
venture
,
either
in
his
Worship
,
their
own
calling
,
or
in
their
converse
with
men
,
not
laying
it
close
to
the
heart
to
give
glory
to
God
in
all
,
it
argues
that
things
are
not
yet
as
they
should
be
with
them
in
their
love
to
the
Lord
.
Sect.
6
2.
Again
,
where
the
Soul
by
means
of
Faith
hath
had
a
taste
of
the
exceeding
sweetness
and
preciousness
of
the
Lords
love
,
(
1
Pet.
2.3
.
If
so
be
ye
have
tasted
that
the
Lord
is
gracious
,
)
and
is
thereby
brought
in
love
with
his
love
,
as
highly
prizing
it
,
and
the
sence
of
it
,
there
the
soul
will
be
wonderful
fearful
of
acting
or
doing
any
thing
that
might
make
any
breach
between
the
Lord
and
it
,
that
might
offend
or
grieve
him
,
or
that
should
cause
him
to
turn
away
in
displeasure
,
or
to
hide
his
face
,
or
to
with-hold
the
influences
of
his
quickening
and
comforting
grace
.
And
if
at
any
time
through
want
of
care
and
watchfulness
,
such
a
soul
hath
been
surprized
and
drawn
to
speak
or
act
,
yea
though
but
in
the
in
most
parts
of
the
soul
,
that
which
tends
to
grieve
the
Spirit
,
to
provoke
the
Lord
,
and
to
work
any
estrangement
;
O
what
humbling
is
there
!
what
taking
of
shame
!
what
begging
,
crying
,
and
earnest
intreating
that
God
would
passe
it
by
that
it
might
not
obstruct
the
course
of
their
communion
with
the
Lord
!
And
if
it
hath
wrought
any
distance
,
and
the
Lord
hath
hereupon
withdrawn
himself
a
little
;
O
how
the
poor
soul
is
cast
down
!
how
earnest
in
her
pursuit
after
her
Beloved
that
hath
withdrawn
himself
,
and
is
gone
!
and
how
restless
till
the
breach
be
made
up
,
and
the
Lord
hath
smiled
again
upon
the
soul
by
some
gracious
effects
of
his
presence
there
!
Such
things
as
these
are
undoubtedly
found
in
greater
or
lesser
proportion
,
where
true
and
entire
love
to
the
Lord
,
hath
been
raised
by
Faith
in
the
Soul
,
Ps.
51.7
,
8
,
9
,
10
,
11
,
12.
Cant.
5.2
.
—
8.
Sect.
7
3.
Furthermore
,
to
what
degree
Faith
works
by
Love
to
the
Lord
,
to
the
same
degree
it
casts
fear
out
of
the
Soul
;
I
mean
fear
of
suffering
reproach
,
shame
,
disgrace
,
the
loss
of
Friends
,
Estates
,
Liberties
,
and
Lives
for
the
Lord
,
for
adhering
to
him
,
his
Truth
and
Cause
.
So
saith
the
Apostle
,
1
John
4.18
.
There
is
no
fear
in
love
,
but
perfect
love
casteth
out
fear
:
because
fear
hath
torment
:
he
that
feareth
is
not
made
perfect
in
love
.
It
's
true
where
love
to
Christ
is
not
predominant
in
the
Soul
,
but
though
a
man
hath
some
love
to
him
,
yet
hath
more
to
himself
,
Relations
,
and
worldly
interest
,
there
when
Christ
and
these
come
in
competition
,
the
fear
of
the
loss
of
these
will
cast
love
to
Christ
out
of
the
Soul
,
Mat.
24.12
.
Because
iniquity
(
to
wit
of
persecution
)
shall
abound
,
the
love
of
many
shall
wax
cold
,
viz.
to
Christ
and
to
his
Gospel
.
But
where
a
man
loves
Christ
more
than
all
other
things
which
he
hath
loved
,
or
does
love
in
this
world
,
(
as
he
that
loves
Christ
sincerely
and
savingly
does
,
Mat.
10.37
.
)
there
his
love
prevails
against
his
fear
,
and
casts
it
out
of
possession
.
Not
that
he
that
loves
Christ
truly
and
sincerely
,
is
not
troubled
at
all
with
fear
of
loosing
that
which
is
dear
to
him
in
the
world
,
for
Christs
sake
;
for
something
in
that
kind
is
surely
incident
to
the
best
of
men
;
(
1
Cor.
2.3
.
)
but
such
a
mans
love
to
Christ
gets
the
mastry
of
his
fears
,
is
stronger
to
hold
him
to
Christ
,
though
in
danger
of
loosing
all
in
this
world
but
him
,
then
are
his
fears
of
loosing
all
for
his
sake
to
cause
him
to
desert
him
.
If
fear
in
this
kind
do
arise
in
the
Soul
,
&
work
trouble
,
&
torment
there
,
and
fill
the
heart
with
divisions
of
thoughts
,
and
some
degrees
of
feebleness
and
fainting
for
a
little
time
;
yet
by
that
time
love
to
Christ
hath
but
mustered
up
its
forces
,
and
called
in
and
strengthened
it self
with
considerations
near
at
hand
,
and
ready
to
offer
themselves
to
such
a
ones
service
;
fear
is
driven
out
of
the
Soul
,
and
the
tumult
which
fear
had
caused
there
is
appeased
,
the
storm
laid
,
and
all
things
reduced
unto
a
peaceable
calm
;
and
then
Love
begins
to
triumph
and
to
say
,
Who
shall
separate
me
from
the
love
of
Christ
,
Rom.
8.35
.
But
if
a
man
so
fears
as
that
his
fears
drive
him
from
his
duty
,
hurry
him
into
acts
of
disloyalty
to
his
Lord
,
and
put
him
upon
disgracing
Christ
and
his
truth
;
such
a
mans
love
to
Christ
whatever
otherwise
it
may
be
,
is
not
(
according
to
Saint
Johns
phrase
)
made
perfect
:
He
that
feareth
,
is
not
made
perfect
in
love
;
his
love
is
not
of
the
perfect
and
right
kind
.
But
where
love
to
Christ
is
prevalent
and
predominant
,
there
it
is
strong
as
death
,
(
Cant.
8.6
.
)
which
we
know
is
so
strong
,
that
all
the
opposition
that
men
by
their
wit
and
wealth
,
policy
and
power
,
can
make
against
it
,
will
not
turn
it
out
of
its
way
.
Of
which
conquering
strength
in
Love
,
proof
hath
been
made
many
and
many
a
time
by
the
faithful
Martyrs
of
Jesus
,
whose
love
to
him
hath
held
it
out
against
all
manner
of
enticements
and
allurements
on
the
one
hand
,
and
all
the
variety
of
the
most
horrid
and
dreadful
torments
on
the
other
hand
,
which
the
wit
and
malice
of
men
assisted
by
the
policy
and
rage
of
Hell
,
could
invent
,
whereby
to
take
them
off
their
entireness
of
affection
to
their
Redeemer
.
Many
waters
cannot
quench
love
,
neither
can
the
flouds
drown
it
:
if
a
man
would
give
all
the
substance
of
his
house
for
love
,
it
would
utterly
be
contemned
,
Cant.
8.7
.
Neither
does
this
love
to
Christ
when
thus
proved
,
only
conquer
and
barely
get
the
victory
over
the
world
,
as
it
does
when
it
holds
its
own
against
all
its
attempts
;
(
1
John
5.4
.
)
but
it
makes
a
Christian
more
then
conqueror
,
when
his
love
shall
hereby
get
more
strength
and
vigor
than
it
had
before
,
as
it
does
when
Christ
giving
a
clearer
vision
,
and
more
lively
taste
of
his
Love
at
such
a
time
,
than
at
any
other
(
as
usually
he
does
)
shall
thereby
indear
himself
further
to
the
Soul
,
and
render
himself
more
precious
,
and
the
world
lesse
desirable
than
ever
before
.
Nay
,
in
all
these
things
(
saith
he
)
we
are
more
than
conquerors
through
him
that
loved
us
,
Rom.
8.37
.
Men
by
this
manifestation
and
proof
of
their
love
to
the
Lord
(
I
mean
in
suffering
for
him
)
shoot
themselves
further
into
his
love
,
and
consequently
draw
forth
richer
discoveries
of
it
to
themselves
than
formerly
;
according
to
Prov.
8.17
.
I
love
them
that
love
me
.
And
John
14.21
.
He
that
hath
my
commandements
,
and
keepeth
them
,
he
it
is
that
loveth
me
,
and
he
that
loveth
me
,
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
will
manifest
my self
to
him
.
Where
we
see
the
proof
of
a
Christians
love
to
the
Lord
,
is
answered
with
a
gracious
return
of
the
Lords
love
back
again
to
him
:
He
that
loveth
me
,
shall
be
loved
of
my
Father
,
and
I
will
love
him
.
And
the
Lord
is
so
well
pleased
herewith
,
that
he
must
needs
let
the
poor
Soul
know
how
he
is
taken
with
his
love
,
&
how
his
Soul
is
as
it
were
more
knit
to
him
:
for
he
does
not
only
say
that
he
will
love
him
,
but
that
he
will
manifest
himself
to
him
,
viz.
in
clearer
discoveries
of
his
Love
than
formerly
;
which
we
know
too
is
wont
greatly
to
increase
the
Christians
love
to
the
Lord
.
So
that
sincere
love
to
the
Lord
,
when
it
is
thus
put
upon
the
tryal
,
does
not
only
cast
out
fear
,
but
does
more
too
,
it
gathers
and
contracts
an
additional
strength
and
increase
.
Which
consideration
,
that
Love
does
not
only
cast
out
fear
in
the
time
of
fear
,
but
prefers
a
man
both
in
the
Lords
love
to
him
,
and
in
his
own
love
to
the
Lord
,
serves
not
only
for
a
proof
and
tryal
of
the
sincerity
of
our
Faith
,
(
which
yet
is
one
thing
which
it
does
,
(
for
it
's
Faith
that
gets
the
victory
in
this
kind
,
1
John
5.4
.
only
it
works
out
this
victory
by
love
)
but
also
is
an
excellent
encouragement
for
men
,
not
to
be
afraid
and
shie
of
suffering
for
Christ
,
or
any
truth
of
his
,
in
which
he
may
be
owned
.
Let
it
not
seem
a
smal
thing
in
any
mans
eye
,
that
he
hath
hereby
(
when
it
comes
)
a
special
opportunity
and
advantage
ministred
unto
him
,
of
being
enlarged
in
the
Lords
love
to
him
,
and
in
his
love
to
the
Lord
,
and
in
the
evidence
of
both
unto
his
own
Soul
;
which
is
indeed
a
priviledg
to
them
that
know
the
worth
of
it
,
of
no
mean
account
.
And
as
you
would
have
the
proof
and
evidence
both
of
your
Faith
and
Love
,
and
of
your
Faith
by
your
Love
come
fairly
out
,
so
take
heed
of
all
undue
and
carnal
complyance
with
worldly-minded
men
,
either
in
saying
or
doing
any
thing
that
may
bear
hard
upon
the
honour
and
interest
of
Christ
,
his
People
,
Ordinances
,
or
holy
wayes
,
out
of
design
to
preserve
your
own
reputation
or
worldly
interest
with
them
,
and
to
defend
your selves
from
their
frowns
and
contempt
,
and
from
the
scourge
of
their
tongue
:
for
a
complyance
in
such
things
as
these
where
it
is
found
,
argues
falseness
of
heart
to
the
Lord
Jesus
.
Sect.
8
4.
One
thing
further
(
to
name
no
more
,
though
many
more
particulars
of
this
kind
might
be
touched
)
by
which
you
may
know
your
love
to
Christ
to
be
such
as
will
evidence
your
Faith
which
produces
it
to
be
of
the
true
sort
,
and
right
kind
,
is
this
:
If
your
belief
in
Christ
,
and
your
love
to
Christ
,
hath
wrought
in
you
a
love
of
,
and
a
looking
and
longing
for
his
next
appearance
;
when
he
will
so
come
to
receive
the
Saints
unto
himself
,
as
that
they
shall
be
ever
with
the
Lord
.
For
while
men
are
better
pleased
with
his
absence
,
and
to
remain
at
this
distance
,
it
argues
little
love
in
them
to
him
.
For
it
is
the
nature
of
Love
where
it
is
true
and
entire
,
to
incline
and
dispose
a
Man
or
Woman
to
desire
the
presence
of
those
they
love
,
and
all
neerness
of
converse
and
communion
,
and
to
have
all
means
of
distance
to
be
removed
.
And
if
that
spiritual
and
invisible
presence
which
the
Lord
vouchsafes
of
himself
to
his
Servants
in
his
Ordinances
,
and
in
their
way
of
worshipping
and
serving
him
,
(
which
yet
comparatively
is
but
a
being
absent
from
him
,
2
Cor.
5.6
.
)
is
to
those
that
love
him
so
exceeding
precious
and
desirable
,
as
that
their
sence
of
the
want
of
this
hath
made
their
flesh
and
their
heart
to
cry
out
for
the
living
God
,
and
to
say
,
When
shall
I
come
and
appear
before
God
?
(
Psalm
84.2
.
and
42.2
.
)
then
certainly
that
presence
of
his
in
which
he
will
be
seen
face
to
face
,
in
which
his
face
shall
be
beheld
in
righteousness
,
and
his
servants
satisfied
with
his
likeness
:
that
presence
of
his
when
neither
weakness
nor
temptation
shall
obstruct
,
interrupt
,
or
disturb
their
full
and
perfect
communion
with
the
Lord
;
that
presence
of
his
which
will
perfectly
deliver
them
from
all
fears
of
being
cast
out
of
his
presence
,
or
of
suffering
any
suspension
in
the
effluxes
of
his
love
,
is
much
more
desired
and
longed
for
,
by
those
that
unfeignedly
love
the
Lord
.
This
loving
and
expecting
the
blessed
and
glorious
appearance
of
our
Lord
Jesus
Christ
,
is
noted
in
Scripture
,
not
only
as
a
signe
of
mens
love
to
him
,
and
Faith
in
him
,
but
as
a
general
character
of
those
that
shall
be
then
saved
by
him
,
Heb.
9.28
.
And
unto
them
that
look
for
him
shall
he
appear
the
second
time
,
without
sin
,
unto
salvation
.
Tit.
2.13
.
2
Pet.
3.12
.
Henceforth
is
there
laid
up
for
me
a
Crown
of
Righteousness
,
which
the
Lord
the
righteous
Judge
shall
give
me
at
that
day
:
and
not
to
me
only
,
but
unto
all
them
also
that
love
his
appearing
,
2
Tim.
4.8
.
By
these
and
such
things
as
these
,
you
may
try
the
truth
or
feignedness
of
your
love
to
the
Lord
,
&
consequently
the
soundness
or
unsoundness
of
your
Faith
in
him
,
which
when
it
is
true
,
works
more
or
less
,
according
as
it
is
stronger
or
weaker
;
in
those
,
and
like
ways
of
expression
of
love
to
the
Lord
,
which
have
now
been
laid
before
you
:
and
therefore
as
you
love
your
souls
,
be
not
partial
,
but
strict
and
thorow
in
proving
your
Faith
and
spiritual
condition
by
them
.
Sect.
9
And
as
Faith
works
by
love
to
the
Lord
,
so
it
works
by
love
to
men
likewise
:
for
which
cause
it
may
well
be
that
Faith
in
Christ
,
and
love
to
men
,
are
so
frequently
coupled
together
in
the
Scriptures
,
as
co-workers
,
and
fellow
helpers
in
the
service
of
mans
salvation
,
see
Ephes.
1.15
.
and
6.23
.
Col.
1.4
.
1
Thes.
1.3
.
and
3.6
.
and
5.8
.
2
Thes.
1.3
.
1
Tim.
1.14
.
and
2.15
.
2
Tim.
1.13
.
and
2.22
.
Tit.
3.15
.
Philem.
5.
1
John
3.23
.
And
since
they
are
such
inseparable
companions
as
they
are
represented
to
us
to
be
in
these
and
other
Scriptures
,
we
may
well
conclude
where
the
one
is
,
there
the
other
is
,
and
where
the
one
is
missing
,
there
the
other
is
wanting
.
And
therefore
since
our
love
to
men
is
more
visible
,
and
a
thing
nearer
at
hand
then
our
Faith
,
and
a
proof
of
a
true
Faith
where
it
is
of
an
Evangelical
kind
;
therefore
let
us
now
try
our
Faith
by
our
love
to
men
,
and
our
love
to
men
by
the
standard
of
the
Scriptures
.
1.
I
shewed
you
towards
the
beginning
of
this
Chapter
,
that
Faith
beholding
as
in
a
glasse
the
glory
of
the
Lords
love
to
men
,
changes
the
soul
into
the
same
image
;
men
by
it
viewing
the
promises
and
proceedings
of
God
toward
man
,
are
made
partakers
of
the
divine
nature
;
(
2
Pet.
1.4
.
)
contract
a
similitude
of
Gods
love
upon
the
Soul
.
See
then
if
you
can
find
any
such
working
in
your
Souls
,
any
such
compassions
and
longings
of
soul
after
mens
salvation
,
as
does
really
and
truly
(
though
infinitely
inferiorly
)
hold
some
resemblance
of
those
ardent
desires
and
longings
which
are
in
God
after
the
salvation
of
poor
miserable
men
,
which
are
to
be
seen
in
these
and
other-like
Scriptures
,
Deut.
5.29
.
Psalm
81.13
.
Isa.
48.18
.
Jer.
44.4
.
Ezek.
18.23
,
32.
2
Chron.
36.15
.
Luke
19.41
,
42.
Mat.
23.37
.
2
Pet.
3.9
.
Hos.
11.8
,
9.
Or
,
are
your
affections
and
compassions
over
the
precious
souls
of
men
,
so
stirred
within
you
,
as
that
they
put
you
upon
action
,
as
you
have
opportunity
,
to
deliver
them
from
going
down
into
the
pit
?
of
rescuing
them
out
of
those
wicked
wayes
,
by
admonitions
,
instructions
,
and
affectionate
perswasions
,
which
unless
they
be
fetcht
off
from
by
some
means
or
other
,
will
certainly
ruine
their
poor
souls
?
For
after
this
manner
Gods
love
and
compassion
wrought
towards
sinful
men
;
it
put
him
upon
giving
his
only
beloved
Son
Christ
Jesus
to
dye
for
them
,
and
by
his
death
to
make
and
procure
gracious
terms
of
Salvation
,
and
by
himself
and
servants
whom
he
hath
gifted
for
the
purpose
,
to
publish
those
termes
of
Salvation
,
and
earnestly
to
perswade
all
men
to
imbrace
them
,
he
himself
seconding
these
with
many
visits
of
his
Spirit
,
and
acts
of
grace
and
providence
to
render
these
means
successful
.
And
however
,
every
Christian
is
not
an
Apostle
,
nor
endued
with
that
power
from
on
high
for
the
work
,
as
the
Apostles
were
,
and
therefore
it
is
not
expected
nor
required
of
them
that
they
should
make
it
their
constant
work
and
business
as
they
did
,
to
go
up
and
down
to
warn
and
perswade
men
that
they
might
be
saved
;
yet
undoubtedly
,
to
what
degree
this
love
to
men
which
the
love
of
God
hath
begotten
in
them
in
its
own
likeness
does
dwell
in
them
,
to
the
same
degree
does
it
put
them
upon
applications
of
a
soul-saving
tendency
to
Family-relations
,
Church-relations
,
to
Neighbours
,
Friends
,
and
acquaintance
,
yea
and
strangers
too
,
as
ability
,
conveniency
of
opportunity
,
and
mens
necessity
do
concur
in
the
case
.
And
the
lesse
men
are
affected
with
,
or
the
more
careless
they
are
of
the
spiritual
condition
of
others
,
the
lesse
is
their
love
and
Faith
,
and
the
darker
their
evidence
of
them
.
The
Scriptures
say
,
that
love
covereth
a
multitude
of
sins
,
Prov.
10.12
.
1
Pet.
4.8
.
and
so
it
does
,
as
in
other
respects
;
so
when
such
applications
proceed
from
Soul-love
,
as
by
which
a
man
is
converted
from
the
error
of
his
way
,
and
so
his
sins
come
to
be
covered
,
or
not
imputed
by
God
,
James
5.19
,
20.
Sect.
10
2.
And
where
mens
souls
are
loved
,
and
their
salvation
longed
after
,
(
which
is
the
best
kind
of
love
,
and
the
most
God-like
)
there
there
will
be
a
great
deal
of
care
and
tenderness
used
,
that
nothing
be
done
or
spoken
that
may
prove
a
snare
,
a
stumbling-block
,
or
an
occasion
of
sin
to
others
,
and
to
hide
such
things
from
them
as
through
their
weakness
might
harden
them
against
any
good
,
or
in
any
evil
wayes
.
And
therefore
those
that
are
enriched
with
this
love
,
are
wont
to
consider
,
not
only
what
is
in
it self
lawful
for
them
to
do
,
but
how
it
will
stand
with
the
edification
of
others
,
and
what
use
they
are
like
to
make
of
it
.
The
Apostle
saith
,
that
Knowledge
puffeth
up
,
but
love
edifieth
.
1
Cor.
8.1
.
Knowledge
where
it
is
alone
by
it self
without
love
,
makes
men
lofty
and
disdainful
towards
others
.
But
love
edifieth
;
that
is
,
it
disposeth
the
person
in
whom
it
is
,
to
use
his
knowledge
in
such
a
way
,
as
will
tend
to
,
or
at
least
consist
with
the
edification
of
others
,
and
not
their
prejudice
.
It
is
a
fine
expression
which
we
have
to
this
purpose
,
1
Cor.
13.4
.
where
he
saith
,
that
Charity
is
not
rash
(
so
it
is
in
the
margine
)
is
not
puffed
up
.
It
is
not
rash
:
no
it
is
a
tender
grace
,
it
makes
a
man
look
about
him
before
he
does
many
things
,
and
to
consider
where
they
may
light
,
and
whereto
they
may
tend
,
and
what
use
may
be
made
of
them
,
and
is
wonderful
fearful
of
doing
any
body
any
harm
in
the
affairs
of
their
souls
.
Upon
account
whereof
their
own
liberty
and
outward
accomodation
,
many
a
time
suffers
suspension
,
as
it
fell
out
in
the
holy
Apostle
Pauls
case
,
who
would
take
no
money
of
some
Churches
,
but
rather
labour
with
his
hands
,
when
he
perceived
his
taking
of
money
(
which
was
otherwise
lawful
for
him
)
would
not
tend
to
the
furtherance
of
the
Gospel
in
mens
souls
,
1
Cor.
9.14
,
15
,
18.
1
Thes
,
2.6
,
9.
2
Thes.
3.8
,
9.
The
like
was
about
eating
and
not
eating
of
meats
,
while
the
lawfulness
and
unlawfulness
thereof
was
under
disputation
,
and
is
concluded
to
be
against
the
law
of
love
for
men
to
use
their
known
liberty
in
such
things
,
when
the
use
of
it
shall
endanger
a
Brothers
edification
,
or
probably
betray
him
into
any
sin
.
I
may
not
insist
at
large
on
these
things
,
or
descend
further
to
particulars
,
but
only
give
general
hints
.
See
1
Cor.
8.9
,
—
13.
and
10.23
.
—
33.
Romans
14.13
.
—
23.
Sect.
11
3.
Furthermore
,
If
Faiths
contemplation
upon
the
love
of
God
to
men
,
imprints
the
similitude
of
his
love
upon
the
soul
,
as
I
have
formerly
shewed
it
does
;
Then
as
it
fils
the
soul
with
the
love
of
pity
and
compassion
to
sinners
in
conformity
to
Gods
love
and
compassion
towards
them
(
which
I
have
shewed
already
,
)
so
does
it
also
dispose
the
soul
to
a
love
of
complacency
,
delight
,
and
dear
affection
towards
all
the
Saints
in
conformity
to
Gods
love
to
them
,
who
taketh
pleasure
in
his
people
,
Psal.
149.4
.
The
Father
he
loves
the
Saints
,
because
they
love
his
Son
,
which
is
the
delight
of
his
soul
,
Joh.
16.27
.
For
the
Father
himself
loveth
you
,
because
ye
have
loved
me
,
and
have
beleeved
that
I
came
out
from
God
.
And
without
doubt
,
every
one
whose
Soul
cleaveth
to
Christ
out
of
the
knowledg
and
sence
he
hath
of
the
worth
and
loveliness
of
him
,
and
of
the
great
benefit
that
comes
by
him
,
cannot
but
take
pleasure
in
all
those
that
are
true
lovers
of
him
,
and
faithful
and
cordial
Friends
to
him
.
As
it
is
the
property
of
Saints
to
love
the
Saints
,
so
it
is
upon
Christs
score
they
do
it
,
because
they
love
him
,
and
Christ
loves
them
.
Mark
9.41
.
For
whosoever
shall
give
you
a
cup
of
water
to
drink
,
in
my
name
,
because
ye
belong
to
Christ
,
verily
I
say
unto
you
,
he
shall
not
loose
his
reward
.
Plainly
implying
,
that
expressions
of
love
from
one
Christian
to
another
,
where
the
love
is
right
Christian
indeed
,
proceed
toward
them
upon
the
account
of
that
near
relation
they
have
to
Christ
;
because
they
belong
to
Christ
.
When
men
are
loved
because
they
do
what
they
do
for
Christs
name-sake
,
or
out
of
Friendship
to
him
,
then
are
they
loved
with
a
right
spirit
of
love
indeed
,
3
John
6
,
7
,
8.
It
's
common
among
men
where
one
does
truly
and
entirely
love
another
,
there
to
love
and
respect
the
Children
and
Friends
of
such
for
their
sake
.
And
so
it
is
in
these
matters
of
spiritual
affection
and
relation
:
He
that
loveth
him
that
begat
,
loveth
him
also
that
is
begotten
of
him
,
(
1
John
5.1
.
)
the
child
for
the
Fathers
sake
,
and
because
of
that
resemblance
of
the
Father
which
is
found
in
the
child
.
And
if
the
love
which
is
wrought
by
Faith
,
be
delighted
with
the
Saints
,
because
of
their
friendship
to
Christ
,
then
the
more
any
man
shews
himself
a
friend
to
Christ
,
in
keeping
his
commands
,
shewing
forth
his
virtues
,
pleading
his
cause
,
and
propagating
his
truth
,
the
more
is
he
prized
and
truly
esteemed
by
such
as
have
this
love
truly
wrought
in
them
.
2
Jo.
1.2
.
Whom
I
love
in
the
truth
;
and
not
I
only
,
but
also
all
they
that
have
known
the
truth
,
for
the
truths
sake
which
dwelleth
in
us
,
Mark
It
's
the
property
of
all
that
have
known
the
truth
,
to
love
such
as
are
the
friends
of
Christs
truth
,
for
the
truths
sake
whose
part
they
take
.
Sect.
12
4.
And
this
love
and
dear
affection
to
the
Saints
for
Christs
sake
,
where
it
is
indeed
,
will
shew
it self
in
acts
of
real
kindness
and
friendship
to
them
,
as
occasions
and
opportunities
do
occur
:
which
is
called
,
A
loving
not
in
word
and
in
tongue
,
but
in
deed
and
in
truth
;
by
which
men
may
know
themselves
to
be
of
the
truth
,
and
shall
assure
their
hearts
before
God
.
1
John
3.18
,
19.
If
they
want
brotherly
admonition
,
reproof
,
instruction
,
exhortation
,
or
comfort
for
the
healthful
and
flourishing
estate
of
the
inner
man
,
they
are
ready
to
minister
to
them
in
these
,
according
to
their
ability
.
Which
when
faithfully
done
,
Christ
takes
as
a
real
demonstration
of
love
,
not
only
to
them
,
but
also
unto
himself
,
as
that
which
contributes
towards
his
design
of
saving
men
,
and
nourishing
and
cherishing
his
Church
,
and
the
supplying
of
his
absence
,
and
the
doing
of
that
for
him
,
which
he
would
do
himself
if
he
were
present
.
John
21.15
,
16.
Lovest
thou
me
?
feed
my
lambs
.
Lovest
thou
me
?
feed
my
sheep
.
As
if
there
were
no
way
wherein
he
could
better
express
his
love
to
Christ
,
then
by
ministring
soul-food
to
his
sheep
that
follow
him
.
The
lips
of
the
righteous
feed
many
,
&c.
Prov.
10.21
.
Sect.
13
5.
The
same
love
also
puts
them
in
whom
it
is
,
upon
ministring
supplies
to
the
necessities
of
their
Brethrens
outward
man
if
there
be
power
in
their
hand
.
It
's
oft
seen
thus
with
men
,
That
when
such
whom
they
love
and
honour
,
and
from
whom
they
have
received
extraordinary
favours
are
above
their
Requitals
,
yet
then
in
testimony
of
their
true
Respects
to
them
,
will
shew
kindness
to
,
and
bestow
gifts
upon
their
Servants
that
wait
upon
them
,
1
Sam.
25.27
,
41.
2
King
.
5.17
.
And
so
it
is
with
those
that
truly
love
and
honour
the
Lord
Jesus
:
He
indeed
is
exalted
above
the
contributions
of
their
worldly
substance
,
but
yet
is
well
contented
that
such
of
his
poor
servants
as
have
need
,
should
partake
of
it
,
and
will
take
it
every
whit
as
kindly
as
if
it
had
been
given
to
himself
:
(
Mat.
25.40
.
)
hereupon
they
expresse
their
love
to
him
,
by
their
love
to
his
Servants
for
his
sake
,
by
refreshing
their
bowels
when
hungry
and
thirsty
,
and
cloathing
them
when
bare
and
naked
;
dispersing
that
among
them
,
which
they
would
have
been
ready
to
have
offered
unto
him
if
his
condition
now
as
sometime
,
had
made
him
capable
of
it
.
Psal.
16.2
,
3.
My
goodness
extendeth
not
to
thee
,
but
to
the
Saints
that
are
in
the
earth
,
and
to
the
excellent
in
whom
is
all
my
delight
.
When
he
could
not
reach
the
Lord
with
his
goodness
,
benefit
,
or
bounty
,
then
he
applies
himself
to
his
Servants
,
Friends
,
and
Favorites
whom
he
could
reach
,
and
communicates
to
them
.
Men
may
talk
of
their
love
to
Christ
,
and
how
much
they
are
beholding
to
him
,
and
how
ready
they
would
be
to
dye
for
him
if
called
to
it
,
but
if
in
the
mean
while
they
see
the
true
Friends
and
Servants
of
Jesus
Christ
in
need
of
relief
,
and
yet
shut
up
the
bowels
of
their
compassion
against
them
,
it
may
well
be
demanded
,
How
dwelleth
the
love
of
God
in
them
?
1
John
3.17
.
There
's
neither
resemblance
of
that
love
which
is
in
God
,
who
when
the
worlds
necessity
called
for
it
,
parted
with
his
Son
to
supply
their
need
;
nor
yet
any
true
signe
or
token
of
love
to
God
,
when
those
whom
he
loves
so
well
as
he
does
his
Friends
,
shall
not
be
regarded
,
pityed
,
and
supplied
,
in
their
need
,
when
power
and
opportunity
to
do
it
are
present
.
Indeed
such
a
bowel-less
,
hard-hearted
,
close-fisted
temper
,
is
that
which
renders
men
very
unlike
to
God
,
very
unlike
to
Jesus
Christ
,
who
though
he
were
rich
,
yet
became
poor
for
our
sakes
,
that
we
through
his
poverty
might
be
made
rich
,
2
Cor.
8.9
.
And
it
is
a
plain
argument
,
they
never
had
much
to
do
with
the
love
of
God
,
the
love
of
Christ
,
as
to
come
under
any
strong
sence
,
or
powerful
influence
of
it
,
for
if
they
had
,
it
would
have
transformed
them
into
its
own
likenesse
.
Let
them
talk
what
they
will
of
their
trust
in
God
,
and
Faith
in
Christ
,
yet
this
merciless
temper
layes
them
open
to
that
judgment
which
shall
be
without
mercy
,
(
James
2.13
.
)
and
consequently
their
Faith
will
be
far
from
interessing
them
in
the
pardoning
mercies
of
God
,
or
saving
merits
of
Jesus
Christ
.
I
cannot
now
stand
to
shew
how
much
the
heart
of
Christ
is
in
this
Christian
work
of
bounty
and
beneficence
,
nor
how
much
of
the
Christian
Religion
lies
in
it
,
which
if
I
should
undertake
,
the
Scriptures
would
be
found
to
speak
much
this
way
:
only
let
this
be
remembred
,
that
as
love
to
one
another
is
the
badg
of
Christs
Disciples
,
(
John
13.35
.
)
so
their
bounty
and
readiness
to
give
according
to
their
ability
,
is
the
proof
of
the
sincerity
of
this
their
love
.
2
Cor.
8.8
,
24.
Where
the
Apostle
encouraging
these
Corinthians
to
be
bountiful
in
ministring
to
the
Saints
,
saith
,
he
did
it
to
prove
the
sincerity
of
their
love
,
verse
8.
Wherefore
(
saith
he
again
)
shew
ye
to
them
,
and
before
the
Churches
,
the
proof
of
your
love
.
Verse
24.
Sect.
14
Nor
are
the
tents
of
the
Saints
the
only
sphear
in
which
Faith
acts
in
this
way
of
love
and
bounty
,
but
its
influences
flow
out
to
all
men
,
as
it
hath
opportunity
.
As
I
said
at
the
first
,
Faith
eying
God
in
his
love
to
men
,
and
in
the
way
of
its
working
,
takes
its
pattern
from
thence
,
to
cause
those
in
whom
it
is
,
to
be
followers
of
God
as
dear
Children
,
and
to
walk
in
love
;
(
Ephes.
5.1
,
2.
)
and
therefore
finding
that
God
is
not
only
loving
,
kind
,
and
bountiful
to
the
good
and
to
the
holy
,
but
that
his
tender
mercies
are
over
all
his
works
,
and
that
he
is
kind
to
the
unthankful
,
and
to
the
evil
;
and
that
he
maketh
his
Sun
to
rise
on
the
evil
and
on
the
good
,
and
sendeth
rain
on
the
just
and
on
the
unjust
(
Psalm
145.9
.
Luke
6.35
.
Mat.
5.45
.
)
it
inclines
and
draws
the
man
in
whom
this
Faith
is
,
in
imitation
of
his
Heavenly
Father
,
to
love
enemies
,
to
blesse
them
that
curse
him
,
to
do
good
to
those
that
hate
him
;
to
feed
them
when
hungry
,
to
give
them
drink
when
thirsty
,
according
to
the
mind
of
the
Lord
in
this
behalf
,
Mat.
5.44
.
Rom.
12.20
.
And
because
Faith
thus
works
where
it
is
in
truth
and
power
,
as
being
nothing
lesse
then
what
is
expresly
commanded
of
the
Lord
,
(
all
whose
commands
Faith
makes
men
very
careful
to
observe
)
therefore
are
the
Christians
(
that
they
might
shew
forth
their
Faith
by
their
works
)
so
frequently
provoked
and
exhorted
to
do
good
,
to
be
merciful
,
charitable
,
and
compassionate
to
all
,
only
with
this
item
,
that
the
choice
and
chief
of
their
contributions
of
relief
,
must
be
reserved
for
such
as
are
of
the
houshold
of
Faith
,
Gal.
6.10
.
As
we
have
therefore
opportunity
,
let
us
do
good
unto
all
men
,
especially
unto
them
who
are
of
the
houshold
of
Faith
,
1
Thes.
3.12
.
And
the
Lord
make
you
to
increase
and
abound
in
love
one
towards
another
,
and
towards
all
men
,
even
as
we
do
towards
you
,
1
Thes.
5.15
.
See
that
none
render
evill
for
evill
unto
any
man
:
but
ever
follow
that
which
is
good
,
both
among
your selves
,
and
to
all
men
.
2
Cor.
9.13
.
Whilst
by
the
experiment
of
this
ministration
they
glorifie
God
for
your
professed
subjection
unto
the
Gospel
of
Christ
,
and
for
your
liberal
distribution
unto
them
,
and
unto
all
men
.
Sect.
15
7.
And
if
you
would
have
your
distributions
to
the
poor
Saints
and
others
in
need
,
amount
unto
a
clear
proof
and
evidence
of
the
truth
of
your
love
to
them
,
and
so
of
the
soundness
of
your
Faith
,
shewing
it self
by
such
works
,
(
James
2.18
.
)
then
carefully
see
to
it
that
your
bounty
and
your
ability
hold
some
good
proportion
.
For
if
a
man
be
niggardly
and
sparing
in
his
Alms-giving
,
and
makes
a
little
go
a
great
way
,
is
able
to
do
much
,
and
yet
does
very
little
,
he
will
not
be
able
to
discern
whether
what
he
does
,
proceed
from
any
inward
principle
of
love
and
good
affection
,
or
from-some
motive
from
without
,
as
viz.
because
others
do
so
,
or
to
get
himself
eased
of
the
trouble
of
being
solicited
,
(
the
case
of
the
unjust
Judge
in
doing
that
which
was
just
,
Luke
18.5
.
)
or
at
the
best
to
allay
the
clamour
of
Conscience
.
The
Apostle
clearly
supposes
that
men
may
give
Alms
upon
such
termes
,
that
their
very
giving
shall
rather
demonstrate
them
to
be
covetous
men
,
than
charitable
,
else
what
does
he
mean
when
he
sayes
,
that
he
took
such
and
such
course
about
the
Collection
in
the
Church
of
Corinth
for
other
poor
Saints
,
that
it
might
proceed
from
them
as
matter
of
bounty
,
and
not
of
covetousnesse
,
2
Cor.
9.5
.
And
that
he
had
herein
an
eye
upon
niggardlinesse
in
giving
,
we
are
induced
to
beleeve
by
the
very
next
words
,
verse
6.
But
this
I
say
,
that
he
which
sows
sparingly
,
shall
reap
sparingly
,
and
he
which
soweth
bountifully
,
shall
reap
bountifully
.
And
therefore
when
there
is
so
great
a
disproportion
between
mens
giving
,
and
their
ability
to
give
,
both
in
respect
of
number
and
quantity
of
their
gifts
,
as
is
too
common
among
men
:
their
Alms-deeds
will
never
amount
unto
a
proof
of
the
truth
,
reality
or
sincerity
of
their
Christian
love
,
but
rather
on
the
contrary
,
prove
an
argument
of
the
want
of
that
grace
.
For
whence
proceeds
this
straitnesse
of
hand
if
it
be
traced
,
but
from
narrownesse
and
straitnesse
of
heart
?
and
that
from
want
of
love
;
for
it
is
the
very
nature
of
love
where
it
is
,
to
open
and
dilate
the
heart
,
(
as
the
Sun
does
the
pores
of
the
earth
)
which
till
it
comes
is
contracted
and
shut
up
.
And
this
illiberal
temper
in
men
,
as
it
argues
want
of
love
in
them
,
so
it
argues
want
of
Faith
too
,
the
mother
of
love
.
For
whence
proceeds
that
undue
sparing
and
saving
,
and
lothnesse
to
part
with
any
thing
considerable
,
but
from
a
secret
distrust
of
wanting
that
themselves
which
others
call
for
from
them
?
If
men
could
but
beleeve
and
be
thorowly
perswaded
that
it
is
the
surest
way
,
not
only
to
provide
themselves
baggs
that
wax
not
old
,
a
treasure
in
Heaven
,
but
also
to
secure
themselves
and
Children
too
from
want
and
poverty
here
on
earth
,
they
would
as
freely
part
with
their
money
in
a
way
of
charity
for
so
much
as
were
meet
for
them
to
give
,
as
now
they
do
in
their
Trades
,
in
hopes
of
defending
themselves
from
want
.
If
such
Scriptures
were
but
turned
into
Faith
which
declare
the
man
blessed
that
considereth
the
poor
,
and
that
the
Lord
shall
deliver
him
in
time
of
trouble
,
and
preserve
him
alive
,
and
make
him
blessed
on
earth
,
Psalm
41.1
,
2.
that
say
the
liberal
man
deviseth
liberal
things
,
and
by
liberal
things
he
shall
stand
,
Isa.
32.8
.
The
liberal
soul
shall
be
made
fat
,
and
he
that
watereth
shall
be
watered
himself
.
Prov.
11.25
.
He
that
hath
pity
on
the
poor
,
lendeth
to
the
Lord
:
and
that
which
he
hath
given
,
will
he
pay
him
again
.
Prov.
19.17
.
He
that
giveth
to
the
poor
shall
not
lack
,
Prov.
28.27
.
Thou
shalt
surely
give
him
,
and
thine
heart
shall
not
be
grieved
when
thou
givest
unto
him
,
(
viz.
the
poor
)
because
that
for
this
thing
the
Lord
thy
God
shall
bless
thee
in
all
thy
works
,
and
in
all
that
thou
puttest
thy
hand
unto
,
Deut.
15.10
.
And
God
is
able
to
make
all
grace
abound
towards
you
,
that
ye
alwayes
having
all
sufficiency
in
all
things
,
may
abound
to
every
good
work
,
2
Cor.
9.8
.
I
say
,
if
these
and
many
like
Scriptures
were
but
turned
into
Faith
,
they
would
be
counted
being
lived
to
in
a
way
of
mercy
,
liberality
,
and
bounty
,
a
thousand
times
better
security
against
want
,
than
all
mens
pinching
and
sparing
in
their
deeds
of
charity
,
is
like
to
be
,
Prov.
11.24
.
There
is
that
scattereth
and
yet
increaseth
;
and
there
is
that
with-holdeth
more
than
is
meet
,
but
it
tendeth
to
poverty
.
It
's
certainly
mens
unbelief
that
binds
their
hearts
,
and
binds
their
hands
from
bounteous
acts
;
they
must
have
Gods
to
go
before
them
,
something
to
trust
to
which
they
see
,
and
therefore
they
think
the
deminishing
of
their
wealth
by
giving
,
will
be
a
weakening
of
the
prop
upon
which
they
lean
.
And
therefore
these
lean
,
starved
Sacrifices
,
and
niggardly
Alms-deeds
,
proceeding
as
they
do
from
mens
diffidence
and
distrust
,
can
never
possibly
amount
unto
an
evidence
of
the
goodness
of
their
Faith
.
It
concerns
every
one
therefore
as
they
prize
the
clear
evidence
and
proof
of
the
sincerity
of
their
Faith
and
Love
,
to
proportion
their
Alms-deeds
in
some
good
measure
suitable
to
their
estates
,
as
that
without
which
such
evidence
and
proof
is
not
to
be
had
.
Nor
do
I
say
that
it
is
the
only
thing
by
which
such
assurance
is
to
be
had
;
for
the
Apostle
supposeth
that
men
may
possibly
cut
large
morsels
out
of
their
estates
to
supply
the
poor
,
and
yet
be
void
of
true
Christian
charity
when
he
saith
,
Though
I
bestow
all
my
goods
to
feed
the
poor
,
and
have
not
charity
,
it
profiteth
we
nothing
,
1
Cor.
13.3
.
But
that
proportionate
distribution
I
speak
of
in
conjunction
with
other
effects
of
those
graces
,
will
reach
it
,
though
nothing
that
I
know
without
this
will
,
it
being
an
express
duty
;
Him
to
whom
much
is
given
,
of
him
much
is
required
,
Luke
12.48
.
But
rather
give
Alms
as
you
are
able
,
(
so
it
is
in
the
margin
)
and
behold
all
things
are
clean
unto
you
,
Luke
11.41
.
Vpon
the
first
day
of
the
week
,
let
every
one
of
you
lay
by
him
in
store
as
God
hath
prospered
him
,
1
Cor.
16.2
.
Then
the
Disciples
,
every
man
according
to
his
ability
,
determined
to
send
relief
unto
the
Brethren
which
dwelt
in
Judea
:
which
also
they
did
,
Acts
11.29
.
Sect.
16
I
cannot
indeed
by
any
rule
certainly
determine
what
proportion
of
his
Estate
,
or
the
Income
of
it
;
a
man
as
a
Christian
is
bound
ordinarily
to
disburse
in
a
way
of
charity
:
and
that
which
makes
this
the
more
difficult
,
is
the
great
variety
of
circumstances
that
do
attend
mens
outward
conditions
here
in
the
world
,
both
in
respect
of
their
estates
themselves
,
and
the
necessary
occasions
of
issuing
of
them
forth
in
a
way
of
ordinary
expence
.
As
for
example
,
one
man
it
may
be
hath
five
hundred
by
the
year
revenue
,
and
no
Child
;
another
but
one
hundred
,
and
yet
hath
five
or
six
Children
:
Now
n
such
a
case
it
seems
no
wise
reasonable
to
think
that
the
same
proportion
,
suppose
it
to
be
an
eighth
,
tenth
,
or
twelfth
part
of
a
mans
Income
,
which
would
be
it
may
be
sufficient
for
the
one
,
would
be
sufficient
for
the
other
also
.
And
the
reason
of
the
difference
is
,
because
the
one
hath
neither
the
like
necessary
occasion
of
expence
for
the
present
,
but
what
is
voluntary
,
and
matter
of
his
own
election
and
choice
;
nor
the
like
necessary
occasion
of
increasing
his
Estate
by
way
of
future
provision
for
Relations
,
as
the
other
hath
;
but
may
with
much
more
ease
and
reason
,
part
with
a
fourth
or
fifth
part
of
his
Income
in
way
of
charity
,
than
the
other
may
with
a
tenth
or
twelfth
.
For
as
it
is
neither
necessary
nor
good
Christian-like
,
for
men
to
advance
in
the
costliness
of
their
way
of
living
to
the
utmost
of
their
Income
,
when
their
Estates
are
large
enough
to
support
themselves
and
houshold-relations
in
a
free
,
if
but
in
a
sober
and
moderate
way
of
living
;
and
yet
withall
to
strengthen
the
hands
,
and
to
refresh
the
bowels
,
and
ease
the
burdens
of
many
poor
;
so
neither
is
it
necessary
,
nor
as
I
think
Christian
,
for
them
whose
Estates
are
grown
to
their
full
stature
,
so
as
to
be
in
a
competent
capacity
of
answering
all
a
mans
truly
necessary
and
convenient
occasions
,
according
to
the
rules
of
Christian
moderation
and
sobriety
,
for
them
still
to
be
every
year
making
their
heap
higher
,
Joyning
house
to
house
,
and
laying
field
to
field
,
the
thing
of
which
the
Lord
complains
,
Isai.
5.8
.
Surely
when
Christ
saith
,
Lay
not
up
for
your selves
treasures
on
earth
,
where
moth
and
rust
doth
corrupt
,
and
Thieves
break
through
and
steal
.
(
Mat.
6.19
.
)
He
would
have
men
to
set
some
bounds
unto
themselves
in
heaping
treasure
together
for
the
last
dayes
,
(
James
5.3
.
)
And
therefore
it
may
be
necessary
for
one
whose
Estate
is
of
competent
growth
,
to
dispose
in
a
way
of
charity
so
much
of
his
yearly
Income
as
is
found
to
be
the
whole
surplusage
of
necessary
expences
in
a
sober
way
of
living
,
though
it
should
amount
to
as
much
or
more
than
the
whole
of
his
expences
do
;
when
the
same
thing
cannot
be
thought
to
be
the
duty
of
another
,
whose
occasions
as
a
Christian
may
call
for
some
augmentation
of
his
Estate
,
if
providence
vouchsafe
opportunity
.
As
for
those
who
when
they
have
more
then
enough
already
,
and
so
much
as
proves
far
more
frequently
a
sad
occasion
of
destruction
to
their
Childrens
souls
,
(
as
there
is
cause
to
fear
)
and
many
times
of
bodies
too
,
than
of
any
spiritual
advantage
to
them
,
shall
yet
make
it
their
business
to
their
dying-day
,
to
be
heaping
up
more
and
more
,
while
in
the
mean
time
many
Families
are
in
great
distress
through
want
,
and
they
contributing
little
to
their
relief
;
I
dread
to
think
what
account
they
will
be
able
to
make
unto
the
Lord
,
who
hath
directed
them
to
make
themselves
Friends
in
a
spiritual
sence
of
their
unfaithful
Mammon
,
and
charged
them
to
be
rich
in
good
works
,
ready
to
distribute
,
willing
to
communicate
;
and
hath
declared
them
stark
Fools
that
lay
up
treasures
for
themselves
,
and
are
not
rich
towards
God
.
Luke
12.20
,
21.
and
16.9
.
1
Tim.
6.17
,
18.
But
now
since
the
different
circumstances
of
mens
cases
,
do
render
any
one
rule
of
proportion
as
unlike
to
suit
every
man
in
this
case
,
as
it
's
impossible
for
the
same
shooe
to
fit
every
mans
foot
,
therefore
we
must
leave
this
matter
of
proportion
to
every
mans
Conscience
,
which
faithfully
consulted
with
(
it
having
it self
first
faithfully
consulted
with
the
Word
of
God
,
and
the
arguments
and
motives
unto
bounty
which
are
there
)
will
be
a
competent
guide
unto
a
man
herein
.
Only
let
it
be
remembred
to
take
aime
by
,
that
before
the
Law
,
the
principles
of
Love
and
Godly
devotion
,
dictated
to
the
Patriarch
Jacob
,
to
give
the
Tenth
of
what
God
gave
him
,
unto
God
,
Gen.
28.22
.
And
under
the
Law
.
1.
Every
third
years
tenth
was
to
be
put
apart
for
charitable
uses
,
Deut.
14.28
,
29.
and
26.12
,
13.
2.
Part
of
the
corners
of
the
fields
were
purposely
to
be
left
unreaped
,
Levit.
19.9
,
10.
and
23.22
.
And
3.
Besides
this
,
a
certain
proportion
for
gleaning
was
to
be
left
for
the
poor
,
both
in
the
field
and
Vineyard
,
Levit.
19.9
,
10.
4.
The
forgotten
sheaves
in
the
Field
,
Deut.
24.19
.
And
5.
Besides
all
this
,
a
special
Law
for
Relieving
with
that
which
was
sufficient
for
his
need
,
any
poor
Brother
that
was
fallen
to
decay
,
Deut.
15.7
,
8
,
9.
All
which
put
together
,
did
arise
to
a
considerable
proportion
of
a
mans
yearly
increase
,
which
was
also
deeply
charged
with
a
Tenth
for
the
Priests
,
and
with
Sacrifices
and
oblations
otherwise
.
And
the
law
of
Love
under
the
Gospel
is
not
lessened
,
but
rather
much
improved
and
heightened
by
the
great
example
and
obligation
of
Christs
signal
love
,
which
is
propounded
as
our
pattern
,
John
13.34
.
1
John
3.16
.
And
therefore
Christs
precepts
for
charity
,
run
very
high
,
saying
,
Sell
that
ye
have
,
and
give
Alms
,
Luke
12.33
.
And
again
,
Give
to
every
man
that
asketh
of
thee
,
and
from
him
that
would
borrow
of
thee
,
turn
thou
not
away
,
Luke
6.30
.
Mat.
5.42
.
Yea
as
the
case
may
be
,
our
very
Lives
which
are
more
than
Estates
,
must
be
laid
down
for
the
Brethren
,
1
John
3.16
.
All
which
considered
,
though
a
just
proportion
cannot
be
set
,
as
a
Tenth
of
the
whole
proceed
of
the
capital
stock
,
or
the
like
,
which
is
the
rule
of
proportion
which
some
Christians
of
a
middle
rank
in
the
world
do
set
unto
themselves
;
yet
in
ordinary
,
lesse
than
a
liberal
,
free
,
and
frequent
distribution
of
Alms
according
in
proportion
to
every
mans
ability
,
cannot
be
understood
to
be
the
expresse
will
of
our
Lord
,
besides
what
is
to
be
done
extraordinarily
,
in
extraordinary
cases
.
I
cannot
stand
so
much
as
to
touch
the
variety
of
motives
,
and
great
encouragements
that
belong
to
this
duty
.
But
if
such
as
profess
themselves
to
be
Christians
indeed
,
and
would
be
thought
to
be
none
of
the
lowest
rank
of
them
neither
,
would
but
convert
their
superfluous
expences
upon
back
and
belly
,
and
other
bravery
and
vain
delights
,
(
wherein
too
too
many
of
the
professors
of
this
Age
do
abound
,
to
the
great
scandal
of
Religion
)
into
works
of
charity
and
mercy
,
it
would
turn
to
a
thousand
times
better
account
,
both
in
point
of
evidence
of
the
goodnesse
of
their
Faith
and
Charity
,
and
in
procuring
reverence
and
respect
to
their
profession
in
the
Consciences
of
men
,
and
as
being
that
also
which
would
abound
to
their
account
(
Phil.
4.17
.
)
in
that
great
day
of
account
which
is
shortly
to
come
,
wherein
what
good
soever
any
man
hath
done
,
the
same
shall
he
receive
of
the
Lord
,
whether
he
be
bond
or
free
.
But
while
their
superfluity
and
vanity
instead
of
their
moderation
,
(
Phil.
4.5
.
)
is
made
known
unto
all
men
;
and
their
worldly
glory
instead
of
the
light
of
their
good
works
,
shines
before
men
,
(
Mat.
5.16
.
)
I
am
sure
they
make
but
bad
provision
for
that
spiritual
assurance
of
the
soundnesse
of
their
title
to
the
promise
of
Justification
by
Faith
,
and
Eternal
Life
,
the
worth
whereof
when
they
come
to
dye
will
be
discerned
,
and
the
vanity
of
the
other
discovered
to
the
Conscience
,
and
their
present
folly
in
sowing
so
liberally
to
the
flesh
,
and
so
sparingly
to
the
Spirit
,
will
then
be
lamented
and
bewailed
.
Sect.
17
8.
Moreover
as
giving
,
so
forgiving
is
such
an
act
of
love
and
mercy
,
and
so
necessary
to
the
evidencing
of
a
mans
Faith
to
be
right
,
as
without
which
no
man
can
prove
his
Faith
to
be
such
,
as
by
which
he
shall
be
justified
.
For
when
Christ
declares
this
to
be
the
Law
of
Heaven
,
saying
;
But
if
ye
forgive
not
men
their
trespasses
,
neither
will
your
Father
forgive
your
Trespasses
,
(
Mat.
6.15
.
and
18.35
.
)
He
does
as
good
as
tell
all
such
in
plain
words
,
whose
hearts
serve
them
not
to
forgive
Trespasses
,
that
their
Faith
whatever
otherwise
it
be
,
is
not
of
the
right
kind
,
neither
such
as
will
avail
them
to
Justification
:
for
where
there
is
no
forgivenesse
from
God
(
as
there
is
not
where
there
is
not
forgiving
of
men
)
there
's
no
Justification
,
and
where
there
is
no
Justification
,
there
is
no
justifying
Faith
.
How
then
will
they
be
able
to
evince
their
Faith
to
be
of
the
justifying
kind
who
are
apt
to
render
evil
for
evil
,
and
to
bear
grudges
one
against
another
upon
account
of
injuries
received
,
and
to
ease
themselves
by
throwing
the
burden
of
others
weaknesses
wholly
upon
them
,
by
spreading
and
aggravating
them
and
that
too
before
all
due
means
on
their
part
have
been
used
to
cure
them
.
I
might
,
but
I
will
not
enlarge
this
.
Sect.
18
9.
There
are
other
wayes
and
veins
,
wherein
Faith
works
by
Love
,
as
viz.
by
doing
to
all
men
in
point
of
Commerce
and
Dealing
,
as
they
themselves
would
be
done
unto
in
like
case
,
(
Mat.
7.12
.
)
not
using
any
deceit
or
fraud
,
not
taking
advantage
of
others
weaknesse
,
not
cruelly
working
upon
others
necessities
;
for
men
would
not
be
so
served
themselves
;
but
setting
the
law
of
Neighbourly
and
Brotherly
love
before
them
in
all
their
civil
transactions
and
affairs
with
others
.
But
I
shall
not
enlarge
further
upon
this
Doctrine
of
Love
as
it
is
an
effect
of
Faith
,
having
already
dwelt
longer
on
it
,
than
at
first
I
intended
.
Only
let
it
be
remembred
for
a
close
of
this
matter
,
that
mens
love
to
God
and
men
in
these
and
other-like
wayes
of
working
,
holds
proportion
with
their
Faith
,
so
that
where
they
are
rich
in
Faith
,
they
abound
in
Love
,
and
where
they
are
poor
,
and
low
,
and
narrow-spirited
in
acts
of
Love
to
God
,
and
of
kindnesse
,
mercy
,
and
bounty
to
men
,
it
's
a
sure
signe
their
Faith
is
not
well
thriven
,
2
Thes.
1.3
.
We
are
bound
to
thank
God
alwayes
for
you
,
Brethren
,
as
it
is
meet
,
because
that
your
Faith
groweth
exceedingly
,
and
the
charity
of
every
one
of
you
all
towards
each
other
aboundeth
.
Mark
,
if
you
hear
of
their
Faith
growing
exceedingly
,
to
be
sure
you
will
hear
also
of
their
love
abounding
also
.
And
thus
I
have
now
dispatched
also
the
handling
,
not
only
this
property
of
Faith
,
but
also
this
branch
of
the
Doctrine
of
Justification
,
which
concerns
the
nature
of
that
Faith
which
shall
be
counted
unto
men
for
Righteousnesse
.
CHAP.
XII
.
Shewing
that
Faith
is
counted
for
Righteousnesse
,
both
as
it
entitles
men
to
the
justifying
virtue
of
Christs
Blood
,
and
as
it
puts
them
under
the
protection
and
promise
of
the
Gospel
,
as
it
is
a
fulfilling
of
it
.
And
so
discovers
the
opinion
of
Mens
being
justified
before
Beleeving
,
and
of
being
justified
by
beleeving
only
in
the
Court
of
Mans
Conscience
,
to
be
unsound
.
Sect.
1
I
Have
already
been
shewing
,
1.
The
beleeving
of
what
;
and
2.
What
beleeving
it
is
that
shall
be
counted
for
Righteousnesse
.
Now
I
shall
come
in
the
3.
and
last
place
,
to
shew
how
or
in
what
sence
this
Faith
is
counted
unto
men
for
Righteousnesse
.
For
counted
for
Righteousnesse
it
is
;
so
saith
our
Text.
But
to
him
that
worketh
not
,
but
beleeveth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
counted
for
righteousnesse
:
Or
which
is
the
same
,
is
reckoned
to
him
for
righteousnesse
,
Rom.
4.9
.
Or
imputed
to
him
for
righteousnesse
,
Gal.
3.6
.
Rom.
4.22
,
23
,
24.
For
our
Apostle
useth
this
three-fold
variety
of
expression
,
to
set
out
the
same
thing
.
For
the
better
understanding
of
this
point
,
I
will
shew
you
,
1.
Negatively
how
it
is
not
counted
for
Righteousnesse
;
or
which
is
the
same
,
how
it
does
not
justifie
.
It
does
not
justifie
or
is
not
reckoned
for
Righteousnesse
,
as
Christ
,
his
Death
,
and
Blood
is
,
viz.
by
way
of
attonement
,
Rom.
5.9
,
11.
for
that
's
the
incommunicable
property
of
Christs
blood
,
Heb.
1.3
.
which
is
reckoned
to
us
for
Righteousnesse
too
in
a
sence
proper
to
it
:
for
Christ
is
said
to
be
made
unto
us
righteousnesse
,
1
Cor.
1.30
.
and
so
he
is
,
when
the
attoneing
virtue
of
his
Blood
,
the
power
and
efficacy
of
his
Death
and
Resurrection
is
made
over
,
conveyed
,
reckoned
or
imputed
to
us
for
our
Justification
.
But
this
in
a
way
infinitely
superior
to
the
Imputation
of
Faith
for
Righteousnesse
;
for
Faith
it self
,
and
the
activity
of
that
and
all
other
Graces
in
their
Sphear
,
become
acceptable
with
God
as
built
and
bottomed
upon
that
sure
foundation
Christ
Jesus
.
And
therefore
I
exceeding
much
desire
,
that
the
Lord
Jesus
may
have
all
the
glory
of
your
confidence
touching
the
merit
of
Remission
of
your
sins
;
and
that
your
confidence
about
Justification
,
have
nothing
to
do
with
Faith
,
but
as
that
thing
which
God
hath
ordained
to
entitle
you
to
the
other
,
and
the
gracious
priviledges
annexed
to
it
;
nor
with
works
further
than
they
are
appointed
by
God
to
render
your
Faith
a
substantial
,
and
not
deceitful
title
.
2.
But
come
we
then
to
shew
in
the
affirmative
,
how
Faith
is
counted
for
Righteousnesse
:
and
this
I
shall
according
to
my
understanding
,
lay
out
to
you
in
two
things
.
Sect.
2
1.
Faith
is
a
means
of
our
Justification
,
or
is
reckoned
toward
our
righteous-making
,
as
it
is
a
means
appointed
by
God
to
interesse
us
in
the
benefit
of
Christs
death
,
and
the
attoneing
vertue
of
his
Blood
for
our
pardon
and
acceptation
.
For
though
it
's
true
,
Christ
gave
himself
a
ransome
for
all
,
1
Tim.
2.6
.
and
tasted
death
for
every
man
,
Heb.
2.9
.
yet
all
are
not
thereupon
delivered
from
their
sins
,
and
why
?
but
because
they
have
not
that
Faith
which
should
give
them
a
right
and
propriety
in
the
justifying
vertue
of
his
Death
.
For
Christ
was
not
given
to
dye
for
men
upon
such
terms
,
as
that
they
should
reap
the
benefit
of
his
Blood
in
the
pardon
of
their
sins
;
however
,
they
should
carry
themselves
towards
him
,
well
or
ill
.
And
therefore
the
Apostle
plainly
declares
how
men
by
miscarriage
towards
Christ
,
may
cut
themselves
short
of
the
benefit
of
his
death
,
Gal.
5.2
,
4.
Behold
,
I
Paul
say
unto
you
,
that
if
ye
be
circumcised
,
Christ
shall
profit
you
nothing
.
And
again
,
verse
4.
Christ
is
become
of
none
effect
unto
you
,
whosoever
of
you
are
justified
by
the
Law
.
Which
could
not
be
,
if
Christ
were
not
given
,
if
Christ
did
not
dye
for
men
conditionally
.
See
2
Pet.
2.1
.
1
Cor.
8.11
.
Heb.
10.29
.
Sect.
3
Which
condition
or
proviso
,
is
plainly
laid
down
John
3.16
.
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
:
(
but
with
this
proviso
,
mark
it
)
that
whosoever
beleeveth
in
him
,
should
not
perish
,
but
have
everlasting
life
.
Though
Christ
be
given
for
the
World
,
yet
mens
not
perishing
by
means
of
this
gift
,
but
enjoying
eternal
life
,
is
suspended
upon
their
beleeving
in
him
.
So
that
it
's
mens
beleeving
,
that
does
enstate
them
in
the
justifying
,
saving
vertue
of
Christs
death
.
Another
like
place
is
that
Rom.
3.25
.
Whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
blood
.
1.
God
hath
set
him
forth
as
a
publick
propitiation
unto
all
;
there
's
the
extent
of
the
offer
and
tender
of
grace
.
But
then
2.
He
is
set
forth
as
such
through
Faith
in
his
blood
;
there
's
the
limitation
of
the
propitiating
vertue
of
his
blood
,
viz.
to
such
as
have
Faith
in
it
.
The
Author
to
the
Hebrews
saith
,
chap.
13.10
.
We
have
an
altar
whereof
they
have
no
right
to
eat
,
that
serve
the
Tabernacle
;
meaning
Christ
;
of
which
they
had
no
right
to
partake
,
that
did
Judaiz
it
,
adhere
to
the
Mosaical
way
,
and
is
parallel
with
Gal.
5.2.4
.
But
that
which
I
note
hence
,
is
,
that
men
in
order
to
their
partaking
of
Christ
,
must
have
a
right
to
him
.
Now
what
is
that
which
gives
men
a
right
to
Christ
,
his
Death
,
Blood
,
Resurrection
,
and
Intercession
?
is
it
not
this
Faith
of
which
I
have
been
speaking
so
much
?
surely
it
is
.
Hence
the
Apostle
suspends
the
beleeving
Hebrews
being
made
partakers
of
Christ
,
upon
their
holding
the
beginning
of
their
confidence
stedfast
unto
the
end
,
Heb.
3.14
.
It
was
that
Faith
and
confidence
which
they
had
,
by
which
they
were
made
partakers
of
Christ
,
when
they
first
beleeved
;
and
they
were
to
continue
their
right
by
continuing
their
Faith
;
for
thereto
did
his
Exhortation
tend
.
Another-like
place
is
that
Cel.
1.21
,
22
,
23.
And
you
who
were
sometimes
alienated
,
and
enemies
in
your
mind
by
wicked
works
,
yet
now
hath
he
reconciled
,
in
the
body
of
his
Flesh
through
death
,
to
present
you
holy
and
unblameable
,
and
unreproveable
in
his
sight
:
if
ye
continue
in
the
Faith
grounded
and
setled
,
and
be
not
moved
away
from
the
hope
of
the
Gospel
.
If
their
final
reconcileation
by
the
death
of
Christ
,
so
,
as
to
be
presented
unreproveable
in
his
sight
,
depended
upon
their
continuing
in
the
Faith
,
then
certainly
that
which
first
invested
them
with
that
priviledge
in
which
for
the
present
they
stood
,
was
their
beleeving
.
Sect.
4
And
the
reason
why
I
conceive
this
right
which
Faith
gives
unto
Christ
,
and
the
justifying
vertue
of
his
blood
,
is
one
cause
or
consideration
for
which
it
s
said
to
be
counted
for
Righteousness
,
is
this
;
because
Faith
it self
without
this
office
and
use
,
is
neither
righteousnesse
,
nor
means
of
righteousnesse
unto
any
man
;
and
consequently
,
cannot
be
counted
to
him
for
Righteousnesse
.
But
for
as
much
as
though
Faith
is
not
virtually
or
meritoriously
any
mans
righteousnesse
as
Christs
blood
is
,
and
yet
by
the
grace
and
appointment
of
God
becomes
a
means
of
possessing
him
with
that
which
is
;
hence
Faith
it self
may
well
be
said
to
be
counted
to
him
for
Righteousnesse
,
with
like
propriety
of
speech
,
as
when
in
Scripture
the
means
bears
the
denomination
of
the
end
,
as
John
4.22
.
2
Pet.
3.15
.
For
that
now
I
conceive
may
be
a
reason
of
the
phrase
,
counted
,
reckoned
,
or
imputed
for
righteousnesse
,
as
it
is
applyed
to
Faith
,
viz.
because
by
it
,
as
it
hath
to
do
with
Christ
,
a
man
though
he
be
not
formally
righteous
with
a
personal
and
sin-lesse
righteousnesse
,
yet
becomes
possessed
with
the
same
priviledge
of
enjoying
Gods
favour
and
love
,
and
the
blessed
effects
of
it
,
(
in
respect
of
Justification
)
which
a
personal
and
sin-less
righteousnesse
in
the
formality
of
it
in
case
he
had
it
,
would
invest
him
with
.
And
therefore
may
well
be
said
to
be
reckoned
for
,
or
put
to
account
instead
of
Righteousnesse
,
because
it
does
a
man
the
self-same
service
as
that
would
do
.
Sect.
5
2.
There
is
another
notion
or
consideration
in
respect
whereof
Faith
may
be
said
to
be
counted
for
Righteousnesse
to
him
that
hath
it
;
And
that
is
,
as
it
is
a
fulfilling
of
the
termes
of
the
Gospel
,
or
New
Covenant
.
For
Faith
in
that
latitude
of
which
I
have
been
speaking
of
it
,
as
it
is
a
lively
,
active
,
working
Grace
,
and
disposes
the
Soul
in
affection
and
subjection
to
the
Lord
,
as
well
as
to
depend
upon
him
for
what
it
would
have
,
is
really
the
fulfilling
of
the
condition
or
termes
of
the
Gospel
,
and
consequently
that
which
puts
him
that
hath
it
under
the
great
promises
of
Justification
and
eternal
life
,
contained
therein
.
For
the
Gospel
declares
who
and
what
manner
of
persons
shall
have
their
sins
pardoned
for
Christs
sake
,
shall
be
accepted
and
approved
of
God
,
and
are
by
him
designed
to
eternal
life
,
viz.
Beleevers
:
no
man
by
name
,
but
all
under
this
qualification
of
effectual
Faith
:
For
therein
is
the
righteousness
of
God
revealed
from
Faith
to
Faith
,
Rom.
1.16
,
17.
And
whoever
does
accordingly
beleeve
,
does
fulfill
the
Gospel
,
and
so
is
righteous
in
the
account
thereof
.
As
any
man
that
lived
under
the
first
Covenant
(
I
mean
the
Mosaical
Covenant
)
had
he
but
observed
and
kept
the
termes
of
it
,
(
the
man
that
doth
those
things
shall
live
by
them
,
Rom.
10.5
.
)
he
should
have
been
righteous
in
the
eye
of
that
Law
or
Covenant
,
Deut.
6.25
.
even
so
,
he
that
does
but
observe
and
keep
the
terms
or
condition
of
the
Gospel
or
New
Covenant
,
which
is
,
Beleeve
in
the
Lord
Jesus
and
thou
shalt
be
saved
,
Acts
16.31
.
he
also
is
righteous
in
the
eye
of
that
.
As
it
is
in
the
common
Law
of
Nations
;
those
that
are
justified
,
are
justified
by
that
,
and
those
that
are
condemned
,
are
condemned
by
that
,
if
there
be
righteousnesse
of
proceeding
;
John
7.51
.
If
men
be
cast
,
they
are
cast
by
the
Law
,
and
if
they
are
acquitted
,
they
are
acquitted
by
the
Law
:
the
Law
cannot
justifie
the
guilty
,
nor
condemn
the
innocent
,
whatever
men
may
do
that
have
the
handling
of
it
.
Just
so
is
it
with
the
Gospel
,
and
those
that
are
under
the
administration
thereof
:
all
such
shall
be
cast
as
guilty
,
or
acquitted
as
righteous
by
it
.
The
word
that
I
have
spoken
(
said
Christ
)
the
same
shal
judg
him
.
Jo.
12.48
.
The
Doctrins
of
Christ
,
are
his
Statute-laws
,
which
whosoever
beleeves
,
and
sincerely
obeyes
,
shall
be
justified
by
their
sentence
.
All
the
holy
word
is
on
such
a
mans
side
:
against
such
(
as
the
Apostle
saith
)
there
is
no
Law
,
Gal.
5.23
.
but
he
hath
as
Demetrius
had
,
a
good
report
,
even
of
the
truth
it self
,
3
John
12.
Mica
2.7
.
As
he
hath
been
a
true
Friend
to
this
,
to
beleeve
,
love
,
and
obey
it
in
truth
and
uprightnesse
,
(
though
not
without
weaknesse
)
so
will
it
be
a
true
Friend
to
him
,
to
stand
by
him
,
to
vindicate
and
justifie
him
against
the
accusations
of
the
enemy
.
So
that
mark
we
then
,
Faith
in
the
latitude
of
it
,
being
that
very
thing
which
doth
answer
the
very
mind
and
scope
of
the
Gospel
,
which
is
the
Law
of
Faith
,
(
Rom.
3.27
.
)
it
must
needs
be
counted
to
them
for
Righteousnesse
that
have
it
;
because
by
it
they
stand
right
in
the
eye
and
account
of
this
law
of
life
.
And
indeed
it
is
this
heavenly
and
divine
Law
in
the
promisory
part
of
it
,
which
furnishes
Faith
with
that
power
which
it
hath
to
justifie
.
As
on
the
contrary
,
the
Law
is
said
to
be
the
strength
of
sin
,
1
Cor.
15.56
.
It
arms
sin
with
that
power
which
it
hath
to
condemn
the
Creature
;
so
is
the
Gospel
the
strength
of
Faith
,
that
which
invests
it
with
a
power
to
justifie
.
The
efficacy
,
justifying
power
and
vertue
of
Faith
,
depends
not
upon
,
nor
rises
out
of
the
excellency
or
dignity
of
its
own
nature
,
but
it
depends
upon
and
proceeds
from
the
will
,
good
pleasure
,
ordination
or
appointment
of
God
digested
and
put
into
the
Gospel
,
as
a
standing
Law
and
unchangeable
decree
.
As
it
was
not
the
naturalness
of
proportion
between
the
Israelites
looking
up
to
the
Serpent
of
Brass
,
and
that
effect
of
healing
that
was
procured
thereby
,
(
Numb.
21.9
.
)
that
brought
the
thing
to
pass
;
but
the
production
of
such
an
effect
by
such
means
,
depended
upon
the
operativeness
of
Gods
will
;
so
in
the
antitype
of
this
,
(
Jo.
3.14
.
)
mens
being
healed
,
justified
,
by
looking
up
to
,
and
beleeving
in
Jesus
as
lift
up
upon
the
Cross
;
this
is
not
brought
to
pass
neither
meerly
by
the
act
of
Faith
it self
as
such
,
but
by
the
efficacy
of
the
divine
will
which
hath
ordained
it
to
that
end
and
use
.
And
therefore
is
it
I
suppose
,
that
the
Scripture
so
frequently
,
casts
this
great
effect
of
mens
being
justified
,
upon
God
,
as
his
act
,
grant
and
gift
,
though
by
or
through
Faith
as
subservient
to
his
will
herein
;
calling
it
,
The
righteousness
of
God
which
is
by
Faith
:
and
saying
,
That
it
is
one
God
which
shall
justifie
the
Circumcision
by
Faith
,
and
uncircumcision
through
Faith
.
Rom.
3.22
,
30.
Phil.
3.9
.
And
if
Christ
himself
is
said
to
be
unto
us
Righteousnesse
,
because
made
so
of
God
,
1
Cor.
1.30
.
and
salvation
to
be
had
through
his
Name
,
because
given
for
that
end
,
Acts
4.12
.
then
much
more
certainly
does
the
justifying
office
or
work
of
Faith
depend
upon
the
divine
will
.
John
6.40
.
This
is
the
will
of
him
that
sent
me
,
that
every
one
that
seeth
the
Son
and
beleeveth
on
him
,
may
have
everlasting
life
.
This
might
be
further
argued
from
Rom.
3.25
.
John
1.12
.
and
3.16
.
but
I
forbear
.
Sect.
6
But
in
the
mean
while
,
a
comfortable
Doctrine
surely
it
is
to
understand
that
our
justification
by
Faith
,
does
not
depend
so
much
upon
the
nature
of
the
grace
it self
,
as
upon
the
will
of
him
that
hath
appointed
it
to
that
office
,
and
upon
the
Gospel
,
as
that
Charter
by
which
such
a
priviledge
is
conferred
upon
it
:
which
is
a
thousand
times
richer
and
firmer
foundation
to
bear
such
a
building
,
as
the
hope
of
Righteousness
by
Faith
is
,
than
is
the
nature
of
the
grace
it self
,
which
is
subject
to
ebbings
and
flowings
,
and
times
of
shaking
,
and
fits
of
feebleness
and
weaknesse
.
If
the
justifying
effect
of
Faith
had
depended
meerly
upon
the
nature
and
operation
of
the
grace
it self
,
then
the
infiniteness
of
disproportion
that
is
between
such
a
cause
and
such
an
effect
,
the
inconsiderableness
of
the
service
,
and
vastness
of
reward
,
might
have
rendred
the
confident
expectation
of
so
great
a
benefit
upon
such
terms
,
matter
of
greater
difficulty
.
But
now
seeing
that
the
weight
and
stresse
of
this
great
effect
which
is
produced
by
or
through
Faith
,
as
that
without
which
God
will
not
have
it
take
place
,
does
depend
upon
the
powerful
and
operative
will
of
God
,
which
is
infinitely
full
of
Grace
and
Kindness
to
the
poor
Creature
,
and
upon
the
everlasting
and
unalterable
Covenant
of
his
Grace
and
Love
,
the
confidence
of
Justification
by
Faith
now
becomes
much
more
easie
and
pleasant
,
as
feeling
firmness
,
rockiness
,
substantiality
of
ground
under
the
feet
of
it
.
He
that
holds
an
estate
worth
a
thousand
pounds
by
the
year
,
by
Lease
or
Charter
,
though
he
pay
but
a
Pepper-corn
by
way
of
acknowledgment
,
hath
as
good
a
Title
in
Law
to
that
Estate
,
as
another
that
holds
the
like
Estate
from
the
same
Landlord
,
though
he
pay
a
thousand
pound
Rent
by
the
year
for
it
;
because
the
one
Lease
is
the
voluntary
act
of
the
Landlord
as
well
as
the
other
.
Even
so
,
though
Faith
amount
but
to
little
in
comparison
of
that
absolute
perfection
of
holiness
,
love
,
and
obedience
that
was
found
in
Adam
while
he
stood
;
yet
considering
that
the
same
Lord
hath
now
graciously
by
an
unchangeable
act
of
his
own
will
,
setled
and
entailed
Justification
and
eternal
life
upon
mens
unfeigned
beleeving
in
his
Son
Jesus
Christ
,
which
once
setled
ever-living
upon
Adams
absolute
perfect
holiness
,
love
,
and
obedience
,
it
hereupon
follows
,
that
whosoever
doth
in
truth
unfeignedly
beleeve
,
hath
therefore
as
real
,
as
sure
,
and
as
certain
a
title
to
eternal
life
,
as
Adam
himself
had
,
and
would
have
kept
,
in
case
he
had
kept
his
first
integrity
.
But
then
that
which
is
the
amountment
of
all
this
,
is
,
that
seeing
there
is
now
a
new
Law
given
by
God
,
a
new
Covenant
established
,
and
that
the
sum
and
substance
of
it
is
this
;
that
God
having
sent
his
Son
Jesus
Christ
into
the
world
to
save
sinners
,
he
requires
and
enjoyns
men
to
receive
him
,
and
beleeve
in
him
,
in
that
capacity
in
which
he
is
sent
:
and
upon
their
so
doing
,
promises
Justification
and
eternal
life
;
as
on
the
contrary
,
threatens
eternal
death
to
those
that
do
not
;
hereupon
it
follows
,
that
those
that
do
thus
beleeve
in
Christ
,
do
fulfill
the
terms
of
the
Gospel
;
and
fulfilling
the
terms
of
it
,
must
needs
be
righteous
in
the
account
of
it
.
For
what
else
is
a
mans
righteousness
,
but
his
conformity
to
that
Law
under
which
he
lives
,
or
which
is
given
him
to
live
by
?
As
transgression
of
it
is
sin
,
(
1
John
3.4
.
)
so
conformity
to
it
,
is
righteousness
.
And
therefore
since
Faith
bears
such
a
proportion
of
conformity
to
the
Gospel
as
it
does
,
when
it
is
sound
and
sincere
;
well
may
it
be
counted
for
Righteousness
to
them
that
have
it
.
Sect.
7
Yet
because
this
Righteousness
which
is
called
the
Righteousnesse
of
Faith
,
consists
in
great
part
at
least
,
in
the
forgivenesse
of
sins
;
and
since
both
that
and
all
the
gracious
acceptation
with
God
,
which
does
accrue
to
men
upon
their
beleeving
,
is
vouchsafed
them
,
not
for
their
Faith
sake
;
though
not
without
it
;
but
upon
the
account
of
another
,
to
wit
,
Jesus
Christ
;
(
Ephes.
4.32
.
1
John
2.12
.
)
thence
it
may
well
be
,
that
though
Faith
be
really
and
truly
a
mans
righteousness
in
the
Gospels
account
,
yet
it
is
so
only
in
the
way
of
imputation
,
reckoning
,
or
account
of
grace
.
Which
is
a
thing
I
would
not
have
slightly
passed
over
,
but
diligently
and
carefully
observed
,
as
having
much
of
the
Spirit
of
the
Gospel
,
and
Doctrine
of
Grace
in
it
.
For
Faith
,
though
it
be
rich
indeed
,
and
hath
glorious
things
in
it
,
and
signifies
much
in
the
reckoning
or
account
of
the
Gospel
,
yet
it
is
rich
with
the
riches
of
another
:
Faith
it
is
the
borrowing
Grace
;
as
the
Moon
borrows
its
light
from
the
Sun
,
so
Faith
borrows
that
by
which
it
does
such
great
things
for
the
Soul
,
from
another
,
from
Christ
.
It
is
true
,
Faith
is
a
worthy
thing
,
as
it
gives
glory
to
God
in
beleeving
all
that
he
sayes
;
as
it
carries
the
Soul
,
and
unites
it
to
him
;
as
it
purifies
the
heart
,
and
works
by
Love
,
and
the
like
;
but
alass
,
what
would
all
this
do
towards
the
making
of
atonement
for
sin
,
without
which
the
Creature
is
undone
,
and
without
which
Faith
cannot
justifie
.
And
therefore
that
which
is
impossible
as
to
it self
in
this
respect
,
it
hath
from
another
,
from
Christ
,
Who
is
the
propitiation
for
our
sins
.
So
then
,
righteousness
coming
upon
,
or
accruing
to
men
upon
,
or
by
means
of
their
beleeving
,
and
yet
proceeding
or
issuing
principally
by
way
of
result
from
that
which
is
extrinsical
to
Faith
,
to
wit
the
blood
of
Christ
,
and
unspeakable
grace
of
God
,
there
is
good
reason
,
why
Faith
,
though
it
be
a
mans
righteousness
,
or
that
upon
or
by
means
of
which
he
enjoyes
the
priviledges
of
a
just
and
righteous
man
,
yet
he
should
have
and
hold
this
great
and
blessed
benefit
,
by
way
of
imputation
,
or
altogether
upon
the
account
of
Grace
,
as
having
that
transferred
to
his
account
in
the
result
of
it
,
which
resides
in
another
,
and
which
indeed
hath
the
greatest
stroke
in
his
Justification
.
Sect.
8
Which
Doctrine
of
Faiths
being
counted
to
men
for
Righteousness
,
according
to
the
explanation
given
,
if
it
be
true
,
then
the
opinion
and
Doctrine
of
some
who
hold
and
teach
,
that
men
are
justified
before
beleeving
,
or
when
Christ
suffered
,
or
from
eternity
,
must
needs
be
false
.
For
if
there
be
no
Justification
but
by
the
blood
of
Christ
,
and
no
application
of
this
blood
in
the
justifying
vertue
of
it
to
persons
of
years
of
discretion
,
(
for
of
such
I
speak
)
but
by
Faith
,
which
is
the
thing
ordained
by
God
to
interess
them
in
the
justifying
vertue
,
and
saving
benefit
of
it
;
then
there
can
be
no
actual
justification
of
men
till
they
do
beleeve
:
but
that
there
is
no
Justification
by
the
blood
of
Christ
,
nor
right
to
,
or
saving
application
of
that
Blood
without
beleeving
,
is
that
which
from
the
Scriptures
hath
been
asserted
in
the
first
head
of
explanation
,
and
might
be
abundantly
further
made
out
from
the
Scriptures
,
if
what
hath
been
already
said
on
this
behalf
,
were
not
sufficient
.
And
so
again
;
if
that
be
true
,
that
whosoever
shall
be
justified
must
be
justified
(
declaratively
or
sententially
)
by
the
Gospel
,
and
acquitted
by
that
;
and
that
the
Gospel
acquits
no
man
,
but
such
as
perform
the
termes
,
and
fulfill
the
condition
of
it
,
upon
which
its
promises
of
Justification
do
depend
;
and
that
the
Gospel-termes
or
condition
upon
which
it
promises
Justification
and
eternal
life
,
is
Beleeving
;
then
certainly
till
men
do
indeed
Beleeve
,
the
Gospel
does
not
,
will
not
,
cannot
acquit
and
justifie
any
man
,
but
cast
and
condemn
him
.
But
that
no
man
shall
be
justified
without
the
acquittance
or
discharge
which
the
Gospel
gives
;
and
that
it
gives
this
acquittance
or
discharge
to
none
but
such
as
perform
its
condition
,
and
fulfill
its
terms
;
and
that
the
said
terms
or
condition
,
is
Beleeving
;
are
things
that
lye
very
fair
and
obvious
in
the
Scriptures
,
and
are
in
part
to
be
seen
in
the
second
head
of
explanation
of
the
Doctrine
of
Faiths
being
counted
for
Righteousness
.
Sect.
9
By
the
light
of
the
same
Doctrine
of
Faiths
being
imputed
for
Righteousness
,
that
opinion
also
which
holds
that
the
Justification
by
Faith
which
the
Scripture
speaks
of
,
is
not
meant
of
mens
being
justified
in
the
sight
of
God
,
but
only
in
the
Court
of
their
own
Conscience
by
way
of
evidence
or
assurance
,
is
proved
to
be
darkness
and
not
light
.
For
when
Faith
is
said
to
be
counted
or
imputed
for
Righteousness
;
the
meaning
is
not
,
that
when
a
man
comes
to
Beleeve
,
he
thereby
comes
to
know
himself
to
be
what
indeed
he
was
before
,
viz.
justified
in
the
sight
of
God
;
but
that
then
indeed
he
comes
to
be
that
which
till
then
he
was
not
,
viz.
a
man
acquitted
and
discharged
from
his
sins
,
and
accepted
in
the
sight
of
God
as
one
reconciled
by
the
Death
of
his
Son
,
which
till
then
who
not
actually
applyed
for
his
Justification
as
one
under
the
protection
of
the
Gospel
,
which
till
then
thundred
out
wrath
and
judgement
against
him
,
as
it
does
against
all
,
while
in
the
state
of
unbelief
,
(
Mark
16.16
.
John
3.18
,
36.
)
Which
threatnings
would
be
really
inconsistent
with
their
safe
condition
by
Justification
in
the
sight
of
God
,
if
there
were
such
a
thing
as
Justification
in
his
sight
before
Believing
.
For
those
threatnings
are
true
,
or
else
they
are
false
;
if
true
,
as
most
certainly
they
are
,
then
whosoever
dyes
before
he
believes
,
and
so
before
he
is
justified
by
Faith
,
is
damned
,
and
if
damned
,
then
not
justified
in
the
sight
of
God
.
Sect.
10
And
I
the
rather
mention
these
things
as
well
for
caution
,
as
confutation
,
because
the
Doctrine
of
mens
Justification
before
believing
,
as
grounded
on
the
Doctrine
of
particular
and
personal
Election
before
Faith
,
hath
I
fear
in
these
late
years
,
rendred
the
work
of
Faith
with
power
in
the
heart
and
life
of
too
many
,
a
matter
,
not
of
that
mighty
importance
which
indeed
it
is
,
in
the
Scripture
account
.
But
hath
been
a
temptation
upon
them
to
think
,
that
Faith
hath
not
been
absolutely
and
essentially
necessary
to
the
being
of
a
Christian
,
or
a
mans
safe
standing
before
God
;
but
necessary
only
unto
his
comfortable
and
well
being
,
in
respect
of
evidence
and
assurance
.
And
so
hath
rendred
their
care
and
diligence
about
their
proving
themselves
to
be
in
the
Faith
,
proportionably
less
,
by
how
much
an
assurance
of
ones
good
condition
,
is
less
,
than
ones
good
condition
it self
.
CHAP.
XIII
.
Containing
an
Exhortation
by
way
of
vse
,
for
Men
to
behold
themselves
in
this
Glass
of
Iustification
,
and
by
the
help
of
the
precedent
Discourse
,
to
prove
the
goodness
or
badness
of
their
title
to
life
.
And
shewing
the
ill
abode
of
negligence
,
and
the
real
advantage
,
of
care
and
diligence
herein
:
and
what
must
be
done
to
obtain
a
good
testimony
from
Conscience
as
Iudge
Delegate
under
Christ
,
touching
the
goodness
of
mens
spiritual
condition
in
the
eye
of
the
Gospel
,
and
in
the
sight
of
God
.
Sect.
1
DEarly
Beloved
,
as
you
have
heard
some
parts
of
the
Doctrine
of
Justification
more
briefly
opened
,
so
you
have
had
the
nature
of
that
Faith
by
which
you
are
to
be
Justified
if
ever
justified
,
more
largely
handled
,
according
to
that
measure
of
understanding
in
it
which
God
hath
given
me
.
By
which
means
you
have
opportunity
given
you
of
beholding
as
in
a
Glass
your
own
spiritual
state
and
condition
before
the
Lord
,
whether
justified
or
not
,
and
whether
your
title
to
that
incomparable
priviledg
,
be
tite
and
sound
,
or
crackt
and
flawed
.
It
remains
now
that
according
to
the
Apostles
Exhortation
,
2
Cor.
13.5
.
You
prove
your
own
selves
whether
you
be
in
the
Faith
or
no
;
whether
you
have
that
Faith
in
you
,
which
hath
been
discovered
to
you
to
be
that
only
kind
of
Faith
which
will
be
counted
to
them
that
have
it
for
righteousness
.
As
for
such
as
shall
be
negligent
,
careless
,
and
slight
in
a
matter
of
this
moment
,
it
's
a
shrewd
sign
that
all
is
not
well
with
them
.
When
Trades-men
are
backward
and
unwilling
to
cast
up
their
Books
,
and
to
see
how
the
case
stands
with
them
in
point
of
Estate
,
it
's
an
ill
sign
that
those
men
are
behind-hand
in
the
World
,
and
that
they
themselves
are
under
jealousie
and
suspition
,
that
in
case
they
should
narrowly
look
into
things
,
and
come
to
ballance
their
accounts
,
they
should
not
find
all
things
well
.
And
so
between
hope
and
fear
,
presuming
the
best
;
they
blindly
go
on
till
Suits
and
Arrests
make
them
thorowly
sensible
of
their
bad
condition
.
And
truly
when
men
are
backward
and
indisposed
to
cast
up
their
Accounts
,
and
to
see
how
matters
stand
with
them
in
this
great
concernment
of
their
Souls
,
and
to
be
curious
and
exact
in
it
,
but
go
on
from
year
to
year
,
carelesly
,
presuming
the
best
,
it
's
a
thousand
to
one
but
they
are
spiritually
Bankerupts
,
in
a
breaking
condition
,
which
when
death
comes
to
Arrest
them
,
it
may
be
they
shall
perceive
,
unless
carried
away
in
a
spiritual
Lethargie
,
which
is
worst
of
all
.
Solomon
saith
,
He
that
despiseth
his
wayes
shall
dye
,
Prov.
19.16
.
He
that
makes
light
how
things
stand
with
him
which
yet
do
exceeding
neerly
concern
him
,
such
as
are
matters
of
eternal
life
and
death
;
it
's
next
to
a
demonstration
that
eternal
ruine
and
destruction
,
are
not
far
from
that
man
,
unless
he
recover
himself
from
that
careless
posture
.
Whereas
on
the
contrary
,
as
men
that
are
thriving
in
the
World
,
and
in
good
case
in
point
of
Estate
,
take
pleasure
in
casting
up
their
Estates
;
So
he
that
doeth
truth
,
cometh
to
the
light
,
that
his
deeds
may
be
made
manifest
,
that
they
are
wrought
in
God
,
Jo.
3.21
.
But
however
,
let
things
be
how
they
will
be
,
as
bad
with
you
as
Jealousie
it self
can
suspect
,
yet
there
's
reason
why
you
should
make
the
more
hast
to
find
out
the
worst
,
because
as
yet
there
is
opportunity
of
keeping
all
from
going
to
ruine
,
of
mending
a
bad
Estate
,
of
coming
to
understand
things
that
belong
to
your
peace
:
Now
is
the
accepted
time
,
now
is
the
day
of
Salvation
;
(
2
Cor.
6.2
.
)
the
door
is
not
yet
shut
,
the
Market-day
of
the
Soul
is
not
yet
over
.
Christ
is
yet
calling
upon
such
as
have
thought
themselves
rich
,
and
abounding
in
Goods
,
and
to
have
need
of
nothing
,
and
yet
upon
tryal
have
been
found
miserable
,
and
poor
,
and
blind
,
and
naked
;
he
is
yet
calling
upon
them
to
buy
of
him
gold
tryed
in
the
fire
,
that
they
may
be
rich
,
and
white
raiment
that
they
may
be
clothed
,
and
that
the
shame
of
their
nakedness
may
not
appear
,
Rev.
3.18
.
Truly
I
exceedingly
fear
that
that
which
was
the
case
of
this
Laodicean
Church
,
is
the
condition
of
vast
numbers
of
Christians
by
profession
in
these
dayes
,
who
think
all
is
very
well
with
them
,
in
that
they
have
some
knowledg
of
the
Scriptures
,
and
a
beleef
of
the
Gospel
touching
Christs
dying
for
sinners
,
and
being
the
Saviour
of
Man-kind
,
and
because
they
frequent
the
places
of
his
publick
worship
,
and
in
a
formal
(
though
liveless
,
powerless
)
way
perform
some
duties
:
when
as
they
in
the
mean
time
are
workers
of
iniquity
,
in
bondage
to
their
lusts
,
have
no
experience
of
the
new
birth
,
or
work
of
Regeneration
in
their
Souls
,
(
presuming
it
may
be
,
to
the
sad
deceiving
of
their
Souls
,
that
they
were
Regenerate
,
and
born
again
,
in
their
Infant
Baptisme
,
)
but
indulge
themselves
in
such
things
as
please
the
flesh
,
thinking
that
Christ
as
he
is
able
,
so
will
be
willng
to
pay
all
their
scores
as
long
as
they
do
but
depend
upon
him
for
it
.
But
alass
,
such
if
they
will
be
but
perswaded
to
try
themselves
by
that
Doctrine
of
Faith
here
laid
before
them
,
they
will
find
themselves
in
an
ill
case
.
O
but
let
not
that
discourage
any
to
be
trying
how
it
is
with
them
,
the
Lord
is
calling
upon
you
,
saying
,
Awake
thou
that
sleepest
,
and
stand
up
from
the
dead
,
and
Christ
shall
give
thee
light
,
Ephes.
5.14
.
Though
you
have
been
all
this
while
asleep
,
and
have
dreamed
you
have
been
believers
,
and
that
you
are
justified
,
when
it
's
no
such
matter
;
like
the
hungry
man
the
Prophet
speaks
of
,
Who
dreameth
,
and
behold
he
eateth
,
but
he
awaketh
,
and
his
Soul
is
empty
:
or
as
when
a
thirsty
man
dreameth
,
and
behold
he
drinketh
;
but
he
awaketh
,
and
behold
he
is
faint
,
and
his
Soul
hath
appetite
,
Isai
.
29.8
.
Yet
now
if
with
this
jogg
you
may
be
but
awakened
out
of
this
sleep
,
and
so
come
to
see
that
that
which
pleased
you
so
was
indeed
but
a
dream
,
Christ
is
ready
to
give
you
light
,
not
only
in
making
known
to
you
the
true
and
certain
terms
of
his
Salvation
,
but
also
in
shewing
you
how
you
may
be
indued
with
power
and
strength
to
observe
the
same
;
and
finally
to
attain
Salvation
it self
,
which
through
your
mistakes
hitherto
,
you
have
been
in
great
danger
to
miss
of
:
he
will
guide
you
with
his
counsel
,
and
afterwards
receive
you
unto
glory
,
Psalm
73.24
.
Only
be
diligent
in
this
work
,
make
no
longer
delay
,
thou
art
not
master
of
thy
time
,
and
thou
knowest
not
what
a
day
may
bring
forth
;
remember
it
is
for
thy
life
,
the
life
of
thy
Soul
;
there
's
no
dallying
and
trifling
in
matters
of
this
moment
.
What
man
is
he
that
expects
shortly
to
be
tryed
for
his
life
,
this
mortal
life
,
who
out
of
the
sence
of
the
consequence
of
it
,
is
not
restless
in
his
labours
,
pains
,
and
endeavours
day
and
night
,
till
(
if
such
a
thing
be
attainable
)
he
have
got
together
the
evidences
of
his
defence
,
and
hath
put
himself
into
a
good
posture
of
vindication
?
And
shall
men
be
penny-wise
,
and
pound-foolish
?
shall
they
be
solicitous
about
a
mortal
,
temporal
life
,
which
for
ought
they
know
shall
expire
with
the
day
of
their
tryal
?
and
shall
men
be
rechless
,
negligent
,
and
careless
in
their
preparations
and
provisions
for
such
a
tryal
,
wherein
their
everlasting
condition
,
life
,
or
death
,
lies
at
stake
?
God
forbid
!
Therefore
I
beseech
you
in
the
Name
of
the
Lord
,
and
for
the
sake
of
your
Souls
,
that
you
give
your selves
no
rest
till
you
know
what
ground
you
stand
on
,
till
you
come
to
know
that
your
plea
and
defence
which
you
have
to
make
in
the
great
day
of
your
tryal
before
Christ
the
Judge
of
Quick
and
Dead
,
is
such
as
will
then
carry
the
Day
on
your
side
.
Sect.
2
You
may
know
now
,
how
things
will
go
with
you
then
when
that
great
and
notable
day
of
Judgement
and
Tryal
comes
.
You
have
the
rule
of
that
dayes
proceeding
before
you
now
;
The
word
which
Christ
hath
spoken
,
the
Doctrine
which
he
either
by
himself
or
his
Apostles
hath
delivered
,
the
same
shall
judge
you
,
that
's
it
by
which
you
shall
be
tryed
in
that
day
,
John
12.48
.
That
word
which
you
read
,
that
Word
which
you
hear
from
day
to
day
,
that
's
it
by
which
you
must
stand
or
fall
.
So
that
if
you
will
but
make
a
business
of
it
by
laying
things
together
,
and
comparing
one
thing
with
another
,
Scripture
with
Scripture
,
and
the
temper
of
your
heart
,
and
tenour
of
your
life
therewith
;
you
may
be
able
to
Prophesie
(
upon
supposition
that
you
remain
in
the
same
condition
until
death
)
what
judgment
you
shall
have
.
There
's
no
fear
of
the
Judges
awarding
of
any
sentence
contrary
to
Law
,
contrary
to
the
Doctrine
of
the
Scriptures
.
If
your
cause
be
good
by
that
,
you
do
not
need
to
fear
the
Judges
being
made
against
you
;
if
your
cause
be
naught
in
the
account
of
that
,
there
's
no
hopes
of
deceiving
or
bribing
the
Judge
:
as
your
cause
is
in
the
eye
of
the
Law
,
so
and
no
otherwise
will
it
be
in
the
sentence
of
the
Judg.
And
for
your
ease
and
accomodation
in
this
great
and
weighty
affair
of
your
Souls
;
and
to
the
end
you
may
not
be
mistaken
in
your
own
cause
by
mistaking
the
nature
,
terms
,
and
true
intent
of
the
rule
of
your
tryal
,
by
which
you
must
be
justified
or
condemned
,
(
ignorance
wherein
,
and
mistakes
whereabout
are
wonderful
dangerous
;
)
I
have
in
this
Book
laboured
to
fit
things
to
your
hands
by
opening
the
Doctrine
of
Justification
,
especially
in
those
parts
of
it
that
are
most
liable
to
mens
mistakes
,
and
to
deliver
it
from
the
incombrance
of
those
crooked
notions
,
and
mis-apprehensions
,
by
which
men
are
in
danger
of
making
that
to
become
a
snare
to
them
,
which
God
hath
prepared
for
a
Table
.
That
therefore
to
which
I
exhort
you
,
is
,
that
you
put
your selves
upon
the
tryal
now
before-hand
,
as
men
who
are
to
run
a
race
,
or
to
try
masteries
otherwise
,
are
wont
to
be
proving
their
ability
by
a
more
private
running
of
the
Race
,
or
enuring
of
their
bodies
to
other
exercise
,
before
the
day
of
publick
striving
for
mastery
comes
.
Deal
faithfully
with
your
own
Souls
,
in
trying
your selves
before
the
Barr
of
your
own
Conscience
now
for
the
present
,
by
that
Doctrine
of
Faith
here
laid
before
you
.
The
Conscience
is
as
it
were
Christs
Delegate
,
deputed
by
him
to
make
Judgement
by
the
rule
of
his
Word
of
a
mans
spiritual
condition
in
the
interim
,
before
the
solemn
Assize
,
and
day
of
publick
tryal
come
.
And
therefore
mens
thoughts
are
said
in
the
mean
while
,
(
mark
that
word
in
the
mean
while
)
to
accuse
or
excuse
one
another
,
(
Rom.
2.15
.
)
that
is
to
justifie
or
condemn
,
as
it
finds
a
man
guilty
or
not
guilty
,
according
to
that
rule
by
which
he
is
to
be
tryed
by
Chaist
.
It
is
true
,
the
Conscience
does
not
alwayes
make
that
infallible
Judgement
in
a
mans
case
as
Christ
himself
will
do
,
either
for
want
of
a
right
understanding
of
the
rule
of
Judgement
,
or
the
true
state
of
a
mans
cause
,
as
being
defiled
and
darkened
,
and
the
eye
of
it
made
dim
by
too
much
communion
with
sinful
lusts
,
which
it
may
be
have
corrupted
and
bribed
it
partially
to
favour
the
mans
cause
,
or
at
least
to
be
neuteral
,
as
not
to
justifie
,
so
not
to
condemn
,
but
to
leave
things
in
doubt
.
But
to
what
degree
it
is
truly
enlightened
in
the
nature
of
Christs
Law
,
and
the
nature
of
a
mans
cause
that
is
to
be
tryed
by
it
,
so
far
it
will
,
and
can
hardly
do
otherwise
than
make
the
same
judgement
and
determination
concerning
a
mans
condition
,
(
if
a
man
will
bring
his
cause
before
it
)
as
Christ
himself
will
do
.
Otherwise
there
would
not
be
that
ground
of
spiritual
triumph
and
rejoycing
in
the
verdict
of
Conscience
,
which
was
found
in
Paul
and
his
Christian
companions
upon
that
account
,
2
Cor.
1.12
.
For
our
rejoycing
is
this
,
the
testimony
of
our
Conscience
,
that
in
simplicity
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
.
Sect.
3
The
Devil
,
as
he
makes
it
his
work
and
business
to
accuse
the
very
servants
of
God
themselves
before
God
day
and
night
,
(
Rev.
12.10
.
)
so
at
certain
times
and
seasons
which
he
watches
for
on
purpose
,
as
after
some
notable
slip
in
the
Christian
walk
,
or
in
time
of
some
deep
affliction
,
and
especially
towards
the
hour
of
death
,
he
will
accuse
them
at
the
Judgement-seat
of
their
own
Consciences
,
and
bring
their
cause
to
a
tryal
there
,
to
force
them
if
possible
to
despair
of
any
good
issue
when
they
shall
come
to
be
tryed
before
the
Lord
:
which
he
will
say
hard
to
,
if
he
can
but
confound
and
puzzle
them
in
the
evidences
of
their
Justification
and
defence
,
in
the
Court
of
their
conscience
.
And
you
shall
find
still
in
the
issue
and
upshot
,
that
the
stress
and
pinch
will
lye
upon
the
evidence
of
the
goodness
of
a
mans
Faith
:
for
if
a
man
be
but
sure
he
have
a
right
shield
of
Faith
in
the
hand
of
his
Soul
,
he
will
easily
be
able
to
quench
all
the
fiery
darts
of
the
Devil
,
Ephes.
6.16
.
If
he
lay
to
their
charge
,
and
set
before
them
the
greatness
and
multitude
of
the
sins
and
miscarriages
which
they
have
been
guilty
of
at
times
,
heightened
with
all
the
provoking
circumstances
of
aggravation
;
the
plea
and
defence
will
be
,
that
Christ
the
lamb
of
God
taketh
away
the
sin
of
the
world
,
John
1.29
.
That
the
blood
of
Jesus
Christ
his
Son
cleanseth
us
from
all
sin
,
1
Joh.
1.7
.
That
he
is
the
propitiation
for
our
sin
,
and
not
for
ours
only
,
but
also
for
the
sin
of
the
whole
world
,
1
John
2.2
.
And
that
not
only
few
and
small
offences
,
but
even
all
manner
of
sin
and
blasphemy
(
that
against
the
Holy
Ghost
excepted
)
shall
be
forgiven
unto
men
,
Mat.
12.31
.
If
he
tell
you
though
that
be
granted
,
yet
it
will
not
follow
that
therefore
your
sins
are
forgiven
,
or
that
you
are
actually
cleansed
by
the
blood
of
Christ
,
because
though
Christ
gave
himself
a
ransom
for
all
,
yet
all
shall
not
be
saved
by
him
,
for
that
wide
is
the
gate
,
broad
the
way
that
leads
to
destruction
,
and
many
there
be
that
go
in
thereat
;
(
Mat.
7.14
.
)
And
so
put
you
upon
proving
your
title
to
the
promise
of
Remission
of
Sin
by
his
Blood
;
your
plea
will
be
your
belief
in
him
,
as
that
to
which
the
promise
of
Justification
and
eternal
Salvation
is
made
,
in
whomsoever
found
,
John
3.16
.
Mark
16.16
.
Acts
16.31
.
Rom.
3.25
.
But
then
its
like
he
will
go
further
with
you
,
and
argue
against
you
;
that
it
does
not
follow
that
because
you
have
some
Faith
in
Christ
,
as
that
he
is
the
Son
of
God
,
that
he
dyed
,
was
buried
,
and
rose
again
,
that
therefore
you
are
justified
,
and
shall
be
acquitted
before
the
Lord
;
because
there
is
a
certain
kind
of
formal
,
feigned
,
and
dead
Faith
,
which
will
not
save
,
James
2.14
.
And
that
Simon
Magus
did
believe
,
though
for
all
that
he
were
in
the
gall
of
bitterness
,
and
bond
of
iniquity
,
Acts
8.13
.
and
so
did
others
,
who
for
all
that
were
in
no
very
good
condition
,
John
2.23
.
and
12.42
,
43.
If
therefore
he
shall
lay
to
your
charge
that
yours
is
but
a
Faith
of
this
sort
and
kind
,
and
consequently
that
it
will
not
avail
you
,
nor
render
your
title
to
the
promise
valid
,
you
have
no
other
way
to
deal
with
him
,
and
so
defend
your selves
against
this
Article
of
Indictment
,
but
by
producing
such
proofs
and
evidences
of
the
truness
,
goodness
,
and
soundness
of
your
Faith
,
and
thereby
the
validity
of
your
title
to
the
promise
,
as
will
satisfie
the
Judge
Delegate
,
Conscience
,
and
make
that
on
your
side
;
and
then
you
have
cast
your
adversary
,
and
foiled
him
in
his
suit
;
he
can
proceed
no
further
with
you
;
his
accusation
and
Bill
in
this
kind
being
thrown
out
of
the
Court
of
Conscience
as
malicious
and
scandalous
.
Sect.
4
But
then
,
O
how
does
it
concern
us
to
have
the
evidences
and
proofs
of
the
goodness
of
our
Faith
which
is
our
title
,
to
be
alwayes
in
a
readiness
,
and
not
to
seek
!
for
to
be
sure
,
shall
they
be
wanting
,
or
should
they
be
lost
,
or
but
defaced
and
blur'd
,
or
but
in
a
capacity
of
delivering
themselves
ambiguously
,
our
Adversary
the
Devil
is
so
diligent
to
prie
into
matters
of
this
nature
,
as
that
there
will
be
no
hiding
them
from
him
,
and
so
subtile
to
improve
advantages
in
this
kind
given
,
as
that
we
shall
hear
of
him
in
such
a
time
and
season
,
which
of
all
other
we
have
least
need
to
be
troubled
by
him
.
And
therefore
as
you
would
not
have
your
bitter
and
cruel
Enemy
the
Devil
to
vex
,
perplex
,
and
worst
you
in
the
Court
of
your
own
Conscience
,
be
careful
above
all
things
so
to
shew
forth
your
Faith
by
your
Works
,
(
James
2.18
.
)
as
that
you
may
put
the
Devil
out
of
heart
as
it
were
of
attempting
you
in
this
kind
,
or
if
he
do
,
that
you
may
be
sure
he
shall
but
loose
his
labour
.
He
that
is
begotten
of
God
,
sinneth
not
,
but
keepeth
himself
that
the
wicked
one
toucheth
him
not
,
1
John
5.18
.
It
's
sinning
and
matter
of
miscarriage
,
unevenness
,
and
faultering
in
ones
way
,
that
gives
the
Devil
advantage
against
one
,
and
power
of
impleading
him
:
but
those
that
are
truly
careful
to
walk
worthy
of
the
Lord
unto
all
pleasing
,
(
mark
that
,
Col.
1.10
.
)
as
those
that
are
begotten
of
God
do
,
they
keep
themselves
out
of
the
Devils
reach
,
that
the
wicked
one
toucheth
them
not
,
though
he
diligently
seeks
it
,
yet
he
cannot
get
this
advantage
against
them
.
It
's
in
vain
for
the
Devil
to
bring
his
accusations
against
a
man
at
the
Barr
of
his
Conscience
,
if
Conscience
it self
which
is
Judge
in
the
case
,
be
able
to
bear
a
man
witness
,
that
his
Faith
is
of
that
kind
that
in
the
tenour
of
his
life
worketh
by
such
acts
,
which
argue
unfeigned
love
both
to
God
and
men
.
This
brest-plate
of
Righteousness
,
will
effectually
safeguard
the
Soul
from
all
the
thrusts
of
the
Devil
,
that
he
shall
not
be
able
to
wound
the
Spirit
,
Ephes.
6.14
.
Righteousness
keepeth
him
that
is
upright
in
the
way
;
(
Prov.
13.6
.
)
it
's
that
to
the
Soul
which
a
coat
of
Mail
is
to
the
body
,
it
preserves
the
Soul
from
the
molestations
of
the
Devil
,
his
weapons
cannot
enter
,
his
insinuations
touching
a
mans
bad
condition
before
God
,
cannot
take
place
.
The
armour
of
righteousness
is
armour
of
proof
on
the
right
hand
and
on
the
left
:
(
2
Cor.
6.
●7
If
a
man
have
that
on
,
the
Devil
can
find
no
way
to
enter
,
or
to
draw
blood
of
the
Soul
:
but
let
a
man
leave
off
that
but
a
little
,
and
he
shall
soon
feel
the
Devils
darts
striking
through
his
Liver
,
(
to
allude
to
Prov.
7.23
.
)
and
his
Sword
passing
through
his
Soul
,
and
such
aches
,
paines
,
and
gripes
occasioned
thereby
in
the
Soul
,
as
sometime
caused
a
stout
Souldier
of
the
Lords
upon
that
occasion
,
to
roar
for
the
disquietness
of
his
heart
,
(
Psal.
38.8
.
)
and
to
complain
of
broken
bones
,
Ps.
51.8
.
Sect.
5
And
truly
for
Conscience
it self
,
which
is
such
a
Judge
,
as
next
to
the
supream
Judge
,
is
privy
to
all
a
mans
wayes
,
inward
,
outward
,
it
cannot
take
a
mans
part
against
the
Devils
accusations
and
pleas
before
its
Barr
touching
the
unsoundness
of
his
Faith
,
and
brokenness
of
his
title
to
the
promise
of
Justification
and
life
,
if
it
discern
not
in
him
those
spiritual
qualifications
,
as
will
in
the
eye
of
the
holy
Law
of
Jesus
,
evince
his
Faith
to
be
living
,
and
not
dead
.
For
as
it
is
the
living
and
not
the
dead
,
among
men
,
in
whom
the
title
in
Law
rests
,
and
is
alwayes
so
judged
;
so
is
it
the
living
and
not
the
dead
Faith
,
in
which
the
title
in
the
sence
of
the
Gospel
rests
,
and
will
be
alwayes
so
judged
by
an
upright
Conscience
.
And
therefore
if
you
would
have
Conscience
to
pass
the
sentence
on
your
side
,
and
against
the
impleadings
of
your
enemy
,
and
to
be
a
witness
for
you
in
your
cause
,
be
you
sure
you
do
nothing
at
any
time
to
offend
Conscience
,
and
to
disoblige
it
,
or
to
make
it
a
witness
against
you
.
For
if
the
Devil
shall
appeal
to
Conscience
it self
which
is
the
Judge
,
whether
it
be
not
able
to
witness
that
at
such
and
such
a
time
,
such
and
such
offences
and
transgressions
of
the
holy
Law
were
committed
and
done
in
word
or
deed
,
not
only
in
its
sight
,
but
contrary
to
its
items
and
checks
,
and
the
Conscience
knows
it
to
be
true
;
can
the
Conscience
think
you
in
such
a
case
,
vindicate
a
mans
cause
against
his
Enemy
?
surely
no
;
but
must
give
the
Devil
his
due
,
and
say
as
he
sayes
,
so
far
as
he
speaks
true
.
And
how
far
a
few
instances
of
this
nature
will
go
towards
the
spoiling
of
a
mans
cause
,
when
he
comes
to
be
tryed
for
his
integrity
,
I
leave
to
every
Soul
seriously
to
consider
.
A
few
acts
of
this
nature
will
go
further
to
evince
a
man
to
be
unfaithful
and
false
to
God
,
and
under
the
condemnation
of
his
Law
in
the
maine
,
than
a
great
many
good
actions
in
company
of
these
will
do
,
to
prove
him
to
be
faithful
,
and
under
the
protection
of
the
Law
,
Ezek.
33.12
,
13.
The
righteousnesse
of
the
righteous
shall
not
deliver
him
in
the
day
of
his
transgression
.
Again
,
When
I
shall
say
to
the
righteous
,
that
he
shall
surely
live
:
if
he
trust
to
bis
own
righteousnesse
,
and
commit
iniquity
,
all
his
righteousnesse
shall
not
be
remembred
,
but
for
his
iniquity
which
he
hath
committed
,
he
shall
dye
for
it
.
Which
surely
remains
in
force
,
where
true
Repentance
,
which
consists
of
contrition
and
reformation
,
hath
not
altered
the
case
;
which
otherwise
is
indeed
a
remedy
against
the
Sin
of
backsliding
as
well
as
against
other
evills
where
it
takes
place
.
Sect.
6
Again
,
Conscience
in
its
testimony
or
verdict
,
is
that
which
does
not
only
acquit
a
man
from
the
accusations
of
the
Devil
,
when
calumnious
,
but
which
also
gives
him
boldness
towards
God
of
receiving
a
gracious
and
merciful
sentence
of
final
Justification
and
absolution
from
Christ
,
when
the
day
of
his
solemn
and
publick
tryal
,
shall
come
.
For
as
here
in
London
at
the
Sessions
of
Peace
,
an
inferior
Court
,
things
are
prepared
and
made
ready
for
tryal
at
the
Grand
Sessions
,
so
that
a
man
may
guesse
by
the
verdict
of
the
petty
Jury
in
the
lower
Court
,
how
things
are
like
to
go
with
him
in
the
Upper
Court
;
even
so
may
a
man
be
able
to
make
a
kind
of
certain
Judgement
how
things
are
like
to
go
with
him
touching
his
final
Justification
in
the
grand
Session
of
the
Judge
of
all
the
world
,
by
that
preparatory
tryal
which
hath
been
impartially
made
in
the
Court
of
a
mans
own
Conscience
,
as
I
noted
before
.
If
he
be
acquitted
,
justified
here
,
by
the
testimony
and
verdict
of
Conscience
grounded
upon
the
Statutes
of
Christ
,
and
agreeable
to
matters
of
Fact
,
he
will
be
full
of
a
comfortable
confidence
of
speeding
well
at
the
Judgement
seat
of
Jesus
Christ
,
1
John
3.21
.
Beloved
,
if
our
heart
condemn
us
not
,
then
have
we
confidence
towards
God
.
But
if
a
mans
conscience
which
if
it
err
on
any
side
,
it
's
like
to
be
in
favour
to
the
man
himself
,
if
this
find
a
man
guilty
and
obnoxious
to
the
condemning
sentence
of
Christs
Law
,
there
's
smal
hopes
for
that
man
to
expect
a
sentence
of
Justification
and
absolution
at
the
tribunal
of
Christ
,
(
unlesse
he
can
upon
the
sence
of
what
condition
he
is
in
,
bestir
himself
in
the
mean
time
to
procure
his
pardon
,
by
taking
such
a
course
of
amendment
as
by
which
through
infinite
Grace
it
may
be
had
,
)
1
John
3.20
.
For
if
our
heart
condemn
us
,
God
is
greater
than
our
heart
,
and
knoweth
all
things
;
hath
a
more
piercing
sight
to
discern
a
mans
guilt
,
than
Conscience
it self
hath
,
and
therefore
will
condemn
much
more
.
Sect.
7
O
Sirs
,
how
does
it
then
concern
every
one
of
us
to
carry
all
things
fair
in
the
sight
of
our
Conscience
,
which
indeed
is
privy
in
a
manner
to
all
our
doings
,
and
to
maintain
Friendship
with
that
,
and
to
take
heed
of
wronging
and
abusing
that
,
or
making
that
ill
affected
towards
us
.
Sin
and
unworthiness
of
behaviour
in
word
or
deed
,
is
that
which
defiles
Conscience
,
which
troubles
and
disturbs
it
,
which
grieves
and
ill
affects
it
,
and
disables
it
from
pleading
a
mans
cause
before
the
Lord
,
or
giving
testimony
on
his
side
,
so
that
it
can
never
send
a
man
with
boldness
before
the
Lord
,
till
that
which
hath
defiled
and
offended
it
be
taken
away
,
Heb.
10.22
.
Let
us
draw
near
with
a
true
heart
,
in
full
assurance
of
Faith
,
having
our
hearts
sprinkled
from
an
evil
Conscience
:
Mark
,
to
the
drawing
near
to
God
in
full
assurance
of
Faith
,
with
boldness
and
confidence
of
being
accepted
with
him
,
this
we
see
is
absolutely
necessary
,
viz.
that
the
heart
be
first
sprinkled
from
an
evil
conscience
;
that
that
be
taken
away
which
made
the
Conscience
evil
while
it
was
there
,
and
what
's
that
but
sin
?
So
long
as
the
guilt
of
sin
,
and
filth
of
sin
remain
upon
the
heart
,
the
Conscience
will
be
evil
;
if
sin
trouble
the
Conscience
,
Conscience
will
trouble
the
man
,
and
fill
him
with
those
fears
as
that
he
will
be
far
from
drawing
nigh
to
God
with
confidence
and
full
assurance
of
Faith
,
but
rather
like
Adam
in
that
case
,
run
away
and
hide
himself
from
God
,
if
it
were
possible
.
Paul
no
doubt
well
knowing
this
,
to
the
end
he
might
maintain
his
hope
and
confidence
in
God
touching
the
Resurrection-day
in
good
plight
,
and
might
alwayes
have
his
Conscience
on
his
side
,
and
ready
to
present
him
unto
God
with
a
good
testimony
,
what
did
he
do
?
What!
Herein
(
saith
he
)
do
I
exercise
my self
to
have
alwayes
a
Conscience
void
of
offence
towards
God
,
and
toward
men
,
Acts
24.16
.
In
all
his
behaviour
God-ward
,
Men-ward
,
and
that
alwayes
;
he
was
so
intent
upon
this
thing
of
gratifying
his
Conscience
,
that
he
made
it
his
constant
exercise
,
was
wonderful
fraid
of
giving
his
Conscience
any
offence
,
of
offering
any
injury
or
wrong
to
that
;
for
he
knew
if
he
did
,
that
would
spoil
his
hope
towards
God
.
As
the
mysterie
of
Faith
,
(
2
Tim.
3.9
.
)
so
the
confidence
of
Faith
,
must
be
held
in
a
pure
Conscience
:
indeed
it
's
able
to
live
in
no
other
ayre
.
A
pure
heart
,
a
good
Conscience
,
and
Faith
unfeigned
,
these
are
linkt
together
,
(
1
Tim.
1.5
.
)
where
you
find
one
,
there
you
will
find
all
,
and
where
any
one
is
wanting
,
to
be
sure
there
the
other
will
be
missing
.
If
a
good
Conscience
be
once
put
away
,
as
it
is
where
a
pure
heart
is
not
kept
,
it
's
in
vain
for
men
to
boast
of
their
Faith
and
confidence
in
God
,
1
Tim.
1.19
.
Holding
Faith
and
a
good
Conscience
,
which
some
having
put
away
,
concerning
Faith
have
made
shipwrack
.
If
a
good
Conscience
be
once
put
away
,
the
next
news
you
hear
,
is
the
ship-wrack
of
Faith
.
Men
may
have
a
liveless
form
of
Faith
,
as
the
body
and
bulk
of
a
Ship
sometimes
remains
after
a
Wrack
,
but
is
rendred
useless
and
unserviceable
;
and
so
is
Faith
when
once
a
good
Conscience
is
gone
;
it
's
of
no
use
to
entitle
a
man
to
the
Promise
,
and
consequently
of
no
use
to
give
a
man
confidence
towards
God
,
or
to
imbolden
him
to
come
before
him
.
If
therefore
to
have
Conscience
which
is
Judge
under
Christ
to
be
your
Friend
,
be
any
thing
in
your
eye
:
if
to
have
that
to
plead
your
cause
,
and
to
be
a
witness
for
you
against
the
subtile
insinuations
,
malicious
accusations
,
and
violent
prosecutions
of
the
Devil
,
be
a
thing
desirable
to
you
:
if
to
have
Conscience
to
send
you
to
Christs
Barr
with
Letters
testimonial
in
your
hand
,
signifying
that
your
cause
hath
been
tryed
in
that
Court
,
and
evidences
and
witnesses
impartially
heard
and
considered
on
both
sides
,
and
your
cause
found
good
,
and
you
your selves
under
the
Justification
and
protection
of
Christs
Gospel
;
I
say
if
such
things
as
these
be
any
thing
worth
with
you
,
then
be
sure
you
use
Conscience
well
which
hath
its
eye
upon
you
alwayes
;
do
not
trouble
it
,
do
not
provoke
it
,
do
not
disoblige
it
at
any
time
by
any
means
,
and
then
the
peace
of
God
which
passeth
all
understanding
,
shall
keep
your
hearts
and
minds
through
Christ
Jesus
.
Friends
;
these
are
great
matters
,
and
you
your selves
every
one
of
you
greatly
concerned
in
them
:
if
you
have
not
the
sence
of
it
now
,
yet
know
ye
that
the
time
is
coming
apace
,
wherein
ye
will
better
understand
what
these
things
mean
.
But
take
heed
this
sence
come
not
upon
you
too
late
,
when
the
opportunity
of
acting
the
part
of
a
good
Conscience
is
over
:
remember
how
the
foolish
Virgins
were
then
to
provide
themselves
of
Oyl
for
their
Lamps
,
when
the
wise
by
the
light
of
that
which
they
had
provided
in
due
time
,
entred
in
with
the
Bride-groom
,
and
the
door
was
shut
against
the
other
.
I
have
now
done
with
giving
this
piece
of
instruction
,
caution
,
and
advice
,
and
the
good
Lord
prosper
it
to
those
that
have
heard
it
,
and
to
those
that
shall
read
it
:
it
remains
on
our
part
every
one
of
us
,
that
we
be
presently
up
and
doing
according
to
it
,
or
else
it
will
be
a
witness
against
us
in
the
day
of
the
Lord
.
And
I
my self
who
have
been
holding
forth
to
you
these
great
things
,
am
very
sensible
,
God
knows
,
that
I
am
but
a
very
poor
and
weak
Creature
,
and
have
had
many
a
trembling
of
heart
for
my self
as
well
as
others
,
whilst
I
have
been
writing
these
matters
of
mighty
moment
,
lest
I
should
strike
upon
any
of
those
Rocks
,
whereof
the
troublesome
sea
of
this
sinful
world
is
very
full
,
and
of
which
I
have
been
warning
others
,
before
I
make
the
fair
Haven
towards
which
I
am
steering
.
And
I
dare
say
,
you
will
be
never
the
near
the
danger
,
if
you
be
under
the
same
sence
and
fear
too
.
But
O
then
set
us
all
away
to
God
,
and
follow
him
day
and
night
with
our
fervent
supplications
,
to
be
upheld
and
kept
by
him
,
taking
hold
of
his
strength
,
trusting
under
the
shadow
of
his
love
,
depending
upon
Christ
for
supplies
of
all
necessaries
for
the
Christian
life
,
carefully
avoiding
all
things
that
might
distast
or
grieve
him
,
and
cause
him
to
withdraw
and
leave
us
;
and
with
like
care
to
do
alwayes
those
things
that
please
him
;
so
may
we
be
certain
that
his
eye
will
be
alwayes
on
us
,
and
his
heart
towards
us
for
good
,
and
his
right
hand
shall
uphold
us
and
preserve
us
to
his
Heavenly
Kingdom
,
Amen
.
THE
END
.