THE
GOSPEL-COVENANT
:
OR
The
Covenant
of
Grace
opened
.
Wherein
are
explained
;
1.
The
differences
betwixt
the
Covenant
of
Grace
,
and
Covenant
of
Works
,
&c.
ZECH.
9.11
.
As
for
thee
also
,
by
the
bloud
of
thy
Covenant
have
I
sent
forth
thy
prisoners
,
out
of
the
pit
wherein
there
is
no
water
;
or
as
Junius
and
our
Geneva
reade
;
Thou
also
shalt
be
saved
by
the
bloud
of
thy
Covenant
,
&c.
THis
Prophet
Zechariah
was
one
of
those
three
Prophets
,
whom
God
raised
up
to
Prophecy
to
the
people
of
the
Jewes
,
after
their
returne
from
the
Captivitie
of
Babylon
;
And
yet
so
after
,
as
that
it
was
in
part
also
during
the
time
of
captivitie
of
many
of
them
,
many
of
the
Jewes
remaining
still
in
Chaldea
,
the
land
of
their
captivitie
,
notwithstanding
the
libertie
proclaimed
by
Cyrus
.
Ezra
1.1
.
Whether
length
of
time
,
(
the
captivitie
having
continued
seventie
yeares
)
had
made
the
land
naturall
to
those
that
were
young
and
had
been
borne
there
,
or
whether
under
Cyrus
they
might
hope
to
finde
more
ease
from
their
burthens
then
formerly
under
the
Babylonians
,
or
whether
the
length
of
the
journey
,
dangers
by
the
way
,
the
hazzards
they
might
meet
withall
in
their
own
land
,
they
being
now
setled
in
Babylon
,
and
having
houses
and
orchards
,
and
such
like
conveniences
about
them
;
whether
(
I
say
)
it
were
any
of
these
,
or
all
together
,
that
hindered
them
,
this
is
certain
,
many
of
them
neglected
to
returne
to
their
own
land
,
in
so
much
as
the
Prophet
is
faine
to
call
upon
them
,
as
he
doth
in
Chapter
2.6
,
7.
Hoe
,
come
forth
,
and
flee
from
the
land
of
the
North
,
deliver
thy selfe
,
O
Zion
,
which
dwellest
with
the
daughter
of
Babel
.
Adding
to
this
call
of
his
many
promises
,
to
allure
and
incourage
them
thereunto
.
As
first
,
By
a
promise
of
plenteous
increase
and
multiplying
in
their
owne
land
.
Zech.
2.4
.
Whereas
they
might
feare
,
that
being
but
few
,
and
a
small
number
,
they
might
be
scattered
and
come
to
nothing
,
therefore
the
Lord
tells
them
by
the
Prophet
,
that
Jerusalem
should
be
inhabited
without
walls
;
meaning
that
it
should
not
be
able
to
containe
the
people
in
it
,
for
their
multitude
.
A
second
promise
,
is
that
he
would
be
a
protection
unto
them
;
I
will
be
a
wall
of
fire
about
you
,
saith
the
Lord
,
ver.
5.
A
wall
of
safe
defence
to
you
,
and
fire
to
burne
up
your
enemies
,
if
any
invade
you
.
A
third
promise
,
that
he
will
be
the
glory
in
the
midst
of
them
;
giving
them
a
glorious
State
or
Church
.
Fourthly
,
He
promises
his
presence
among
them
,
which
is
the
felicitie
of
any
people
;
I
will
dwell
in
the
middest
of
thee
,
saith
the
Lord
,
ver.
11.
By
these
manifold
promises
,
the
Lord
doth
by
his
Prophet
perswade
the
people
to
returne
.
A
strange
thing
that
being
captives
,
they
must
have
so
many
motives
to
returne
to
the
Land
of
their
freedome
and
libertie
.
Now
this
Captivitie
of
the
people
of
the
Jewes
,
as
it
was
res
gesta
,
a
thing
reall
and
done
,
an
affliction
brought
upon
them
for
their
sinning
against
the
Lord
:
So
I
finde
it
in
Scripture
applyed
to
three
things
,
as
a
resemblance
and
type
thereof
.
First
,
It
is
applyed
to
the
naturall
estate
of
all
men
,
who
were
at
first
created
free
,
being
subject
to
none
,
but
onely
to
him
who
is
Lord
over
all
,
but
are
now
by
sin
like
the
Jewes
in
an
estate
of
bondage
.
This
application
I
finde
made
by
the
Apostle
,
1
Cor.
6.17
.
2
Cor.
6.17
.
Come
out
from
among
them
,
touch
no
uncleane
thing
.
Which
words
were
first
spoken
to
and
of
the
Jewes
,
in
Esay
52.
ver.
4.11
.
calling
them
out
of
their
Captivitie
.
But
the
Apostle
applyes
them
to
all
,
whether
Jewes
or
Gentiles
in
their
naturall
uncleannesse
,
calling
upon
them
to
come
out
of
the
sinfull
pollution
of
the
world
.
Secondly
,
It
is
applyed
to
the
state
of
the
Church
under
the
tyranny
of
Antichrist
;
for
as
that
Easterne
Babel
did
afflict
and
oppresse
the
Jewes
,
which
were
then
the
Church
of
God
;
so
Rome
the
Westerne
Babel
doth
keepe
under
the
Church
of
God
now
,
and
long
time
hath
done
,
and
therefore
the
people
of
God
are
called
to
come
out
of
her
,
Apoc.
18.2.4
.
as
the
Jewes
were
called
to
come
forth
from
the
Easterne
Babel
,
Jer.
51.6.8
.
Jer.
51.6.8
.
Jeremie
speaks
it
of
Easterne
Babel
,
John
applyes
it
to
the
Westerne
,
yet
not
mis-applying
,
because
the
one
was
a
type
of
the
other
.
Thirdly
,
It
is
applyed
to
the
present
miserable
forsaken
condition
of
the
Jewes
,
in
which
they
now
lie
,
they
being
now
a
refuse
people
,
cast
off
by
God
,
for
their
casting
off
of
Christ
.
Joh.
1.11
.
He
came
to
his
own
,
but
his
own
received
him
not
;
he
would
have
gathered
them
,
but
they
would
not
be
gathered
,
they
rejected
him
,
therefore
he
also
rejected
them
:
so
that
they
are
now
scattered
abroad
again
,
and
become
a
vassall
,
a
captive
people
,
having
no
free
State
of
their
owne
,
but
living
under
the
dominion
of
other
people
.
This
estate
of
theirs
,
Esay
sets
forth
in
words
not
much
differing
from
my
text
;
This
people
(
saith
he
)
is
robbed
and
spoyled
,
and
shall
be
snared
in
dungeons
;
they
shall
be
hid
in
prison-houses
;
they
shall
be
for
a
prey
,
and
none
shall
deliver
,
for
a
spoyle
,
and
none
shall
say
,
restore
.
Esa.
42.21
.
And
this
their
present
bondage
is
typed
out
by
their
captivitie
in
Babylon
;
as
we
may
see
by
comparing
Rom.
11.26
.
with
Esay
59.20
.
That
which
was
in
the
letter
of
it
,
spoken
of
their
deliverance
out
of
Babylon
,
from
under
the
Chaldeans
,
the
same
doth
the
Apostle
apply
to
their
last
deliverance
,
which
is
yet
to
come
.
The
redeemer
shall
come
to
Sion
,
and
turne
ungodlinesse
from
Jacob.
As
their
captivitie
in
Babel
,
resembled
their
present
captive
condition
now
,
so
their
deliverance
out
of
Babel
then
,
typed
out
their
deliverance
which
shal
come
unto
them
out
of
their
present
misery
,
when
the
Redeemer
shall
againe
come
unto
Sion
,
and
turne
away
ungodlinesse
from
them
.
Now
of
this
deliverance
out
of
their
present
captivitie
;
I
understand
this
Text
,
Zech.
9.11
.
As
for
thee
also
,
by
the
blond
of
thy
Covenant
,
I
have
sent
out
thy
prisoners
out
of
the
pit
,
&c.
By
vertue
of
the
Covenant
made
with
their
fathers
,
they
shall
be
delivered
out
of
the
bondage
in
which
they
are
now
holden
.
To
apply
it
to
these
times
,
is
contrary
to
the
words
of
the
Text
,
Ob.
for
the
Text
speakes
of
a
thing
past
,
I
have
sent
forth
,
&c.
therefore
not
of
things
to
come
.
Those
which
are
any
whit
exercised
in
the
reading
the
Prophecies
Answ.
in
Scripture
,
doe
know
that
it
is
an
usuall
thing
with
them
,
to
speake
of
things
to
come
,
as
if
they
were
already
done
.
To
note
out
thereby
the
certainty
of
the
accomplishment
,
as
if
they
would
say
,
it
is
as
sure
,
as
if
it
were
done
already
.
Thus
Esa.
9.6
.
Esay
9.6
.
so
Apoc.
18.
Apoc.
18.
Babel
is
fallen
,
&c.
speaking
as
if
the
things
were
past
,
when
yet
they
were
still
to
come
.
Now
the
reasons
moving
me
to
this
interpretation
,
are
these
three
.
Because
the
misery
of
the
Jewes
here
spoken
of
,
and
deliverance
from
it
,
comes
after
the
manifestation
and
revealing
of
Christ
in
the
flesh
.
In
ver.
9.
Rejoyce
greatly
,
&c.
Behold
thy
King
,
&c.
These
words
are
applyed
by
Matthew
,
Chapt.
21.5
.
to
Christ
coming
in
person
to
Jerusalem
,
that
being
the
accomplishment
of
this
Prophecy
.
Now
the
deliverance
in
my
Text
is
consequent
to
that
comming
of
Christ
,
and
therefore
cannot
be
referred
either
onely
or
principally
to
their
deliverance
out
of
that
Easterne
Babel
.
Because
that
was
many
yeares
before
Christs
coming
.
And
this
reason
is
of
the
more
force
with
me
,
because
of
that
which
followeth
in
ver.
10.
where
it
's
said
,
that
Christ
shall
speake
peace
to
the
Heathen
;
where
the
calling
in
of
the
Nations
or
Gentiles
is
prophecied
of
,
as
comming
betwixt
that
coming
of
Christ
in
the
flesh
,
&
this
deliverance
of
the
Jewes
.
The
order
is
thus
:
First
Christ
comes
,
ver.
9.
then
the
Gentiles
are
called
,
ver.
10.
Then
the
Jewes
are
delivered
out
of
the
pit
,
in
which
they
are
holden
,
ver.
11.
This
order
observed
by
the
Prophet
,
enforceth
us
to
refer
these
words
to
these
times
,
to
the
present
estate
of
the
Jewes
,
and
to
look
further
then
to
the
first
captivitie
in
Babylon
.
The
promise
is
here
made
both
to
Judah
and
Israel
;
Israel
being
understood
by
the
name
of
Ephraim
,
ver.
13.
And
this
I
take
to
be
a
rule
for
understanding
many
places
in
the
Prophets
,
that
when
the
Prophet
doth
distinctly
mention
both
Judah
and
Israel
,
or
Ephraim
,
making
them
both
to
be
sharers
in
the
blessing
promised
,
those
Pr●phecies
,
I
suppose
,
are
to
be
referred
to
these
last
times
,
because
it
is
not
to
be
shewed
by
any
History
in
Scripture
,
that
the
ten
Tribes
of
Israel
(
understood
by
Ephraim
)
(
because
Ephraim
was
the
chiefe
of
those
ten
)
were
ever
restored
since
their
Captivitie
,
or
united
to
Judah
againe
.
Now
then
the
promise
being
made
both
to
Judah
and
Israel
,
or
Ephraim
,
therefore
I
referre
it
to
those
times
,
wherein
both
of
them
shall
be
called
againe
,
and
united
together
,
as
before
time
.
And
because
this
Rule
may
be
questioned
,
and
yet
(
if
cleared
)
may
be
of
use
in
reading
the
Prophets
:
Therefore
for
the
clearing
of
it
,
let
us
consider
a
place
or
two
.
Consider
that
in
Jer.
3.16
,
17.
Here
is
a
promise
made
to
Judah
and
Israel
.
But
to
what
time
is
this
prophecy
to
be
referred
?
I
suppose
to
these
last
times
,
wherein
both
Judah
and
Israel
shall
be
called
againe
:
And
that
it
cannot
be
meant
of
the
time
of
their
returne
out
of
Babylon
,
my
reasons
are
these
.
Because
in
ver.
16.
it
's
said
(
in
the
time
wherein
the
prophecy
should
be
fulfilled
)
They
shall
then
say
no
more
,
the
Arke
of
the
Covenant
of
the
Lord
,
neither
shall
it
come
to
minde
,
neither
shall
they
remember
it
;
that
is
,
there
should
be
a
change
of
worship
,
the
ceremoniall
worship
shall
be
abolished
,
and
they
shall
use
it
no
more
,
they
should
no
more
mention
the
Arke
,
nor
minde
it
any
more
.
But
it
was
to
have
come
to
minde
,
and
they
were
to
have
used
it
,
if
they
could
have
injoyed
it
,
after
they
came
out
of
Babylon
;
for
then
the
ceremoniall
worship
still
lasted
:
the
time
of
reformation
not
being
yet
come
;
therefore
this
prophecie
speaks
not
of
that
time
.
But
the
Arke
was
wanting
after
the
Captivitie
,
Ob.
it
being
perished
or
lost
in
the
destruction
of
the
Temple
;
and
therefore
it
may
be
referred
to
those
times
,
because
they
had
not
the
Arke
then
.
But
let
us
consider
,
Answ.
that
the
want
of
the
Arke
in
this
place
is
promised
as
a
blessing
,
so
that
they
should
not
now
desire
,
or
stand
in
need
of
any
such
visible
representations
of
Gods
presence
among
them
,
as
having
more
cleare
manifestation
of
Christ
by
the
Gospel
;
so
as
they
should
now
see
eye
to
eye
,
as
Esay
speaks
,
Esa.
52.8
.
Whereas
after
their
returne
from
Babel
,
the
want
of
the
Arke
then
was
no
blessing
,
but
rather
a
defect
.
It
being
in
those
times
one
of
the
most
lively
remembrances
of
Christs
name
unto
them
,
Exod.
20.14
.
and
Psal.
30.4
.
But
the
Prophet
here
in
Jer.
3.
speaks
of
such
a
time
when
the
want
of
it
should
be
no
defect
in
the
Church
;
they
should
mind
it
no
more
.
A
like
expression
Esay
useth
,
Esa.
65.17
.
speaking
of
the
times
of
the
Gospel
,
The
former
things
(
saith
he
)
shall
come
no
more
to
minde
.
They
speake
both
alike
,
because
in
the
times
of
these
Prophecies
,
they
should
have
a
more
clearer
revelation
of
Christ
,
then
they
had
by
those
former
things
,
neither
Arke
,
nor
Temple
,
nor
any
other
of
those
ordinances
,
so
setting
forth
Christ
,
as
the
ministery
of
the
Gospel
should
doe
.
This
change
of
ordinances
therefore
here
prophecied
of
,
argues
that
this
Prophecy
cannot
be
meant
of
the
time
of
their
returne
out
of
Babylon
;
because
then
those
ceremoniall
ordinances
were
not
changed
nor
taken
away
.
A
second
Reason
why
this
Prophecy
is
to
be
referred
to
these
times
of
the
Gospel
,
is
contained
in
the
17th
verse
.
Because
in
the
time
of
this
Prophecies
accomplishment
,
all
Nations
must
be
gathered
to
Jerusalem
,
to
joyne
with
the
Church
of
the
Jewes
in
the
worship
of
God
.
But
all
Nations
were
not
gathered
to
them
at
their
coming
out
of
Babylon
.
Indeed
some
mixture
there
was
of
other
people
among
the
Jewes
;
as
is
gathered
Nehe.
13.3
.
and
out
of
Ezra
.
But
that
mixture
was
plainly
condemned
as
sinfull
,
and
the
Jewes
were
commanded
to
separate
themselves
from
them
.
But
this
gathering
of
the
Nations
unto
them
,
is
here
promised
as
a
blessing
.
But
admit
there
was
there
some
gathering
and
addition
of
other
people
unto
them
,
which
was
not
sinfull
,
some
becoming
Proselytes
,
yet
this
was
so
little
a
scattering
,
that
it
cannot
be
called
a
gathering
of
all
Nations
unto
them
;
for
there
is
as
much
said
before
these
times
,
as
this
comes
unto
in
Exod.
12.38
.
At
their
going
out
of
Aegypt
,
there
was
then
a
mixt
multitude
of
other
people
,
and
yet
this
was
not
the
time
of
gathering
the
Nations
to
the
Jewes
,
but
a
time
of
separating
the
Jewes
from
other
Nations
;
as
therefore
no
man
will
say
,
that
there
was
at
their
coming
out
of
Aegypt
an
addition
of
all
Nations
unto
them
,
though
they
had
then
a
mixt
company
joyning
unto
them
;
so
neither
at
this
time
of
their
returne
from
Babylon
.
Nay
,
if
we
consider
the
times
before
this
Prophecy
was
uttered
,
I
suppose
there
were
such
a
multitude
of
strangers
joyned
to
the
Jewes
,
as
was
not
to
be
found
at
this
time
of
their
returne
from
Babylon
;
for
wee
read
that
in
Solomons
time
,
there
were
found
an
hundred
three
&
fifty
thousand
and
upwards
,
as
is
expressed
in
2
Chron.
2.17
.
Yet
all
this
number
was
not
a
gathering
of
all
Nations
unto
them
.
Ob.
Though
this
Prophecy
was
not
fulfilled
at
their
returne
from
Babylon
,
yet
it
was
●ulfilled
in
the
times
of
Christ
,
and
of
the
Apostles
,
so
that
we
need
not
extend
it
to
the
times
yet
to
come
.
Answ.
I
grant
it
was
in
a
gracious
measure
fulfilled
then
,
and
yet
so
as
to
run
along
to
have
its
full
and
finall
accomplishment
in
the
calling
home
of
the
Jewes
.
First
,
In
the
dayes
of
Christ
some
few
of
the
Jewish
Nation
were
converted
to
the
faith
,
though
few
,
yet
some
were
,
and
so
there
were
some
of
the
Gentiles
also
.
As
those
wise-men
,
Mat.
2.
the
Centurion
,
Mat.
8.
the
Syrophenician
woman
,
Mat.
15.
a
little
number
of
both
.
Secondly
,
Afterwards
when
the
Gospel
was
preached
by
the
Apostles
,
they
preached
first
to
the
Jewes
,
and
many
of
them
believed
,
three
thousand
in
Acts
2.41
.
and
afterwards
in
Acts
5.
five
thousand
:
and
in
Acts
21.20
.
Thou
seest
how
many
thousand
Jewes
believe
.
Now
mark
a
little
answerable
increase
in
the
conversion
of
the
Gentiles
also
:
As
the
sound
of
the
Gospel
went
all
over
the
world
,
so
the
successe
was
answerable
,
Rom.
10.18
.
Rom.
1.13
.
Rom.
15.19
.
so
that
there
were
many
Churches
of
the
Gentiles
;
as
is
evident
in
the
new
Testament
.
Thirdly
,
But
yet
further
,
as
there
shall
be
a
more
full
degree
of
calling
home
the
Jewes
,
then
was
in
either
of
the
times
mentioned
before
,
and
they
shall
come
in
,
in
more
abundance
,
Rom.
11.12
.
both
Judah
and
Israel
being
called
,
so
shall
the
Gentiles
come
in
,
in
more
plenty
then
hitherto
.
And
in
this
the
Apostle
is
cleare
and
full
in
Rom.
11.12
.
where
speaking
of
the
calling
of
the
Jewes
he
saith
,
That
if
their
fall
was
the
riches
of
the
Gentiles
,
how
much
more
shall
their
abundance
be
?
That
is
,
their
calling
,
(
which
shall
be
in
great
abundance
)
so
that
,
then
most
properly
is
the
time
,
wherein
the
Nations
shall
be
gathered
to
Jerusalem
,
namely
,
when
the
multitude
of
the
Jewes
shall
be
called
,
and
all
Nations
then
added
unto
them
.
A
third
reason
to
prove
this
Prophecy
not
to
be
accomplished
in
their
returne
from
Babylon
,
is
from
the
17th
verse
also
,
where
the
promise
is
,
that
after
the
returne
here
spoken
of
,
they
shall
not
walke
after
the
stubbornnesse
of
their
evill
heart
any
more
.
But
if
this
be
applyed
to
their
returne
out
of
Babylon
,
wee
may
then
say
,
this
promise
was
not
fulfilled
,
for
certainly
they
never
shewed
more
obstinacy
and
stubbornnesse
then
since
that
time
,
as
is
evident
in
their
malicious
wickednesse
against
Christ
in
the
dayes
of
his
flesh
.
So
that
it
cannot
be
referred
to
those
times
;
but
if
wee
refer
this
promise
to
the
time
of
their
last
conversion
,
it
shall
then
be
fulfilled
,
because
from
that
time
,
they
shall
never
any
more
turne
away
from
God
,
but
shall
continue
faithfull
with
him
for
ever
;
as
is
clearly
promised
to
them
in
Esay
59.20
,
21.
compared
with
Rom.
11.
26.
This
place
then
in
Jer.
3.16
,
17
,
18.
shews
thus
much
,
that
the
promise
being
made
to
Judah
and
Israel
together
,
the
accomplishment
thereof
was
not
at
their
returne
from
Babylon
,
but
is
to
be
accomplished
in
their
conversion
to
the
faith
of
Christ
.
Another
place
to
confirme
the
same
rule
before
named
,
may
be
that
in
the
Prophet
Ezek.
37.16
,
17.
And
so
to
the
end
of
the
Chapter
,
joyning
together
Judah
and
Israel
(
resembled
by
the
two
stickes
in
his
hand
)
to
be
one
people
,
under
one
King
:
But
I
will
not
st●y
on
this
:
The
summe
is
the
promise
here
in
my
Text
,
being
made
to
Judah
and
Israel
both
,
therefore
this
prophecy
belongs
to
the
times
yet
to
come
,
when
both
of
them
shall
be
turned
to
the
Lord
.
And
this
is
the
second
Reason
.
A
third
Reason
is
from
the
enemy
spoken
of
to
be
destroyed
by
Judah
and
Ephraim
together
,
ver.
13.
When
I
have
raised
up
thy
sonnes
,
O
Sion
,
against
thy
sonnes
,
O
Graecia
:
meaning
that
God
would
by
the
strength
of
Judah
and
Ephraim
together
,
beate
to
powder
the
Prince
of
Grecia
.
But
who
is
he
?
Some
refer
this
to
the
successours
of
Alexander
,
the
mightie
Prince
of
Graecia
,
called
the
Goat
,
Dan.
8.5
.
that
ran
over
all
with
such
speed
and
swiftnesse
.
But
thi●
exposition
cannot
stand
;
First
,
Because
these
successours
of
Alexander
did
mightily
afflict
the
Jewes
;
but
the
Jewes
were
not
made
such
a
Gyants
sword
,
as
to
prevaile
against
them
.
Secondly
,
Because
this
conquering
the
Prince
of
Graecia
followes
the
coming
of
Christ
,
whereas
those
successours
of
Alexander
that
troubled
the
Jewes
were
long
before
.
Thirdly
,
It
cannot
(
that
I
know
)
be
shewed
that
Ephraim
or
the
ten
Tribes
had
any
thing
to
doe
with
these
forces
that
were
guided
by
the
successours
of
Alexander
,
as
themselves
also
doe
confesse
,
that
refer
the
story
to
those
times
,
and
therefore
to
make
their
interpretation
stand
,
they
take
Ephraim
and
Judah
for
synonymaes
,
for
one
and
the
same
people
,
which
is
contrary
to
all
Scripture
,
they
being
ever
taken
as
two
people
;
ever
since
the
division
under
Rehoboam
,
onely
at
their
calling
home
,
then
they
shall
be
reunited
againe
.
Therefore
(
though
I
dare
not
be
peremptory
in
such
particulars
,
yet
)
with
leave
and
submission
to
better
light
,
I
suppose
this
Prince
of
Graecia
is
the
great
Turke
,
which
is
Lord
of
Graecia
at
this
day
,
against
whom
Judah
and
Ephraim
shall
have
a
glorious
victory
,
and
shall
subdue
this
proud
enemy
.
Upon
these
grounds
,
I
conceive
,
the
Prophecy
is
to
be
referred
to
those
times
to
come
.
I
will
not
omit
what
I
conceive
lies
in
that
word
(
also
)
in
my
Text
,
which
seemes
to
have
some
speciall
emphasis
and
force
in
it
,
when
it
's
said
,
As
for
thee
also
,
thou
shalt
be
saved
by
the
bloud
,
&c.
I
have
sent
forth
thy
prisoners
,
&c.
He
had
told
them
before
in
verse
9th
,
that
Christ
shall
come
;
then
in
verse
10.
he
tells
them
the
Gentiles
shall
be
called
;
and
then
addes
in
verse
11.
As
for
thee
also
thou
shalt
be
saved
,
&c.
As
if
he
should
say
,
though
thou
(
O
Sion
)
for
thy
rejecting
of
Christ
come
unto
thee
,
shalt
for
a
time
be
forsaken
,
and
cast
as
a
prisoner
into
the
pit
,
into
miserable
thraldome
,
yet
at
length
,
even
thou
also
shalt
be
delivered
and
brought
back
into
glorious
libertie
;
for
a
while
thou
must
be
a
poore
prisoner
or
captive
,
in
the
pit
of
the
prison
,
and
the
Gentiles
set
in
the
best
roome
;
but
yet
thou
also
shalt
againe
be
brought
out
of
the
pit
,
in
which
thou
art
holden
.
Thus
saith
the
Apostle
in
Rom.
11.23
.
Though
for
the
present
the
Gentiles
be
taken
in
,
and
Jewes
broken
off
;
yet
shall
they
also
be
graffed
in
again
.
The
Apostle
putting
in
the
word
(
also
)
in
the
same
emphaticall
manner
,
as
it
is
here
used
by
the
Prophet
.
In
the
words
are
two
things
.
First
,
The
present
estate
and
misery
of
the
Jewes
,
they
are
as
prisoners
in
a
pit
.
Secondly
,
A
promise
of
restitution
,
they
shall
be
set
free
.
First
,
They
are
prisoners
in
the
pit
of
the
prison-house
,
they
are
now
brought
low
;
they
were
sometimes
the
onely
people
.
It
was
said
of
them
,
Blessed
art
thou
,
O
Israel
,
Deut.
33.29
.
No
people
like
thy
people
Israel
,
2
Sam.
7.23
.
But
now
they
are
become
a
people
scattered
,
and
peeled
,
spoyled
,
and
troden
under-feet
;
sometimes
they
had
the
high
places
of
the
earth
in
possession
,
dwelling
in
a
Land
which
was
the
glory
of
all
lands
,
but
now
they
are
brought
downe
into
the
lower
parts
of
the
earth
,
prisoners
in
the
pit
;
they
are
a
captive
,
an
enslaved
people
,
being
made
as
a
very
footstoole
for
the
enemy
to
tread
upon
.
This
have
they
brought
upon
themselves
,
for
their
sinfull
rejecting
of
Christ
,
and
putting
from
them
the
Gosp●l
of
salvation
,
which
was
preached
unto
them
;
Christ
came
unto
them
,
but
they
received
him
not
,
Joh.
1.11
.
The
Gospel
was
offered
them
,
but
they
would
none
of
it
,
Act.
13.46
.
and
therefore
the
Lord
hath
also
rejected
them
,
making
them
the
lowest
and
basest
of
all
people
.
Observ
.
See
hence
what
the
contempt
of
Christ
and
the
Gospel
brings
a
people
unto
;
where
the
Gospel
comes
,
and
is
received
,
it
magnifies
a
Nation
,
sets
it
up
on
high
,
it
lifts
them
up
to
heaven
in
dignitie
;
as
Christ
spake
of
Capernaum
,
Mat.
11.
It
ennobles
a
people
;
as
it
is
said
of
the
Beraeans
,
that
they
were
a
more
noble
people
,
then
those
of
Thessalonica
,
because
they
did
with
such
readinesse
&
high
esteeme
embrace
the
Gospel
when
it
was
brought
unto
them
,
Act.
17.11
.
But
on
the
other
side
,
when
it
is
despised
,
God
will
staine
the
glory
of
that
people
,
and
make
them
to
be
despised
;
and
the
greater
the
advancement
was
,
the
greater
will
the
abasement
be
,
the
contempt
of
it
brings
utmost
misery
;
it
finds
us
in
misery
when
it
comes
unto
us
,
but
when
it
leaves
us
(
being
despised
by
us
)
our
misery
is
increased
by
it
,
and
made
double
to
what
it
was
before
,
though
we
were
prisoners
then
,
yet
wee
were
prisoners
of
hope
,
Zech.
9.12
.
But
when
we
put
it
away
,
then
we
are
left
without
hope
,
without
helpe
.
This
sin
,
is
the
sin
of
all
sins
,
it
hath
the
guilt
of
all
other
sins
in
it
,
and
addes
more
unto
them
;
this
is
the
killing
sin
,
the
destroying
and
damning
sin
,
Ioh.
3.19
.
This
brings
the
greatest
and
utmost
wrath
;
in
1
Thes.
2.16
.
it
's
said
of
the
Jewes
,
that
for
this
sin
the
wrath
of
God
comes
upon
them
to
the
uttermost
.
It
's
a
sweet
speech
of
Paul
in
Rom.
5.20
.
That
where
sin
abounds
,
there
grace
aboundeth
much
more
;
but
it
is
as
terrible
on
the
other
side
,
that
where
grace
doth
abound
(
in
the
offers
of
it
by
the
Gospel
)
there
sin
,
and
wrath
by
sin
,
abounds
much
more
also
,
(
where
that
grace
is
disesteemed
)
therefore
it
is
,
that
Christ
tells
the
Jews
,
If
he
had
not
come
unto
them
they
should
have
had
no
sin
,
but
now
they
have
no
excuse
nor
cloake
for
their
sin
,
Joh.
15.22
.
The
sins
of
harlots
,
whoremongers
,
swearers
,
drunkards
,
murderers
,
are
lesse
then
this
sin
of
rejecting
the
Gospel
of
Christ
,
Mat.
21.
Publicans
and
harlots
are
better
then
they
;
the
filthinesse
of
Sodome
and
Gomorrah
is
knowne
,
they
were
exceeding
sinners
against
the
Lord
,
Gen.
13.13
.
their
sins
were
not
of
the
common
sort
,
but
exceeded
;
and
therefore
they
perished
not
by
the
common
visitation
of
all
men
,
but
their
judgement
was
exemplary
,
to
stand
as
a
warning
to
all
ages
;
a
fire
not
blowne
by
man
(
as
it
is
in
Job
20.26
.
)
consumed
them
,
the
fire
of
God
fell
upon
them
from
heaven
.
This
was
terrible
;
and
yet
their
sin
was
lesse
then
this
sin
of
rejecting
the
Gospel
,
and
their
condemnation
shall
be
more
easie
in
the
day
of
Judgement
,
then
theirs
shall
be
,
which
receive
not
the
grace
of
the
Gospel
,
when
it
is
brought
unto
them
,
Mat.
10.
Heathens
shall
perish
in
their
ignorance
,
and
those
that
dyed
under
the
light
of
the
Law
,
shall
have
heavier
punishment
,
but
those
that
neglect
the
grace
of
the
Gospel
,
shall
exceed
both
:
when
God
punished
the
wickednesse
of
the
Jewes
before
Christs
coming
,
it
was
a
very
heavie
plague
which
was
brought
upon
them
,
it
was
an
evill
,
and
an
onely
evill
,
Ezek.
7.5
.
It
was
such
a
plague
that
under
the
whole
heavens
had
not
been
the
like
,
as
was
done
unto
Jerusalem
,
Dan.
9.12
.
And
yet
afterwards
when
Christ
had
come
to
them
,
and
was
rejected
by
them
,
his
wrath
was
then
more
heavie
.
Oh
the
miseries
which
then
they
endured
!
then
God
stirred
up
all
his
anger
,
and
gave
way
to
his
wrath
,
even
to
the
uttermost
;
then
he
fulfilled
that
which
he
had
afore
spoken
,
Deut.
32.23
.
He
spent
his
plagues
and
arrowes
upon
them
,
as
if
he
would
emptie
the
treasure
of
all
his
plagues
which
he
had
laid
up
in
store
,
in
executing
them
upon
that
people
.
And
this
the
Lord
Jesus
foretold
them
while
he
was
with
them
,
Mat.
22.7
.
and
forewarned
them
of
what
would
follow
,
if
having
the
vineyard
in
their
possession
,
they
did
not
yeeld
the
fruit
of
it
;
he
told
them
,
the
Lord
would
miserably
destroy
those
husbandmen
,
Mat.
21.41
.
One
of
our
translations
reads
it
,
He
will
cruelly
destroy
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
And
certainly
,
the
Lord
never
shewed
so
great
severitie
against
any
people
,
as
he
will
doe
against
those
which
despise
the
message
of
grace
brought
by
the
Gospel
,
even
as
that
people
is
now
become
a
spectacle
of
wrath
above
all
people
.
When
the
Scripture
threatens
a
woe
,
it
notes
the
extremitie
of
that
misery
which
is
to
come
;
but
here
is
woe
upon
woe
threatned
against
this
sin
,
woe
to
thee
Bethsaida
,
woe
to
thee
Chorazin
,
woe
to
those
places
where
the
Gospel
comes
,
and
is
not
regarded
.
It
's
a
thundering
speech
of
the
Apostle
in
Heb.
10.29
.
where
he
saith
,
That
those
that
sinned
under
Moses
Law
,
dyed
without
mercy
,
and
yet
much
sorer
vengeance
shall
be
unto
those
that
despise
the
Gospel
of
Christ
.
Can
any
thing
be
worse
then
to
dye
without
mercy
?
Yes
(
saith
the
Apostle
)
those
shall
have
sorer
vengeance
;
It
shall
be
vengeance
that
they
suffer
;
yea
sore
vengeance
,
and
sorer
then
those
suffered
,
which
under
Moses
law
dyed
without
mercy
;
and
yet
more
,
it
shall
be
much
sorer
,
yea
so
much
sorer
,
as
cannot
be
uttered
,
but
is
left
to
our
consideration
to
thinke
,
How
much
sorer
vengeance
,
saith
the
Apostle
;
and
it
must
needs
be
such
,
when
the
Lord
himselfe
professeth
he
will
laugh
at
such
mens
destruction
,
and
mocke
when
their
misery
comes
,
Prov.
1.
And
saith
,
that
he
will
rejoyce
over
them
in
destroying
of
them
,
Deut.
28.63
.
No
plagues
like
the
plagues
of
such
as
reject
the
Gospel
of
Christ
.
Reason
1
This
sin
sets
more
of
God
against
us
then
was
before
;
before
the
Gospel
came
unto
us
,
we
had
justice
against
us
armed
with
power
,
both
which
were
provoked
by
us
,
but
yet
mercy
was
ready
to
save
us
,
if
we
would
come
in
and
accept
of
the
grace
offered
;
mercy
was
not
yet
become
our
enemy
,
as
not
yet
being
provoked
by
us
,
but
when
it
is
brought
to
us
by
the
Gospel
,
and
is
despised
by
us
,
now
mercy
and
grace
it selfe
also
is
against
us
,
and
is
made
our
enemy
,
now
mercy
joynes
with
justice
and
increased
wrath
.
Reason
2
There
is
in
this
sin
a
speciall
indignitie
offered
unto
Christ
himselfe
,
the
Son
is
despised
in
it
,
which
the
Father
will
not
suffer
.
It
is
one
great
part
of
the
Fathers
counsell
to
honour
and
advance
his
Son
;
for
the
Father
loveth
the
Son
,
and
will
have
all
men
to
honour
the
Son
,
as
they
honour
the
Father
,
Joh.
5.23
.
As
the
Son
did
all
things
to
honour
the
Father
,
Joh.
8.49
.
&
Joh.
17.4
.
So
it
is
the
Fathers
purpose
and
will
to
honour
the
Son
,
Acts
3.13
.
2
Pet.
1.17
.
This
contempt
therefore
which
is
offered
unto
Christ
,
when
he
is
offered
in
the
Gospel
,
and
is
set
light
by
,
God
the
Father
will
avenge
to
the
full
.
As
the
bloud
of
Abel
cryed
to
God
for
vengeance
against
Cain
,
so
doth
the
contempt
done
to
the
bloud
of
Christ
,
cry
to
heaven
against
the
despisers
of
it
much
more
.
Christs
bloud
hath
a
double
cry
,
and
it
will
prevaile
both
wayes
.
First
,
To
prevaile
for
mercy
towards
those
that
count
it
precious
and
trust
in
it
;
for
them
it
saith
,
Father
forgive
them
.
But
it
cryes
also
for
judgement
against
the
despisers
of
it
,
that
God
would
avenge
the
contempt
of
it
upon
them
;
and
this
bloud
will
be
heard
,
whatsoever
it
calls
for
,
whether
for
mercy
or
judgement
.
Vse
.
This
may
serve
to
be
a
warning
to
all
such
people
to
whom
the
Gospel
of
Christ
is
come
,
let
them
in
the
feare
of
God
take
heed
lest
they
neglect
so
great
salvation
,
Heb.
2.
and
let
them
with
thankfulnesse
and
love
,
entertain
the
grace
which
is
brought
unto
them
,
by
the
revelation
of
Jesus
Christ
.
1
Pet.
1.
If
you
become
despisers
,
God
will
work
such
things
among
you
,
as
who
so
heareth
them
,
his
eares
shall
tingle
,
Acts
1.
and
your
hearts
shall
ake
in
the
suffering
of
them
much
more
;
Heb.
2.
for
if
every
transgression
and
disobedience
committed
against
the
Law
,
or
against
the
dim
light
of
nature
,
doe
receive
a
just
recompence
of
reward
,
if
those
which
are
without
the
Law
perished
in
those
sinnes
which
they
committed
without
the
Law
,
and
if
those
which
are
without
the
Gospel
,
perish
in
their
ignorance
,
because
they
know
it
not
,
how
then
shall
those
escape
which
have
both
law
of
grace
and
Gospel
of
grace
revealed
unto
them
,
and
yet
doe
neglect
those
great
things
?
Be
warned
and
take
heed
;
It
will
be
your
wisdome
now
in
this
your
day
to
consider
the
things
which
concern
your
peace
;
2
Cor.
6.1
.
feare
lest
you
should
receive
the
grace
of
God
in
vaine
;
take
heed
of
despising
and
setting
light
by
the
tydings
of
your
salvation
,
lest
the
same
things
which
were
ordained
to
be
unto
life
,
be
found
to
be
unto
you
unto
death
,
Rom.
7.
and
then
the
greater
meanes
you
have
had
to
bring
you
to
life
,
the
more
bitter
will
your
death
be
.
This
is
the
great
condemnation
of
the
world
,
that
when
grace
is
revealed
and
tendered
unto
men
,
yet
it
is
not
received
with
love
,
that
they
might
be
saved
by
it
,
Joh.
3.19
.
It
's
put
away
,
and
is
not
esteemed
,
lamentable
is
the
case
of
such
people
.
This
made
Christ
to
weep
over
Jerusalem
,
Luk.
19.41
,
42.
because
they
knew
not
,
they
regarded
not
the
things
of
their
peace
,
no
peoples
case
more
to
be
pitied
and
mourned
for
then
theirs
,
that
injoy
the
Gospel
,
but
esteeme
it
not
;
Let
such
consider
what
is
said
of
the
Jewes
,
when
they
put
away
the
Gospel
from
them
,
they
did
thereby
judge
themselves
unworthy
of
eternall
life
,
Acts
13.46
.
Not
that
they
did
thinke
themselves
unworthy
of
life
,
nor
did
they
with
their
mouthes
speake
any
such
thing
,
but
as
a
man
may
shew
h●s
judgement
of
a
thing
,
as
well
by
his
fact
,
as
by
his
words
,
so
did
they
by
their
fact
in
that
sinfull
rejecting
of
the
Gospel
of
salvation
;
they
did
as
it
were
pronounce
a
sentence
against
themselves
,
by
which
all
men
might
see
that
they
were
unworthy
of
the
salvation
preached
to
them
;
such
therefore
as
do
reject
the
Gospel
,
do
by
that
contempt
testifie
and
pronounce
judgement
against
themselves
,
that
they
are
unworthy
to
be
saved
.
These
as
they
love
not
the
blessing
of
the
Gospel
,
so
it
shall
be
farre
from
them
,
and
as
they
choose
the
wayes
of
sin
and
death
,
so
it
shall
come
unto
them
,
they
shall
dye
in
their
sinnes
,
with
a
double
destruction
.
And
heare
,
O
England
,
my
deare
native
Countrey
(
whose
womb
bare
me
,
Admonition
to
England
.
whose
breath
nourished
me
,
and
in
whose
armes
I
should
desire
to
dye
,
)
give
eare
to
one
of
thy
children
,
which
dearely
loveth
thee
.
Be
thou
exhorted
thankfully
to
accept
the
grace
which
is
now
ready
to
be
revealed
unto
thee
.
The
way
is
now
preparing
,
the
high
mountaines
,
which
with
their
shadowes
caused
darknesse
,
are
now
a
laying
low
,
and
the
low
valleys
ready
to
be
exalted
,
the
crooked
things
to
be
made
straight
,
that
all
flesh
(
that
lives
within
thy
borders
)
may
see
the
salvation
of
our
God
.
Thy
light
is
now
coming
,
and
the
glory
of
the
Lord
is
now
rising
upon
thee
;
though
darknesse
hath
covered
a
part
of
thee
hitherto
,
through
the
wickednesse
of
those
that
hated
light
,
yet
now
the
Lord
himselfe
(
I
trust
)
will
rise
upon
thee
,
and
the
glory
of
the
Lord
shall
be
seene
upon
thee
.
Now
therefore
stirre
up
thy selfe
with
thankfulnesse
and
joy
of
heart
,
to
embrace
the
things
of
thy
peace
,
which
shall
be
brought
unto
th●e
.
See
that
thou
love
the
Gospel
,
not
in
word
and
in
shew
onely
,
but
in
deed
and
in
truth
;
and
,
not
for
novelties
sake
,
but
for
truths
sake
,
not
because
it
is
a
new
way
,
but
because
the
grace
of
God
which
brings
salvation
is
thereby
revealed
.
Though
in
respect
of
order
and
government
,
all
things
may
become
new
,
yet
look
not
after
new
substantialls
,
new
foundations
.
Thou
hast
had
the
foundation
truly
laid
,
by
many
skilfull
builders
,
many
yeares
agoe
;
onely
some
have
built
thereupon
hay
and
stubble
,
in
stead
of
gold
and
precious
stones
.
Let
therefore
the
roofe
be
new
,
but
let
the
foundation
be
the
same
.
Take
heed
of
too
much
of
that
new
light
which
the
world
is
now
gazing
upon
.
Some
have
reported
sad
things
concerning
thee
in
this
respect
;
so
much
new
light
breaking
forth
,
that
the
old
zeale
is
almost
extinct
by
it
.
Herein
take
heed
.
The
old
way
,
is
the
good
way
;
this
is
now
ready
to
be
revealed
;
the
time
of
grace
is
coming
unto
thee
;
this
is
the
accepted
season
,
now
in
the
day
of
thy
salvation
;
oh
be
wise
to
consider
it
,
and
walk
worthy
of
it
,
esteeming
the
Gospel
,
as
thy
pearle
,
thy
treasure
,
thy
crowne
,
thy
felicitie
;
thou
canst
not
love
it
too
dearly
;
make
much
of
it
therefore
,
otherwise
know
the
neglect
of
it
,
will
bring
heaviest
wrath
,
and
thy
judgement
hasteneth
,
and
sleepeth
not
.
To
New-England
.
And
thou
New-England
,
which
art
exalted
in
priviledges
of
the
Gospel
above
many
other
people
,
know
thou
the
time
of
thy
visitation
,
and
consider
the
great
things
the
Lord
hath
done
for
thee
.
The
Gospel
hath
free
passage
in
all
places
where
thou
dwellest
;
oh
that
it
might
be
glorified
also
by
thee
.
Thou
enjoyest
many
faithfull
witnesses
,
which
have
testified
unto
thee
,
the
Gospel
of
the
grace
of
God
.
Thou
hast
many
bright
starres
shining
in
thy
firmament
,
to
give
thee
the
knowledge
of
salvation
from
on
high
,
to
guide
thy
feet
in
the
way
of
peace
:
Be
not
high-minded
,
because
of
thy
priviledges
,
but
feare
,
because
of
thy
danger
.
The
more
thou
hast
committed
unto
thee
,
the
more
thou
must
account
for
.
No
peoples
account
will
be
heavier
then
thine
,
if
thou
doe
not
walke
worthy
of
the
meanes
of
thy
salvation
.
The
Lord
looks
for
more
from
thee
,
then
from
other
people
;
more
zeale
for
God
,
more
love
to
his
truth
,
more
justice
and
equitie
in
thy
wayes
;
Thou
shouldst
be
a
speciall
people
,
an
onely
people
,
none
like
thee
in
all
the
earth
:
oh
be
so
,
in
loving
the
Gospel
and
Ministers
of
it
,
having
them
in
singular
love
for
their
works
sake
.
Glorifie
thou
that
word
of
the
Lord
,
which
hath
glorified
thee
.
Take
heed
lest
for
neglect
of
either
,
God
remove
thy
Candlesticke
out
of
the
midst
of
thee
;
lest
being
now
as
a
Citie
upon
an
hill
,
which
many
seek
unto
,
thou
be
left
like
a
Beacon
upon
the
top
of
a
mountaine
,
desolate
and
forsaken
.
If
we
walke
unworthy
of
the
Gospel
brought
unto
us
,
the
greater
our
mercy
hath
been
in
the
enjoying
of
it
,
the
greater
will
our
judgement
be
for
the
contempt
.
Be
instructed
,
and
take
heed
.
Thus
of
the
present
state
of
the
Jewes
,
they
are
prisoners
in
the
pit
,
but
though
the
Jewes
be
now
as
prisoners
in
the
pit
,
living
in
a
forlorne
rejected
condition
,
yet
they
shall
againe
be
brought
forth
of
the
prison-house
,
and
translated
into
the
libertie
of
the
people
of
God
,
they
shall
be
called
againe
.
This
I
conceive
is
foretold
in
that
place
of
Jeremie
before
opened
,
Jer.
3.16
,
17
,
18.
and
Ezek.
36.26
.
&c.
which
Camero
doth
refer
to
this
conversion
of
theirs
now
spoken
of
;
but
the
37.
Chapter
is
more
cleare
,
from
ver.
15.
to
the
end
of
the
Chapter
,
the
joyning
together
of
those
two
stickes
in
the
hand
of
the
Prophet
,
signifying
the
joyning
together
of
Judah
and
Israel
in
the
hand
of
God
,
when
they
both
shall
become
one
people
unto
God
,
thereto
also
belongs
the
type
of
the
dry
bones
,
there
going
before
.
So
in
Zech.
12.10
.
They
shall
looke
on
him
whom
they
have
pierced
,
and
shall
mourne
for
him
,
&c.
This
Prophecy
is
yet
to
be
fulfilled
,
because
this
mourning
for
him
was
never
seene
in
that
Nation
to
this
day
.
Ob.
But
some
may
say
,
that
in
Joh.
19.36
,
37.
this
Scripture
in
Zech.
12.10
.
was
then
fulfilled
,
when
they
crucified
him
and
pierced
him
.
It
's
there
said
,
This
was
done
that
it
might
be
fulfilled
,
&c.
Answ.
This
Prophecy
speakes
of
two
things
;
First
,
That
they
should
pierce
Christ
;
Secondly
,
That
they
should
mourne
for
him
;
now
the
first
part
was
then
accomplished
,
then
was
fulfilled
that
which
was
spoken
concerning
their
piercing
of
him
,
but
they
did
not
then
mourne
for
him
,
but
it
was
to
be
fulfilled
afterwards
in
times
yet
to
come
.
If
it
be
said
,
that
their
mourning
for
him
whom
they
pierced
,
was
fulfilled
in
the
repentance
of
those
Jewes
mentioned
,
Acts
2.37
.
so
as
there
is
no
further
accomplishment
thereof
to
be
looked
for
.
I
answer
;
This
that
is
alledged
cannot
stand
with
the
circumstances
expressed
in
the
Text
;
for
that
mourning
spoken
of
,
Zech.
12.10
.
is
of
such
a
time
in
which
God
will
be
with
Judah
,
and
with
the
people
of
Jerusalem
,
in
a
speciall
manner
,
in
the
siege
which
shall
be
against
Jerusalem
,
at
which
time
,
God
will
make
Jerusalem
,
as
an
heavie
stone
to
breake
in
pieces
all
the
people
of
the
earth
that
lift
at
it
,
ver.
2
,
3.
And
is
of
that
time
,
when
Jerusalem
shall
be
built
againe
,
upon
her
own
foundation
,
even
in
Jerusalem
,
ver.
6.
But
these
things
doe
not
agree
to
that
time
in
Acts
2.37
.
for
then
Jerusalem
did
not
breake
the
people
that
lifted
at
it
,
but
it selfe
was
shortly
after
broken
in
pieces
by
the
Romans
;
and
the
Lord
was
not
then
with
Judah
,
but
fought
against
them
;
and
then
was
not
the
time
of
Jerusalems
building
againe
,
but
of
its
overthrow
,
which
shortly
ensued
;
this
mourning
therefore
expressed
in
Zech.
12.
cannot
be
fulfilled
by
that
in
Acts
2.37
.
But
some
may
say
,
this
that
is
spoken
of
building
Jerusalem
againe
,
may
seeme
to
import
,
that
the
Jewes
shall
againe
repossesse
their
own
Land
,
which
is
but
a
vaine
conceit
.
But
let
those
Scriptures
be
examined
which
speake
of
their
conversion
,
and
it
will
appeare
,
that
they
speake
as
punctually
concerning
their
inhabiting
againe
their
owne
Land
,
and
their
building
and
dwelling
in
their
own
Cities
.
Jeremie
tells
us
,
that
the
Citie
(
Jerusalem
)
shall
be
builded
upon
her
owne
heape
,
Jer.
30.18
.
And
in
Chap.
31.17
.
Thy
children
(
saith
the
Prophet
)
shall
in
the
end
come
againe
to
their
borders
:
and
afterwards
in
ver.
21.
Israel
is
called
upon
to
returne
to
her
own
Cities
:
Returne
,
O
virgin
Israel
,
to
these
thy
Cities
.
See
also
Esa.
65.9
,
10.
Ezek.
37.21
,
22
,
25.
Zech.
12.6
.
There
is
remaining
in
that
people
,
a
strange
affection
unto
their
own
Land
,
many
very
aged
persons
,
in
the
extremitie
of
their
age
,
using
to
take
wearisome
journeys
from
farre
Countries
,
onely
for
this
end
,
that
they
may
dye
at
Jerusalem
;
and
carrying
also
with
them
the
bones
of
their
parents
,
husbands
,
children
,
and
kinsfolke
,
whereof
also
,
whole
bark
fulls
not
seldome
doe
arrive
at
Joppa
,
to
be
conveyed
and
buried
againe
at
Jerusalem
.
But
to
returne
to
their
conversion
,
passing
by
the
Scriptures
of
the
old
Testament
,
which
might
be
applied
this
way
,
which
are
almost
without
number
;
the
new
Testament
also
beares
witnesse
to
this
truth
,
as
namely
that
in
Matthew
,
Mat.
23.38
,
39.
Your
habitation
shall
be
left
desolate
,
and
yee
shall
see
me
no
more
,
till
yee
shall
say
,
Blessed
be
he
that
cometh
in
the
name
of
the
Lord
.
Which
words
containe
;
First
,
Their
rejection
,
(
yee
shall
see
me
no
more
)
accompanied
with
the
desolation
of
their
habitation
,
ver.
38.
Secondly
,
Their
conversion
and
calling
againe
,
they
shall
at
last
say
,
Blessed
be
he
that
cometh
in
the
name
of
the
Lord
;
though
time
was
when
they
could
not
endure
the
Children
to
cry
(
Blessed
)
unto
him
,
yet
the
time
shall
come
when
themselves
shall
blesse
him
,
and
be
made
blessed
in
him
.
For
when
it
's
said
,
Yee
shall
not
see
me
henceforth
,
till
yee
shall
say
,
Blessed
,
&c.
Though
some
doe
here
take
the
word
(
till
,
for
never
)
as
if
Christ
should
have
said
,
Yee
shall
never
see
me
any
more
:
&
though
it
be
granted
,
that
the
same
word
is
sometimes
taken
in
that
sense
,
yet
it
is
not
so
to
be
taken
here
,
as
is
evident
by
comparing
Rom.
11.25
.
with
this
place
in
Mat.
23.
where
the
Apostle
tells
us
,
that
obstinacy
is
come
upon
the
Jewes
,
till
the
fulnesse
of
the
Gentiles
be
come
in
,
and
then
all
Israel
shall
be
saved
.
Where
the
word
(
till
)
notes
out
a
definite
&
determinate
time
,
which
shall
have
an
end
;
and
whereas
some
do
conceive
,
that
this
Prophecy
of
our
Saviour
Christ
,
might
be
fulfilled
in
the
conversion
of
those
Jewes
mentioned
,
Acts
2.
I
suppose
that
cannot
be
the
accomplishment
of
this
Prophecy
,
because
in
ver.
38.
there
is
a
prophecy
of
desolation
of
the
house
,
going
before
their
seeing
of
him
,
which
is
mentioned
ver.
39.
But
the
desolation
of
the
house
there
threatned
,
did
not
goe
before
,
but
followed
that
conversion
in
Acts
2.
And
therefore
there
is
another
conversion
of
theirs
to
come
,
which
must
follow
the
desolation
of
their
house
.
Adde
hereunto
that
in
the
2
Corinth
.
3.3.13
,
14
,
15
,
16.
though
the
people
out
of
blindnesse
and
obstinacy
did
cover
their
hearts
then
,
and
doth
so
still
to
this
day
,
yet
a
time
shall
come
when
the
covering
shall
be
taken
away
,
and
then
their
heart
shall
be
turned
to
the
Lord
.
In
Rom.
11.
the
whole
Chapter
,
the
Apostle
purposely
speaketh
of
the
rejection
of
the
Jewes
,
but
withall
shewes
that
it
was
neither
totall
nor
finall
;
where
first
having
shewed
the
Reasons
of
their
rejection
,
then
he
comes
to
speake
of
their
calling
againe
,
in
ver.
12.
in
those
words
,
how
much
more
shall
their
abundance
be
?
Where
(
abundance
)
is
opposed
to
their
casting
off
,
and
therefore
is
to
be
taken
for
their
abundant
accesse
to
the
faith
,
which
shall
be
in
great
number
;
and
the
Apostle
doth
not
onely
intimate
such
a
calling
of
theirs
,
but
proves
it
;
First
,
Because
if
the
root
be
holy
,
so
also
are
the
branches
,
(
though
some
be
for
a
time
broken
off
)
ver.
16.
they
belong
to
an
holy
root
,
and
therefore
they
shall
be
graffed
in
againe
,
because
God
is
able
to
doe
it
.
Secondly
,
From
Gods
unchangeablenesse
;
Gods
calling
is
without
repentance
,
&c.
And
from
all
this
concludes
,
that
all
Israel
shall
come
in
and
be
saved
;
which
he
confirmes
by
the
testimony
of
Esay
,
that
the
Redeemer
shall
come
unto
them
,
and
turne
away
ungodlinesse
from
Jacob.
This
some
learned
thinke
,
Mus●ulus
.
was
signified
by
the
breaking
of
the
Tables
of
the
Covenant
;
and
the
renewing
of
them
againe
in
Exod.
32.
To
shew
how
for
their
rejection
of
Christ
,
they
should
be
broken
off
,
and
the
Covenant
broken
with
them
;
but
yet
so
,
as
that
this
breach
should
at
last
be
made
up
againe
;
God
would
againe
renew
his
Covenant
with
them
,
and
take
them
to
be
his
people
,
and
he
to
be
their
God
.
I
doe
not
thinke
it
a
nice
and
curious
observation
which
is
made
upon
Apoc.
19.1
.
where
after
the
destruction
of
Rome
,
praise
shall
be
given
to
God
in
the
Church
in
the
Hebrew
tongue
;
surely
because
the
Jewes
the
Hebrew
people
,
shall
acknowledge
the
Lord
Jesus
Christ
with
us
.
So
that
then
not
onely
Graecians
,
(
Gentiles
)
but
Hebrewes
,
(
Jewes
)
shall
come
in
,
and
praise
God
with
us
.
Though
they
are
for
the
present
kept
off
from
embracing
the
Christian
faith
,
by
reason
of
the
Idolatry
of
Rome
,
which
they
know
to
be
so
contrary
to
the
Scripture
,
they
judging
all
other
Christians
by
them
,
yet
when
Rome
is
fallen
,
and
that
stumbling
blocke
is
taken
out
of
the
way
,
when
they
shall
see
Christians
generally
to
hate
such
abominable
idolatry
;
then
Jewes
and
Gentiles
together
shall
praise
and
confesse
the
name
of
the
Lord
Jesus
Christ
;
they
shall
then
be
called
againe
.
From
the
stabilitie
of
the
Covenant
made
with
their
fathers
,
Reason
1
and
this
reason
is
here
laid
downe
in
my
text
,
by
the
bloud
of
thy
Covenant
,
q.d.
God
made
a
Covenant
with
thy
fathers
,
which
thou
hast
an
interest
in
,
and
therefore
by
vertue
of
this
Covenant
,
for
this
Covenant
sake
,
thou
shalt
be
brought
out
of
this
prison
,
in
which
thou
art
now
holden
;
and
thereto
agrees
that
in
Rom.
11.28
.
they
are
beloved
for
their
fathers
sake
.
From
the
Condition
of
the
kingdome
of
Christ
,
which
is
such
,
Reason
2
that
it
must
for
ever
increase
;
as
Esay
saith
,
Of
the
increase
of
his
kingdome
there
is
no
end
,
Esa.
9.7
.
He
doth
not
say
,
of
his
kingdome
there
shall
be
no
end
,
but
of
the
increase
of
his
kingdome
.
If
he
had
said
,
of
his
kingdome
there
shall
be
no
end
,
it
might
have
been
true
,
though
it
had
decreased
age
after
age
,
&c.
but
he
speakes
thus
,
that
of
the
increase
of
his
government
and
kingdome
there
shall
be
no
end
,
to
let
us
know
the
kingdome
of
Christ
must
still
increase
;
it
is
therefore
compared
to
a
graine
of
mustard-seed
,
which
growes
to
a
great
tree
,
Mat.
13.
And
is
like
that
little
stone
,
Dan.
2.35
.
which
grew
till
it
filled
the
earth
.
Observe
how
it
hath
increased
,
first
it
was
shut
up
in
the
bounds
of
Judea
,
then
in
the
dayes
of
the
Apostles
it
began
to
spread
abroad
among
the
Gentiles
,
but
the
Gentiles
were
so
received
in
,
that
most
part
of
the
Jewes
were
then
cast
off
.
But
yet
further
,
there
shall
be
a
greater
increase
of
this
kingdome
,
when
the
nation
of
the
Jewes
shall
be
brought
in
againe
,
and
the
rest
of
the
Gentiles
together
with
them
,
and
then
shall
that
be
fulfilled
that
all
the
kingdomes
of
the
earth
shall
be
the
kingdomes
of
the
Lord
Christ
,
Apoc.
11.15
.
To
stirre
up
every
one
to
help
forward
this
glorious
work
of
the
Vse
1
Jewes
conversion
;
they
were
sometimes
the
chiefe
,
and
the
first
borne
;
though
now
their
dignitie
is
gone
,
and
they
are
as
prisoners
in
the
pit
;
help
we
to
restore
them
to
their
former
libertie
,
lift
them
out
of
the
pit
into
which
they
are
fallen
;
If
it
were
but
our
enemies
beast
,
we
were
bound
to
helpe
it
out
,
how
much
more
these
that
have
been
the
people
of
God
,
and
have
such
promises
made
unto
them
?
What
shall
we
doe
to
helpe
forward
their
calling
and
conversion
?
Quest.
Take
away
(
as
much
as
in
us
lyes
)
the
stumbling
block
,
which
Ans.
1
hinders
their
coming
in
;
and
these
blockes
are
two
;
First
,
The
one
is
the
Idolatry
of
Christian
Churches
,
especially
that
of
Rome
,
whiles
we
doe
any
thing
to
uphold
these
Idolatries
,
we
doe
put
the
stumbling
block
before
them
,
to
hinder
them
;
but
take
away
these
stones
and
blockes
which
they
stumble
at
,
and
then
their
way
will
be
more
easie
and
plaine
.
Secondly
,
The
other
is
the
carnalnesse
and
licentiousnesse
of
the
lives
of
Christians
,
this
is
a
great
stumbling
blocke
unto
them
;
remove
this
from
before
them
,
let
them
see
a
spirit
of
grace
shining
upon
us
,
and
appearing
in
our
lives
:
and
then
we
shall
make
plaine
the
way
of
the
Lord
for
them
to
returne
to
Sion
,
see
Esay
57.14
.
Intreat
the
Lord
for
them
,
that
he
would
visit
them
in
due
time
,
be
we
their
remembrancers
before
the
Lord
;
they
have
long
lyen
in
the
dungeon
,
as
Esa.
42.22
.
and
been
made
a
prey
of
,
and
there
hath
been
none
to
say
,
restore
,
let
us
therefore
speake
unto
God
in
their
behalfe
,
and
say
,
Lord
restore
thy
ancient
people
,
bring
them
back
to
the
fellowship
of
thy
Church
;
take
to
you
the
words
of
Micah
,
Chap.
7.14
.
Feed
thy
people
with
thy
rod
,
and
the
flock
of
thine
inheritance
in
the
middest
of
Carmell
;
let
them
feed
in
Bashan
and
Gilead
,
as
in
old
time
;
commend
their
estate
unto
God
,
and
the
rather
should
we
doe
this
,
Because
1.
They
prayed
for
us
when
we
were
no
people
,
that
we
might
be
the
people
of
God
,
Psal.
67.1
,
2.
When
the
salvation
of
God
was
revealed
to
them
,
they
prayed
that
it
might
be
revealed
unto
us
;
Wee
have
a
little
sister
(
said
they
)
Cant.
8.8
.
They
took
thought
for
us
,
we
being
then
that
little
sister
,
and
so
let
us
doe
for
them
.
2.
It
is
from
them
that
the
meanes
of
salvation
is
come
to
us
,
the
Law
is
called
their
Law
,
Joh.
10.34
.
It
was
given
as
an
inheritance
to
the
children
of
Israel
,
Deut.
33.4
.
And
the
spirituall
things
of
the
Gospel
,
are
called
their
spirituall
things
,
Rom.
15.27
.
And
thence
is
that
in
Esa.
2.3
.
The
Law
shall
goe
forth
of
Sion
,
and
the
word
of
the
Lord
from
Jerusalem
:
yea
,
and
of
them
came
Christ
concerning
the
flesh
,
Rom.
9.
All
the
meanes
of
grace
and
salvation
,
are
theirs
first
,
and
from
them
they
come
unto
us
;
and
thence
it
is
that
Christ
himselfe
tells
us
,
That
salvation
is
of
the
Jewes
,
Joh.
4.22
.
Wee
owe
them
this
therefore
,
as
a
requitall
unto
them
.
3.
Consider
a
further
good
that
shall
come
unto
our selves
by
their
calling
unto
Christ
,
there
shall
be
an
increase
of
blessing
coming
to
our selves
.
Great
light
shall
be
manifested
,
and
knowledge
shall
increase
,
Esa.
24.
ult.
The
light
of
the
Sunne
,
and
of
the
Moone
shall
be
darkned
,
by
the
light
which
shall
come
from
that
Church
,
the
light
of
the
Jewish
Church
which
was
but
as
the
light
of
the
Moone
,
and
the
light
of
the
Gentile
Churches
,
which
is
as
the
Sunne
,
shall
both
be
dim
in
comparison
of
the
light
which
shall
be
in
that
Church
,
when
the
glory
of
the
Lord
is
risen
upon
them
.
See
Esa.
60.1.2
.
which
speakes
of
the
estate
of
the
Jewish
Church
after
their
calling
,
as
appeares
by
that
which
goes
before
,
Chap.
59.
end
.
Many
of
those
dark
Prophecies
,
which
now
lye
hid
in
obscuritie
,
shall
then
be
brought
to
light
;
the
accomplishment
of
them
will
then
give
us
the
interpretation
.
4.
Admit
we
neither
had
received
benefit
from
them
hitherto
,
nor
could
expect
any
further
blessing
hereafter
,
yet
consider
the
glory
which
shall
then
come
to
Christ
by
their
coming
in
,
the
glory
of
his
kingdome
shall
be
enlarged
,
Jerusalem
shall
be
a
throne
of
glory
to
him
,
Jer.
3.17
.
then
shall
the
Lord
be
glorified
in
them
,
all
the
house
of
Israel
shall
glory
in
the
Lord
,
Esa.
45.25
.
and
shall
draw
others
of
the
Gentiles
unto
them
.
5.
If
there
were
neither
good
to
our selves
,
nor
glory
to
Christ
by
their
calling
,
yet
even
pitie
and
compassion
should
move
us
;
consider
who
they
are
,
even
the
children
of
Abraham
our
father
,
and
Sarah
our
mother
;
they
are
our
brethren
,
and
our
flesh
;
and
how
should
it
pitie
us
to
see
the
children
of
our
father
in
the
dungeon
,
and
prison-pit
?
Oh
pray
for
them
,
that
the
blessing
of
Abraham
their
father
may
come
upon
them
.
For
consolation
to
such
parents
as
have
entered
into
a
Covenant
Vse
2
with
the
Lord
,
and
have
in
truth
given
up
themselves
unto
him
to
be
his
people
,
they
may
be
assured
,
that
the
vertue
,
the
blessing
,
and
efficacy
of
the
Covenant
shall
never
be
disanulled
,
but
it
shall
goe
on
to
you
and
your
children
for
ever
;
by
your
Covenant
,
you
have
such
hold
of
God
,
that
you
may
be
assured
,
he
will
be
a
God
,
not
to
you
onely
,
but
to
a
thousand
generations
after
you
:
not
but
that
there
may
be
an
interruption
for
a
time
,
but
the
strength
of
the
Covenant
will
take
hold
againe
,
so
as
there
shall
not
faile
,
but
some
of
your
seed
shall
stand
before
the
Lord
,
to
serve
him
for
ever
.
This
you
see
fulfilled
in
the
people
of
the
Jewes
,
though
there
hath
been
a
breaking
off
for
a
time
,
yet
the
Covenant
will
bring
them
in
againe
,
and
Gods
Covenant
is
the
same
with
you
,
as
it
was
with
Abraham
,
and
therefore
looke
what
mercy
Abrahams
seed
have
belonging
to
them
,
the
same
doth
belong
to
yours
also
;
therefore
give
up
your selves
unto
God
,
make
a
Covenant
with
him
,
and
this
your
Covenant
shall
draw
in
your
children
to
partake
of
the
blessing
and
grace
of
the
Covenant
with
you
,
even
to
many
generations
,
never
to
be
broken
off
.
Vse
3
It
may
also
serve
for
a
consolation
unto
such
children
as
are
descended
from
parents
that
have
been
in
Covenant
with
God
,
they
may
goe
to
God
,
and
plead
the
Covenant
of
their
fathers
,
and
hope
to
be
received
to
favour
.
The
people
of
Israel
in
their
distresses
,
ordinarily
used
to
plead
the
Covenant
which
God
had
made
with
Abraham
,
Isaac
,
and
Jacob
;
as
Exod.
32.13
.
Deut.
9.26
,
27.
If
you
have
had
godly
parents
,
though
you
have
walked
frowardly
against
God
,
yet
cast
not
away
all
hope
,
but
remember
the
Covenant
the
Lord
hath
made
with
thy
fathers
,
and
entreat
that
it
may
be
extended
unto
thee
.
The
Lord
himselfe
lays
this
foundation
of
comfort
for
such
children
,
Esa.
51.1
,
2.
Looke
unto
the
rocke
whence
yee
are
hewen
,
consider
Abraham
your
father
,
q.
d.
Consider
what
mercy
I
shewed
unto
him
,
and
the
same
mercy
expect
for
your selves
;
the
oyle
that
is
powred
out
upon
the
head
,
will
run
downe
to
the
rest
of
the
members
.
Thus
we
have
heard
the
scope
of
these
words
,
as
they
respect
the
Jewes
in
particular
,
to
whom
they
were
first
spoken
;
let
us
now
a
little
further
consider
of
them
,
as
they
concerne
our selves
.
What
was
spoken
of
them
,
is
appliable
to
all
that
are
in
the
same
estate
with
them
;
There
is
by
nature
but
one
estate
of
all
men
,
whether
Jewes
or
Gentiles
,
whether
we
speake
of
sin
or
misery
;
thereupon
it
is
that
what
Esay
before
spake
of
the
disposition
and
sinne
of
the
Jewes
,
in
Esa.
59.7
,
8.
the
same
doth
the
Apostle
apply
generally
unto
all
men
,
Rom.
3.15
,
16
,
17.
As
shewing
thereby
what
is
spoken
of
the
sin
of
one
people
,
may
be
spoken
of
all
,
which
are
in
the
same
naturall
estate
with
them
;
there
may
be
severall
degrees
both
of
sin
and
misery
in
severall
people
,
but
the
estate
is
the
same
in
all
.
It
was
noted
before
,
how
the
estate
of
the
Jewes
in
their
Babylonish
captivitie
,
was
applied
to
three
other
things
,
as
types
of
them
.
First
,
to
the
naturall
estate
of
all
men
,
who
are
in
spirituall
bondage
,
as
they
were
in
outward
:
Secondly
,
to
the
captivity
of
the
Church
under
Antichrist
:
Thirdly
,
to
the
servile
condition
which
the
Jews
are
in
.
Now
,
these
three
are
not
things
so
different
in
nature
,
that
they
cannot
sometimes
meet
all
together
in
one
,
they
being
but
as
so
many
severall
degrees
of
one
and
the
same
naturall
estate
.
First
,
some
are
meerly
naturall
,
and
no
more
,
as
not
having
gone
so
far
,
as
to
defile
themselves
with
the
abominations
of
the
Whore
of
Rome
.
Secondly
,
others
have
proceeded
further
,
and
dallied
with
that
Strumpet
,
and
gone
in
unto
her
,
and
have
drunk
of
the
wine
of
her
fornication
.
Thirdly
,
others
have
gone
further
then
both
the
former
,
even
to
the
execrable
malice
of
the
Jews
,
so
as
to
hate
and
maligne
the
ways
of
Christ
,
as
the
Jews
do
accurse
his
name
at
this
day
.
Now
,
whether
we
consider
one
or
other
of
these
,
they
are
all
but
so
many
severall
degrees
of
the
same
estate
of
nature
.
And
so
there
being
but
one
estate
of
all
men
,
therefore
,
what
is
truly
said
of
one
,
may
be
truly
said
of
all
,
only
reserving
to
each
of
them
that
particular
degree
of
sin
or
misery
,
which
is
proper
to
them
,
but
the
same
estate
is
common
to
all
.
So
that
the
Jews
being
for
their
sin
cast
off
,
and
become
prisonees
in
the
pit
,
this
their
estate
may
fitly
be
applied
to
all
men
that
are
in
the
same
naturall
estate
,
excepting
only
the
particular
degree
,
as
is
before
expressed
;
their
heighth
and
excellency
belong
to
them
alone
,
and
yet
the
same
promises
,
in
the
substance
of
them
,
do
belong
unto
all
the
faithfull
:
so
it
is
concerning
their
sin
and
misery
which
lies
upon
them
;
a
particular
degree
thereof
may
be
proper
unto
them
,
but
the
same
estate
is
common
to
all
.
So
then
,
draw
we
unto
our selves
that
which
is
here
spoken
of
the
Jews
,
and
then
the
summe
of
this
Text
is
this
,
that
even
as
they
,
so
we
,
are
naturally
in
the
prison
pit
,
till
we
be
brought
forth
by
the
blood
of
the
Covenant
applied
unto
us
.
Let
me
explain
the
words
a
little
,
and
so
make
way
for
the
Observations
:
What
is
meant
by
the
Pit
here
spoken
of
?
So
far
as
concernes
the
Jews
,
it
notes
out
the
present
outward
thraldome
in
which
they
are
holden
under
the
nations
among
which
they
live
;
as
also
that
spirituall
captivity
in
which
they
lie
,
being
shut
up
under
sin
and
unbeliefe
,
as
it
is
expressed
,
Rom.
11.32
.
And
in
this
latter
respect
,
it
is
common
to
us
with
them
;
we
being
all
of
us
captives
under
the
dominion
of
our
spirituall
enemies
,
as
well
as
they
.
What
is
the
water
here
spoken
of
?
the
pit
wherein
there
is
no
water
?
the
idle
toyes
,
and
Frier-like
conceits
about
Purgatory
drawn
from
hence
,
I
passe
by
,
as
not
worthy
spending
time
about
them
.
Waters
in
Scripture
,
signifie
two
things
;
sometimes
they
signifie
affliction
,
sorrow
,
danger
,
trouble
,
and
perplexity
,
as
we
may
see
in
Psal.
18.16
.
Psal.
32.6
.
and
69
1
,
2.
Sometimes
again
they
are
taken
in
a
quite
contrary
sense
,
signifying
joy
,
comfort
,
and
refreshing
,
as
in
Psal.
23.2
.
Isai
.
12.3
.
Jer.
2.13
.
where
the
Lord
compares
him self
to
a
Fountain
of
living
waters
,
which
gives
plenteous
refreshing
and
consolation
.
In
this
latter
sense
it
is
taken
here
in
this
Text
,
for
joy
or
comfort
;
so
that
the
meaning
is
,
that
as
the
Jews
,
so
we
,
one
and
other
of
us
,
we
are
shut
up
as
prisoners
in
the
dungeon
and
pit
of
the
prison
,
where
there
is
no
water
of
comfort
to
refresh
our
souls
withall
,
we
may
finde
dirt
and
mire
there
,
in
which
we
may
stick
fast
,
as
Jeremiah
did
,
in
his
prison
,
but
there
is
no
water
of
comfort
to
be
found
there
.
The
loosing
,
or
sending
forth
of
the
pit
,
is
the
deliverance
and
freedome
,
which
comes
by
the
blood
of
Jesus
Christ
,
called
here
,
The
blood
of
the
Covenant
:
First
,
because
it
ratifieth
the
Covenant
betwixt
God
and
us
,
as
we
shall
see
afterwards
.
Secondly
,
because
the
Covenant
directs
us
to
the
blood
of
Christ
to
seek
our
freedome
from
it
,
&c.
Thus
having
the
sense
,
we
may
in
the
words
consider
these
two
things
:
1.
The
naturall
estate
of
men
,
set
forth
in
two
degrees
:
-
1.
We
are
prisoners
in
the
pit
,
captives
.
-
2.
Destitute
of
all
comfort
,
being
in
a
pit
wherein
is
no
water
.
2.
The
promise
of
deliverance
,
I
have
loosed
,
that
is
,
will
loose
;
I
will
grant
a
deliverance
;
and
this
is
set
forth
,
First
,
by
the
moving
cause
,
namely
,
Gods
free
grace
,
not
expressed
,
but
implyed
in
this
,
when
it
's
said
,
By
thy
covenant
I
will
send
forth
,
&c.
q.
d.
by
that
free
goodnesse
and
grace
of
mine
,
by
which
I
first
entred
into
a
covenant
with
thee
,
and
for
thee
,
will
I
send
thee
deliverance
out
of
this
misery
.
Secondly
,
by
the
meriting
cause
of
it
,
The
blood
of
the
covenant
,
the
blood
of
Christ
;
for
though
the
deliverance
be
free
to
us
,
by
free
grace
in
respect
of
any
thing
done
by
us
;
yet
it
is
obtained
for
us
by
the
blood
of
Christ
.
From
all
together
,
observe
these
four
things
:
1.
That
we
are
all
naturally
in
a
state
of
bondage
,
as
prisoners
in
the
pit
.
2.
That
so
long
as
we
continue
in
this
estate
,
nothing
that
we
do
enjoy
,
can
give
us
any
sound
comfort
;
there
is
no
water
in
the
pit
.
3.
That
though
our
condition
be
thus
miserable
and
comfortlesse
,
yet
there
is
both
freedome
from
this
bondage
,
and
comfort
to
be
obtained
by
the
blood
of
the
covenant
;
in
Christ
there
is
both
an
opening
of
the
prison
,
●o
those
that
are
bound
,
and
fountains
of
living
water
,
to
refresh
the
thirsty
souls
.
4.
That
whatsoever
salvation
and
deliverance
God
gives
unto
his
people
,
in
setting
them
free
from
this
misery
,
he
doth
it
by
vertue
of
,
and
according
to
his
covenant
.
These
are
the
summe
of
all
.
These
four
points
the
Text
offers
to
our
consideration
,
all
which
,
though
handled
publikely
,
and
intended
to
have
been
published
with
that
●hich
now
comes
forth
;
yet
finding
the
Treatise
to
grow
bigger
then
I
thought
in
the
beginning
,
I
have
now
upon
second
consideration
,
resolved
to
suppresse
the
three
first
observations
,
and
to
insist
only
upon
the
fourth
,
as
being
that
which
is
most
pertinent
to
the
present
scope
intended
.
The
thing
then
which
here
we
have
now
to
consider
,
is
this
,
sc.
That
all
the
deliverances
and
salvation
,
Doctr.
4
which
the
Lord
communicates
to
his
people
,
he
doth
it
by
vertue
of
,
and
according
to
his
Covenant
.
So
in
the
Text
,
by
the
blood
of
thy
Covenant
I
have
,
&c.
He
doth
not
say
by
blood
simply
,
but
by
the
blood
of
the
Covenant
,
because
the
blood
goes
with
the
Covenant
betwixt
God
and
us
.
Hence
it
is
,
that
we
reade
in
2
Sam.
23.5
.
when
David
looked
at
the
Covenant
which
God
had
made
with
him
,
he
makes
that
the
ground
and
foundation
of
all
the
mercy
and
deliverance
which
he
obtained
:
Herein
(
saith
he
)
is
all
my
salvation
,
that
God
hath
made
with
me
a
sure
Covenant
.
Consider
the
truth
of
this
point
,
both
in
temporary
deliverance
,
and
spirituall
salvations
,
(
as
the
Text
points
at
both
,
as
we
shewed
before
:
)
First
,
concerning
temporall
deliverances
,
see
what
God
saith
unto
Noah
,
concerning
his
deliverance
from
the
flood
,
Gen.
6.18
.
with
Chap.
8.1
.
With
thee
will
I
establish
my
Covenant
,
&c.
and
then
God
remembers
Noah
,
and
all
that
was
with
him
in
the
Ark
,
and
brought
them
to
dry
land
again
;
his
deliverance
was
given
him
by
covenant
:
See
also
,
Exod.
6.4
,
5
,
6.
God
promises
to
bring
his
people
from
under
the
Egyptian
bondage
,
and
why
so
?
because
he
remembred
his
Covenant
with
their
fathers
:
in
Lev.
26.25.44
,
45.
The
Lord
tells
them
,
vers.
25.
that
if
they
sinned
against
him
,
he
would
avenge
upon
them
the
quarrell
of
his
Covenant
,
but
yet
in
vers.
44
,
45.
if
they
returned
to
him
,
he
would
remember
the
Covenant
which
he
had
made
with
them
,
and
deliver
them
out
of
their
captivity
.
Secondly
,
all
spirituall
salvation
is
communicated
by
Gods
Covenant
,
Psal.
111.9
.
he
sent
redemption
to
his
people
,
because
he
was
ever
mindfull
of
his
Covenant
,
he
commanded
his
Covenant
for
ever
,
as
the
word
is
there
,
i.
e.
he
commanded
it
to
stand
fast
for
ever
:
So
in
Mic.
7.17
,
18.
he
will
return
and
have
compassion
upon
us
,
and
forgive
our
iniquities
,
what
is
the
foundation
of
this
?
he
will
remember
his
Covenant
which
he
hath
made
with
us
,
Luke
1.74
.
that
he
might
shew
himself
mindfull
of
his
holy
Covenant
,
therefore
he
sent
the
Lord
Jesus
to
perform
the
work
of
redemption
for
his
people
:
as
in
the
beginning
,
when
God
first
promised
life
to
Adam
,
it
was
not
without
a
covenant
made
with
him
,
(
though
not
the
same
that
we
must
look
for
life
by
,
(
as
we
shall
see
more
afterwards
,
)
yet
God
made
a
covenant
with
him
(
Do
this
and
live
;
)
so
it
is
now
with
us
,
it
is
by
vertue
of
the
Covenant
,
that
we
must
expect
life
and
salvation
from
Gods
hand
,
the
beginning
of
our
salvation
(
which
is
begun
in
the
first
grace
given
to
us
in
our
conversion
,
and
turning
unto
God
)
is
given
unto
us
according
to
the
covenant
begun
with
us
in
Christ
,
and
the
end
of
our
salvation
is
according
to
the
covenant
which
he
makes
with
our selves
,
in
our
own
persons
.
The
grounds
and
reasons
why
the
Lord
taketh
this
course
to
convey
life
and
blessednesse
to
us
by
covenant
,
are
these
:
Reason
1
God
doth
herein
wonderfully
glorifie
himself
in
the
manifestation
of
his
faithfulnesse
and
truth
,
in
keeping
covenant
with
his
people
;
God
saith
in
Scripture
sometimes
he
will
do
this
,
or
that
,
and
you
shall
know
that
I
am
the
Lord
,
Gods
glory
is
in
being
known
,
Rom.
2.5
.
and
9.22
.
God
will
have
his
wrath
and
power
known
,
and
so
also
his
faithfulnesse
,
for
that
is
a
part
of
his
name
,
whereby
he
is
made
known
unto
us
,
and
he
is
not
fully
known
,
neither
can
be
glorified
,
till
his
faithfulnesse
be
made
known
.
In
Apoc.
19.11
.
God
is
called
faithfull
and
true
,
and
that
is
his
name
;
now
we
could
never
have
known
Gods
faithfulnesse
,
and
truth
,
if
he
had
not
entred
into
covenant
with
us
.
God
might
have
shewed
forth
his
power
,
mercy
,
and
goodnesse
,
without
any
promise
or
covenant
,
but
his
faithfulnesse
could
not
be
known
,
and
therefore
saith
Moses
,
Deut.
7.9
.
The
Lord
hath
set
his
love
upon
you
,
and
chosen
you
above
any
other
people
,
that
you
might
know
he
is
the
Lord
,
the
faithfull
God
,
&c.
therein
God
shewes
his
faithfulnesse
in
performing
his
covenant
with
their
fathers
,
by
choosing
their
seed
to
be
a
people
unto
him
.
And
the
Apostle
also
,
when
he
speaks
of
Christs
coming
in
the
flesh
,
attributes
it
to
Gods
truth
and
faithfulnesse
,
in
keeping
covenant
with
their
fathers
,
Rom.
15.8
,
9.
It
was
mercy
to
the
Gentiles
(
as
he
saith
,
that
the
Gentiles
might
glorifie
God
for
his
mercy
)
but
it
was
truth
and
faithfulnesse
to
the
Jews
;
if
he
had
never
entred
into
covenant
with
us
,
he
might
have
manifested
mercy
unto
us
,
but
he
could
never
have
made
known
his
faitfulnesse
.
The
Lord
doth
it
to
this
end
,
to
bind
his
people
the
faster
to
himself
,
Reason
2
that
he
might
keep
them
in
more
faithfull
dependance
upon
him
,
and
constant
walking
with
him
.
A
covenant
binds
on
both
parts
;
the
Lord
doth
not
binde
himself
to
us
,
and
leave
us
free
;
the
confederacy
is
mutuall
.
In
Gen.
31.44
.
saith
Laban
to
Jacob
,
Let
us
make
a
covenant
,
I
and
thou
,
&c.
not
I
alone
with
thee
,
nor
thou
alone
with
me
,
but
I
and
thou
,
both
one
with
another
;
so
it
is
betwixt
the
Lord
and
us
,
there
is
a
mutuall
tie
;
the
Lord
is
pleased
to
tie
himself
to
us
,
and
we
are
bound
also
,
and
tied
to
him
;
hence
,
saith
the
Lord
,
in
Jerem.
13.11
.
I
have
tied
the
whole
house
of
Israel
to
me
;
In
what
bond
were
they
tied
?
in
the
bond
of
the
covenant
,
as
it
is
,
Ezek.
20.37
.
The
Lord
sees
how
slippery
and
unstable
our
hearts
are
,
how
apt
we
are
to
start
aside
from
our
duty
towards
him
,
as
Jer.
14.10
.
we
love
to
wander
,
like
sheep
that
straggle
from
the
fold
;
and
therefore
to
prevent
this
unconstancy
and
unsettlednesse
,
and
to
keep
our
hearts
more
stable
in
our
obedient
walking
before
him
,
therefore
he
bindes
us
in
the
bond
of
the
Covenant
:
Hence
saith
the
Lord
to
Abraham
,
Gen.
17.7
.
I
will
stablish
my
Covenant
with
thee
;
and
then
in
vers●
9.
he
addes
,
thou
shalt
therefore
keep
my
Covenant
.
Abraham
must
keep
covenant
with
God
,
as
he
looks
for
blessing
from
him
.
The
Lord
doth
it
for
the
stronger
consolation
of
his
people
,
that
Reason
3
in
all
their
distresses
and
difficulties
,
they
might
ever
have
recourse
to
the
faithfulnesse
of
the
covenant
,
which
the
Lord
hath
made
with
them
,
he
is
a
God
that
cannot
lie
,
nor
alter
the
things
which
have
gone
out
of
his
lips
,
and
therefore
we
have
the
stronger
consolation
,
Heb.
6.17
,
18.
his
promises
beings
yea
and
Amen
,
which
cannot
fail
,
2
Cor.
1.20
.
This
was
Davids
stay
,
1
Chron.
17.
ult.
though
friends
be
unfaithfull
,
and
many
deceive
,
yet
the
Lord
is
faithfull
,
and
cannot
fail
his
people
;
this
is
the
foundation
of
their
comfort
,
a
rock
for
them
to
stand
upon
when
the
storms
blow
,
and
the
waters
beat
,
and
they
finde
themselves
destitute
of
all
other
comfort
and
help
.
Reason
4
The
Lord
doth
hereby
put
an
honour
upon
his
people
,
which
he
enters
into
covenant
with
,
he
puts
a
kind
of
royalty
and
dignity
upon
them
,
when
it
shall
be
seen
they
are
a
people
in
covenant
with
the
most
high
God
.
In
Jer.
13.11
.
I
have
tied
them
to
me
,
that
they
might
be
my
people
,
and
that
they
might
have
a
name
,
and
a
praise
,
and
a
glory
.
And
in
Deut.
26.18
,
19.
the
Lord
hath
avouched
thee
to
be
his
people
,
to
make
thee
high
above
all
people
,
&c.
In
Zech.
11.
The
first
staffe
,
which
is
interpreted
to
be
the
Covenant
betwixt
God
and
his
people
,
(
as
is
plainly
expressed
,
vers.
10.
)
is
called
by
the
name
of
Beauty
,
because
this
is
the
beauty
and
glory
of
any
people
,
to
be
in
covenanant
with
God
;
these
are
the
ends
,
why
God
enters
into
covenant
with
his
people
,
and
by
vertue
of
it
,
passeth
over
all
the
salvation
which
he
intends
to
bestow
upon
them
.
Before
I
come
to
the
Use
,
I
will
cleer
one
doubt
which
is
made
by
some
.
Object
.
It
is
granted
(
will
some
say
)
that
there
is
a
covenant
by
which
God
conveys
salvation
unto
his
people
,
but
not
such
a
covenant
as
hath
been
mentioned
betwixt
God
and
us
,
but
only
between
God
and
Christ
,
and
by
vertue
of
that
covenant
betwixt
God
the
Father
,
and
the
Son
,
we
have
life
and
salvation
made
good
unto
us
.
Answ.
That
there
is
a
covenant
passed
betwixt
the
Father
and
the
Son
,
concerning
our
salvation
,
I
willingly
grant
,
and
shall
open
and
confirm
by
Scripture
the
whole
businesse
of
our
salvation
was
first
transacted
between
the
Father
and
Christ
,
before
it
was
revealed
to
us
;
hence
we
are
said
to
be
given
unto
Christ
,
Joh.
17.6.10
.
as
if
the
Father
should
say
to
the
Son
.
These
I
take
to
be
vessels
of
mercy
,
and
these
thou
shalt
bring
unto
me
,
for
they
will
destroy
themselves
,
but
thou
shalt
save
them
out
of
their
lost
estate
;
and
then
the
Son
taketh
them
at
his
Fathers
hand
,
and
looking
at
his
Fathers
will
,
(
Joh.
6
,
37.39
.
)
he
taketh
care
that
none
be
lost
of
them
which
his
Father
hath
given
him
.
This
Covenant
is
expressed
in
Scripture
,
First
on
the
Fathers
part
,
and
here
,
1.
There
is
a
designation
and
appointment
of
Christ
the
Son
,
to
the
office
of
the
Mediatorship
,
to
be
a
means
of
bringing
us
back
to
God
,
and
into
a
Covenant
with
him
.
Hence
Christ
is
said
to
be
sealed
by
the
Father
,
Joh.
6.27
.
as
marked
out
for
such
a
purpose
,
1
Pet.
1.18
.
he
was
ordained
in
the
counsell
of
the
Father
,
before
the
foundation
of
the
world
;
hence
also
said
to
be
chosen
of
the
Father
,
Isai
.
42.1
.
noting
out
his
designation
to
this
work
.
2.
There
is
a
commandment
from
the
Father
to
the
Son
,
which
he
must
submit
unto
,
and
obey
,
thereby
to
effect
the
salvation
of
his
people
;
he
had
a
commandment
what
to
teach
and
instruct
them
in
,
as
the
Prophet
of
the
Church
,
Joh.
12.49
.
He
had
a
commandment
to
enlighten
the
elect
with
the
knowledge
of
the
truth
,
Isa.
42.6
,
7.
to
be
a
light
to
the
Gentiles
,
to
open
their
eyes
,
&c.
A
commandment
also
he
had
,
to
lay
down
his
life
for
those
that
are
given
unto
him
,
Joh.
10.18
.
and
to
be
tender
over
the
Lambs
,
carrying
them
in
his
bosome
,
Isai
.
40.11
.
3.
There
is
a
promise
from
the
Father
to
the
Son
,
the
Father
covenants
with
him
:
First
,
to
give
him
the
Spirit
in
an
abundant
measure
,
Isai
.
42.1
.
Isai
.
11.1
,
2.
the
Spirit
shall
rest
upon
him
:
Secondly
,
he
makes
him
a
promise
of
assistance
and
help
in
this
great
work
of
our
redemption
,
Isai
.
42.6
.
I
will
hold
thy
hand
;
what
is
the
meaning
of
that
?
see
Isai
.
45.1
.
saith
God
of
Cyrus
,
whose
right
hand
I
have
holden
,
that
is
,
I
have
strengthened
him
to
conquer
the
nations
;
so
God
promiseth
he
will
hold
the
hand
of
Christ
,
that
though
he
met
with
strong
oppositions
,
yet
he
would
strengthen
him
with
his
power
,
that
he
should
not
be
discouraged
,
Isai
.
42.4
.
Thirdly
,
a
promise
of
blessed
successe
,
that
he
shall
not
labour
in
vain
,
Isai
.
53.10
.
he
shall
see
his
seed
,
the
sufferings
of
Christ
,
were
dolores
parturientis
,
as
a
woman
with
childe
,
though
she
suffer
many
pains
,
yet
she
sees
her
childe
at
last
;
so
shall
Christ
see
many
believing
on
his
name
,
so
Isai
.
55.5
.
they
are
the
words
of
promise
made
by
the
Father
to
the
Son
,
that
nations
that
know
him
not
,
should
run
unto
him
:
Fourthly
,
a
promise
of
rule
and
dominion
,
that
he
shall
have
dominion
over
all
those
that
are
saved
by
him
;
this
soveraignty
and
rule
is
promised
to
him
in
Isaiah
40.10
.
The
Lord
Christ
shall
come
with
power
,
and
his
arm
shall
rule
for
him
:
and
Isai
.
42.4
.
He
shall
set
judgement
in
the
earth
,
and
the
Isles
shall
wait
for
his
Law
,
to
submit
themselves
unto
it
;
and
thence
it
's
said
in
Micah
,
4.3
.
that
he
shall
judge
among
many
nations
,
&c.
that
is
,
rule
,
order
,
command
,
and
direct
,
as
a
Judge
and
Ruler
among
his
people
;
the
which
promise
is
now
accomplished
,
all
judgement
being
committed
to
the
Son
,
Joh.
5.22
.
Fiftly
,
a
promise
of
glory
to
follow
,
and
that
,
first
to
Christ
himself
,
and
then
to
the
members
of
Christ
;
To
Christ
himself
,
Isai
.
55.5
.
A
nation
shall
run
to
thee
,
because
I
have
glorified
thee
;
they
are
the
words
of
God
the
Father
to
Christ
the
Son
,
promising
to
him
glory
,
and
such
glory
as
should
make
the
nations
of
the
world
run
unto
him
:
So
also
,
to
the
members
of
Christ
;
there
is
a
promise
of
glory
unto
them
,
which
promise
was
made
known
to
Christ
from
the
beginning
,
and
Christ
brings
out
that
secret
,
out
of
the
bosome
of
the
Father
,
and
reveals
it
to
his
Disciples
.
It
is
(
saith
he
)
my
Fathers
pleasure
,
to
give
you
a
kingdome
;
Christ
knew
the
Fathers
will
,
by
the
covenant
passing
between
the
Father
and
him
,
and
this
will
of
the
Father
,
concerning
the
glory
promised
to
them
,
Christ
doth
bring
forth
to
light
.
Thus
we
see
there
is
a
covenant
on
the
Fathers
part
,
now
see
it
on
Christs
part
;
where
,
1.
There
is
an
acceptation
of
the
Office
to
which
he
was
designed
by
the
Father
,
he
did
not
take
the
Office
of
Mediatorship
upon
himself
,
but
first
the
Father
calls
him
unto
it
,
and
then
the
Son
accepts
it
,
and
saith
,
Lo
,
I
come
,
Hebr.
5.4
,
5.
Psal.
40.7
,
8
,
Hebr.
10.7
.
2.
There
is
a
promise
on
Christs
part
to
depend
and
trust
upon
the
Father
for
help
,
according
to
the
promise
made
by
the
Father
:
thus
Heb.
2.13
.
the
Apostle
brings
in
Christ
,
promising
confidence
and
affiance
in
the
Father
,
I
will
trust
in
him
;
and
Isaiah
brings
him
in
as
looking
for
help
from
God
,
The
Lord
will
help
me
,
though
I
have
many
against
me
,
(
men
and
devils
)
yet
the
Lord
will
help
me
,
Isai
.
50.7.9
.
he
promises
to
wait
upon
his
Father
for
support
and
strength
:
whereto
agrees
also
that
in
Isaiah
.
49.5
.
My
God
shall
be
my
strength
.
3.
A
promise
of
submission
to
his
Fathers
will
,
in
bearing
the
reproaches
and
injuries
that
should
be
done
unto
him
;
and
to
lay
downe
his
life
for
those
that
were
given
to
him
by
the
Father
,
Esa.
50.5
,
6.
Joh.
10.17
,
18.
And
according
to
all
this
which
Christ
thus
covenanted
with
the
Father
,
he
was
carefull
to
discharge
the
same
,
Joh.
17.4.6
.
Joh.
12.49
,
50.
4.
According
to
all
this
Covenant
passed
betwixt
the
Father
and
Christ
,
Christ
expects
the
glory
which
was
promised
to
himselfe
,
and
to
his
members
.
To
himselfe
,
Joh.
17.5
.
and
to
his
members
,
Joh.
17.24
.
He
expects
the
accomplishment
of
both
from
the
Father
.
Thus
farre
then
I
grant
a
Covenant
betwixt
God
the
Father
and
Christ
;
and
hence
it
is
that
God
is
called
the
God
and
Father
of
our
Lord
Jesus
Christ
,
Ephes.
1.3
.
which
is
by
reason
of
the
Covenant
betwixt
them
;
But
if
any
shall
hereupon
conclude
,
that
there
is
no
Covenant
passing
betwixt
God
and
us
,
then
I
say
,
they
deny
that
which
is
as
cleare
in
Scripture
,
as
the
Sunne
shining
at
noone
day
.
I
may
say
of
them
,
as
the
Apostle
doth
of
some
,
1
Tim.
1.7
.
that
when
they
would
be
teachers
,
they
understand
not
what
they
say
,
nor
whereof
they
affirme
.
There
is
therefore
a
Covenant
passing
between
God
and
man
,
which
I
will
prove
by
these
evidences
.
1.
Consider
those
expresse
testimonies
wherein
mention
is
made
of
Gods
Covenanting
with
the
people
of
Israel
,
which
must
needs
hold
forth
a
Covenant
between
God
and
man
,
Deut.
4.23
.
Take
heed
unto
your selves
,
lest
you
forget
the
Covenant
which
the
Lord
hath
made
with
you
,
&c.
Esa
.
55.1
,
2
,
3.
where
the
Lord
calls
every
one
that
thirsts
after
life
,
to
come
unto
him
:
These
are
called
to
enter
into
Covenant
with
God
;
but
these
speeches
cannot
be
applyed
to
Christ
,
but
to
us
,
that
wee
should
come
to
Christ
,
and
through
him
make
up
an
everlasting
Covenant
betwixt
God
and
us
:
see
also
Jer.
31.31
.
I
will
make
a
new
Covenant
with
the
house
of
Israel
and
Judah
;
and
in
Ezek.
20.37
.
(
saith
God
)
I
will
bring
them
into
the
bond
of
the
Covenant
;
which
places
hold
forth
a
Covenant
between
God
and
man
.
2.
Consider
more
particularly
such
testimonies
as
doe
expresse
Gods
Covenant
with
sundry
particular
Saints
,
as
with
Abraham
,
Gen.
15.18
.
and
17.2.4.7
.
and
the
same
renewed
to
Isaac
,
Gen.
26.
3.
and
confirmed
to
Jacob
,
Gen.
35.12
.
all
mentioned
together
,
Levit.
26.42
.
Psal.
83.3
.
2
Chron.
13.5
.
I
thinke
that
there
is
none
so
sottish
as
to
say
,
these
persons
were
Christ
.
3.
Lest
any
should
say
,
It
's
true
,
God
makes
a
Covenant
with
us
,
but
it
is
made
with
us
,
not
in
our
persons
,
but
in
Christ
;
Therefore
in
the
third
place
,
consider
such
Scriptures
as
doe
not
onely
expresse
a
Covenant
of
God
made
with
us
,
but
a
Covenant
on
our
part
made
with
God
,
as
Psal.
50.5
.
Call
my
Saints
together
,
that
make
a
Covenant
with
mee
with
sacrifice
;
the
Saints
make
a
Covenant
with
God
.
Hence
we
are
said
,
to
passe
into
Covenant
with
the
Lord
,
Deut.
29.12
.
as
God
for
his
part
enters
into
Covenant
with
us
,
so
doe
we
also
with
him
.
4.
Consider
those
places
frequently
used
in
Scripture
,
in
which
wee
are
said
sometimes
to
keep
Covenant
,
as
Psal.
25.10
.
Psal.
44.17
.
&
103.17
,
18.
Sometimes
to
transgresse
and
breake
Covenant
,
Gen.
17.14
.
and
not
to
be
faithfull
in
Covenant
,
Levit.
26.15
.
From
which
places
I
argue
thus
;
Those
that
either
keepe
or
breake
Covenant
,
those
are
in
Covenant
,
and
doe
make
a
Covenant
with
God
,
but
wee
are
said
to
breake
or
keepe
Covenant
;
Ergo.
5.
Consider
that
the
Covenant
made
with
Christ
concerning
us
,
was
made
from
everlasting
,
2
Tim.
1.9
.
&
Tit.
1.2
.
The
promise
was
made
to
Christ
before
the
foundation
of
the
world
;
but
there
is
a
Covenant
also
made
in
time
,
Deut.
29.12
.
noted
in
these
words
(
this
day
;
)
if
there
were
no
other
Covenant
between
God
and
us
,
but
what
is
made
with
Christ
,
then
it
cou●d
not
be
said
to
be
(
to
day
)
because
the
Covenant
made
with
Christ
,
was
before
the
world
was
,
and
therefore
the
Covenant
and
promise
that
is
made
(
to
day
)
must
needs
be
made
with
us
.
6.
That
Covenant
of
which
Christ
is
the
testator
,
must
needs
be
a
Covenant
with
us
,
else
if
the
Covenant
were
made
onely
with
Christ
,
then
he
must
be
both
testator
,
and
the
partie
to
whom
the
Testament
and
Legacies
are
bequeathed
,
which
is
absurd
.
Men
doe
not
use
to
bequeath
a
testament
to
themselves
,
but
Christ
is
appointed
the
testator
,
Heb.
9.
In
the
covenant
between
the
Father
and
Christ
,
there
he
is
a
partie
,
not
the
testator
,
but
in
this
he
is
the
testator
,
therefore
besides
the
covenant
between
God
and
Christ
,
there
is
also
a
Covenant
between
God
and
us
,
and
therefore
the
covenant
is
not
made
with
Christ
alone
,
but
with
us
also
.
7.
A
seventh
argument
may
be
taken
from
the
paritie
and
likenesse
between
the
covenant
of
works
,
and
the
covenant
of
grace
,
though
there
be
great
difference
between
them
,
as
shall
be
shewed
afterward
,
yet
they
agree
in
this
,
in
that
they
are
both
made
betwixt
the
same
parties
,
and
persons
,
between
God
and
man
;
God
made
a
covenant
of
workes
with
Adam
,
and
that
being
broken
,
he
comes
and
makes
with
him
a
new
covenant
of
grace
through
Christ
,
Gen.
3.15
.
The
seed
of
the
woman
shall
breake
the
serpents
head
;
one
of
these
covenants
comes
in
the
roome
and
stead
of
the
other
,
and
therefore
the
parties
covenanting
are
the
same
;
God
and
Adam
in
the
first
covenant
,
the
same
God
and
the
same
Adam
in
the
second
covenant
.
8.
From
the
end
and
use
of
the
Sacraments
,
which
is
to
confirme
the
covenant
of
grace
,
as
being
the
seales
of
it
,
Rom.
4.11
.
Now
in
reason
,
these
two
must
goe
together
,
the
Covenant
and
the
seale
of
it
;
It
were
a
fond
thing
in
a
man
to
make
a
covenant
with
one
,
and
to
give
the
seales
to
another
,
they
must
have
the
seales
,
that
have
the
covenant
made
with
them
,
but
the
seales
of
the
covenant
(
the
Sacraments
)
are
given
to
us
;
and
therefore
the
covenant
is
made
with
us
also
.
9.
If
there
be
no
promise
or
covenant
made
to
us
,
(
as
some
would
have
it
)
then
infidelitie
and
unbeliefe
is
in
us
no
sinne
;
for
as
the
Apostle
saith
,
Where
there
is
no
law
or
commandement
,
there
is
no
transgression
;
so
where
there
is
no
promise
,
there
is
no
unbeliefe
.
When
God
promiseth
,
and
yet
then
wee
believe
not
,
this
makes
unbeliefe
a
great
sinne
,
but
if
wee
have
no
promise
made
unto
us
,
then
are
wee
not
bound
to
believe
;
and
so
our
not
believing
,
is
no
sinne
.
10.
The
contrary
doctrine
is
a
doctrine
tending
to
licentiousnesse
;
for
as
the
covenant
tends
(
as
wee
have
heard
)
to
bind
us
faster
to
God
,
to
walke
before
him
in
obedience
;
so
on
the
contrary
,
to
say
that
there
is
no
covenant
between
God
and
us
,
it
opens
a
gap
to
loosnesse
of
spirit
:
For
if
there
be
no
covenant
,
then
cannot
a
man
be
charged
with
unfaithfulnesse
to
God
,
though
he
walk
never
so
loosly
,
and
therefore
let
such
men
as
broach
such
tenents
take
heed
,
whilest
they
teach
such
libertie
,
they
be
not
found
to
be
the
servants
of
corruption
,
2
Pet.
2.19
.
These
are
the
arguments
to
prove
,
that
there
is
a
covenant
between
God
and
man
.
Object
.
There
is
a
seeming
strong
objection
ag●●●●●
this
truth
,
taken
from
that
speech
of
the
Apostle
,
Gal.
3.16
.
where
it
is
said
,
The
promises
are
made
to
Abraham
and
to
his
seed
,
not
seeds
,
as
speaking
of
many
,
but
seed
,
as
speaking
of
one
;
and
that
one
seed
is
Christ
,
and
therefore
there
is
no
covenant
or
promise
at
all
made
to
us
,
but
onely
with
Christ
,
or
to
Christ
.
Answ.
The
objection
is
weightie
in
outward
appearance
,
and
yet
there
is
more
in
the
Text
against
them
that
bring
it
,
then
for
them
,
for
the
promises
are
expresly
said
to
be
made
to
Abraham
,
as
well
as
to
his
seed
,
which
is
against
the
tenent
they
bring
it
for
;
Indeed
it
seemes
thus
farre
to
make
for
them
,
that
they
are
made
only
to
one
seed
of
Abraham
,
which
is
Christ
,
but
in
the
other
it
makes
flat
against
them
,
because
they
are
made
to
Abraham
,
and
therefore
not
to
his
seed
onely
,
which
is
Christ
,
but
to
those
that
are
faithfull
and
believing
,
as
Abraham
was
.
If
therefore
any
will
maintaine
,
that
God
makes
no
promise
or
Covenant
with
us
,
but
onely
with
Christ
,
then
let
them
answer
the
Apostle
in
the
same
place
,
urged
by
themselves
;
let
them
tell
us
,
how
the
promises
were
made
unto
Abraham
,
if
they
are
made
onely
to
Christ
;
Let
them
shew
how
the
promise
is
made
onely
to
Christ
,
and
yet
withall
made
to
Abraham
,
and
then
wee
will
shew
how
they
are
made
to
Christ
onely
,
and
yet
made
to
us
also
.
Untill
they
have
untyed
this
knot
,
wee
might
leave
them
without
further
answer
;
But
for
the
further
satisfaction
of
those
that
desire
to
know
the
truth
,
I
will
endeavour
to
cleare
the
Text
,
so
as
to
take
away
the
stumbling
stone
,
lest
any
other
should
fall
thereby
.
For
the
clearing
then
of
this
place
,
consider
these
five
particulars
.
1.
How
Abraham
stands
before
God
,
and
is
to
be
considered
of
,
when
he
receives
the
promise
.
2.
Consider
what
seed
or
seeds
Abraham
is
said
to
be
father
of
.
3.
How
the
name
of
(
Christ
)
is
taken
in
Scripture
.
4.
In
what
order
the
promise
is
said
to
come
to
the
seed
of
Abraham
.
5.
Consider
the
scope
of
the
Apostle
in
this
place
;
and
these
will
give
light
to
the
thing
in
hand
.
1.
Let
us
consider
how
Abraham
is
to
be
considered
of
us
,
when
the
Apostle
saith
,
the
promise
is
made
to
Abraham
.
And
to
this
I
answer
;
That
he
stands
as
a
publick
person
,
as
the
common
parent
of
all
the
faithfull
to
the
worlds
end
,
he
stands
as
one
receiving
the
promise
by
faith
,
not
onely
for
himselfe
,
but
for
all
that
should
imitate
him
in
his
faith
;
he
stands
as
a
pattern
and
example
of
all
the
children
of
God
,
who
are
to
be
justified
as
he
was
.
Hence
it
is
that
in
Rom.
4.1
.
and
ver.
12.16
.
he
is
called
Abraham
our
father
,
the
father
of
many
Nations
,
the
father
of
us
all
,
namely
,
of
all
that
doe
believe
.
As
Adam
in
the
Covenant
of
workes
,
entered
into
that
covenant
,
not
onely
for
himselfe
,
but
for
all
his
posteritie
;
so
Abraham
entered
into
the
covenant
of
grace
with
God
,
as
the
father
of
all
the
faithfull
that
should
believe
in
Christ
,
as
he
did
.
In
Rom.
11.
he
is
said
to
be
the
root
,
into
which
all
the
people
of
God
are
graffed
.
Now
this
consideration
gives
us
a
little
light
,
though
it
do
not
wholly
cleare
the
doubt
,
helping
to
establish
us
in
the
truth
;
for
as
Adam
entring
into
Covenant
with
God
for
himselfe
,
and
his
seed
,
they
(
that
is
,
the
seed
)
have
thereby
right
to
the
promise
of
life
by
that
Covenant
,
in
case
they
fulfill
the
condition
;
so
here
,
Abraham
taking
the
Covenant
of
God
for
himselfe
,
and
his
children
,
the
promise
and
blessing
doth
thereby
belong
to
them
also
.
As
his
faith
descends
downe
to
us
as
his
children
,
so
his
blessing
conveyed
by
the
promise
,
descends
downe
upon
us
also
.
Therefore
saith
the
Apostle
,
Gal.
3.9
.
They
that
are
of
faith
,
are
blessed
with
faithfull
Abraham
.
2.
Consider
what
seed
,
or
seeds
Abraham
is
said
to
be
father
to
,
and
there
is
a
double
seed
of
his
mentioned
in
Scripture
;
First
,
A
carnall
naturall
seed
,
according
to
the
flesh
,
proceeding
from
him
by
naturall
generation
,
but
still
remaining
in
unbeliefe
.
And
in
this
sense
Christ
speakes
to
these
wicked
unbelieving
Jewes
,
which
went
about
to
kill
him
,
acknowledging
them
to
be
Abrahams
seed
,
Joh.
8.37
.
meaning
in
respect
of
the
fleshly
generation
,
and
yet
vers.
39.
he
denies
them
to
be
Abrahams
children
;
for
then
(
saith
he
)
if
yee
were
Abrahams
children
,
yee
would
doe
the
workes
of
Abraham
;
implying
that
they
were
not
the
children
of
the
promise
,
therefore
seeing
Abraham
must
have
a
seed
to
inherite
the
promise
,
and
they
were
not
the
seed
;
therefore
Abraham
must
have
another
seed
,
besides
the
fleshly
or
naturall
seed
.
Therefore
secondly
,
There
is
a
spirituall
seed
,
that
walke
in
the
faith
and
steps
of
the
faith
and
obedience
of
Abraham
,
Gal.
37.29
.
And
these
are
counted
for
the
seed
;
according
to
that
in
Rom.
9.6
,
7
,
8.
they
are
not
all
Israel
that
are
of
Israel
,
proceeding
from
him
by
naturall
generation
,
these
are
not
counted
for
the
true
seed
;
there
is
therefore
a
spirituall
seed
beside
the
carnall
;
this
the
Apostle
shewes
clearly
,
Gal.
4.22.28
,
29.
the
Apostle
saith
,
Abraham
had
two
sonnes
,
the
one
by
a
bond
woman
,
the
other
by
a
free
woman
;
Ishmael
the
sonne
of
the
bond
woman
,
borne
after
the
flesh
,
with
all
those
that
are
like
unto
him
,
looking
for
righteousnesse
by
the
Law
,
are
the
carnall
seed
.
Againe
,
Isaac
borne
by
promise
,
with
all
those
that
looke
,
as
he
did
,
for
righteousnesse
and
salvation
by
faith
in
the
promise
,
they
are
the
spirituall
seed
.
Now
mark
,
the
promise
is
made
to
Abraham
,
and
to
his
seed
,
not
seeds
,
that
is
,
not
to
both
seeds
,
both
carnall
and
spirituall
,
but
onely
to
the
one
,
which
is
the
spirituall
;
that
is
,
the
promise
of
life
is
not
made
to
that
carnall
seed
which
looks
for
life
by
the
works
of
the
Law
,
but
to
that
seed
onely
,
which
looks
for
it
by
the
promise
.
See
how
it
was
between
Isaac
and
Ishmael
,
when
God
made
a
Covenant
with
Abraham
,
he
made
it
not
with
both
his
sonnes
,
but
onely
with
one
of
them
,
Gen.
17.19
.
viz.
with
Isaac
.
Ishmael
had
some
blessings
cast
in
upon
him
for
Abrahams
sake
,
ver.
20.
but
the
Covenant
was
established
upon
Isaac
,
the
seed
of
promise
,
Gen.
17.21
.
As
it
is
thus
in
the
type
,
so
in
the
antitype
,
Gods
covenant
is
not
made
with
those
that
are
as
Ishmael
,
which
are
borne
after
the
flesh
,
and
seek
for
life
by
the
works
of
the
Law
;
but
with
those
that
are
as
Isaac
,
the
children
of
the
promise
,
and
seeke
for
salvation
by
faith
in
Christ
,
those
onely
are
counted
for
the
true
seed
.
And
thus
it
is
but
one
seed
of
Abraham
which
the
promise
is
made
unto
.
Object
.
But
some
will
say
,
this
is
not
the
seed
here
meant
,
because
this
seed
here
meant
is
called
Christ
.
Answ.
3
Here
then
comes
in
the
third
thing
to
be
considered
;
consider
how
the
name
Christ
is
taken
in
Scripture
,
and
that
is
two
wayes
;
First
,
Personally
;
Secondly
,
Mystically
.
1.
Personally
,
and
that
most
usually
,
as
in
those
places
;
A
Saviour
Christ
the
Lord
;
In
Christ
are
all
the
promises
yea
and
amen
;
There
is
one
Mediatour
between
God
and
man
,
the
man
Jesus
Christ
.
2.
Mystically
,
not
for
Christs
person
alone
,
but
for
the
whole
body
of
the
faithfull
united
to
Christ
,
and
so
it
is
taken
,
1
Cor.
12.12
.
where
the
Apostle
having
spoken
of
the
severall
gifts
powred
upon
the
members
of
the
Church
,
saith
,
As
many
members
make
one
both
,
so
is
Christ
;
that
is
,
(
according
to
all
Expositors
)
the
body
of
Christ
,
the
faithfull
that
are
knit
to
him
by
faith
,
and
it
cannot
be
taken
otherwise
,
and
so
it
is
taken
here
in
this
place
,
Gal.
3.16
.
Marke
then
,
there
is
Christ
mysticall
as
well
as
Christ
personall
;
And
Christ
mysticall
,
being
the
whole
company
of
the
faithfull
,
are
this
one
seed
of
Abraham
,
to
which
the
promise
is
made
,
as
opposed
to
the
carnall
seed
,
which
seeke
for
righteousnesse
by
the
law
,
which
have
no
part
in
the
promise
.
But
how
may
it
appeare
(
will
some
say
)
that
this
is
the
Apostles
meaning
;
that
the
name
of
Christ
is
so
to
be
taken
in
this
place
,
for
Christ
mysticall
?
4.
To
cleare
this
therefore
marke
the
next
point
,
namely
,
the
order
how
the
promise
is
made
to
Abrahams
seed
,
and
in
what
order
the
seed
spoken
of
,
cometh
to
partake
of
the
promise
;
And
that
is
thus
;
The
promise
is
made
first
to
Abraham
,
and
then
to
his
seed
,
to
Abraham
at
first
hand
,
and
to
his
seed
as
second
in
order
from
Abraham
;
Abraham
is
the
root
,
his
seed
are
as
the
branches
,
and
therefore
this
seed
being
such
a
seed
as
cometh
to
have
right
to
the
promise
,
as
second
in
order
from
Abraham
,
therefore
this
cannot
be
Christ
personall
,
but
mysticall
,
for
Christ
personall
doth
not
come
to
have
right
to
the
promise
from
Abraham
,
but
rather
Abraham
from
Christ
.
Some
more
reasons
to
confirme
this
interpretation
,
you
shall
see
afterwards
.
5.
Adde
hereto
the
consideration
of
the
Apostles
scope
and
matter
which
he
hath
in
hand
,
and
see
whether
this
interpretation
doe
not
agr●e
with
that
also
;
The
scope
then
which
the
Apostle
aymes
at
,
is
to
prove
that
wee
are
justified
not
by
the
works
of
the
Law
,
but
onely
by
faith
in
Christ
Jesus
,
and
that
whosoever
believeth
in
him
,
whether
Jewes
or
Gentiles
,
are
iustified
by
him
,
there
being
but
one
way
of
life
for
both
people
,
Rom.
3.29
,
30.
Now
this
one
proposition
,
(
that
all
both
Jewes
and
Gentiles
are
justified
onely
by
faith
in
Christ
)
though
it
be
but
one
compleat
truth
,
yet
it
stands
of
three
branches
or
parts
contained
in
it
;
for
,
first
,
there
is
in
it
,
faith
the
instrument
;
secondly
,
Christ
the
object
;
thirdly
,
Jewes
and
Gentiles
the
subject
to
be
justified
:
and
though
no
one
of
these
is
in
any
part
of
the
Apostles
discourse
excluded
,
yet
in
some
passages
he
drives
more
especially
at
some
one
of
them
,
and
in
other
passages
at
another
;
as
for
example
,
Chap.
3.5
,
6
,
7.
here
he
speakes
more
especially
of
faith
,
the
instrument
and
meanes
of
our
justification
;
sometimes
againe
he
poynts
more
particularly
at
the
subject
,
or
persons
to
be
justified
;
as
in
ver.
8.14
.
mentioning
the
Gentiles
;
sometimes
he
aymes
especially
at
Christ
the
object
of
our
faith
,
as
v●r
.
17.
The
promise
was
made
with
respect
to
Christ
.
N●w
because
one
of
these
branches
(
namely
that
which
concernes
the
Gentiles
)
might
seeme
to
be
brought
in
by
the
Apostle
be●●des
or
●●ainst
the
intent
of
the
promise
made
to
Abraham
and
to
his
s●ed
(
for
it
might
seeme
that
the
promise
being
so
limited
to
Abr●ham
,
and
t●
his
s●ed
,
therefore
the
Gentiles
which
were
not
the
seed
of
A●●●h●m
,
were
to
have
no
part
in
the
promise
)
therefore
to
remove
this
dou●t
,
the
Apostle
shewes
that
the
believing
Gentiles
are
a
pa●t
of
that
seed
of
Abraham
,
to
which
the
promises
were
made
;
as
he
saith
,
ver.
7.
Th●se
that
are
of
the
faith
,
they
are
the
seed
of
Abraham
.
And
if
it
be
asked
,
how
that
can
be
;
he
tells
you
,
ver.
29.
That
if
we
be
by
faith
be●●m●
Christs
,
then
wee
are
Abrahams
seed
,
and
heires
by
promise
:
so
that
be
we
Jewes
or
Gentiles
,
if
wee
●e
of
the
faith
of
Christ
,
we
are
Abrahams
seed
,
and
partakers
of
Abrahams
blessin●
.
The
reason
whereof
is
given
ver.
17.
B●●●use
the
promise
of
blessednesse
was
made
to
Abraham
,
and
to
his
seed
,
with
respect
to
Christ
,
as
being
one
with
Christ
,
and
no
otherwise
;
so
that
when
the
Apostle
saith
,
The
promise
is
made
to
one
seed
,
which
is
Christ
;
his
meaning
is
as
if
he
should
have
said
,
Whether
they
be
Jewes
or
Gentiles
th●t
believe
in
Christ
,
and
are
one
with
him
by
faith
,
they
are
alike
partakers
of
the
blessing
,
because
the
promise
is
made
to
men
,
as
they
are
Christs
,
and
as
they
become
one
with
him
by
faith
.
And
because
the
Apostle
saw
that
some
others
might
still
object
,
that
though
it
was
thus
before
the
Law
,
that
men
should
be
justified
by
faith
,
yet
after
the
Law
given
,
there
was
a
new
way
of
justification
shewed
,
namely
by
the
workes
of
the
Law
.
To
this
the
Apostle
answers
,
No
;
and
gives
a
double
reason
of
his
deniall
;
First
,
That
the
Covenant
or
Testament
of
God
is
unalterable
,
no
man
may
adde
or
alter
any
thing
therein
,
therefore
much
more
is
Gods
Covenant
unalterable
,
ver.
15.
Secondly
,
Because
the
Covenant
was
confirmed
before
in
respect
of
Christ
,
or
with
respect
to
Christ
,
and
onely
to
that
seed
which
is
by
faith
made
one
with
Christ
,
and
therefore
being
made
to
that
seed
only
which
is
Christs
,
and
with
respect
unto
Christ
;
it
cannot
be
disanulled
without
disrespect
and
wrong
doing
unto
Christ
,
v.
16.
And
hereto
agrees
that
which
follows
,
vers.
17.
that
the
covenant
was
confirmed
before
with
respect
to
Christ
,
Christ
is
the
bond
of
the
covenant
betwixt
God
and
us
,
so
as
if
that
covenant
which
God
hath
made
with
respect
unto
Christ
,
should
be
broken
and
disanulled
,
it
could
not
but
be
a
neglect
cast
upon
Christ
himself
;
but
this
cannot
be
,
therefore
the
covenant
made
with
respect
unto
Christ
,
and
made
with
that
seed
which
is
Christs
,
and
one
with
him
,
must
needs
stand
fast
,
and
never
be
disanulled
.
Thus
then
we
see
,
how
the
taking
of
(
Christ
)
for
Christ
mysticall
,
agreeth
both
with
o●her
Scriptures
,
and
with
the
scope
of
the
Apostle
in
this
place
;
and
therefore
,
when
they
say
the
promise
is
made
to
Christ
only
,
and
therefore
not
to
us
,
I
say
it
follows
not
it
is
to
Christ
only
,
and
yet
to
us
also
,
because
it
is
to
Christ
mysticall
,
and
not
to
Christ
personall
.
And
when
they
say
it
is
to
one
seed
,
therefore
not
to
us
,
being
many
.
I
answer
,
it
followes
not
,
if
by
many
,
they
understand
many
persons
,
the
persons
of
all
the
faithfull
making
up
but
one
spirituall
seed
,
as
the
whole
number
of
those
that
seek
righteousnesse
by
the
Law
,
do
make
but
one
carnall
seed
.
1.
Thus
much
I
grant
;
first
,
that
all
the
promises
are
made
to
Christ
only
,
(
even
to
Christ
personall
,
in
this
sense
,
if
men
mean
to
Christ
,
that
is
,
with
respect
to
Christ
,
as
Gal.
3.17
.
and
that
in
him
they
are
yea
and
Amen
,
as
2
Cor.
1.20
.
But
this
doth
not
hinder
but
they
are
made
to
us
also
,
they
being
in
and
through
him
confirmed
to
us
.
2.
I
adde
more
,
that
those
promises
which
do
concern
us
,
are
not
only
made
to
us
through
Christ
,
but
they
are
made
first
to
Christ
in
our
behalf
,
before
they
are
made
to
us
,
because
all
the
whole
work
of
our
redemption
and
salvation
was
transacted
between
the
Father
and
the
Son
before
the
foundation
of
the
world
,
and
is
afterwards
revealed
to
us
in
due
time
,
as
is
evident
,
Tit.
1.2
.
and
2
Tim.
1.9
.
But
this
doth
not
hinder
but
that
the
same
promise
is
afterwards
in
time
made
to
us
also
:
Look
as
it
is
in
covenants
among
men
,
while
the
childe
is
yet
unborn
,
the
father
takes
conveyance
of
an
Inheritance
for
him
,
which
he
keeps
in
his
own
hand
till
the
childe
be
born
,
and
comes
to
yeers
,
and
then
he
puts
it
into
his
own
possession
;
so
it
is
here
,
we
are
for
a
time
hid
in
the
womb
of
Gods
election
,
till
we
be
brought
forth
by
the
grace
of
regeneration
,
during
which
time
,
we
are
not
in
our selves
capable
of
receiving
any
promise
of
life
made
to
us
,
but
it
is
made
to
Christ
in
our
behalf
,
and
he
receives
the
promise
from
the
Father
in
our
stead
;
but
yet
so
,
that
when
we
come
to
be
born
anew
,
the
promises
are
made
unto
our selves
,
and
we
are
put
into
possession
of
them
.
3.
I
grant
there
are
some
promises
made
to
Christ
,
not
only
in
our
be●alf
,
and
for
us
,
but
to
Christs
own
person
,
(
as
we
have
shewed
before
,
in
speaking
of
the
C●venant
between
the
Father
and
Christ
)
but
yet
so
,
as
that
th●
people
of
God
h●ve
also
a
right
and
interest
in
some
of
them
:
Such
a
promise
is
that
in
Isai
.
50.7
,
8.
which
words
imply
a
promise
made
to
Christ
;
that
though
Christ
did
take
upon
him
the
sins
of
Gods
people
,
yet
God
would
justifie
him
from
them
all
;
and
this
promise
Christ
relied
on
,
and
yet
this
promise
is
by
the
Apostle
applied
to
us
also
,
Rom.
8.33
.
that
we
should
be
justified
by
faith
in
him
:
so
also
there
is
a
promise
made
unto
Christs
person
,
Isai
.
42.1
.
that
he
should
be
filled
with
the
Spirit
,
yet
not
made
unto
Christ
only
,
but
unto
us
also
,
Isai
.
44.3
.
from
Christs
person
they
are
derived
unto
us
;
they
belong
unto
him
as
the
head
,
yet
unto
us
as
the
members
;
and
even
those
promises
which
are
made
thus
to
Christ
,
and
to
us
both
,
may
be
truly
said
to
be
made
to
the
one
seed
of
Abraham
,
which
is
Christ
,
namely
,
Christ
mysticall
,
Christ
with
all
his
body
,
consisting
of
all
the
faithfull
,
both
Jews
and
Gentiles
.
Before
I
proceed
to
Use
,
I
will
adde
two
or
three
Reasons
more
,
to
cleer
this
interpretation
,
that
this
seed
is
meant
of
Christ
mysticall
,
not
personall
:
Frst
,
one
was
named
before
;
because
it
is
such
a
seed
as
comes
to
have
right
to
the
promise
,
as
second
in
order
from
Abraham
.
Secondly
,
consider
next
,
that
when
God
saith
to
Abraham
,
Gen.
17.7
.
I
will
be
thy
God
,
and
the
God
of
thy
seed
;
look
what
seed
is
there
meant
,
the
same
is
meant
in
this
place
of
the
Galatians
,
chap.
3.16
.
Now
,
what
seed
is
meant
,
Gen.
17.7
.
the
Apostle
expounds
Gal.
3.7
.
They
that
are
of
the
faith
,
are
the
children
of
Abraham
,
and
vers.
29.
they
that
are
Christs
,
they
are
Abrahams
seed
,
not
only
Christ
,
but
those
that
are
Christs
,
are
Abrahams
seed
,
and
heirs
by
promise
;
these
therefore
are
the
seed
to
whom
the
promise
is
made
.
Thirdly
,
the
Apostle
in
this
place
of
the
Galatians
,
speaks
of
such
a
promise
,
as
whereby
a
sinner
should
receive
justification
,
and
forgiv●nesse
of
sin
before
God
,
for
he
is
handling
the
matter
of
ju
●ification
,
and
shews
how
a
sinner
comes
to
partake
of
the
blessing
of
life
,
and
righteousnesse
,
therefore
he
must
needs
speak
of
such
a
seed
as
stands
in
need
of
justification
and
righteousnesse
,
which
do
most
properly
agree
to
the
faithfull
.
F●u●thly
,
the
Apostle
here
speaks
of
two
Testaments
,
one
coming
after
the
other
,
one
disanulling
the
other
,
from
which
I
reason
thus
;
look
to
whom
the
latter
Testament
of
the
Law
was
given
,
unto
them
was
the
first
covenant
or
testament
of
grace
given
;
now
the
latter
testament
,
or
covenant
of
the
Law
,
was
given
to
all
the
faithfull
seed
of
Abraham
;
for
saith
the
Apostle
,
it
is
a
Scoolmaster
to
bring
them
to
Christ
,
Gal.
3.24
.
therefore
to
them
also
was
the
former
testament
or
promise
given
.
That
ye
may
the
better
discern
the
force
of
this
reason
,
consider
how
the
Apostle
in
treating
of
justification
,
delivers
this
heavenly
doctrine
;
that
a
sinner
is
justified
by
faith
alone
in
Christ
,
without
works
.
Now
hee
makes
an
objection
;
True
,
might
some
say
,
before
the
giving
of
the
Law
,
justification
was
by
free
promise
,
but
when
the
Law
was
given
,
then
there
was
another
way
of
justification
appointed
,
at
least
to
joyn
works
with
the
promise
;
and
the
former
way
of
justification
by
free
grace
was
disanulled
by
the
latter
,
that
is
,
the
bringing
in
of
the
Law
;
here
is
the
force
of
the
objection
.
Now
,
if
we
shall
conceive
the
promise
was
made
to
one
seed
,
and
the
covenant
of
the
Law
given
to
another
,
and
not
both
of
them
to
the
same
seed
,
then
there
is
no
colour
of
reason
in
the
Apostles
objection
;
for
if
the
promise
of
Grace
was
given
to
one
seed
of
Abraham
,
that
is
,
to
Christ
personall
,
and
the
covenant
of
the
Law
given
to
another
seed
,
then
one
need
not
disanull
the
other
,
but
they
may
both
stand
together
;
for
if
a
man
make
two
different
covenants
with
two
severall
persons
,
they
may
both
stand
,
the
one
not
impeaching
the
other
;
but
here
is
the
strength
of
the
objection
,
that
it
is
supposed
,
that
the
two
covenants
are
made
with
the
same
persons
,
and
then
there
is
some
seeming
appearance
of
one
disanulling
the
other
;
therefore
the
strength
of
the
objection
infers
cleerly
,
that
both
the
promise
of
Grace
,
and
covenant
of
the
Law
,
was
made
to
the
same
persons
,
to
Abrahams
seed
,
to
all
the
faithfull
,
which
are
the
children
of
Abraham
:
Thus
this
objection
is
answered
,
and
the
doctrine
confirmed
;
that
whatsoever
salvation
,
&c.
Vse
1
To
let
us
s●e
the
abundant
grace
and
kindnesse
of
God
to
us
poor
cap●ives
,
vassals
,
wretched
&
undone
creatures
,
that
he
should
vouchsafe
to
enter
into
covenant
with
us
;
it
was
much
in
Davids
eyes
,
that
Jonathan
the
heir
of
the
crown
,
should
enter
into
covenant
with
him
;
how
admirable
then
is
this
in
our
sight
,
that
the
great
God
of
heaven
and
earth
should
enter
into
covenant
with
the
sons
of
men
?
he
hath
herein
stooped
below
himself
,
and
hath
lift
us
above
our selves
;
this
grace
we
may
stand
and
wonder
at
,
that
the
high
God
,
who
is
free
from
all
,
and
bound
to
none
,
no
,
not
to
the
Angels
in
heaven
,
is
yet
pleased
for
our
good
and
benefit
,
to
enter
into
bonds
,
and
bind
himself
unto
us
in
the
bond
of
a
covenant
,
to
blesse
us
,
and
to
do
us
good
;
this
ought
to
be
the
admiration
of
heaven
and
earth
:
See
how
this
affected
Abraham
,
Gen.
17.2
,
3.
When
Abraham
heard
that
God
would
enter
into
covenant
with
him
,
Abraham
falls
upon
his
face
before
the
Lord
;
as
first
wondering
,
and
being
astonished
to
heare
and
think
of
such
a
favour
:
Secondly
,
abased
in
himself
,
as
unworthy
to
touch
the
hand
of
the
high
God
,
to
make
up
the
covenant
with
him
,
he
was
abased
in
himself
,
to
see
the
Lord
so
abasing
himself
for
his
sake
:
Thirdly
,
he
falls
upon
his
face
,
as
thankfully
acknowledging
the
grace
offered
:
Fourthly
,
readily
submitting
himself
to
the
Lords
good
pleasure
&
will
,
as
one
content
to
lie
down
at
Gods
feet
,
submitting
to
the
lowest
conditions
,
to
do
any
thing
,
believe
any
thing
,
so
that
he
might
be
partaker
of
this
priviledge
,
to
be
in
covenant
with
the
great
God
:
See
also
how
this
affected
David
,
2
Sam.
7.18
.
Who
am
I
,
O
Lord
?
&c.
And
hence
it
is
,
that
the
Lord
mentions
this
as
of
his
speciall
favour
,
which
he
vouchsafed
to
Israel
,
Ezek.
16.8
.
that
he
entred
into
covenant
with
them
,
whereby
they
became
his
people
;
let
us
therefore
herein
see
the
abundant
goodnesse
of
God
to
us
.
Who
would
not
love
and
fear
this
God
of
glory
,
that
is
pleased
to
come
down
and
condescend
to
enter
into
covenant
with
us
?
who
would
not
glorifie
him
for
ever
and
for
ever
,
and
willingly
binde
himself
to
serve
and
honour
him
?
The
more
he
hath
abased
himself
,
to
honour
us
,
in
taking
us
into
covenant
with
himself
,
the
more
let
us
exalt
him
and
lift
him
up
on
high
,
as
the
Lord
did
with
Christ
,
Phil.
2.8
,
9.
because
he
hum●led
himse●●
,
●herefore
he
exalted
him
,
and
gave
him
a
name
above
●very
name
,
&c.
so
should
we
exalt
the
name
of
the
Lord
our
God
,
tha●●e
should
take
us
poor
worms
,
dust
and
ashes
,
into
covenant
and
fellowship
with
himself
.
This
lets
us
●ee
i●
what
way
we
must
every
one
of
us
expect
to
receive
Vse
2
the
blessing
of
life
and
salvation
from
the
hand
of
God
;
this
concerns
all
neerly
to
look
unto
,
we
must
enter
into
covenant
with
God
,
to
take
him
to
be
our
God
,
and
to
give
up
our selves
to
be
his
people
;
all
men
hope
to
be
saved
,
and
think
that
he
that
made
them
will
save
them
;
and
though
they
live
as
strangers
from
God
,
and
from
his
covenant
,
and
will
enter
into
no
b●nds
with
him
,
but
walk
after
their
own
lusts
,
like
the
wilde
Asse-colt
,
that
snuffes
up
the
wind
at
her
pleasure
,
though
they
break
all
bonds
,
and
burst
all
cords
,
though
they
live
without
care
and
conscience
of
Gods
covenant
,
y●t
f●r
all
this
,
they
hope
to
be
saved
;
but
such
men
deceive
themselves
,
God
conveys
his
salvation
by
way
of
covenant
,
and
he
doth
it
only
to
those
that
are
in
covenant
with
him
;
therefore
those
only
may
without
feare
of
disappointment
look
for
his
salvation
,
that
order
their
conversation
aright
,
Psal.
50.23
.
to
these
will
the
Lord
shew
his
salvation
;
the
loving
kindnesse
of
God
is
upon
those
that
fear
him
,
and
keep
his
covenant
,
Psal.
103.17
,
18.
but
all
those
that
break
his
covenant
,
and
will
walk
after
their
own
hearts
desire
,
they
may
look
for
salvation
,
but
they
shall
be
disappointed
of
it
,
and
finde
themselves
inwrapped
in
the
snares
of
death
.
God
conveys
his
blessings
only
by
covenant
,
and
this
covenant
must
every
soul
enter
into
,
every
particular
soul
must
enter
into
a
particular
covenant
with
God
:
out
of
this
way
there
is
no
life
,
thereupon
is
the
exhortation
of
Hezekiah
to
his
people
,
2
Chron.
30.7
,
8.
Be
not
you
stiff-necked
as
your
fathers
,
but
yeeld
your selves
unto
the
Lord
,
(
in
the
originall
,
give
the
hand
unto
the
Lord
)
that
is
,
they
should
come
and
enter
into
covenant
with
God
;
he
alludes
to
the
custome
of
men
,
when
they
make
a
covenant
or
agreement
,
they
strike
hands
,
or
take
one
another
by
the
hand
;
so
saith
Hezekiah
,
Give
the
hand
unto
the
Lord
,
that
is
,
enter
into
covenant
with
him
to
be
his
people
,
and
then
the
anger
of
the
Lord
shall
be
turned
from
you
.
That
this
is
the
meaning
,
consider
the
same
kinde
of
expression
in
other
places
,
Ezek.
17.18
.
the
Prophet
speaking
of
Zedekiah
,
saith
,
he
had
broken
the
covenant
,
though
he
had
given
the
hand
,
&c.
he
broke
the
covenant
which
he
had
made
by
giving
his
hand
:
So
Ezra
,
10.3.9
.
when
the
people
reformed
and
entred
into
a
covenant
,
they
gave
their
hands
that
they
would
put
away
their
strange
wives
.
These
places
I
bring
,
to
cleer
that
phrase
concerning
Hezekiah
,
Give
the
hand
unto
the
Lord
,
that
is
,
enter
into
covenant
with
God
;
this
we
must
do
every
one
of
us
for
his
own
part
,
give
up
our selves
to
the
Lord
,
as
a
people
in
covenant
with
him
;
as
for
those
that
will
not
come
within
the
bond
of
the
covenant
,
but
will
walk
at
liberty
after
their
own
hearts
,
such
shall
never
see
peace
,
nor
did
they
ever
enter
into
the
path
of
life
.
Such
as
will
be
saved
,
must
become
Gods
covenanted
people
,
this
is
the
only
way
wherein
we
must
expect
life
and
salvation
.
Quest.
If
there
be
such
a
necessity
of
ent●ing
into
covenant
with
God
,
what
must
we
do
that
we
may
get
into
covenant
with
him
?
Answ.
You
must
do
these
five
things
:
1.
Break
your
covenant
with
your
old
sins
,
and
your
lusts
,
or
else
God
will
not
enter
into
covenant
with
you
,
Mat.
6.24
.
you
cannot
serve
two
masters
;
these
are
so
contrary
,
that
so
long
as
you
are
in
league
with
sin
and
the
world
,
you
cannot
enter
into
covenant
with
God
,
take
away
the
matter
of
provocation
,
which
at
first
brake
the
covenant
between
God
and
you
,
and
then
there
is
one
step
made
for
your
entering
into
covenant
with
him
.
Examine
thine
own
heart
,
what
is
that
which
maintains
the
breach
between
God
and
thee
,
and
makes
God
a
stranger
to
thee
,
and
put
that
away
,
though
never
so
gainfull
,
never
so
pleasing
a
sin
,
without
this
,
God
will
never
enter
into
covenant
with
thee
;
thou
canst
not
be
in
covenant
with
thy
sin
and
God
together
,
therefore
breake
thy
covenant
with
sin
,
if
thou
desire
to
be
in
covenant
with
God
.
2.
Go
before
the
Lord
as
guilty
of
thy
former
rebellion
,
and
unfaithfulnesse
in
breaking
covenant
with
him
,
and
judge
thy self
for
it
,
lay
down
thy self
and
life
before
God
,
confessing
and
acknowledging
,
that
it
were
just
,
if
he
should
destroy
thee
;
condemn
thy self
for
thy
former
rebellion
against
him
,
submit
thy self
to
the
good
pleasure
of
his
will
,
as
David
saith
,
Here
I
am
,
let
him
do
with
me
as
seemes
good
in
his
eyes
;
put
thy
life
into
the
mercifull
hands
of
God
,
either
to
take
it
from
thee
,
or
to
give
it
to
thee
again
,
say
unto
God
,
If
thou
wilt
save
me
,
thou
shalt
shew
abundant
grace
,
if
thou
wilt
destroy
me
,
thou
art
just
;
go
before
God
with
this
spirit
of
submission
,
and
seek
peace
from
him
,
go
and
put
thy
rope
about
thy
neck
,
like
Benhadads
servants
,
and
confesse
thy
own
guiltinesse
;
without
this
,
God
will
never
enter
into
covenant
with
thee
,
God
will
have
thee
know
,
thou
must
take
thy
life
as
a
free
gift
of
grace
,
and
that
thou
standest
at
his
mercy
either
to
save
thee
or
destroy
thee
.
3.
Come
with
an
humble
submission
to
yeeld
up
thy self
to
the
obedience
of
the
will
of
God
;
wee
must
receive
him
from
the
law
of
our
life
by
which
we
must
live
.
When
you
come
to
make
a
covenant
with
God
,
you
must
not
come
to
give
lawes
unto
God
,
but
to
take
lawes
from
God
,
not
to
impose
lawes
upon
him
;
that
he
shall
save
you
so
and
so
,
but
you
must
leave
God
free
to
make
the
conditions
of
the
covenant
after
his
own
minde
and
will
;
think
it
honour
enough
that
you
may
be
a
people
in
covenant
with
God
,
and
have
your
life
granted
by
covenant
from
him
,
but
for
the
conditions
,
leave
them
to
God
,
let
him
command
and
require
what
he
will
,
he
must
be
free
,
or
else
he
will
not
make
a
covenant
with
you
:
This
is
that
which
Hezekiah
exhorted
to
,
to
come
and
give
the
hand
to
the
Lord
,
and
serve
him
,
we
must
come
and
make
a
covenant
with
God
,
as
a
servant
with
his
master
,
as
Subjects
with
their
Prince
,
a
covenant
of
service
,
not
to
be
our
own
Lords
,
the
sons
of
David
,
and
princes
of
Israel
;
(
when
Solomon
sate
upon
the
Throne
)
came
and
gave
the
hand
unto
Solomon
,
1
Chron.
29.24
.
they
made
a
covenant
with
him
,
but
it
was
with
submission
to
his
power
,
such
is
the
covenant
which
we
must
make
with
God
,
we
must
give
the
hand
under
God
,
submitting
to
him
,
to
be
ruled
by
him
.
Thence
it
is
,
that
we
are
called
upon
to
deny
our selves
;
If
any
one
will
be
my
disciple
,
let
him
deny
himself
,
&c.
we
must
not
cleave
to
our selves
,
to
our
wills
,
and
make
our
own
Lawes
,
we
must
deny
our
own
inclinations
,
wills
and
affections
,
refuse
to
be
governed
by
them
,
and
resign
up
our selves
to
the
will
of
God
;
this
is
the
resolution
we
must
come
unto
,
if
we
will
enter
into
covenant
with
God
,
as
it
was
in
the
sacrifice
of
the
Law
,
he
that
offered
it
,
laid
his
hand
upon
the
head
of
it
,
as
dedicating
it
to
God
,
and
quitting
it
from
himself
,
as
if
he
should
say
,
I
have
no
more
to
do
with
this
bullock
,
it
is
now
the
Lords
,
(
that
was
in
part
the
signification
of
that
action
)
so
if
we
will
be
the
Lords
people
in
covenant
with
him
,
we
must
resigne
our selves
only
and
wholly
to
be
for
him
,
Rom.
12.1
,
2.
we
mu●t
present
our
bodies
as
a
living
and
acceptable
sacrifice
,
consecrate
and
devote
them
to
God
,
to
live
unto
him
,
and
to
be
our
own
no
more
:
as
it
is
in
a
marriage
covenant
,
when
a
man
and
woman
make
a
covenant
,
they
do
resigne
up
themselves
one
to
another
,
not
to
be
to
themselves
any
more
;
it
is
a
marriage
covenant
that
we
make
with
God
,
I
will
marry
thee
to
my self
,
saith
the
Lord
,
therefore
we
must
do
as
the
Spouse
doth
,
resigne
up
our selves
to
be
ruled
and
governed
according
to
his
will
.
4.
If
we
would
enter
into
covenant
with
God
,
we
must
come
before
him
in
the
name
of
a
Mediator
,
that
is
,
the
Lord
Jesus
,
in
the
mediation
of
his
sacrifice
we
must
offer
up
to
the
Lord
a
satisfaction
for
all
our
treacherous
rebellion
against
him
,
in
that
sacrifice
we
must
come
and
seek
reconciliation
,
and
the
renewing
of
our
covenant
with
God
,
without
such
a
sacrifice
,
whereby
Gods
justice
may
be
satisfied
,
there
is
no
hope
of
a
covenant
to
be
made
between
God
and
you
:
As
in
the
Law
,
Exod.
34.1
.
to
8.
they
come
and
sacrifice
,
and
so
the
covenant
is
made
between
God
and
them
.
Now
these
were
types
of
Christs
sacrifice
,
come
therefore
sprinkled
with
the
blood
of
Christ
,
and
say
,
Lord
,
here
is
the
blood
of
the
sacrifice
,
which
maketh
satisfaction
for
my
rebellion
,
and
in
this
blood
enter
into
covenant
with
me
.
They
that
make
a
covenant
with
God
,
do
it
by
sacrifice
,
Psal.
50.5
.
And
therefore
in
the
mediation
of
Christs
blood
,
and
by
faith
in
it
look
for
a
re-union
and
knitting
of
God
and
us
together
.
5.
After
all
this
,
that
you
have
broken
your
covenant
with
your
sins
,
judged
your selves
for
them
,
submitted
your selves
to
the
will
of
God
,
and
come
in
the
name
of
a
Mediator
,
then
by
faith
look
at
the
gracious
invitation
of
God
,
and
consider
his
readinesse
and
willingnesse
to
enter
into
covenant
with
you
,
though
there
be
an
infinite
disparity
between
the
God
of
glory
and
us
,
yet
he
is
pleased
to
invite
us
to
make
a
covenant
with
him
;
if
you
seek
to
him
,
he
will
not
turn
away
his
face
from
you
,
as
Hezekiah
saith
to
the
people
,
2
Chron.
30.8
,
9.
though
he
might
turn
away
from
you
in
wrath
and
displeasure
,
yet
he
will
not
,
but
will
enter
into
a
gracious
Covenant
with
you
;
He
that
cometh
to
me
,
I
will
in
no
wise
cast
off
,
saith
Christ
,
Joh.
6.37
.
In
that
manner
therefore
goe
thou
and
humble
thy selfe
before
God
,
confesse
thy
treachery
and
rebellion
,
and
looke
at
God
as
having
a
golden
scepter
in
his
hand
,
and
intreat
him
to
enter
into
a
Covenant
with
thee
,
and
submit
thy selfe
wholly
to
be
at
his
command
,
plead
the
promise
of
his
grace
,
touch
the
top
of
the
scepter
,
and
take
hold
of
the
Covenant
,
and
then
certainly
in
time
the
Lord
will
speake
to
thy
soule
and
conscience
,
by
the
testimony
of
his
Spirit
,
that
he
will
be
a
God
unto
thee
,
and
take
thee
to
be
one
of
his
people
.
Thus
you
see
the
way
to
enter
into
Covenant
with
God
.
It
may
serve
for
all
such
as
are
already
entred
into
Covenant
Vse
3
with
God
,
to
admonish
such
to
looke
unto
themselves
,
and
to
take
heed
they
be
not
unfaithfull
in
the
Covenant
that
they
have
made
with
him
.
Take
heed
of
breaking
Covenant
,
but
let
us
walk
according
to
the
covenant
that
we
have
made
with
him
.
This
the
Lord
expects
,
Exod.
19.5
.
that
if
wee
enter
into
covenant
with
him
,
we
should
be
carefull
to
keepe
it
.
In
the
things
of
this
life
,
a
strict
eye
is
had
to
the
covenant
;
In
all
conveyances
of
Lands
,
we
look
narrowly
to
the
covenants
,
and
if
they
be
broken
,
all
is
gone
.
Now
ou●
life
lyes
upon
our
keeping
covenant
with
God
;
labour
therefore
so
to
walke
,
that
it
may
appeare
that
you
have
a
care
to
keepe
the
covenant
which
you
have
made
with
God
.
Wee
have
made
a
covenant
with
him
in
our
Baptisme
,
in
our
conversion
and
turning
unto
God
,
and
coming
to
the
Lords
Supper
.
Now
it
is
not
enough
to
enter
into
Covenant
,
but
wee
must
keepe
it
;
wee
have
broken
the
first
covenant
of
workes
,
take
heed
wee
breake
not
a
second
,
there
being
no
more
place
for
any
more
covenants
:
Now
therefore
cleave
to
the
Lords
Covenant
,
and
live
unto
him
;
Let
there
not
be
in
any
of
us
an
unfaithfull
heart
to
depart
from
the
living
God
.
If
wee
shall
againe
breake
this
second
covenant
with
him
,
wee
shall
not
onely
misse
of
that
salvation
and
life
which
wee
hope
for
,
but
we
shall
perish
with
a
double
destruction
,
wee
shall
pay
for
all
our
treachery
and
unfaithfulnesse
in
this
Covenant
.
This
concernes
us
to
looke
unto
more
then
any
people
in
the
world
,
let
us
not
breake
Covenant
with
God
twice
.
This
aggravated
Solomons
sinne
,
that
he
sinned
against
God
,
which
appeared
to
him
twice
.
God
made
a
Covenant
with
us
,
first
in
Adam
,
and
now
againe
in
Christ
,
and
therefore
let
us
take
heed
of
breaking
Covenant
with
him
the
second
time
.
Vse
4
It
is
a
use
of
marvellous
comfort
,
to
those
that
doe
indeavour
to
walke
uprightly
and
faithfully
in
covenant
with
God
,
in
whose
hearts
God
hath
written
his
covenant
,
whom
he
hath
made
mindfull
of
it
,
and
faithfull
to
keepe
it
with
him
;
here
is
comfort
for
such
,
that
the
blessing
of
life
and
salvation
is
as
sure
to
such
soules
,
as
the
covenant
of
a
faithfull
God
can
make
it
,
the
blessings
promised
in
the
covenant
cannot
faile
them
,
God
cannot
breake
with
them
,
if
they
breake
not
with
him
,
he
cannot
lye
,
nor
alter
the
thing
which
is
gone
out
of
his
lips
.
When
the
Saints
sometimes
thinke
of
the
greatnesse
of
the
promises
,
on
the
one
side
,
and
consider
their
owne
povertie
and
vilenesse
,
the
low
and
undone
condition
they
have
brought
themselves
into
by
their
sins
on
the
other
side
,
the
promises
seeme
to
them
to
be
above
hope
and
faith
.
As
the
Sunne
dazles
the
eye
to
looke
upon
so
glorious
a
light
,
so
the
great
things
which
God
hath
promised
in
his
Covenant
,
doe
even
dazle
the
eye
of
faith
,
and
they
thinke
them
almost
impossible
,
that
they
should
have
such
neare
communion
with
God
,
and
be
made
partakers
of
that
everlasting
happinesse
,
&c.
These
doe
even
set
faith
it selfe
at
a
stand
,
therefore
looke
at
the
stabilitie
of
the
promise
of
God
,
he
hath
passed
over
those
things
by
covenant
,
and
he
cannot
be
a
covenant-breaker
,
his
covenant
standeth
faster
then
the
mountaines
that
cannot
be
moved
,
and
therefore
as
long
as
they
are
not
above
the
promise
and
covenant
of
God
,
neither
let
them
be
above
our
faith
and
hope
,
onely
let
us
wait
for
them
in
the
way
of
faith
and
obedience
.
It
's
said
in
Psal.
25.10
.
All
the
pathes
of
the
Lord
are
mercy
and
truth
,
to
them
that
keepe
his
Covenant
.
1
Cor.
1.9
.
Faithfull
is
he
that
hath
called
you
to
the
fellowship
of
his
Sonne
Jesus
Christ
.
And
to
the
same
purpose
is
that
of
Moses
,
Deut.
7.12
.
Therefore
doe
but
enter
into
covenant
with
God
,
and
keepe
it
with
him
,
and
then
be
confident
of
all
that
rich
blessing
which
the
Lord
hath
promised
to
his
people
.
There
is
a
promise
made
to
Christ
,
Esa.
49.7
.
that
though
he
was
despised
of
men
,
and
abhorred
of
the
Nations
,
and
contemned
by
the
rulers
,
yet
(
though
it
was
very
unlikely
in
reason
)
Kings
and
Princes
should
bow
downe
to
him
,
and
worship
him
.
But
how
shall
this
be
brought
to
passe
?
this
shall
be
done
,
saith
the
Text
,
because
of
the
Lord
that
is
faithfull
.
So
though
we
be
poore
wormes
,
yet
the
Lord
hath
promised
to
us
life
and
glory
,
and
a
Kingdome
;
But
can
this
be
accomplished
to
such
as
we
be
?
Yes
,
because
of
the
faithfulnesse
of
God
,
who
hath
promised
,
and
undertaken
to
performe
it
.
Therefore
if
God
have
made
thee
mindfull
and
carefull
of
his
covenant
,
to
walke
in
obedience
to
him
,
then
know
that
the
Lord
is
more
mindfull
of
his
owne
covenant
with
thee
,
to
performe
to
thee
all
that
mercy
and
blessednesse
which
he
hath
promised
to
thee
;
and
let
this
be
a
pledge
unto
thee
of
the
accomplishment
of
all
,
even
the
care
that
God
hath
put
in
thy
heart
to
walke
in
Covenant
with
him
.
Thus
wee
have
heard
the
fourth
generall
observation
,
noted
out
of
the
Text.
But
now
by
occasion
thereof
,
wee
will
lanch
a
little
further
into
the
deepe
,
having
sailed
by
the
shore
all
this
while
,
and
enter
into
a
consideration
more
particularly
of
the
nature
of
that
Covenant
,
by
which
God
conveyes
life
and
salvation
to
his
people
.
There
are
two
covenants
which
the
Scripture
makes
mention
of
,
one
of
workes
,
the
other
of
grace
;
of
both
the
Apostle
speakes
,
Gal.
4.23
,
24.
The
one
is
the
Testament
or
Covenant
of
the
Law
,
that
shuts
up
all
under
wrath
,
the
other
of
grace
,
and
that
proclaimes
libertie
;
the
one
is
usually
called
the
commandement
,
the
other
the
promise
;
the
one
is
contained
in
the
Law
,
the
other
in
the
Gospel
.
Now
if
it
be
demanded
,
what
covenant
it
is
by
which
God
communicates
salvation
to
us
:
I
answer
,
it
is
the
covenant
of
grace
,
and
not
the
covenant
of
workes
,
by
which
the
blessing
of
life
and
salvation
cometh
.
For
the
more
distinct
handling
whereof
,
wee
must
consider
these
two
things
severally
.
First
,
To
shew
what
the
Covenant
of
grace
is
.
Secondly
,
To
shew
that
the
Lord
communicates
his
salvation
by
the
covenant
of
grace
,
and
not
of
workes
.
Concerning
the
former
,
that
wee
may
discerne
what
is
the
nature
of
the
Covenant
of
grace
;
this
I
will
set
forth
by
considering
these
five
things
.
1.
By
comparing
the
covenant
of
grace
with
the
covenant
of
workes
;
shewing
both
wherein
they
are
alike
,
&
wherein
they
differ
.
2.
By
shewing
the
divers
dispensations
of
the
covenant
,
both
before
Christ
,
and
since
Christs
coming
.
3.
By
shewing
what
are
the
benefits
which
wee
receive
by
vertue
of
this
Covenant
.
4.
By
shewing
the
condition
of
the
Covenant
,
what
that
is
.
5.
By
noting
out
the
properties
of
the
Covenant
.
1.
For
the
first
,
compare
the
covenant
of
workes
with
the
cov●nant
of
grace
,
and
therein
first
see
wherein
they
are
alike
,
and
doe
agr●●
,
and
that
in
sundry
things
.
1.
They
agree
in
the
author
of
them
;
God
is
the
author
of
both
Covenants
,
even
the
same
God
.
The
Manichees
thought
,
one
God
was
author
of
the
Law
,
(
the
Covenant
of
workes
;
)
and
another
author
of
the
Covenant
of
grace
,
contained
in
the
Gospel
;
but
this
heresi●
was
exploded
long
agoe
.
2.
They
agree
in
the
parties
contracting
and
making
covenant
together
,
both
of
them
are
made
with
us
,
God
and
man
are
the
parties
covenanting
in
both
Covenants
,
not
as
if
one
(
the
covenant
of
workes
)
were
made
with
us
,
the
other
(
the
covenant
of
grace
)
were
made
onely
with
Christ
,
but
both
are
made
with
us
.
3.
They
agree
in
one
common
end
,
which
is
,
that
God
may
be
glorified
in
his
creature
,
in
the
manifestation
either
of
his
justice
or
mercy
,
according
to
the
nature
of
the
Covenant
made
with
him
,
the
glorifying
of
God
is
the
common
end
of
both
.
4.
They
agree
in
this
,
that
in
both
there
is
a
promise
of
life
and
blessednesse
;
the
covenant
of
workes
saith
,
Doe
this
and
live
;
the
covenant
of
grace
saith
,
Believe
and
live
;
Life
is
promised
in
both
;
Now
whether
the
same
life
be
promised
in
both
,
or
whether
a
terrene
felicitie
and
life
here
on
earth
,
be
promised
in
the
one
,
and
an
heavenly
in
the
other
,
as
some
thinke
,
or
whether
a
heavenly
life
and
glory
in
both
,
as
some
others
thinke
,
I
will
not
determine
,
it
not
being
much
materiall
;
It
's
enough
to
know
that
life
and
blessednesse
was
and
is
promised
in
both
.
5.
There
is
in
both
C●venants
a
condition
required
on
our
part
,
for
the
attaining
of
the
life
promised
,
wee
are
not
left
to
our
libertie
in
either
Covenants
,
neither
of
the
two
Covenants
promise
life
absolutely
,
whether
wee
obey
or
no
,
and
whether
we
believe
or
no
,
but
under
the
condition
of
faith
or
obedience
,
the
promise
of
life
is
made
.
6.
Both
Covenants
require
a
perfect
righteousnesse
of
us
,
that
wee
may
have
life
;
no
life
is
promised
in
either
Covenants
,
but
upon
the
bringing
in
of
a
perfect
righteousness●
before
God
,
either
of
our
owne
,
or
of
anothers
:
the
covenant
of
grace
,
as
well
as
that
of
workes
,
will
make
this
good
,
that
no
unrighteous
person
shall
enter
into
the
kingdome
of
God
.
Hence
Rom.
3.
last
,
the
Gospel
stablisheth
the
Law
,
they
agree
herein
,
and
doe
not
crosse
one
another
.
7.
Both
Covenants
are
unchangeable
,
never
to
be
reversed
or
altered
.
The
covenant
of
grace
is
an
unchangeable
covenant
,
it
is
an
everlasting
covenant
,
more
unchangeable
then
the
covenant
of
the
day
and
of
the
night
,
more
unmovable
then
mountaines
that
cannot
be
moved
,
as
Esa.
54.10
.
&
Jer.
35.20
.
So
likewise
the
covenant
of
workes
,
is
an
unchangeable
covenant
,
Mat.
5.17
.
Heaven
and
earth
shall
passe
away
,
but
not
one
j●t
of
the
Law
shall
faile
.
Though
now
in
the
estate
of
corruption
,
no
man
attaines
life
by
the
covenant
of
workes
,
yet
this
so
comes
to
passe
,
not
because
the
covenant
is
changed
,
but
because
we
are
changed
,
and
cannot
fulfill
the
condition
,
to
which
the
promise
is
made
;
the
covenant
stands
fast
,
but
wee
have
not
stood
fast
in
the
covenant
,
but
it
is
now
become
impossible
to
us
,
that
wee
are
unable
to
fulfill
it
;
as
the
Apostle
speakes
,
Rom.
8.3
.
yea
it
is
the
unchangablenesse
and
stabilitie
of
this
covenant
,
which
condemnes
all
the
world
of
sinfull
and
ungodly
men
.
The
Law
hath
said
,
Cursed
is
every
one
which
continueth
not
in
all
things
,
&c.
And
the
soule
that
sinneth
(
and
flies
not
to
the
covenant
of
grace
)
shall
dye
;
This
word
takes
hold
upon
them
,
and
condemnes
them
.
Nay
more
,
for
the
fulfilling
of
this
Covenant
;
the
Lord
Jesus
Christ
came
downe
from
heaven
,
and
b●came
man
to
fulfill
that
righteousnesse
of
the
Law
,
which
was
now
bec●me
impossible
to
us
,
Rom.
8.3
.
So
unchangeable
is
the
covenant
of
workes
,
that
rather
then
it
shall
not
be
fulfilled
,
the
sonne
of
God
must
come
downe
to
doe
it
.
Thus
wee
see
the
agreements
between
the
covenant
of
workes
,
and
the
covenant
of
grace
.
But
the
principall
and
w●ightier
consideration
,
is
to
set
downe
the
proper
diff●re●c●s
between
th●m
,
which
some
have
gone
about
to
darken
and
obs●ur●
,
and
doe
make
them
agree
too
neare
;
and
so
make
a
compound
of
both
Covenants
,
a●
if
one
should
mixe
wine
and
water
tog●●●●r
,
whereby
they
doe
disanull
the
nature
of
the
Covenant
of
gr●●●
,
and
tu●●●
it
into
a
covenant
of
workes
:
Herein
t●●●●fore
●ee
●us●
labour
the
more
carefully
to
set
downe
the
true
and
reall
differences
between
them
,
which
being
done
,
wee
shall
see
the
nature
,
both
of
the
one
and
the
other
more
distinctly
,
and
clearly
.
The
differences
are
many
.
Differ
.
1
The
first
difference
is
in
the
condition
of
the
Covenants
,
the
one
requires
doing
,
the
other
believing
;
the
one
workes
,
the
other
faith
;
The
one
saith
,
Doe
this
and
live
,
the
other
saith
,
Believe
and
thou
shalt
be
saved
;
the
way
of
life
which
the
Law
propounds
,
is
,
Doe
these
things
comprehended
in
the
Law
,
and
doe
them
constantly
,
and
then
thou
shalt
live
,
as
Gal.
3.12
.
The
Law
saith
,
The
man
that
doth
these
things
,
&c.
But
the
condition
of
the
Covenant
of
grace
is
faith
,
Acts
16.31
.
Believe
in
the
Lord
Jesus
,
and
thou
shalt
be
saved
.
But
here
a
twofold
doubt
may
be
moved
.
Quest.
1.
Whether
faith
be
not
required
in
the
Law
,
in
the
Covenant
of
workes
.
2.
Whether
workes
be
not
required
in
the
covenant
of
grace
.
If
both
these
be
required
,
faith
in
the
Covenant
of
workes
,
and
workes
in
the
covenant
of
grace
;
then
how
stands
the
difference
between
the
two
Covenants
?
Answ.
For
answer
to
the
first
;
when
it
is
demanded
whether
faith
be
not
required
in
the
Covenant
of
workes
.
I
answer
,
It
is
;
but
first
,
it
is
not
the
same
faith
;
secondly
,
nor
required
for
the
same
end
,
as
in
the
Covenant
of
grace
.
To
explaine
this
,
I
say
,
the
Covenant
of
workes
requires
faith
,
and
that
in
a
threefold
act
thereof
.
1.
In
regard
of
dependance
upon
God
,
the
fountaine
and
author
of
all
good
,
wee
were
not
in
our
first
and
best
being
which
wee
had
by
creation
,
wee
were
not
(
I
say
)
so
perfect
,
but
wee
stood
in
need
still
to
depend
upon
him
that
had
created
us
,
for
the
continuance
of
that
being
which
he
had
given
us
.
It
is
imprinted
in
the
nature
of
every
creature
to
depend
for
sustentation
upon
that
from
whence
it
had
its
beginning
;
as
the
chicken
upon
the
hen
,
&c.
So
the
whole
creation
lookes
backe
unto
him
that
made
it
for
preservation
in
their
being
,
as
Psal.
104.21.27
.
&
Psal
.
145.15
.
And
if
it
be
so
in
these
unreasonable
creatures
,
thus
to
depend
upon
their
Creator
,
then
was
the
same
in
man
much
more
;
the
covenant
of
the
Law
required
this
faith
of
man
in
the
beginning
,
though
now
we
be
as
Gods
in
our
owne
eyes
,
selfe-sufficient
,
depending
upon
our selves
,
and
none
else
,
for
all
the
good
wee
hope
for
;
yet
at
the
beginning
it
was
not
so
.
But
man
was
to
depend
upon
God
for
his
being
,
and
well-being
.
2.
Another
act
of
faith
required
in
the
Law
,
was
a
perswasion
that
God
was
well
pleased
with
him
,
whilst
he
walked
in
the
way
of
love
and
obedience
to
his
creator
,
he
was
to
believe
without
feare
and
doubt
,
that
so
long
as
he
obeyed
the
will
of
the
Lord
,
he
was
well-pleased
with
him
.
3.
He
was
to
believe
the
blessing
of
life
promised
in
that
covenant
,
and
to
expect
it
according
to
the
promise
.
In
all
these
regards
faith
was
commanded
in
the
Covenant
of
workes
.
It
may
here
be
demanded
;
Object
.
If
faith
be
required
in
the
covenant
of
workes
,
why
is
it
not
expressed
in
plaine
words
,
as
well
as
doing
?
the
Covenant
of
workes
saith
;
Thou
shalt
love
the
Lord
thy
God
,
and
serve
him
;
but
it
doth
not
call
for
any
act
of
faith
at
all
.
The
reason
thereof
is
,
Answ.
because
when
the
Covenant
of
workes
was
made
with
man
,
he
was
then
in
his
integritie
,
sinne
was
not
yet
come
into
the
world
,
and
therefore
there
was
no
cause
for
man
to
doubt
of
Gods
love
,
and
acceptation
of
him
.
But
having
received
so
great
benefits
from
God
,
made
after
his
image
,
but
little
inferior
to
the
Angels
,
and
having
dominion
given
him
over
all
the
workes
of
Gods
hands
,
he
was
now
to
be
put
in
minde
of
his
dutie
towards
his
creator
,
and
therefore
was
to
be
stirred
up
to
love
,
honour
and
obey
him
,
no
need
was
there
to
stirre
him
up
to
believe
Gods
goodnesse
towards
him
,
of
which
he
had
no
cause
to
doubt
.
But
when
God
cometh
to
make
a
Covenant
of
grace
with
man
,
he
finds
him
in
his
sin
and
rebellion
,
full
of
feares
and
doubts
,
and
therefore
had
need
to
be
encouraged
to
believe
that
God
will
be
reconciled
;
but
then
it
was
not
so
,
there
was
then
nothing
to
cause
distrust
,
and
therefore
faith
was
not
expressed
in
that
covenant
,
yet
faith
was
then
required
,
as
wee
have
shewed
,
though
not
the
same
faith
that
is
required
in
the
covenant
of
grace
.
But
they
differ
in
three
things
.
1.
The
covenant
of
workes
commandeth
faith
in
God
as
a
creator
,
to
preserve
our
being
,
but
not
as
a
redeemer
to
deliver
us
from
misery
.
Adam
was
not
bound
to
believe
on
God
as
a
redeemer
;
for
then
he
needed
no
redemption
.
But
the
Covenant
of
grace
,
requires
faith
in
God
as
a
redeemer
;
redeeming
us
from
sinne
and
misery
.
The
Jewes
professed
they
believed
on
God
,
but
by
what
faith
?
When
the
faith
of
the
Gospel
was
preached
unto
them
by
Christ
and
his
Apostles
,
they
counted
it
a
strange
thing
,
they
clave
to
the
Covenant
of
workes
,
they
therefore
believed
on
God
as
a
Creator
,
but
believed
not
on
grace
revealed
in
the
Gospel
;
by
this
faith
they
believed
not
on
him
.
2.
The
Covenant
of
workes
required
faith
to
believe
in
God
loving
mee
,
as
created
holy
,
and
continuing
in
the
same
puritie
and
holinesse
before
him
,
and
no
further
;
but
the
Covenant
of
grace
commands
faith
to
believe
in
God
loving
us
,
and
pitying
us
lost
sinners
.
3.
The
faith
required
in
the
Covenant
of
workes
,
was
mutable
,
as
now
all
the
righteousnesse
required
in
that
Covenant
,
and
so
might
be
lost
,
as
afterwards
it
was
by
the
sinne
of
Adam
;
but
the
faith
required
in
the
Covenant
of
grace
,
is
such
as
is
begotten
of
an
immortall
seed
,
1
Pet.
1.23
.
and
therefore
cannot
be
lost
,
but
abide●
and
continues
for
ever
;
It
is
a
faith
that
cannot
faile
,
Luk.
22.
Thus
yee
see
the
same
faith
is
not
required
in
both
Covenants
;
Secondly
,
It
is
not
required
in
the
Covenant
of
grace
for
the
same
end
as
it
was
in
the
Covenant
of
workes
;
In
the
Covenant
of
workes
,
faith
was
required
as
a
part
of
that
righteousnesse
which
the
Law
required
,
it
is
one
of
the
duties
of
the
Law
;
but
in
the
covenant
of
grace
it
is
required
not
as
any
part
of
our
righteousnesse
,
but
onely
as
an
instrument
to
receive
and
apprehend
the
righteousnesse
which
is
wrought
for
us
by
Christ
;
and
therefore
the
faith
required
in
the
Covenant
of
workes
,
was
a
giving
unto
God
,
but
the
faith
required
in
the
Covenant
of
grace
,
is
onely
a
receiving
from
God
,
that
which
he
freely
offers
us
.
Quest.
So
that
if
the
question
be
asked
and
stated
thus
,
Whether
the
Law
and
Covenant
of
workes
,
doe
require
the
same
faith
,
and
to
the
same
end
,
as
the
Covenant
of
grace
doth
,
Answ.
I
answer
,
No
,
it
doth
not
;
as
is
evident
by
that
of
the
Apostle
,
Gal.
3.12
.
The
Law
is
not
of
faith
,
(i)
it
is
not
the
doctrine
of
faith
,
requiring
faith
,
and
promising
life
upon
believing
;
but
the
Law
saith
thus
,
The
man
that
doth
these
things
shall
live
in
them
;
as
if
he
should
say
,
the
Law
requires
not
believing
,
but
doing
;
therefore
those
are
deceived
that
would
bring
in
the
faith
of
the
Gospel
,
to
be
required
in
the
Law
.
For
the
second
doubt
,
Quest.
2
Whether
doth
not
the
Covenant
of
grace
require
workes
,
as
well
as
doth
the
Covenant
of
workes
?
I
answer
,
It
doth
;
as
is
evident
Titus
2.11.14
.
Answ.
The
grace
of
God
that
bringeth
salvation
,
teacheth
us
to
be
zealous
of
good
workes
;
and
Mat.
5.16
.
Let
men
see
your
good
workes
,
saith
Christ
;
though
Christ
preached
not
a
Covenant
of
workes
,
but
of
grace
,
yet
he
calls
for
good
workes
.
But
marke
the
difference
.
1.
The
Covenant
of
workes
doth
not
require
workes
for
the
same
end
,
as
the
Covenant
of
grace
,
for
that
requires
workes
as
the
matter
of
our
justification
before
God
;
so
saith
Moses
,
(
understanding
him
in
a
Legall
way
)
Deut.
6.
last
,
This
is
your
righteousnesse
;
but
the
Covenant
of
grace
requires
workes
not
as
a
part
of
our
righteousnesse
,
but
that
thereby
wee
should
glorifie
God
,
and
manifest
it
that
wee
are
made
righteous
by
Christ
,
James
2.
wee
are
thereby
declared
to
be
righteous
;
the
godly
conversation
of
a
Christian
maketh
it
evident
to
the
consciences
of
men
,
that
he
is
a
justified
man
.
2.
The
workes
that
are
required
in
the
Covenant
of
grace
,
are
not
required
from
the
same
beginning
;
the
Covenant
of
workes
requires
workes
to
be
performed
from
our
own
strength
and
abilitie
received
in
the
Creation
,
it
presupposeth
abilitie
in
our selves
to
doe
what
it
requireth
.
But
the
Covenant
of
grace
requireth
workes
to
be
done
by
the
help
of
the
Spirit
of
Jesus
Christ
.
Phil.
4.13
.
I
can
doe
all
things
,
saith
the
Apostle
,
through
Christ
strengthning
mee
,
that
is
,
the
power
which
the
Covenant
of
grace
directs
us
unto
.
3.
The
Covenant
of
grace
doth
not
require
works
in
the
same
order
as
the
Covenant
of
workes
doth
,
for
the
Covenant
of
workes
requires
workes
first
,
and
then
faith
to
believe
our selves
beloved
unto
life
;
but
the
Covenant
of
grace
requireth
faith
first
,
and
then
that
we
bring
forth
good
workes
;
therefore
saith
the
Apostle
(
Titus
3.8
.
)
Let
them
which
have
believed
,
be
carefull
to
shew
forth
good
workes
:
He
doth
not
say
,
Let
them
which
have
done
good
workes
,
believe
;
but
first
believe
and
then
doe
good
workes
,
he
placeth
faith
before
workes
;
and
hence
it
is
that
the
obedience
of
the
Gospel
,
is
called
the
obedience
of
faith
,
Rom.
16.26
.
as
following
faith
and
springing
from
it
.
Thus
then
this
difference
of
the
condition
of
the
Covenants
remaineth
;
the
one
Covenant
commanding
workes
,
the
other
faith
.
Vse
,
Let
therefore
every
soule
looke
unto
his
faith
,
that
expects
to
receive
the
blessing
of
life
;
by
faith
wee
are
brought
into
Covenant
with
God
,
and
are
enabled
to
wait
for
the
blessing
of
it
;
Those
that
are
of
faith
,
are
blessed
with
faithfu●l
A●raham
,
Gal.
3.9
.
Though
there
be
imperfection
in
your
works
,
yet
if
your
faith
be
working
,
and
it
be
not
a
dead
faith
,
but
fruitfull
,
manifesting
it selfe
in
a
holy
life
;
here
is
comfort
,
it
is
faith
that
gives
interest
in
the
Covenant
of
grace
,
let
it
appeare
that
it
is
a
faith
unfeigned
,
and
this
is
the
condition
,
to
which
God
hath
promised
life
and
salvation
.
Differ
.
2
The
second
maine
difference
is
this
,
namely
,
that
the
Covenant
of
workes
is
made
without
a
Mediator
,
to
mediate
between
God
and
man
.
But
in
the
Covenant
of
grace
there
is
a
Mediator
coming
between
,
to
unite
God
and
man
together
,
and
make
them
one
.
Hence
Heb.
9.15
.
Christ
is
called
the
Mediator
of
the
new
Testament
;
so
also
Heb.
12.24
.
but
the
first
Covenant
of
workes
had
no
Mediator
.
The
reason
of
this
difference
is
,
because
when
God
came
to
make
a
covenant
of
workes
with
Adam
,
then
there
was
no
disagreement
between
God
and
man
,
man
was
yet
righteous
,
persisting
in
that
innocency
and
righteousnesse
in
which
he
was
created
,
there
was
yet
no
breach
made
,
the
heart
and
mind
of
man
answering
to
the
mind
of
God
,
and
therefore
there
was
no
need
of
a
Mediator
to
bring
them
together
;
But
when
the
Covenant
of
grace
is
made
with
man
,
there
is
a
former
breach
between
God
and
him
,
and
so
there
is
need
of
a
third
partie
,
of
a
Mediator
to
make
them
one
.
Hence
is
that
in
Gal.
3.20
.
A
Mediator
is
not
a
Mediator
of
one
;
whiles
wee
are
one
with
God
,
there
is
no
need
of
a
Mediator
,
no
more
then
there
is
need
for
one
to
mediate
between
a
man
and
himselfe
,
(
this
is
the
ordinary
interpretation
of
that
place
,
though
it
may
probably
beare
another
sense
)
and
so
it
was
betwixt
God
and
man
in
the
beginning
,
there
was
no
variance
then
between
them
by
sinne
,
then
God
made
a
Covenant
with
man
,
as
with
his
friend
,
as
Abraham
is
called
the
friend
of
God
,
but
when
sin
had
made
a
breach
between
God
and
man
,
then
strangenesse
and
enmitie
followed
,
God
is
estranged
from
us
,
and
wee
are
enemies
unto
God
,
so
that
without
a
Mediator
,
wee
can
never
come
to
be
united
into
Covenant
againe
.
Now
man
feares
and
trembles
to
come
before
God
,
and
God
being
offended
,
cannot
be
at
peace
,
unlesse
his
Justice
be
satisfied
;
Therefore
when
Adam
had
once
sinned
,
he
feared
to
come
into
the
presence
of
God
,
and
hid
himselfe
,
till
God
revealed
and
made
knowne
to
him
the
Mediator
of
the
Covenant
,
that
the
Seed
of
the
woman
should
breake
the
Serpents
head
.
The
Covenant
of
workes
was
delivered
to
the
children
of
Israel
at
Mount
Sinai
,
by
the
hand
of
a
Mediator
,
Gal.
3.19
.
Object
.
and
so
the
difference
is
taken
away
.
I
grant
the
Covenant
of
workes
was
then
revealed
and
made
Answ.
1
knowne
to
the
children
of
Israel
,
as
being
before
almost
obliterated
and
blotted
out
of
mans
heart
,
and
therefore
God
renewed
the
knowledge
of
the
Covenant
of
workes
to
them
.
I
grant
also
that
the
Law
was
given
to
them
by
the
mediation
Answ.
2
of
Moses
,
who
was
a
mediator
betwixt
God
and
them
.
But
I
adde
withall
,
that
the
Law
though
it
containe
the
summe
Answ.
3
of
the
Covenant
of
workes
,
yet
was
not
delivered
unto
that
people
for
this
end
,
to
stand
between
God
and
them
as
a
Covenant
of
workes
,
by
which
they
should
be
justified
and
live
,
but
onely
as
it
was
subservient
and
helpfull
unto
them
,
to
attaine
the
end
of
the
former
Covenant
of
grace
,
which
God
had
made
with
them
in
their
fathers
,
God
had
promised
Abraham
to
be
a
God
to
him
,
and
to
his
seed
,
but
now
the
Israelites
having
been
long
trained
up
among
an
ignorant
and
Idolatrous
people
,
they
little
knew
what
need
they
had
to
flie
to
the
promise
of
grace
,
and
therefore
the
Lord
now
reveales
his
Law
to
them
in
that
manner
,
to
make
them
see
by
the
terrors
of
the
Law
,
that
they
cannot
come
neare
unto
God
thereby
;
this
was
the
Lords
end
in
giving
the
Law
unto
them
,
and
not
to
stand
between
God
and
them
as
a
Covenant
of
life
,
by
which
they
should
live
.
This
is
evident
by
that
of
the
Apostle
,
Gal.
3.19
.
Wherefore
then
serveth
the
Law
?
The
Apostle
had
before
proved
that
wee
are
justified
by
faith
in
the
free
promise
,
and
not
by
workes
;
some
then
might
object
,
Why
was
the
Law
then
given
to
the
children
of
Israel
?
The
Apostle
answers
,
it
was
given
to
restraine
transgression
,
to
convince
men
of
sin
,
and
to
be
as
a
Schoolmaster
to
bring
them
to
Christ
,
Gal.
3.24
.
These
then
were
the
ends
of
giving
the
Law
;
1.
That
the
knowledge
of
sinne
might
abound
,
Rom.
5
19
,
20.
The
Law
entred
that
sinne
might
abound
,
that
is
,
the
knowledge
of
it
,
that
man
might
know
his
sinne
;
Secondly
,
To
lead
them
to
Christ
;
Thirdly
,
To
restraine
the
transgression
and
sinne
of
man
,
and
to
keepe
them
in
obedience
.
But
not
(
as
I
said
)
to
stand
in
the
forme
of
a
Covenant
,
for
them
to
be
justified
and
saved
thereby
.
The
Law
is
to
be
considered
two
wayes
;
First
,
Absolutely
,
and
by
it selfe
,
as
containing
a
Covenant
of
workes
:
Secondly
,
Dependantly
,
and
with
respect
to
the
Covenant
of
grace
.
1.
Absolutely
,
alone
by
it selfe
,
and
so
it
was
given
as
a
Covenant
to
Adam
in
the
beginning
,
and
so
considered
,
it
shews
the
way
and
meanes
of
life
,
by
which
wee
might
live
.
2.
Respectively
,
as
having
reference
to
the
Covenant
of
grace
,
and
so
it
was
given
to
the
children
of
Israel
at
Mount
Sinai
;
both
as
antecedent
and
consequent
thereto
.
As
antecedent
to
it
,
to
prepare
them
for
Christ
,
and
the
Covenant
of
grace
;
and
also
as
subsequent
to
it
,
to
teach
them
how
to
walke
and
please
God
,
when
they
were
entred
into
a
new
Covenant
with
him
.
And
thus
was
it
given
unto
them
.
And
here
because
some
may
doubt
of
this
truth
,
I
will
therefore
lay
downe
some
grounds
to
confirme
it
,
and
to
make
it
cleare
,
that
the
Covenant
made
with
Israel
at
Mount
Sinai
,
was
not
a
Covenant
of
workes
.
Argu.
1
That
Covenant
which
God
made
with
Israel
at
Mount
,
Sinai
,
had
Circumcision
for
the
signe
and
seale
of
it
,
which
was
the
signe
and
seale
of
the
same
Covenant
which
God
made
with
Abraham
,
Gen.
17.
And
therefore
this
Covenant
made
with
Israel
,
having
the
same
signe
and
seale
with
the
other
made
with
Abraham
,
it
was
the
same
Covenant
also
;
For
if
the
Covenant
had
been
altered
,
the
seale
should
have
been
altered
also
,
the
seales
of
the
one
Covenant
not
being
sutable
to
the
other
:
It
were
now
absurd
,
to
bring
in
the
seales
of
the
Covenant
of
workes
made
with
Adam
,
and
to
annex
them
to
the
Covenant
of
grace
,
now
made
with
us
in
Christ
;
and
no
lesse
inconvenient
were
it
,
to
put
the
seales
of
the
Covenant
of
grace
,
to
the
Covenant
of
workes
.
Now
if
this
Covenant
made
with
Israel
was
the
same
with
that
which
was
made
with
Abraham
,
(
having
the
same
seale
and
confirmation
)
then
surely
it
was
not
a
covenant
of
workes
,
but
of
grace
,
because
the
covenant
made
with
Abraham
,
was
a
covenant
of
grace
,
and
not
of
workes
,
Rom.
4.
Object
.
But
it
may
be
said
,
that
Circumcision
was
a
seale
of
the
covenant
of
workes
,
else
how
doth
the
Apostles
Argument
hold
,
which
he
urgeth
,
Gal.
5.3
.
where
he
saith
,
If
yee
be
circumcised
,
yee
are
bound
to
keepe
the
whole
Law
?
As
implying
that
Circumcision
was
a
seale
of
the
covenant
of
workes
,
binding
them
to
the
observation
of
the
whole
Law
,
that
they
might
be
justified
thereby
;
even
as
Baptisme
binding
us
to
believe
on
Christ
for
forgivenesse
of
sinnes
,
is
therefore
called
a
Sacrament
of
the
Covenant
of
grace
.
Wee
must
consider
Circumcision
two
wayes
:
First
,
Answ.
According
to
its
primitive
institution
,
as
it
was
appointed
by
God
unto
Abraham
;
and
then
,
as
it
was
abusively
urged
and
intended
by
those
Judaizing
Apostles
,
which
sought
to
corrupt
the
truth
.
In
the
Primitive
institution
of
it
,
it
was
appointed
to
be
a
seale
of
the
covenant
of
grace
,
as
is
evident
,
Rom.
4.11
.
But
the
false
Apostles
urged
it
as
a
worke
of
the
Law
,
as
a
dutie
and
worke
to
be
done
necessary
to
justification
and
salvation
.
Now
the
Apostle
in
saying
that
if
they
were
circumcised
,
they
were
bound
to
keepe
the
whole
Law
,
doth
not
look
at
the
Primitive
institution
of
it
,
but
hath
respect
to
that
which
the
false
Apostles
intended
,
urging
Circumcision
as
a
work
of
the
Law
,
necessary
to
their
justification
and
salvation
;
and
thus
taking
it
,
the
Apostle
doth
truly
tell
them
,
that
if
they
were
circumcised
in
this
manner
,
and
to
this
end
,
they
were
bound
to
keepe
the
whole
Law
,
because
by
what
reason
Circumcision
was
necessary
,
by
the
same
reason
all
the
rest
of
the
Law
was
necessary
also
;
and
if
they
were
bound
to
observe
Circumcision
,
to
be
justified
by
it
,
then
were
they
also
bound
to
observe
the
whole
Law
,
because
if
wee
be
justified
by
workes
,
wee
must
doe
all
the
Law
to
obtaine
justification
by
it
.
This
is
the
Apostles
intent
,
but
this
doth
no
more
prove
Circumcision
to
be
a
seale
of
the
covenant
of
workes
,
then
our
Baptisme
is
.
Concerning
which
,
I
may
say
as
much
as
Paul
doth
of
Circumcision
,
if
any
shall
esteeme
Baptisme
as
a
worke
by
which
to
be
justified
,
I
will
then
say
to
such
a
one
,
that
if
he
be
baptized
in
this
manner
,
and
for
this
end
,
to
be
justified
by
it
,
as
by
a
worke
,
that
then
he
is
bound
to
keepe
the
whole
Law
.
But
did
not
Circumcision
in
the
Primitive
institution
of
it
,
Quest.
bind
them
to
the
observation
of
the
whole
Law
?
Yes
,
but
not
in
that
sense
as
now
wee
speake
of
,
Answ.
it
bound
Abraham
,
and
all
his
seed
,
and
all
such
people
as
should
joyne
themselves
unto
them
,
to
observe
all
the
ordinances
and
commandements
of
God
.
But
how
,
not
as
workes
to
be
justified
by
,
but
as
meanes
by
which
they
should
testifie
themselves
to
be
a
separated
people
,
severed
from
other
people
of
the
world
,
having
peculiar
Lawes
given
to
them
to
walke
by
.
They
had
ceremonies
to
lead
them
to
Christ
,
such
as
no
other
people
had
;
they
had
Judgements
and
Lawes
of
State
,
given
by
God
himselfe
,
so
as
no
other
people
of
the
world
had
the
like
;
they
had
the
Morall
Law
revealed
unto
them
more
fully
then
any
other
people
;
and
in
the
observation
of
all
these
,
they
were
to
testifie
themselves
to
be
the
people
of
God
,
not
communicating
with
the
Lawes
of
other
Nations
,
but
walking
in
their
owne
,
but
yet
not
so
as
to
justifie
themselves
thereby
.
Circumcision
bound
them
to
the
observation
of
the
Law
,
in
the
former
way
,
but
not
in
the
latter
.
Argu.
2
The
covenant
of
workes
binds
not
to
the
observation
of
the
ceremoniall
law
,
but
of
the
Morall
onely
;
but
that
covenant
at
Mount
Sinai
,
bound
them
to
the
keeping
of
the
Ceremoniall
law
,
and
therefore
was
not
properly
a
covenant
of
workes
.
Hence
saith
the
Apostle
,
Heb.
9.1
.
to
6.
That
the
first
Testament
or
Covenant
had
ordinances
of
divines
service
,
&c.
By
the
first
Testament
,
meaning
the
Covenant
delivered
at
Mount
Sinai
.
Now
these
ordinances
mentioned
by
the
Apostle
,
were
types
and
figures
of
spirituall
things
,
belonging
to
the
Church
of
the
new
Testament
,
and
did
appertaine
to
the
covenant
of
grace
,
signifying
the
blessings
wee
receive
by
Christ
;
and
if
these
ordinances
respecting
Christ
,
were
given
in
the
first
Testament
or
Covenant
,
then
surely
that
Testament
or
Covenant
was
not
a
Covenant
of
workes
.
Argu.
3
That
Covenant
which
did
so
convince
of
sinne
,
as
that
it
did
also
shew
the
way
of
expiation
of
sin
,
and
of
forgivenesse
,
could
not
be
a
covenant
of
workes
,
for
the
covenant
of
workes
onely
convinceth
of
sinne
,
and
condemnes
for
sinne
,
but
shews
not
the
way
of
expiation
of
sinne
.
But
this
covenant
at
Mount
Sinai
,
did
so
convince
of
sinne
,
that
withall
it
shewed
the
way
of
forgivenesse
;
for
it
taught
men
to
looke
for
righteousnesse
by
the
bloud
of
the
sacrifice
,
which
was
(
in
type
)
the
bloud
of
Christ
,
and
therefore
it
so
revealing
and
shewing
Christ
,
it
could
not
be
the
covenant
of
workes
.
Argu.
4
The
covenant
of
workes
was
in
Adam
made
with
all
,
none
excepted
,
not
with
one
people
more
then
another
.
But
this
covenant
made
with
Israel
,
was
made
with
them
,
as
with
a
select
,
chosen
,
and
peculiar
people
,
whom
God
had
taken
to
himselfe
out
of
all
the
people
of
the
earth
:
and
thence
is
that
Preface
before
the
Law
,
I
am
the
Lord
thy
God
,
that
brought
thee
out
of
the
land
of
Aegypt
;
God
had
separated
them
to
himselfe
from
Aegyptians
,
from
Canaanites
,
from
Edomites
,
&c.
and
then
revealed
his
Covenant
unto
them
;
therefore
this
covenant
made
with
Israel
alone
,
cannot
be
a
covenant
of
workes
,
which
is
made
with
all
flesh
.
That
covenant
which
God
made
with
Moses
his
person
,
was
Argu.
5
not
a
covenant
of
workes
,
but
of
grace
;
but
the
covenant
which
God
made
with
them
,
was
the
same
which
he
made
with
Moses
,
as
appeares
,
Exod.
34.27
.
therefore
,
&c.
If
any
shall
say
,
that
God
then
made
a
covenant
of
workes
with
Moses
,
then
it
must
follow
,
that
Moses
was
not
now
,
nor
before
,
under
a
covenant
of
grace
,
which
is
contrary
to
the
Apostle
,
Heb.
11.23
,
24.
when
he
saith
,
By
faith
Moses
when
he
came
to
yeares
,
&c.
or
else
,
if
he
were
before
,
and
now
,
under
the
covenant
of
grace
,
and
yet
now
God
makes
another
covenant
with
him
,
putting
him
under
the
covenant
of
workes
,
then
a
man
may
be
at
the
same
time
under
both
covenants
,
of
workes
and
grace
,
and
so
both
under
blessing
,
and
curse
,
and
in
a
state
both
of
life
and
death
.
If
it
had
been
a
covenant
of
workes
which
God
made
with
Israel
Argu.
6
at
Mount
Sinai
,
then
should
he
have
called
them
from
a
covenant
of
grace
,
to
a
covenant
of
workes
,
from
a
covenant
of
life
,
to
a
covenant
which
now
(
in
this
estate
of
corruption
)
ministers
nothing
but
death
,
which
is
contrary
to
the
Apostle
,
Gal.
3.17
.
where
he
shews
the
Law
cannot
disanull
the
former
Testament
,
this
were
to
make
the
Lord
goe
from
a
covenant
of
grace
to
a
covenant
of
workes
,
and
it
were
the
same
in
effect
,
as
to
make
them
perfect
by
the
flesh
,
when
the
Lord
had
begun
with
them
in
the
spirit
,
Gal.
3.3
.
God
carries
on
his
people
from
faith
to
faith
,
from
grace
to
grace
,
and
not
from
grace
to
workes
.
Therefore
the
covenant
then
establisht
with
them
,
was
not
a
covenant
of
workes
,
for
them
to
expect
life
by
,
but
onely
the
covenant
of
workes
was
then
revealed
with
reference
to
the
covenant
of
grace
.
That
covenant
which
was
made
by
a
sacrifice
coming
between
,
Argu.
7
and
confirmed
by
the
bloud
of
the
sacrifice
,
that
covenant
is
not
a
covenant
of
workes
:
but
this
covenant
was
so
made
and
confirmed
,
Exod.
24.2
,
3
,
4
,
5
,
6
,
7
,
8.
that
sacrifice
typed
the
sacrifice
of
Christ
,
that
bloud
typed
out
Christs
bloud
,
but
Christs
bloud
doth
not
confirme
the
covenant
of
workes
,
but
of
grace
.
But
against
this
some
doe
object
divers
things
.
Object
.
1
They
say
the
covenant
made
with
Israel
at
Mount
Sinai
,
had
not
Christ
for
the
Mediator
of
it
,
Heb.
8.6
.
But
Christ
was
the
Mediator
of
the
covenant
of
grace
,
ever
since
that
covenant
was
first
made
,
even
in
the
time
of
Adam
,
Gen.
3.15
.
and
of
Abraham
,
Joh.
8.5
.
and
of
Moses
,
Acts
15.11
.
and
afore
his
coming
in
the
flesh
,
as
well
as
since
,
Heb.
13.8
.
Answ.
I
grant
that
Christ
was
not
in
his
owne
person
visible
Mediator
of
that
covenant
,
yet
in
his
type
he
was
;
for
when
Moses
stood
betwixt
God
and
them
,
Deut.
5.5
.
and
as
a
Mediator
he
tooke
the
Law
from
God
to
deliver
it
unto
them
,
Gal.
3.19
.
he
did
not
so
stand
in
that
place
of
Mediator
,
in
his
owne
name
,
but
in
the
name
of
Christ
,
as
representing
Christ
,
of
whom
he
was
therein
a
type
and
figure
,
so
that
what
Moses
did
in
that
Mediatorship
,
Christ
did
it
in
him
.
It
is
said
of
Christ
,
1
Pet.
3.
He
went
and
preached
to
the
old
world
in
the
ministry
of
Noah
;
so
he
went
and
was
Mediator
between
God
and
Israel
in
the
ministry
of
Moses
;
and
as
Aaron
was
Mediator
between
God
and
them
in
the
Priestly
office
,
so
was
Moses
in
the
Propheticall
office
,
and
yet
neither
of
them
in
their
owne
names
,
and
for
themselves
,
but
both
of
them
as
they
were
types
of
Christ
;
and
thus
Christ
was
Mediator
of
that
typicall
covenant
in
his
type
,
and
afterward
Mediator
of
the
Evangelicall
covenant
in
his
owne
person
.
Object
.
2
The
covenant
of
grace
is
said
to
be
established
upon
better
promises
,
then
the
first
covenant
made
at
Mount
Sinai
,
Heb.
8.6
.
Now
these
better
promises
,
are
promises
of
life
upon
better
conditions
,
(
i
)
upon
condition
of
faith
in
Christ
,
and
not
upon
that
impossible
condition
of
perfect
obedience
to
the
Law
.
The
covenant
of
grace
therefore
being
built
upon
better
promises
then
the
former
covenant
at
Mount
Sinai
,
therefore
the
covenant
at
Mount
Sinai
cannot
be
a
covenant
of
grace
,
because
the
promises
of
the
covenant
of
grace
are
alwayes
the
same
,
Acts
15.11
.
Answ.
As
wee
read
of
better
promises
,
so
we
read
also
of
a
better
testament
,
and
better
sacrifices
,
Heb.
7.22
.
&
8.6
.
&
9.23
.
Now
mark
,
shall
we
from
those
better
sacrifices
of
the
new
Testament
,
conclude
that
the
former
Testament
which
had
sacrifices
,
though
it
wanted
these
better
sacrifices
,
was
a
covenant
of
workes
?
No
,
the
covenant
of
workes
(
taken
properly
)
hath
no
sacrifices
at
all
.
The
same
I
say
concerning
the
better
Testament
,
Heb.
7.22
.
&
8.6
.
Where
the
comparison
is
betwixt
the
Testament
under
the
Messiah
,
and
the
Testament
under
Levi
,
as
the
verses
before
doe
make
manifest
:
the
Testament
under
the
Messiah
is
called
a
better
Testament
then
that
under
Levi
;
yet
was
that
Testament
under
Levi
,
a
Testament
or
Covenant
of
grace
,
and
not
of
workes
.
This
therefore
I
conceive
,
that
those
better
promises
,
are
not
so
called
in
regard
of
the
substance
of
the
promises
,
but
of
the
manner
of
propounding
them
;
Even
as
the
sacrifices
of
the
new
Testament
,
are
said
to
be
better
then
the
sacrifices
of
the
old
,
not
in
substance
,
but
in
the
manner
of
exhibiting
;
(
If
I
may
so
speake
)
they
had
the
same
sacrifices
in
substance
,
as
wee
have
,
even
the
Lambe
slaine
from
the
foundation
of
the
world
,
Rev.
13.
But
he
was
then
slaine
onely
in
types
and
figures
,
not
really
or
personally
.
But
now
in
the
new
Testament
,
there
is
a
reall
and
personall
offering
up
of
Christ
himselfe
,
and
not
in
the
type
onely
,
and
therefore
it
is
called
a
better
sacrifice
.
And
so
it
is
in
the
promises
,
the
promise
of
eternall
life
was
then
made
,
but
how
?
seldome
plainly
expressed
,
but
shadowed
over
in
the
promise
of
their
dwelling
in
the
land
of
Canaan
,
which
was
to
them
a
type
of
heaven
;
but
now
wee
have
the
promise
of
eternall
life
plainly
and
nakedly
set
before
us
:
so
that
wee
may
say
as
they
said
,
Joh.
16.
Now
speakest
thou
plainly
,
and
speakest
no
parables
,
now
the
Lord
speakes
to
us
without
putting
such
vailes
before
our
eyes
,
which
held
them
that
they
did
not
see
into
the
end
of
that
which
was
spoken
,
so
as
now
,
in
this
sense
,
our
promises
are
better
then
theirs
,
because
more
clearly
and
plainly
revealed
.
In
a
word
,
the
Covenant
under
the
Messiah
is
compared
with
the
Covenant
under
Levi
:
the
sacrifices
of
the
one
,
with
the
sacrifices
of
the
other
;
the
promises
of
the
one
,
with
the
promises
of
the
other
;
Looke
then
,
how
the
one
is
better
,
so
are
they
all
;
as
the
sacrifices
of
the
one
are
better
then
the
sacrifices
of
the
other
,
so
is
the
Testament
,
and
so
are
the
promises
;
which
betternesse
,
is
not
in
the
substance
,
but
in
the
manner
of
revealing
.
The
Covenant
made
at
Mount
Sinai
,
was
the
Covenant
of
the
Object
.
3
Morall
law
,
which
is
the
Covenant
of
workes
.
This
objection
is
answered
by
that
which
was
before
delivered
Answ.
1
of
a
two-fold
consideration
of
the
Law
;
1.
Absolutely
;
2.
With
respect
to
the
Covenant
of
grace
,
and
as
dependant
on
that
,
and
thus
onely
it
was
delivered
to
them
,
and
not
as
a
Covenant
by
which
they
should
be
saved
,
no
more
then
it
is
to
us
,
though
wee
have
it
in
our
Bibles
.
Answ.
2
Though
the
Morall
Law
was
then
given
them
,
yet
there
was
more
then
that
Law
delivered
to
them
,
namely
,
all
the
ordinances
of
the
Ceremoniall
Law
,
which
belong
to
the
covenant
of
grace
,
and
not
of
workes
,
and
all
of
them
together
made
up
but
one
covenant
,
wherein
they
were
to
walke
with
God
.
Object
.
4
The
first
Testament
delivered
at
Mount
Sinai
,
was
such
,
as
no
salvation
could
be
attained
by
it
,
for
therefore
it
is
said
,
not
to
be
faultlesse
,
Heb.
8.7
.
But
the
Covenant
of
grace
did
alwayes
bring
salvation
.
Therefore
,
&c.
Answ.
That
Covenant
did
give
life
,
and
salvation
was
attained
by
it
;
And
though
it
be
said
to
be
faulty
,
yet
not
so
as
to
hinder
or
debar
from
salvation
,
but
onely
it
was
defective
,
in
respect
of
the
full
perfection
of
the
new
Covenant
,
as
it
is
now
revealed
.
It
was
not
so
cleare
and
manifest
as
now
it
is
,
there
was
then
a
defect
in
comparison
of
what
it
is
now
,
by
the
revelation
of
Jesus
Christ
,
but
not
faulty
,
to
as
that
interpretation
would
make
it
.
Compare
herewith
Heb.
10.1
,
2
,
3
,
4.
Object
.
5
This
is
made
a
difference
betwixt
the
covenant
of
grace
,
and
the
covenant
at
Sinai
,
that
the
covenant
of
grace
promiseth
forgivenesse
of
sinnes
,
and
the
writing
of
the
Law
in
our
hearts
,
which
the
former
covenant
at
Sinai
did
not
.
Therefore
it
was
not
a
covenant
of
grace
,
but
of
workes
.
Answ.
It
is
true
,
the
covenant
at
Sinai
did
not
promise
forgivenesse
of
sinnes
,
scil.
so
clearly
;
and
the
writing
of
the
Law
in
our
hearts
,
scil.
so
abundantly
,
in
so
full
a
measure
,
as
the
new
covenant
doth
,
but
if
from
the
denying
of
the
full
measure
,
we
shall
deny
the
whole
benefit
in
any
measure
,
this
will
not
follow
:
no
more
then
this
followes
,
that
because
the
Prophets
did
not
reveale
Christ
so
plainly
as
the
Apostles
,
therefore
they
did
not
reveale
him
at
all
.
They
had
types
of
the
forgivenesse
of
sinnes
in
the
killing
of
the
sacrifice
,
in
putting
their
sinnes
upon
the
head
of
the
Goat
;
So
also
the
Law
was
written
in
their
hearts
,
else
David
could
not
have
said
,
Thy
law
is
within
my
heart
,
but
not
so
fully
as
in
the
new
manifestation
of
the
Covenant
under
the
Gospel
.
In
Joh.
7.39
.
it
is
said
,
The
Spirit
was
not
yet
given
,
because
Jesus
was
not
yet
glorified
;
not
but
that
the
Spirit
was
then
given
in
a
measure
,
but
not
so
abundantly
as
after
his
ascension
.
So
here
,
&c.
But
in
Gal.
4.22.24
,
25.
the
Covenant
at
Sinai
is
expresly
distinguished
Object
.
6
from
the
new
covenant
or
testament
;
the
covenant
at
Sinai
being
signified
by
Hagar
,
which
brings
forth
children
to
bondage
,
who
was
cast
out
with
her
sonne
,
and
ha●
no
inheritance
with
Isaac
,
the
sonne
of
the
free
woman
,
therefore
the
covenant
at
Sinai
must
needs
be
a
covenant
of
workes
.
It
is
not
to
be
denied
,
Answ.
but
that
the
Law
which
is
the
summe
of
the
covenant
of
workes
,
was
then
published
at
Sinai
;
but
wee
must
withall
remember
what
was
before
expressed
,
concerning
the
two-fold
consideration
of
the
Law
;
First
,
Absolute
,
in
it selfe
,
as
it
was
given
to
Ad●m
;
Secondly
,
Respective
,
depending
upon
the
promise
of
grace
,
in
which
respect
it
was
given
to
that
people
of
Israel
.
Now
the
Apostle
speaks
of
the
Law
and
covenant
of
works
both
wayes
.
First
,
he
speak●s
of
it
in
the
relative
consideration
,
as
it
had
respect
to
that
people
,
and
to
the
covenant
of
grace
before
made
with
them
in
Abraham
and
of
this
consideration
of
it
,
he
speakes
from
Chapter
3.17
.
to
Chapter
4.21
.
and
then
from
the
beginning
of
ver.
21.
of
the
fourth
Chapter
,
to
the
end
of
the
Chapter
,
there
he
begins
to
intreat
of
the
Law
,
as
simply
considered
in
it selfe
.
And
indeed
,
if
wee
so
consider
it
simply
by
it selfe
,
it
doth
containe
nothing
but
a
covenant
of
workes
,
and
begets
children
to
bondage
,
which
shall
have
no
inheritance
with
the
children
of
promise
,
which
lay
hold
of
the
new
Covenant
;
but
yet
the
former
truth
still
holds
firme
,
and
unshaken
,
namely
,
that
it
was
not
a
Covenant
of
workes
,
as
it
had
respect
to
that
people
,
that
is
,
it
was
not
given
to
them
with
intent
that
they
should
looke
to
be
justified
,
and
to
live
thereby
,
but
onely
to
lead
them
to
Christ
,
and
to
restraine
transgression
,
as
the
Apostle
fully
shewes
in
the
third
Chapter
.
This
two-fold
consideration
of
the
Law
here
spoken
of
,
is
evident
to
any
that
doth
with
attention
read
those
two
Chapters
,
and
attends
to
the
scope
of
them
;
for
that
which
the
Apostle
speakes
concerning
the
Law
,
and
the
Jewes
being
under
the
Law
,
Chap.
4.1
,
2
,
3.
&c.
cannot
be
meant
of
those
that
are
under
it
,
as
under
a
Covenant
of
workes
,
but
of
those
that
were
children
of
God
by
grace
,
though
yet
under
age
,
&c.
Againe
,
that
which
he
speakes
of
the
Law
in
Chap.
4.29
,
30.
with
the
verses
before
,
from
ver.
21.
to
the
end
,
cannot
be
applyed
otherwise
then
to
the
children
of
the
Law
and
Covenant
of
workes
,
strictly
and
properly
so
called
.
And
therefore
this
two-fold
consideration
of
the
Law
is
grounded
upon
the
Text
it selfe
.
And
the
Apostle
ariseth
from
one
of
these
unto
the
other
;
First
,
speaking
of
the
Law
as
it
had
reference
to
that
people
,
shewing
for
what
end
it
was
given
unto
them
,
which
he
handles
Chapter
3.17
.
to
Chap.
4.21
.
and
then
falls
to
an
absolute
consideration
of
it
in
it selfe
,
shewing
the
danger
of
being
under
the
Law
,
being
so
considered
simply
as
a
covenant
of
workes
,
namely
,
that
it
casts
us
out
of
the
inheritance
,
which
is
given
onely
to
the
children
of
promise
;
the
Covenant
then
which
God
made
with
Israel
at
Sinai
,
was
a
covenant
of
grace
,
God
renewing
with
them
the
former
covenant
made
before
with
them
in
Abraham
,
but
withall
did
then
shew
them
the
covenant
of
workes
,
what
it
was
,
thereby
to
force
them
to
cleave
unto
the
former
promise
of
grace
.
The
summe
is
,
that
though
the
Law
(
which
containes
the
covenant
of
workes
)
was
delivered
to
the
Israelites
at
Mount
Sinai
,
by
a
Mediator
,
(
Moses
)
by
reason
of
that
reference
it
had
in
them
to
the
covenant
of
grace
,
yet
was
it
not
so
given
by
a
Mediator
unto
Adam
,
to
whom
it
was
given
as
a
meere
covenant
of
workes
,
by
which
he
should
live
.
And
in
this
appeares
the
difference
between
the
one
Covenant
and
the
other
,
the
covenant
of
workes
is
without
a
Mediator
,
there
being
no
breach
between
God
and
man
,
when
the
covenant
of
workes
was
given
.
But
the
covenant
of
grace
is
by
a
Mediator
,
to
make
up
the
breach
which
sin
hath
made
between
God
and
us
,
so
as
now
in
this
estate
of
sin
,
there
is
no
peace
with
God
,
no
blessing
from
God
,
but
it
must
be
obtained
by
the
Mediator
between
God
and
man
,
Jesus
Christ
.
Hence
is
that
,
Ephes.
2.13.16.18
.
where
the
Apostle
shewes
how
both
Jewes
and
Gentiles
are
made
neere
to
God
by
Christ
;
Wee
were
aliens
and
strangers
,
but
now
are
made
Citizens
with
the
Saints
,
and
of
the
houshold
of
God
,
and
have
entrance
and
accesse
to
the
Father
by
Christ
.
Neither
is
there
any
other
blessing
to
be
looked
for
,
but
as
it
comes
to
us
through
the
hand
of
the
Mediator
;
he
it
is
that
hath
received
gifts
for
men
,
Psal.
68.18
.
and
he
gives
gifts
to
men
,
Eph.
4.8
.
by
him
wee
have
remission
of
sinnes
,
Eph.
1.7
.
by
him
wee
receive
the
Spirit
of
life
and
grace
,
Joh.
1.16
.
By
him
the
Mediator
,
wee
enter
and
are
brought
into
covenant
with
God
;
by
him
we
are
kept
in
covenant
with
him
;
by
him
wee
receive
all
the
blessings
of
the
Covenant
;
and
without
a
Mediator
there
is
no
peace
,
no
blessing
to
be
looked
for
.
All
the
promises
of
the
Covenant
are
made
by
him
,
and
fulfilled
;
(
2
Cor.
1.20
.
)
In
him
they
are
yea
and
Amen
:
though
every
promise
doe
not
by
name
mention
Christ
,
yet
it
hath
respect
unto
Christ
,
and
without
Christ
wee
can
receive
nothing
that
comes
in
the
nature
of
a
blessing
,
or
that
comes
from
grace
.
Grace
comes
onely
by
Jesus
Christ
,
Joh.
1.17
.
This
serves
to
let
us
see
the
misery
of
all
such
as
are
under
the
Vse
1
Law
,
under
the
Covenant
of
workes
,
and
not
under
grace
,
let
them
consider
they
must
come
and
stand
before
God
the
Judge
of
all
,
who
shall
judge
every
man
according
to
his
workes
,
and
then
shall
all
their
sinnes
be
set
in
order
before
them
,
and
laid
unto
their
charge
,
and
the
Law
passe
sentence
of
death
upon
them
,
and
their
own
Consciences
terrifie
them
,
and
which
is
the
upshot
of
their
misery
,
there
shall
be
none
to
plead
for
them
,
not
one
in
heaven
and
earth
to
stand
betwixt
Gods
wrath
and
them
,
to
turne
it
away
from
them
,
but
they
shall
be
left
unto
themselves
to
dye
and
perish
in
their
sinnes
:
The
Law
hath
no
Mediator
,
Christ
is
no
Mediator
to
such
as
are
under
the
Law
,
he
hath
not
a
word
to
speake
for
them
;
he
tells
such
,
Joh.
17.19
.
how
little
they
must
expect
from
him
,
he
prayeth
not
for
them
,
he
pleads
onely
for
them
that
fly
to
grace
through
him
;
these
that
enter
into
a
covenant
of
grace
,
have
Christ
their
advocate
;
but
as
for
those
that
are
under
the
Law
,
they
have
God
against
them
,
the
Law
against
them
,
they
have
all
creatures
to
accuse
and
to
testifie
against
them
,
but
have
not
one
to
mediate
for
them
,
no
Christ
,
no
Mediator
to
stand
up
in
their
cause
,
to
turne
away
from
them
the
wrath
which
they
have
provoked
.
It
may
serve
for
direction
,
Doe
we
then
desire
to
be
in
covenant
Vse
2
with
God
,
to
be
under
grace
,
and
to
partake
with
the
Saints
in
the
blessings
of
this
Covenant
?
Then
trust
not
to
your selves
,
to
your
own
righteousnesse
,
but
goe
to
Jesus
Christ
the
Mediator
of
the
Covenant
;
give
up
your selves
unto
him
,
put
your selves
into
his
hand
,
and
goe
hand
in
hand
with
him
into
the
presence
of
the
Father
,
that
he
may
mediate
for
you
,
and
plead
your
cause
.
As
the
Israelites
said
unto
Moses
,
Goe
thou
and
speake
unto
God
for
us
;
so
let
us
say
unto
Christ
,
Lord
Jesus
,
Goe
thou
and
plead
with
the
Father
for
us
,
if
wee
come
neare
unto
God
without
thee
,
wee
dye
,
the
fire
will
consume
us
,
wee
are
destroyed
.
This
is
the
way
.
All
men
hope
well
of
themselves
,
and
trust
to
their
own
righteousnesse
,
or
else
,
they
thinke
that
the
promises
of
God
are
large
,
and
that
Christ
is
a
Mediator
for
all
men
;
and
as
the
Jewes
trusted
in
Moses
,
Joh.
5.
so
doe
all
now
trust
in
Christ
;
And
usually
none
are
more
confident
then
those
,
that
never
knew
their
need
of
a
Mediator
betwixt
God
and
them
.
But
as
the
Israelites
had
they
not
heard
those
thundercrackes
,
seene
the
lightning
,
and
tempest
,
and
earthquake
,
had
not
these
made
them
afraid
,
and
shaken
their
hearts
,
they
would
never
have
gone
so
unto
Moses
,
and
besought
him
to
be
a
Mediator
between
God
and
them
;
so
surely
is
it
with
us
,
wee
never
come
to
Christ
to
mediate
for
us
,
till
by
the
Law
wee
see
our selves
to
be
dead
condemned
men
.
Here
therefore
begin
,
look
upon
the
terrors
of
the
Law
,
see
and
read
thine
own
condemnation
and
curse
against
thee
by
that
Covenant
;
and
then
as
the
Israelites
when
they
were
slung
with
the
fiery
Serpents
,
they
looked
up
to
the
brasen
Serpent
,
by
it
to
be
healed
,
and
as
they
in
their
feare
went
unto
Moses
,
so
let
us
in
our
feare
goe
unto
the
Lord
Jesus
,
who
is
the
onely
Mediator
between
God
and
us
.
It
may
serve
for
incouragement
unto
such
as
are
smitten
downe
with
the
terrors
of
the
Almightie
,
so
as
they
dare
not
approach
neare
unto
God
,
to
offer
up
any
service
,
or
sacrifice
unto
him
,
but
God
appeares
in
their
eyes
as
a
consuming
fire
,
they
had
rather
fly
unto
the
holes
of
the
rockes
,
and
have
mountaines
to
cover
them
,
and
hills
to
fall
upon
them
,
then
to
approach
before
the
face
of
the
dreadfull
and
just
God
:
As
Exod.
20.21
.
the
children
of
Israel
stood
afar
off
from
God
,
they
durst
not
draw
near
,
because
they
saw
God
as
a
consuming
fire
,
Exod.
24.7
.
so
it
is
with
some
fearfull
consciences
,
God
is
terrible
unto
them
,
they
dare
not
come
neare
where
the
Lord
is
,
to
have
any
thing
to
doe
with
him
:
thus
it
was
with
Adam
after
he
had
sinned
,
he
runs
into
the
thicket
to
hide
himselfe
from
the
presence
of
the
Lord
;
and
rather
would
he
have
had
the
trees
fired
about
his
eares
,
and
himselfe
to
have
been
turned
to
ashes
with
them
,
then
to
have
been
brought
forth
before
the
face
of
God
,
to
answer
for
his
sin
which
he
had
done
.
Thus
also
it
was
with
David
himselfe
after
his
sin
of
pride
in
numbering
the
people
,
1
Chron.
21.30
.
But
let
such
remember
what
the
Lord
spake
to
the
children
of
Israel
in
the
like
case
,
Exod.
20.18.20
.
Feare
not
,
saith
Moses
,
for
God
is
come
to
prove
you
,
that
his
feare
may
be
in
you
,
that
you
sin
not
;
feare
not
with
a
slavish
and
servile
feare
,
to
fly
from
his
presence
;
onely
feare
him
with
a
reverend
feare
,
feare
to
sin
against
him
:
Let
them
not
be
afraid
to
come
before
God
,
but
consider
though
there
is
no
accesse
to
the
Lord
,
whiles
they
be
under
the
Law
,
there
being
none
there
,
to
mediate
for
them
;
yet
let
them
fly
from
that
Covenant
to
a
Covenant
of
grace
,
and
here
there
is
an
Advocate
,
a
Mediator
ever
standing
at
the
right
hand
of
God
,
to
plead
for
such
as
come
unto
God
by
him
;
so
that
though
we
have
been
enemies
and
strangers
,
yet
coming
for
grace
in
the
Mediator
his
name
,
there
is
hope
wee
may
finde
grace
and
acceptance
by
him
;
therefore
,
saith
the
Apostle
,
Eph.
2.18
,
19.
Through
him
wee
have
accesse
unto
the
Father
,
&c.
and
Chap.
3.12
.
In
him
wee
have
boldnesse
and
accesse
with
confidence
.
Heb.
7.25
.
He
is
able
to
save
all
that
come
unto
God
by
him
.
Be
our
case
never
so
miserable
in
our
owne
eyes
,
yet
if
wee
come
unto
God
by
him
,
he
is
able
to
save
us
to
the
uttermost
;
and
if
wee
come
unto
him
,
he
will
not
cast
us
away
,
Joh.
6.37
.
For
comfort
to
such
as
are
entred
into
Covenant
with
God
,
by
Vse
4
the
mediation
of
the
Lord
Jesus
,
the
Mediator
of
the
Covenant
;
here
is
their
comfort
,
that
this
covenant
so
made
,
can
never
be
disanulled
or
broken
off
.
Satan
will
not
be
wanting
to
make
a
breach
,
if
possible
he
can
,
he
envieth
this
uniting
of
God
and
man
in
covenant
one
with
another
;
As
soone
as
ever
he
saw
a
Covenant
passed
between
God
and
our
first
parents
,
he
presently
bestirred
himselfe
to
make
a
breach
between
them
,
he
did
then
cast
between
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
apple
of
strife
,
(
as
I
may
so
call
it
)
to
draw
man
to
violate
the
Covenant
of
obedience
,
which
God
had
bound
him
in
,
and
so
he
broke
asunder
the
Covenant
between
God
and
man
,
and
thus
he
seekes
still
to
disanull
all
Covenants
between
God
and
us
;
And
were
our
Covenant
now
without
a
Mediator
,
as
the
former
was
,
he
might
prevaile
against
us
and
make
a
new
breach
,
as
he
did
before
;
but
now
here
is
our
stay
and
strong
assurance
,
that
if
we
be
once
taken
into
this
Covenant
of
grace
,
this
covenant
will
hold
,
though
God
might
in
his
Justice
breake
with
us
,
and
we●
would
breake
with
God
through
our
sinfull
infirmitie
,
and
backsliding
disposition
that
is
in
us
,
yet
the
Mediator
the
Lord
Jesus
Christ
,
standing
betwixt
God
and
us
,
keeps
us
together
,
that
wee
can
never
fall
asunder
;
he
pleads
with
the
Father
to
reconcile
him
to
us
,
when
he
is
angry
with
us
,
he
pleads
also
with
us
,
and
when
wee
are
going
backe
from
God
,
he
brings
us
to
him
againe
,
by
renewing
in
us
our
repentings
before
him
;
he
draws
the
heart
againe
before
the
throne
of
grace
,
powres
upon
us
a
spirit
of
grace
and
supplication
,
puts
in
our
mouths
words
of
confession
,
and
stirres
up
in
us
sighes
and
groanes
of
spirit
,
intreating
the
Lord
that
though
wee
have
gone
backe
from
him
,
yet
he
would
againe
receive
us
graciously
,
Hosea
14.2
.
And
thus
by
meanes
of
this
our
blessed
Mediator
and
Advocate
wee
are
holden
and
continued
in
Covenant
with
God
,
so
as
the
Covenant
of
his
grace
&
peace
made
with
us
,
stands
fast
through
Christ
,
notwithstanding
our
manifold
declinings
and
turnings
backe
from
him
.
Differ
.
3
The
third
difference
between
the
Covenant
of
workes
,
and
of
grace
,
is
this
;
That
in
the
covenant
of
workes
Gods
acceptation
begins
with
the
worke
,
and
so
goes
on
to
the
worker
or
person
working
;
But
in
the
covenant
of
grace
,
his
acceptation
begins
with
the
person
,
and
so
goes
on
unto
the
worke
;
In
the
one
God
accepts
the
person
for
the
workes
sake
:
In
the
other
,
God
rewards
the
worke
for
the
persons
sake
.
Hereof
it
is
that
the
life
promised
in
the
Covenant
of
workes
,
Rom.
4.4
.
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
debt
,
as
due
unto
the
worke
unto
which
it
is
promised
.
But
that
which
is
promised
in
the
covenant
of
grace
,
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
gift
,
as
being
freely
given
to
the
person
,
without
respect
to
any
worke
,
or
if
to
the
work
,
yet
for
the
persons
sake
.
This
word
(
gratis
)
freely
,
puts
the
difference
between
the
covenant
of
workes
and
of
grace
.
In
the
covenant
of
work
,
God
justifies
the
doers
of
the
Law
,
but
not
(
gratis
)
freely
;
but
in
the
covenant
of
grace
God
justifies
freely
,
without
respect
to
the
worke
,
out
of
love
to
the
person
.
This
is
noted
in
the
speech
of
Moses
concerning
Abel
;
Gen.
4.4
.
God
had
respect
to
Abel
,
and
to
his
sacrifice
;
Abel
being
a
believer
,
and
under
grace
,
God
had
respect
to
his
sacrifice
,
but
it
was
because
he
first
had
respect
to
Abel
himselfe
.
Hence
also
is
that
argument
of
theirs
in
Judges
13.23
.
Judg.
13.23
.
If
(
say
they
)
the
Lord
would
slay
us
,
he
would
not
have
accepted
an
offering
at
our
hands
.
They
reason
from
the
acceptance
of
their
service
,
to
the
acceptance
of
their
person
;
because
the
person
is
accepted
first
,
and
therefore
if
the
offering
be
accepted
,
then
the
person
much
more
.
But
on
the
contrary
,
the
Lord
threatneth
,
that
when
he
tooke
no
pleasure
in
their
persons
,
Mal.
1.10
.
then
their
offerings
should
not
be
regarded
.
And
so
when
Elijah
and
the
Priests
of
Baal
offered
the
same
kinde
of
sacrifice
,
God
accepted
the
sacrifice
of
Elijah
,
but
not
of
the
other
,
because
his
person
was
accepted
,
but
theirs
were
not
.
In
1
Kings
8.52
.
1
King
8.52
.
God
is
said
to
have
his
eyes
open
to
heare
the
prayers
of
his
people
;
it
is
not
the
eye
which
heares
,
but
the
eare
;
yet
God
is
said
to
have
his
eyes
open
to
heare
our
prayers
,
because
there
is
something
first
in
Gods
eye
,
which
makes
his
eare
to
listen
unto
our
cry
:
First
he
looks
favourably
upon
our
persons
,
and
hath
a
gracious
respect
unto
our selves
,
and
then
he
bowes
his
eare
to
the
prayer
which
we
make
before
him
.
According
to
that
,
Psal.
34.15
.
Psal.
34.15
.
The
eyes
of
the
Lord
are
upon
the
righteous
,
and
his
eare
is
open
to
their
prayers
.
Thus
it
is
in
the
Covenant
of
grace
,
Gods
acceptance
beginneth
first
with
the
person
.
And
hence
it
is
that
when
God
hath
cast
favour
upon
the
person
,
then
he
accepts
weake
services
from
them
.
A
cup
of
cold
water
is
better
accepted
from
such
an
one
,
Mat.
to
last
.
Micah
6.6
,
7.
then
a
thousand
rivers
of
oyle
from
another
hand
;
yea
though
there
be
imperfections
and
weaknesses
in
the
thing
done
,
yet
God
passeth
by
the
weaknesses
for
the
favour
he
beares
unto
the
person
.
As
wee
may
see
in
Jacob
,
he
seekes
the
blessing
,
but
mixeth
so
much
imperfection
and
sin
in
it
,
that
if
God
had
not
accepted
his
person
,
he
might
have
brought
a
curse
upon
himselfe
in
stead
of
a
blessing
;
but
God
had
said
,
Jacob
have
I
loved
,
and
therefore
though
he
liked
not
his
dissembling
,
yet
he
passed
by
his
infirmitie
,
and
Jacob
got
the
blessing
.
And
so
David
,
1
Sam.
11.
ult.
though
the
thing
which
he
had
done
displeased
the
Lord
,
yet
God
tooke
not
his
mercy
from
him
,
as
he
tooke
it
from
Saul
;
for
Saul
was
under
a
covenant
of
workes
,
and
David
under
a
covenant
of
grace
.
Herein
the
Lord
would
shew
,
that
it
was
the
person
,
not
the
worke
which
he
had
respect
unto
.
But
Adam
being
under
a
covenant
of
workes
,
he
finds
acceptance
with
God
no
longer
then
his
worke
is
found
perfect
before
him
.
All
his
personall
indowments
,
excellent
gifts
,
and
the
Image
of
God
which
was
stamped
upon
him
,
by
which
he
was
but
little
inferiour
to
the
Angels
,
all
these
could
procure
him
no
favour
or
acceptance
any
longer
then
his
worke
was
right
;
because
he
was
under
the
Covenant
of
workes
,
his
person
is
accepted
according
to
his
worke
.
Vse
1
For
all
such
as
are
under
the
Law
,
and
have
not
yet
made
their
refuge
unto
grace
to
finde
acceptance
in
Christ
,
nothing
that
they
do
hath
any
acceptance
with
God
.
Tit.
1.
last
.
Themselves
are
abominable
,
and
so
are
all
their
workes
abominable
.
Psal.
14.1
.
And
till
they
come
to
have
their
persons
accepted
in
Christ
,
it
's
in
vaine
to
tell
God
of
their
services
,
and
what
great
things
they
have
done
;
he
regards
none
of
their
workes
,
they
are
to
him
as
the
filthinesse
of
a
menstruous
woman
.
Though
they
doe
such
things
as
are
highly
esteemed
amongst
men
,
yet
they
are
but
abomination
in
the
sight
of
God
.
In
Luk.
18.
Luke
18.
the
Pharisee
tells
the
Lord
what
a
number
of
good
workes
he
had
done
,
fasting
,
praying
,
paying
tithes
,
dealing
justly
,
&c.
But
what
doth
all
this
availe
him
?
he
goes
away
without
any
acceptance
before
God
.
So
Mat.
7.22
.
Mat.
7.22
.
and
Luk.
13.26
.
Luke
13
,
26.
they
shall
come
and
say
unto
Christ
,
Wee
have
eaten
and
drunke
in
thy
presence
,
and
prophesied
in
thy
Name
,
and
done
many
great
workes
:
But
see
what
the
Lord
saith
,
Depart
away
from
me
,
I
know
you
not
.
Their
persons
were
never
accepted
by
grace
in
Christ
,
and
therefore
all
that
they
had
done
was
but
as
if
they
had
brought
a
carrion
for
sacrifice
,
or
had
offred
swines
bloud
before
the
Lord
.
Here
therefore
begin
,
if
wee
would
have
our
workes
accepted
,
come
before
God
in
humilitie
and
sense
of
our
owne
vilenesse
,
as
the
Publican
did
,
and
seeke
to
be
accepted
through
grace
in
Christ
,
and
then
come
and
offer
thy
gift
,
and
so
coming
,
both
thou
and
thy
sacrifice
shall
finde
acceptance
with
God
.
But
as
in
his
own
might
shall
no
man
prevaile
,
1
Sam.
2.9
.
1
Sam.
2.9
.
so
now
(
in
this
state
of
sin
and
corruption
)
in
his
own
worke
shall
no
man
finde
acceptance
in
Gods
sight
.
Vse
2
For
singular
comfort
unto
all
such
,
as
having
made
their
refuge
unto
grace
,
have
found
acceptance
through
faith
in
Christ
.
Be
herein
comforted
,
that
the
weakest
and
poorest
services
that
you
put
up
to
God
in
Christ
,
are
accepted
of
him
.
These
are
many
times
discouraged
by
reason
of
their
weake
performances
;
Oh!
there
is
so
much
deadnesse
,
coldnesse
,
dulnesse
,
so
many
by-thoughts
,
such
hypocrisie
in
their
best
actions
,
that
they
cannot
thinke
that
ever
such
sorry
services
,
such
lame
and
sick
sacrifices
should
be
accepted
of
God
.
But
tell
me
,
you
that
thus
complaine
;
To
what
do
you
look
,
that
you
may
finde
acceptance
with
God
?
To
your
workes
,
or
to
the
riches
of
grace
revealed
in
the
covenant
of
grace
,
accepting
your
person
through
Christ
?
Doe
you
looke
that
your
worke
should
be
accepted
for
its
own
sake
,
or
through
grace
in
Christ
,
your
persons
being
first
accepted
in
him
?
If
you
looke
to
your
workes
,
God
regards
neither
you
nor
them
;
but
if
you
fly
to
the
aboundance
of
grace
,
looking
for
your
acceptance
there
,
then
feare
not
,
thy
weakest
endeavours
are
accepted
before
God
,
and
doe
find
favour
in
his
fight
.
Our
comfort
lyes
not
in
the
excellency
of
our
duties
,
but
in
our
free
acceptance
in
Christ
.
Thinke
thus
,
thy
workes
being
done
never
so
weakly
,
are
not
worse
then
thou
thy selfe
wast
,
when
first
thou
wentest
to
the
throne
of
grace
,
begging
to
be
received
through
grace
.
If
then
God
did
in
mercy
accept
thee
when
thou
wast
so
vile
,
doubt
not
,
but
out
of
the
same
grace
and
mercy
he
will
accept
thy
worke
also
;
his
promise
being
that
he
will
spare
such
,
as
a
man
spareth
his
sonne
that
serveth
him
,
Mal.
3.17
.
Mal.
3.17
.
Great
cause
hast
thou
to
be
humbled
and
displeased
with
thy selfe
,
that
thou
canst
performe
no
better
service
to
thy
God
,
that
thou
art
so
dead
and
livelesse
in
the
things
of
thy
God
,
who
hath
so
graciously
looked
upon
thee
.
But
no
cause
therefore
to
thinke
that
thy
service
is
not
accepted
;
because
Gods
acceptance
begins
in
the
person
,
not
in
the
worke
,
accepting
the
worke
for
the
persons
sake
.
And
therefore
if
God
have
accepted
thy
person
,
he
will
accept
thy
worke
also
.
The
fourth
difference
is
this
;
In
the
Covenant
of
workes
,
a
man
Differ
.
4
is
left
to
himselfe
,
to
stand
by
his
own
strength
;
But
in
the
Covenant
of
grace
,
God
undertakes
with
us
,
to
keep
us
through
faith
.
The
reason
of
this
difference
is
,
because
when
God
comes
to
make
a
Covenant
of
workes
with
Adam
,
he
finds
him
furnished
with
a
sufficiency
of
power
which
was
put
into
him
in
his
creation
.
But
when
he
comes
to
make
with
us
a
Covenant
of
grace
in
this
estate
of
sin
,
he
finds
us
of
no
strength
:
Rom.
5.6
.
Rom.
5.6
.
impotent
,
feeble
,
possessed
with
a
spirit
of
infirmitie
,
made
up
of
weaknesses
,
having
no
power
;
and
therefore
Isa.
40.29
.
the
Lord
promiseth
unto
such
that
he
will
give
strength
unto
them
,
and
increase
power
.
The
Lord
knowes
the
infirmitie
of
our
flesh
,
how
impossible
it
is
for
us
to
fulfill
any
part
of
the
righteousnesse
which
the
Law
requires
,
Rom.
8.3
.
Rom.
8.3
.
He
knowes
also
what
powers
we
have
against
us
,
Ephes.
6.
and
therefore
he
tells
us
,
that
we
are
kept
not
by
our
own
power
,
but
by
his
power
through
faith
unto
salvation
,
1
Pet.
1.5
.
1
Pet.
1.5
.
And
hence
is
that
in
Joh.
10.28
.
Joh.
10.28
.
Christ
tells
us
,
that
none
shall
plucke
us
out
of
his
hand
.
And
this
is
the
reason
,
that
though
Adam
fell
from
his
first
estate
,
and
lost
the
life
promised
in
that
Covenant
made
with
him
,
yet
we
fall
not
;
he
had
more
strength
of
grace
then
wee
,
and
wee
have
more
corruption
then
he
,
(
for
he
was
then
pure
without
sin
)
yet
being
left
to
his
own
liberty
,
he
willingly
forsooke
the
commandement
of
God
,
and
fell
into
a
state
of
perdition
.
But
wee
being
weaker
then
he
,
(
yet
being
once
taken
into
the
Covenant
of
grace
)
though
we
have
the
same
powers
of
darknesse
against
us
as
he
had
,
yet
wee
fall
not
so
as
to
sin
unto
perdition
,
as
he
did
;
because
wee
are
supported
by
the
power
of
God
.
Adams
life
was
put
into
his
own
hand
,
ours
is
put
into
the
hand
of
Christ
,
wee
are
committed
to
his
care
and
trust
;
The
Father
hath
given
us
unto
the
Sonne
,
the
Sonne
hath
taken
us
,
at
the
hand
of
the
Father
,
and
hath
undertaken
with
the
Father
for
us
,
to
present
us
before
him
.
As
in
Gen.
43.
Gen.
43.
Judah
undertakes
with
his
father
for
Benjamin
,
At
my
hand
(
saith
he
)
shalt
thou
require
him
,
&c.
So
doth
Christ
undertake
for
us
;
at
his
hand
the
Father
requires
us
,
and
Christ
hath
ingaged
his
own
faithfulnesse
to
keepe
us
till
he
have
presented
us
perfect
before
his
Father
.
Vse
1
See
hence
the
ground
of
that
which
sometimes
seems
marvellous
in
our
eyes
;
we
see
men
of
different
abilities
,
some
simple
,
weak
and
despised
,
others
indued
with
eminent
gifts
,
and
excellent
parts
;
yet
those
that
so
excell
,
many
times
fade
,
and
fall
away
;
their
graces
wither
,
their
light
is
extinct
,
and
they
go
out
like
the
smoke
of
a
candle
,
with
an
ill
savour
;
whereas
the
weak
and
simple
ones
are
upholden
,
and
go
from
strength
to
strength
,
and
increase
with
the
increasings
of
God
.
The
reason
hereof
is
,
because
the
one
sort
viewing
themselves
and
their
own
excellencies
in
the
glasse
of
their
own
conceit
,
they
trust
in
themselves
,
and
in
their
own
strength
,
and
do
not
commit
their
souls
to
God
to
be
kept
by
him
,
and
so
are
left
unto
themselves
.
And
then
at
length
,
meeting
with
some
temptation
,
which
is
stronger
then
they
,
their
confidence
and
their
strength
fails
them
,
and
so
they
fall
,
and
being
left
unto
themselves
,
they
are
never
able
to
rise
any
more
;
whereas
the
other
being
sensible
of
their
own
infirmitie
,
and
casting
themselves
on
the
power
of
God
to
be
kept
thereby
,
they
are
hereby
preserved
and
upholden
against
all
the
powers
of
darknesse
which
are
against
them
;
so
that
either
they
fall
not
,
or
if
they
do
fall
,
yet
they
rise
again
.
And
thus
it
comes
to
passe
,
that
these
that
are
weak
in
themselves
,
they
are
strong
through
Christ
:
as
2
Cor.
12.9
.
2
Cor.
12.9
.
And
those
that
are
strong
in
themselves
,
are
indeed
weake
in
the
power
of
God
,
having
no
help
nor
assistance
from
him
,
and
so
are
quite
overthrown
.
This
may
stay
the
mindes
of
those
that
are
weak
,
they
think
they
Vse
2
shall
never
hold
out
.
They
cannot
deny
but
the
Lord
hath
shewed
mercy
on
them
,
and
wrought
his
grace
in
their
hearts
,
but
they
feare
they
shall
not
hold
out
;
they
feel
such
a
power
of
corruption
in
themselves
,
so
many
lusts
,
such
strong
temptations
,
who
can
endure
?
True
,
not
of
your selves
,
but
God
is
able
to
make
you
stand
,
Rom.
14.4
.
Rom.
14.4
.
do
but
commit
your
soules
to
him
in
wel-doing
,
as
1
Pet.
4.19
.
1
Pet.
4.19
.
And
then
consider
that
noble
resolution
of
the
Apostle
,
2
Tim.
1.12
.
2
Tim.
1.12
.
I
know
whom
I
have
believed
,
and
I
am
perswaded
that
he
is
able
to
keep
that
which
I
have
committed
to
him
;
go
thou
,
and
do
likewise
.
If
a
friend
relying
upon
thy
trust
and
faithfulnesse
should
bring
a
Jewell
to
thee
,
and
intreat
thee
to
keep
it
carefully
,
thou
wouldest
be
ashamed
to
be
carelesse
of
it
.
Christ
is
the
faithfull
and
true
witnesse
;
therefore
commit
thy
soul
to
him
,
and
he
will
keep
it
,
He
can
do
it
,
Jude
24.
Jude
24.
and
he
is
faithfull
and
will
do
it
,
1
Thes.
5.24
.
1
Thes.
5.24
.
it
being
his
covenant
and
promise
;
and
he
cannot
deny
himself
.
In
the
covenant
of
works
,
Gods
highest
end
is
the
glorifying
of
Differ
.
5
his
justice
;
In
the
Covenant
of
grace
,
it
is
to
glorifie
his
Grace
:
In
the
Covenant
of
Works
,
God
reveales
himself
a
just
God
,
rewarding
good
,
and
punishing
evill
,
condemning
sin
;
but
in
the
Covenant
of
Grace
,
he
shews
himself
a
God
gracious
and
merciful
,
forgiving
iniquity
,
&c.
as
Jer.
31.31
,
32.
Jer.
31.31
,
32.
I
will
be
mercifull
to
your
iniquity
,
&c.
The
Covenant
of
Works
forgiveth
no
sin
,
there
is
nothing
but
strict
justice
in
that
Covenant
.
In
this
Covenant
,
God
looks
not
at
any
mans
repentance
and
turning
from
sin
,
but
only
considers
,
whether
he
hath
sinned
:
As
in
Courts
of
Justice
,
where
there
are
tried
matters
of
life
and
death
,
there
is
no
regard
had
,
whether
the
party
be
penitent
,
or
no
,
but
whether
the
fact
be
committed
,
and
if
found
guilty
,
he
is
led
to
execution
;
so
in
Gods
Court
of
Justice
,
which
he
keeps
according
to
the
tenor
of
the
Covenant
of
Works
,
Justice
acts
and
doth
all
.
Justice
indictes
,
Justice
examines
,
Justice
pronounceth
sentence
,
Justice
executes
the
punishment
;
and
so
whosoever
hath
sinned
,
receives
according
to
the
evil
that
he
hath
done
.
And
hence
it
is
,
that
when
Adam
had
sinned
,
the
inquisition
is
not
,
whether
he
repented
him
of
the
evill
that
he
had
done
;
but
,
what
hast
thou
done
?
Hast
thou
eaten
of
the
tree
,
whereof
I
said
unto
thee
,
thou
shalt
not
eat
?
And
the
Lord
finding
that
he
had
offended
,
pronounces
curses
and
death
.
But
in
the
Covenant
of
Grace
it
is
otherwise
.
There
God
looks
at
the
repentance
of
his
people
,
and
accepts
of
humiliation
,
and
faith
in
Christ
.
Hence
is
the
counsell
of
the
Apostle
,
Acts
2.37
.
Acts
2.37
.
Repent
,
and
be
baptized
,
&c.
When
they
saw
the
horrible
sin
which
they
had
done
,
in
killing
the
Lord
of
life
,
they
being
the
children
of
the
Covenant
,
he
tels
them
,
that
yet
there
was
mercy
for
them
,
they
might
obtain
forgivenesse
of
sins
.
Hence
also
,
Jonah
3.10
.
Jonah
3.10
.
when
God
saw
their
repentance
,
and
that
they
turned
from
their
evill
wayes
,
he
also
turned
from
the
evill
which
he
said
he
would
do
to
them
,
and
did
it
not
.
The
voyce
of
the
Covenant
of
Works
,
is
like
the
first
speech
of
Nathan
to
David
,
Thou
art
a
childe
of
death
;
the
voyce
of
the
Covenant
of
Grace
,
is
like
his
after
speech
,
when
he
saw
Davids
humiliation
and
repentance
,
The
Lord
hath
put
away
thy
sin
.
In
the
Covenant
of
Works
,
God
speaks
,
as
Ezek.
18.
Ezek.
18.
The
soul
that
sinneth
,
it
shall
die
:
In
the
Covenant
of
Grace
,
he
speaks
,
as
Ezek.
33.11
.
Ezek.
33.11
.
As
I
live
,
saith
the
Lord
,
I
desire
not
the
death
of
a
sinner
.
They
are
both
expressed
in
one
place
,
Exod.
34.6
.
Exod.
34.6
.
The
Lord
gracious
and
mercifull
,
slow
to
anger
,
yet
not
acquitting
the
wicked
,
but
visiting
iniquitie
,
&c.
In
one
Covenant
,
God
condemnes
both
sin
and
sinner
;
in
the
other
,
he
condemnes
the
sin
,
but
spares
,
and
gives
life
to
the
sinner
,
to
glorifie
his
grace
thereby
.
In
the
Covenant
of
workes
,
he
aymes
to
make
his
power
and
justice
knowne
;
as
Rom.
9.22
.
&
cap.
2.5
.
Rom.
9.22
.
&
cap.
2.5
.
But
in
the
other
,
to
glorifie
grace
;
as
Isa.
48.9
.
&
Eph.
1.6
.
The
reason
of
this
difference
is
,
because
God
will
be
glorified
in
all
his
attributes
;
as
he
is
glorious
in
all
,
so
he
will
have
the
glory
of
all
to
be
seene
.
He
will
have
his
power
and
wisdome
knowne
in
the
creation
of
the
world
,
his
goodnesse
knowne
in
the
continuance
and
preservation
and
ordering
of
it
,
his
faithfulnesse
in
keeping
covenant
with
us
,
according
to
the
covenant
made
,
his
justice
in
a
covenant
of
works
,
his
grace
in
a
covenant
of
grace
which
he
makes
with
us
in
Christ
Jesus
.
Vse
1
This
may
smite
feare
and
terrour
into
the
hearts
of
all
such
as
are
strangers
unto
the
Covenant
of
grace
,
such
as
never
yet
entred
into
a
new
Covenant
with
God
,
by
that
new
and
living
way
which
is
opened
to
them
in
Christ
.
Let
such
consider
what
hath
been
said
,
that
in
the
covenant
of
workes
(
under
which
yet
they
stand
)
there
is
no
grace
shewed
,
but
strict
justice
without
any
mercy
.
Let
such
therefore
bethinke
themselves
,
what
a
God
they
must
meet
withall
,
and
with
whom
they
must
have
to
do
,
even
with
a
just
God
,
a
God
of
judgement
a
God
of
vengeance
,
that
will
not
spare
their
misdeeds
;
what
ever
justice
can
require
of
them
,
they
must
satisfie
to
the
utmost
mite
;
were
it
so
that
mercy
and
justice
might
sit
on
the
bench
together
,
that
justice
might
be
tempered
and
mixt
with
mercy
,
your
sentence
might
be
the
more
tolerable
;
But
these
two
sit
in
two
severall
Courts
,
Justice
without
mercy
,
and
therefore
when
nothing
but
justice
shall
judge
you
,
who
can
stand
?
what
flesh
may
abide
it
?
In
Psal.
78.5
.
Psal.
78.5
.
with
the
cup
of
the
Lords
wrath
is
said
to
be
full
mixt
,
but
in
Rev.
14.10
.
Rev.
14
10.
it
is
said
to
be
pure
wine
,
unmixt
,
both
together
imply
,
that
it
is
both
mixt
and
unmixt
;
how
both
?
mixt
of
all
sorts
of
plagues
,
but
unmixt
without
any
drop
of
mercy
,
pure
wrath
,
without
any
dram
of
mercy
to
allay
the
bitternesse
of
the
cup
of
wrath
,
and
how
bitter
then
will
this
cup
be
?
more
bitter
then
gall
;
yet
this
must
all
the
wicked
of
the
earth
drinke
,
and
wring
out
the
very
dregs
of
it
,
Psal.
78.5
.
Psal.
78.5
.
This
is
an
hard
saying
,
but
a
true
saying
,
as
God
is
true
;
Therefore
Isa.
27.11
.
Isai
.
27.11
.
God
speaking
of
the
wicked
people
of
the
Jewes
,
saith
he
,
He
that
made
them
will
not
have
mercy
on
them
,
neither
shew
them
any
favour
.
And
in
Ezek.
5.11
.
Ezek.
5.11
.
He
threatens
that
his
eye
shall
not
spare
,
neither
will
he
have
any
pitie
.
And
Hos.
1.6
.
Hos.
1.6
.
I
will
no
more
have
mercy
,
&c.
And
James
2.13
.
They
shall
have
judgement
without
mercy
.
As
God
will
be
made
marveilous
in
his
mercy
toward
those
that
are
vessels
of
mercy
prepared
unto
glory
,
2
Thes.
1.10
.
2
Thes.
1.10
.
so
as
men
shall
wonder
at
the
aboundance
of
grace
shewed
towards
them
;
so
on
the
contrary
,
God
will
be
admired
and
wondred
at
in
his
judgements
upon
all
sinfull
and
ungodly
ones
;
he
will
make
their
plagues
wonderfull
,
Deut.
28.59
.
He
will
deale
with
his
own
servants
onely
in
a
way
of
grace
,
with
these
onely
in
a
way
of
justice
.
And
if
so
,
what
will
their
end
be
?
Justice
will
spare
neither
high
nor
low
,
it
is
impartiall
,
and
alike
towards
all
.
Justice
will
passe
by
no
transgression
,
but
will
have
an
account
for
all
,
greater
or
lesse
,
wicked
thoughts
,
idle
words
,
foolish
jests
;
Justice
will
not
remit
any
part
of
the
punishment
which
the
Law
calls
for
,
but
it
will
have
the
full
to
the
utmost
furthing
.
Let
this
strike
all
their
hearts
,
who
are
yet
under
a
Covenant
of
workes
,
with
a
feare
of
this
just
God
,
who
will
judge
them
without
mercy
.
And
let
this
cause
them
to
fly
to
the
throne
of
grace
,
and
there
to
enter
into
a
new
Covenant
with
God
.
As
the
Angel
counselled
Lot
,
so
doe
I
counsell
thee
,
hasten
to
get
shelter
under
the
wing
of
grace
,
that
thou
mayst
be
freed
from
the
wrath
of
the
just
God
.
Vse
2
Seeing
Gods
end
in
the
Covenant
of
grace
is
to
glorifie
his
grace
in
us
,
we
may
by
this
in
some
measure
discerne
what
part
wee
have
in
the
grace
of
this
Covenant
.
And
wee
may
doe
it
by
this
,
if
our
aymes
and
Gods
aymes
,
our
ends
and
Gods
ends
meet
in
one
,
when
we
come
to
seek
grace
in
his
sight
.
Many
an
one
comes
before
God
,
begs
mercy
,
and
yet
obtaines
it
not
;
as
Prov.
1.28
.
Prov.
1.28
.
because
they
aske
amisse
,
they
seek
it
not
in
Gods
way
.
Consider
therefore
,
what
seekest
thou
in
begging
mercy
at
his
hand
?
Dost
thou
seek
onely
to
have
thy
sin
pardoned
?
onely
to
be
saved
from
wrath
?
this
will
not
argue
thy
peace
,
that
thou
art
under
grace
.
But
dost
thou
as
well
seeke
the
glorifying
of
his
grace
towards
thee
,
as
the
obtaining
of
thine
own
peace
with
him
?
if
God
have
put
this
disposition
of
heart
into
thee
,
that
thou
couldest
be
content
to
lie
downe
in
the
dust
,
and
to
take
shame
for
thy
sin
before
Angels
and
men
,
so
that
the
aboundant
riches
of
his
grace
may
be
glorified
in
taking
away
thy
sinne
,
if
thy
desire
be
not
onely
that
thou
maist
see
his
salvation
,
but
that
the
Lord
himselfe
may
be
made
marvellous
,
and
his
grace
magnified
in
thee
,
then
thou
art
herein
another
David
,
a
man
after
Gods
own
heart
,
thy
thoughts
are
as
Gods
thoughts
,
thy
intents
and
ends
the
same
with
Gods
ends
.
Take
this
therefore
as
a
pledge
of
his
grace
towards
thee
.
Never
couldest
thou
so
desire
the
glorifying
of
that
grace
,
if
God
had
not
a
purpose
of
grace
towards
thee
.
Naturall
desires
of
our
own
good
,
may
perhaps
worke
a
desire
to
have
our
sin
forgiven
,
but
nature
(
though
elevated
to
the
highest
)
cannot
reach
this
,
to
desire
the
glorifying
of
grace
,
as
our
end
.
Vse
3
For
comfort
unto
such
as
see
their
own
unworthinesse
,
and
are
discouraged
thereby
from
seeking
after
grace
with
God
;
They
are
so
vile
in
their
own
eyes
,
that
they
thinke
it
is
impossible
,
that
ever
such
as
they
are
,
should
find
favour
and
acceptance
with
God
.
But
let
me
aske
,
cannot
the
riches
of
grace
,
when
it
shall
set
it selfe
on
purpose
to
glorifie
it selfe
to
the
full
,
cannot
such
grace
make
thee
accepted
?
Thou
darest
not
deny
it
.
Hold
here
then
,
grace
can
make
thee
accepted
,
if
it
will
please
to
glorifie
it selfe
;
now
then
consider
;
this
is
the
very
end
which
the
Lord
aymeth
at
in
saving
his
people
,
scil.
to
glorifie
his
grace
in
such
,
as
seeing
their
owne
unworthinesse
,
doe
fly
to
grace
alone
to
be
accepted
in
Christ
Jesus
.
I
say
more
,
If
thou
wert
not
unworthy
,
there
could
not
be
any
communication
of
grace
to
thee
;
for
were
there
not
unworthinesse
in
us
,
there
could
be
no
grace
shewen
from
God
.
When
God
will
glorifie
himselfe
in
a
way
of
justice
,
he
will
abase
all
the
haughtinesse
of
man
;
no
excellency
of
man
can
then
stand
in
his
presence
;
so
on
the
contrary
,
when
God
will
glorifie
himselfe
in
a
way
of
grace
,
there
is
no
unworthinesse
of
man
can
hinder
it
;
he
will
exalt
the
most
vile
,
the
abject
,
the
most
despised
,
and
contemptible
,
that
not
we
,
but
grace
it selfe
may
be
glorified
,
1
Cor.
1.27
,
28.
1
Cor.
1.27
.
therefore
doe
not
wrong
the
grace
of
God
,
but
fly
thereto
in
the
sense
of
thine
own
basenesse
,
and
this
is
the
readiest
way
to
find
acceptance
.
It
may
serve
for
direction
unto
all
such
,
as
desire
to
enjoy
the
Vse
4
blessings
of
this
grace
which
God
offers
in
his
Covenant
;
let
them
seeke
it
with
the
same
minde
that
God
offers
it
,
with
a
purpose
and
desire
to
have
grace
exalted
and
magnified
;
doe
not
onely
seeke
it
,
that
you
may
be
exalted
by
grace
,
but
that
grace
may
be
exalted
in
you
.
Goe
to
God
for
grace
with
the
same
minde
as
Moses
did
,
and
then
we
shall
obtaine
it
,
as
he
did
.
Now
Moses
sought
it
for
this
end
,
that
his
mercy
might
appeare
,
Exod.
32.32
.
Exod.
32.32
.
If
thou
wilt
pardon
their
sin
,
thy
mercy
shall
appeare
,
(
this
reading
I
chuse
and
embrace
as
the
best
)
as
if
he
should
say
,
they
have
indeed
committed
a
great
sin
,
but
the
greater
their
sin
is
,
the
more
shall
thy
mercy
and
grace
appeare
,
if
thou
wilt
forgive
.
Thus
Moses
prayes
,
and
see
how
it
prevailes
with
God
:
In
ver.
10.
the
Lord
seemed
to
have
been
resolved
to
consume
them
,
and
bids
Moses
let
him
alone
,
that
his
wrath
might
wax
hot
against
them
;
I
will
destroy
them
,
(
saith
God
)
I
will
not
be
intreated
for
them
;
yet
Moses
notwithstanding
goes
before
God
,
confessing
their
vile
and
hainous
sin
,
but
withall
prayes
,
Oh
yet
forgive
,
and
then
thy
mercy
shall
be
magnified
.
And
this
prayer
of
his
prevailed
with
God
,
he
stayed
his
hand
,
he
changed
his
minde
;
as
ver.
14.
and
destroyed
them
not
.
These
are
prevailing
requests
with
God
,
when
wee
plead
for
the
glorifying
of
his
owne
grace
.
In
Joh.
12.28
.
Joh.
12.28
.
our
Saviour
prayes
to
his
Father
,
Father
glorifie
thy
Name
,
and
there
comes
a
voice
out
of
the
cloud
,
I
have
glorified
it
,
and
will
glorifie
it
againe
:
so
let
us
seeke
grace
from
God
for
this
end
,
that
it
may
be
glorified
in
us
.
Father
glorifie
thy
grace
;
and
then
the
Lord
in
his
time
will
answer
us
;
I
have
both
glorified
it
,
and
will
now
glorifie
it
againe
.
In
this
way
wee
cannot
misse
of
obtaining
the
thing
wee
seeke
for
at
Gods
hand
.
Differ
.
6
In
the
Covenant
of
workes
,
God
deales
alike
with
all
,
that
are
alike
in
themselves
:
Looke
how
he
deales
with
one
,
so
will
he
doe
with
another
,
if
they
walke
in
the
same
way
;
The
same
work
shall
have
the
same
reward
,
whether
in
good
or
in
evill
.
They
that
are
alike
in
sin
,
shall
be
alike
in
punishment
.
Justice
which
is
Gods
rule
in
the
Covenant
of
workes
,
maketh
no
difference
between
persons
that
are
equall
in
themselves
.
It
hath
its
ballance
in
its
hand
to
give
to
every
one
according
to
their
workes
;
It
is
no
respecter
of
persons
.
Therefore
God
speaking
of
B●asha
,
1
Kings
16.2
,
3.
1
King
.
16.2
,
3
saith
that
because
he
walked
in
the
wayes
of
Jeroboam
the
son
of
Nebat
,
who
made
Israel
to
sin
,
therefore
God
would
make
his
house
like
the
house
of
Jeroboam
.
They
both
make
Israel
to
sin
,
and
therefore
they
are
both
alike
in
punishment
;
so
also
he
speakes
of
Jerusalem
,
Ezek.
23.31
.
Ezek.
23.31
.
that
because
shee
walked
in
the
way
of
her
sister
,
that
therefore
he
would
give
her
cup
into
her
hand
.
Hence
saith
the
Apostle
,
Rom.
2.6
.
to
17th
,
Rom.
2.6
.
to
17
●h
.
That
every
soule
that
continues
in
well-doing
,
shall
have
glory
and
honour
,
but
unto
the
disobedient
shall
be
tribulation
and
wrath
,
whether
Jewes
or
Gentiles
,
&c.
Where
actions
are
alike
,
God
will
deale
alike
with
all
such
as
are
under
the
Covena●t
of
workes
:
What
is
just
towards
one
,
is
just
towards
another
,
when
actions
and
workes
are
alike
;
Now
God
will
deale
justly
with
all
:
He
that
commands
us
to
give
to
every
man
his
due
,
Rom.
13.7
.
will
not
himselfe
withhold
due
from
any
;
here
therefore
God
will
deale
alike
with
all
.
Let
one
fulfill
the
Law
,
and
he
shall
live
thereby
;
Let
another
fulfill
it
,
and
he
also
shall
have
the
same
life
.
Let
one
breake
it
,
and
he
shall
dye
,
and
as
many
as
breake
it
,
shall
lye
under
the
same
condemnation
.
But
now
it
is
otherwise
in
the
Covenant
of
grace
;
grace
deales
diversly
with
men
that
are
equall
in
themselves
;
where
there
was
no
difference
before
,
grace
makes
a
difference
,
as
Rom.
3.23
,
24.
Rom.
3.23
,
24
All
have
sinned
,
&c.
there
is
no
difference
in
our selves
,
wee
are
all
shut
up
in
condemnation
by
sin
;
but
are
all
justified
?
No
;
but
onely
those
that
are
of
the
faith
of
Jesus
.
Hence
saith
the
Apostle
,
Rom.
9.10
,
11
,
12
,
13.
that
when
Jacob
and
Esau
were
both
in
the
same
condition
,
neither
of
them
having
done
either
good
or
evill
,
yet
grace
put
a
difference
betwixt
them
,
and
preferred
one
before
the
other
;
They
were
alike
in
themselves
,
but
yet
they
had
not
the
like
grace
vouchsafed
to
them
from
God
.
Justice
is
due
,
but
grace
is
free
;
Justice
must
doe
right
,
but
grace
may
communicate
it selfe
,
to
whom
,
where
,
and
in
what
measure
it
will
.
Hence
is
that
in
Rom.
9.15
.
Rom.
9.15
.
I
will
have
mercy
upon
whom
I
will
have
mercy
,
&c.
He
doth
not
say
,
I
will
deale
justly
with
whom
I
will
,
he
cannot
deale
unjustly
with
any
;
But
concerning
grace
he
saith
,
I
will
have
mercy
on
whom
I
will
have
mercy
.
Therefore
to
manifest
the
freenesse
of
his
grace
,
the
Lord
sometimes
preferreth
those
that
seeme
least
worthy
,
he
sets
the
younger
before
the
elder
,
Jacob
before
Esau
,
Ephraim
before
Manasseh
,
and
the
Gentiles
which
were
aliens
from
God
,
before
the
Jewes
which
counted
themselves
to
be
the
onely
people
.
Consider
those
two
speeches
in
Mat.
20.
Mat.
20.14
,
15
The
one
ver.
14.
Take
that
which
is
thine
owne
,
and
goe
thy
way
:
the
other
,
ver.
15.
I
will
doe
with
mine
owne
as
I
will
.
Here
is
our
owne
,
and
Gods
owne
;
our
owne
,
is
that
which
we
looke
for
according
to
our
agreement
which
wee
have
made
with
God
,
for
the
worke
done
.
As
those
hyred
into
the
Vineyard
,
they
agreed
with
the
Master
of
the
Vineyard
for
so
much
;
and
that
which
they
so
agreed
for
,
for
their
worke
,
that
was
their
owne
,
due
by
Justice
;
But
that
which
was
not
by
agreement
,
nor
for
worke
,
but
comes
by
grace
,
that
is
Gods
owne
,
with
which
he
may
doe
even
as
he
will
:
our
owne
is
that
which
is
due
from
Gods
justice
,
Gods
owne
is
the
gift
of
his
free
grace
.
To
every
one
God
will
say
,
take
thine
owne
.
And
where
there
is
no
difference
in
worke
,
Justice
will
make
no
difference
in
wages
.
And
if
any
begin
to
complaine
that
others
are
better
dealt
with
then
they
,
the
Lord
answers
to
such
,
I
will
doe
with
mine
owne
as
I
will
;
Grace
is
mine
owne
,
and
I
owe
it
to
none
,
I
will
shew
it
where
I
will
;
It
is
grace
which
makes
the
difference
,
herein
may
God
deale
diversly
,
giving
more
to
one
,
lesse
to
another
,
as
pleaseth
him
.
And
hereto
agrees
that
in
ver.
16th
,
He
that
is
first
shall
be
last
,
and
the
last
first
.
He
that
should
be
last
in
a
way
of
Justice
,
shall
become
first
in
a
way
of
grace
;
Those
that
Justice
would
set
last
and
lowest
,
Grace
will
advance
and
set
highest
.
This
may
serve
to
stop
every
mouth
that
is
ready
to
open
it selfe
Vse
1
against
God
,
and
apt
to
wrangle
against
the
dispensation
of
his
grace
;
you
have
your
owne
,
therefore
complaine
not
,
you
have
what
you
can
require
in
a
way
of
Justice
,
and
more
,
and
therefore
let
God
doe
with
his
owne
what
he
will
.
What
if
God
will
shew
more
grace
to
another
then
to
you
?
Is
he
therefore
unrighteous
?
you
your selves
will
take
the
same
liberty
to
shew
the
fruits
of
your
kindnesse
and
courtesie
where
you
will
;
And
will
you
be
more
free
then
God
?
Let
not
your
eye
be
evill
,
because
his
is
good
;
murmure
not
against
God
,
repine
not
against
men
,
if
they
have
received
more
,
if
God
have
given
them
more
gifts
then
unto
you
,
grudge
not
.
The
spirit
that
is
in
us
lusteth
after
envie
,
James
4.5
.
James
4.5
.
And
the
Jewes
were
moved
with
envie
when
they
saw
the
Gentiles
preferred
before
themselves
.
But
learne
to
submit
to
the
Lords
dispensation
;
neither
murmure
against
him
,
nor
envie
against
men
,
remembring
grace
is
free
to
give
to
whom
and
w●●re
he
will
.
Vse
2
For
incouragement
to
such
as
are
yet
under
the
condemnation
of
the
Law
;
though
you
have
deserved
to
perish
,
and
have
been
as
deepe
in
sin
as
many
of
those
that
are
now
in
hell
,
so
as
Justice
can
make
no
separation
,
no
difference
between
you
and
them
,
yet
grace
may
.
Consider
how
it
was
with
those
two
malefactors
,
Luk.
23.39
.
to
44.
Luke
23.39
.
to
44.
they
were
both
in
the
same
condemnation
,
yet
one
flying
to
grace
,
found
mercy
with
the
Lord
,
one
went
to
Paradise
,
the
other
to
hell
.
Though
you
are
as
vile
as
the
damned
in
hell
,
yet
grace
may
save
you
.
Vse
3
For
all
such
as
goe
on
in
their
sinne
,
in
an
impenitent
course
,
marke
what
you
must
looke
for
;
what
ever
plagues
or
judgements
have
befell
any
sinner
,
you
going
on
in
the
same
sinnes
,
must
looke
for
the
same
judgements
;
Except
you
repent
,
you
shall
likewise
perish
,
Luk.
13.2
,
3.
Luk.
13.2
,
3.
God
is
the
same
,
his
justice
the
same
,
now
as
before
.
It
followes
the
same
rule
to
judge
by
,
therefore
where
the
sinnes
are
the
same
,
if
you
be
not
under
grace
,
you
must
look
for
the
like
vengeance
.
Consider
what
the
Apostle
saith
,
1
Cor.
10.7
,
8
,
9
,
10.
Be
not
you
murmurers
,
idolaters
,
fornicators
,
as
they
were
,
lest
you
meet
with
the
same
judgements
as
befell
them
.
Therefore
take
heed
how
you
goe
on
in
an
impenitent
course
in
any
sinne
,
lest
the
same
plagues
be
inflicted
on
you
.
Take
heed
of
the
covetousnesse
of
Judas
,
the
hypocrisie
of
Ananias
,
the
obstinacy
of
the
Jewes
,
the
pride
of
Nebuchadnezzar
,
the
murmurings
of
the
Israelites
,
the
lukewarmnesse
of
Laodicea
,
lest
yee
taste
of
the
same
miseries
.
Justice
can
make
no
difference
.
The
seventh
difference
is
this
:
That
the
Covenant
of
workes
is
Differ
.
7
disanulled
and
broken
by
one
transgression
,
never
to
be
made
up
any
more
;
But
the
Covenant
of
grace
is
not
broken
asunder
by
many
transgressions
,
so
long
as
wee
follow
God
in
a
way
of
faith
and
repentance
.
After
many
offences
the
Covenant
of
grace
may
stand
firme
still
.
This
difference
is
made
by
the
Apostle
,
Rom.
5.16
.
Rom.
5.16
.
The
guilt
came
of
one
offence
unto
condemnation
,
but
the
gift
is
of
many
offences
unto
justification
,
&c.
Adams
one
sin
brought
guilt
upon
him
,
and
all
his
posteritie
,
because
he
was
under
the
covenant
of
workes
;
and
therefore
justification
can
be
had
by
that
Covenant
no
more
.
But
it
is
not
so
in
the
Covenant
of
grace
,
neither
one
sin
,
nor
many
sinnes
doe
exclude
from
life
in
this
covenant
;
But
this
gift
is
of
many
offences
,
&c.
And
this
holds
true
,
not
onely
of
such
sinnes
as
are
committed
before
our
entrance
into
a
covenant
of
grace
with
God
;
but
of
such
sins
as
are
committed
afterward
;
as
is
evident
,
Psal.
89.31.34
.
God
having
made
a
Covenant
with
them
,
though
he
chastise
them
,
yet
his
Covenant
will
be
not
breake
,
&c.
The
reason
of
this
difference
is
,
from
the
summe
and
scope
of
the
Covenant
of
workes
,
which
is
to
bind
us
to
a
totall
,
full
,
perfect
,
and
constant
obedience
of
the
Law
in
all
things
unto
the
end
,
Gal.
3.10
.
so
that
one
,
or
once
fayling
,
breakes
that
Covenant
.
But
in
the
Covenant
of
grace
,
God
promiseth
,
not
onely
to
forgive
,
but
to
multiply
forgivenesses
,
Isa.
55.7
.
Isai
.
55.7
.
Hence
though
in
many
things
we
sin
all
,
as
James
3.2
.
yet
,
1
Joh.
2.2
.
1
Joh.
2.2
.
wee
have
an
Advocate
with
the
Father
.
And
1
Joh.
1.7
.
The
bloud
of
Christ
cleanseth
us
from
all
sin
.
No
number
of
sinnes
doth
exclude
from
salvation
,
till
they
be
accompanied
with
finall
Apostasie
,
impenitency
and
unbeliefe
,
till
as
Heb.
3.12
.
wee
doe
by
an
evill
heart
depart
away
from
the
living
God
:
Hence
also
saith
the
Apostle
,
Rom.
5.19
.
Where
sin
abounds
,
there
grace
abounds
much
more
.
God
will
glorifie
his
grace
by
our
sinne
.
As
sin
takes
occasion
by
the
Law
,
Rom.
7.10
.
so
grace
takes
occasion
by
our
sin
.
God
will
glorifie
his
grace
thereby
,
and
make
it
marvellous
in
the
eyes
of
the
world
,
so
that
men
shall
wonder
that
such
grace
should
be
shewed
in
pardoning
such
sinnes
;
that
they
shall
say
,
as
Micah
7.18
.
Micah
7.18
.
Who
is
a
God
like
unto
thee
,
who
passest
by
the
transgression
of
the
remnant
of
thy
people
!
Consolation
to
the
weake
Saints
of
God
,
Vse
.
who
are
often
cast
downe
in
themselves
,
through
sense
of
their
own
infirmities
,
and
the
many
falls
they
are
subject
unto
,
by
reason
of
which
they
are
cast
into
sad
feares
and
doubts
concerning
themselves
,
yea
so
farre
as
to
make
conclusions
against
themselves
,
that
they
cannot
belong
unto
God
,
because
(
as
they
thinke
)
if
they
were
the
Lords
people
,
and
his
grace
were
effectuall
in
them
,
they
should
not
be
so
often
overcome
.
But
such
must
know
that
so
long
as
the
sinnes
that
are
in
us
be
repented
of
,
and
mourned
for
,
it
is
not
one
nor
many
infirmities
which
can
make
voyd
the
Covenant
of
grace
,
which
wee
are
entred
into
,
or
hinder
us
of
the
blessing
that
comes
thereby
.
Wee
must
remember
,
that
we
are
not
under
the
Law
,
but
under
Grace
;
wee
must
not
be
too
severe
against
our selves
,
like
Novatians
denying
pardon
to
second
falls
;
In
so
doing
we
set
such
limits
to
the
grace
of
God
,
as
he
himselfe
hath
not
set
.
God
hath
not
said
,
He
will
pardon
once
and
no
more
,
or
that
he
will
pardon
sinnes
before
grace
received
,
but
not
those
committed
after
,
God
never
so
stinted
his
grace
,
but
his
gift
of
grace
is
against
many
offences
unto
justification
of
life
.
In
denying
therefore
of
pardon
to
our selves
for
sins
iterated
,
and
for
our
often
infirmities
,
(
so
long
as
there
is
a
spirit
of
repentance
working
in
us
,
and
we
are
humbled
for
them
before
God
)
we
doe
not
onely
wrong
our selves
,
and
deprive
our
soules
of
the
peace
we
might
enjoy
,
but
we
do
wrong
to
the
grace
of
God
,
as
if
that
grace
were
not
sufficient
for
us
,
as
if
that
God
could
not
,
or
would
not
,
renew
his
gracious
pardon
to
us
,
as
wee
renew
our
repentance
towards
him
.
Let
such
consider
what
the
Lord
hath
commanded
us
to
doe
,
we
must
not
onely
forgive
seven
times
,
but
seventy
times
seven
times
,
if
our
brother
turne
againe
and
say
,
it
repenteth
me
.
And
can
wee
thinke
that
God
lookes
for
more
mercy
from
us
towards
our
brethren
,
then
he
will
shew
towards
his
owne
children
?
He
hath
bidden
us
daily
to
pray
for
the
forgivenesse
of
our
sinnes
,
as
knowing
that
we
are
subject
to
daily
infirmities
,
and
doe
stand
in
need
of
daily
mercy
and
forgivenesse
.
And
therefore
to
limit
Gods
grace
,
as
we
are
apt
to
doe
,
is
in
effect
to
turne
the
Covenant
of
grace
into
a
Covenant
of
workes
,
as
if
there
were
no
more
grace
under
the
one
,
then
under
the
other
.
Know
therefore
that
whiles
there
is
in
us
an
holy
watchfulnesse
,
against
the
sin
that
dwells
within
us
,
whiles
it
is
our
desire
and
care
to
please
the
Lord
,
whiles
we
feele
in
our selves
the
spirit
of
grace
,
causing
us
to
mourne
over
him
whom
we
have
pierced
by
our
sinnes
,
though
we
be
overtaken
again
and
again
through
the
infirmity
of
the
flesh
that
is
in
us
,
yet
know
,
that
it
is
not
one
,
nor
many
offences
that
can
deprive
us
of
the
blessing
of
this
covenant
of
grace
in
which
God
hath
promised
to
multiply
forgivenesses
according
to
the
multitude
of
his
great
mercies
.
Yet
let
no
man
abuse
this
doctrine
unto
carnall
liberty
:
this
is
childrens
bread
,
impure
dogges
,
and
carnall
livers
,
that
make
no
conscience
of
sinning
,
have
nothing
to
doe
with
this
consolation
;
it
is
onely
to
support
the
weak
,
to
comfort
the
feeble
minded
,
not
to
encourage
the
wicked
and
impenitent
in
their
sin
.
Let
such
know
,
that
though
God
abound
in
mercy
,
and
do
multiply
forgivenesses
unto
such
as
are
humbled
for
their
sins
;
yet
he
will
multiply
plagues
also
upon
impenitent
wretches
that
goe
on
in
their
evill
way
.
To
such
neither
many
,
nor
any
one
of
all
their
sins
shall
be
forgiven
,
but
being
under
the
law
,
they
shall
make
an
account
to
God
for
every
transgression
,
God
will
repay
them
all
their
wickednesses
,
not
one
shall
be
forgotten
or
forgiven
.
He
is
indeed
abundant
in
goodnesse
,
reserving
mercy
for
his
people
:
and
so
he
is
also
abundant
in
wrath
against
rebellious
sinners
,
and
will
abundantly
reward
the
proud
doer
.
That
the
covenant
of
works
(
if
it
be
accomplished
and
fulfilled
)
Differ
.
8
leaves
in
man
matter
of
glorying
and
boasting
in
himselfe
;
but
the
covenant
of
grace
excludes
all
glorying
in
a
mans
selfe
,
and
leaves
him
nothing
of
his
own
to
boast
of
,
but
in
the
grace
of
God
.
If
Adam
(
who
was
under
the
covenant
of
works
)
had
fulfilled
that
covenant
,
he
might
have
come
before
the
Lord
,
and
said
,
Behold
,
Lord
,
I
have
fulfilled
the
commandment
which
thou
gavest
me
,
and
done
thy
will
,
now
therefore
justifie
me
,
and
give
me
the
life
which
thou
hast
promised
:
here
Adam
had
had
something
in
himselfe
to
glory
in
.
Thus
the
Apostle
speaks
of
Abraham
,
that
if
he
had
had
the
righteousnesse
of
works
by
his
fulfilling
of
the
Law
,
he
should
have
had
whereof
to
glory
before
God
,
Rom.
4.1
.
Rom.
4.1
.
he
might
have
said
as
the
elder
son
did
in
Luk.
15.29
.
Luke
15.29
.
a
type
of
one
under
the
covenant
of
works
,
I
have
served
thee
these
many
years
&
never
brake
thy
comandment
,
&c.
Hence
is
that
in
Rom.
11.4
.
To
him
that
works
,
the
wages
is
counted
a
debt
.
Man
might
have
required
life
from
God
as
a
due
debt
.
But
in
the
covenant
of
grace
a
man
hath
nothing
left
him
of
his
own
to
glory
in
before
God
.
But
all
his
glorying
is
in
the
grace
of
God
,
as
1
Cor.
1.30
,
31.
1
Cor.
1.30
,
31.
Christ
is
made
unto
us
wisdome
,
righteousnesse
,
sanctification
and
redemption
,
that
wh●soever
glories
,
should
glory
in
the
Lord
.
The
covenant
of
grace
teacheth
us
to
look
at
our selves
as
lost
and
undone
creatures
,
but
withall
to
look
at
the
riches
of
grace
,
and
to
glory
in
Christ
.
As
Paul
1
Tim.
1.13.14
.
I
was
a
blasphemer
,
&c.
But
the
grace
of
our
Lord
Jesus
Christ
was
aboundant
towards
me
.
This
difference
the
Apostle
layes
down
on
both
parts
,
both
in
respect
of
the
covenant
of
works
,
and
of
grace
,
Rom.
3.27
.
Rom.
3
27.
Where
is
boasting
then
?
It
is
excluded
.
By
what
law
?
Of
works
?
No
,
the
law
of
works
doth
not
exclude
boasting
,
but
it
is
excluded
by
the
law
of
faith
,
which
is
the
summe
of
the
covenant
of
grace
.
And
so
Ephes.
2.9
.
Ephes.
2.9
.
We
are
saved
by
grace
,
and
not
by
works
.
Why
so
?
lest
any
man
should
boast
,
as
implying
,
that
there
is
matter
of
boasting
if
saved
by
works
,
but
not
in
b●ing
saved
by
grace
.
It
is
with
us
now
,
as
with
a
company
of
condemned
prisoners
,
all
have
received
the
sentence
of
death
;
but
tho●gh
some
be
executed
,
yet
others
are
spared
by
favour
from
the
Prince
;
what
have
those
that
are
saved
to
glory
in
more
then
the
other
?
Nothing
in
themselves
,
onely
in
the
favour
of
the
Prince
.
As
in
Pharaohs
two
officers
,
whereof
one
was
restored
,
the
other
hanged
:
so
it
is
with
us
,
we
are
all
condemned
,
all
have
received
a
sentence
of
death
in
our
s●lves
,
and
in
some
God
will
shew
forth
his
wrath
,
and
make
his
power
known
,
Rom.
9.22
.
Rom
9.22
.
others
he
will
spare
,
reserving
them
as
vessels
of
mercy
prepared
unto
glory
.
But
nothing
hath
one
to
glory
in
more
then
the
other
,
but
onely
in
the
riches
of
grace
which
was
shewed
to
the
one
,
and
not
to
the
other
.
They
that
are
saved
may
say
,
I
was
in
the
same
condemnation
,
but
the
Lord
hath
had
compassion
on
me
,
because
it
so
pleased
him
.
Here
is
that
which
grac●
teacheth
us
to
glory
in
.
Hee
that
is
under
the
Law
,
if
hee
fulfill
the
Law
,
may
say
,
as
Deut.
9.4
.
Deut
9.4
.
For
mine
own
righteousnesse
,
&c.
But
he
that
is
under
grace
must
say
,
as
Deut.
9.6
.
Deut.
9.6
.
Not
for
mine
own
righteousnesse
,
but
according
to
his
great
mercy
.
Tit.
3.4.5
.
Tit.
3.4
5.
Object
.
But
Gal.
6.4
.
Paul
who
taught
a
covenant
of
grace
,
&
no where
more
then
in
that
Epistle
,
yet
wisheth
a
man
to
prove
his
own
work
,
that
so
he
may
have
matter
of
rejoycing
in
himself
,
and
not
in
another
.
Therefore
it
may
seem
that
even
the
covenant
of
grace
teacheth
a
man
to
glory
in
himselfe
.
There
is
a
twofold
glorying
,
one
of
confidence
,
Answer
.
the
other
of
a
good
conscience
.
First
,
there
is
a
glorying
of
confidence
,
in
regard
of
our
righteousnesse
,
and
justification
by
it
before
God
.
And
this
the
Apostle
wholly
excludes
,
Rom.
3.27
.
Rom
3.27
.
Ephes.
2.9
.
Ephes.
2.9
.
as
was
shewed
before
,
n
ither
doth
he
give
any
allowance
to
this
in
the
place
alledged
,
Gal.
6.4
.
Secondly
,
there
is
the
glorying
of
a
good
conscience
before
men
,
and
this
is
allowed
unto
the
Saints
.
Thus
Paul
himselfe
,
2
Cor.
1.12
.
2
Cor.
1.12
.
My
rejoycing
is
the
testimony
of
a
good
conscience
,
and
1
Cor.
9.15
.
And
this
glorying
is
either
sincere
and
upright
,
or
hypocriticall
and
unsound
.
Sincere
glorying
is
when
a
man
being
privie
to
his
own
integrity
,
pleads
his
own
faithfulnesse
against
the
calumnies
and
accusations
of
men
.
As
Job
when
he
was
accused
to
be
an
hypocrite
,
was
forced
to
plead
the
uprightnesse
and
holinesse
of
his
former
conversation
,
chap.
30.
&
35.
And
so
Paul
when
hee
began
to
bee
vilified
among
the
Corinthians
,
was
constrained
to
plead
his
own
faithfulnesse
and
diligence
,
and
great
labours
in
the
work
of
Christ
,
which
hee
did
in
the
integrity
of
his
conscience
,
lest
the
Gospel
should
be
despised
.
Hypocriticall
glorying
is
when
a
mans
glorying
in
himselfe
ariseth
not
from
the
soundnesse
of
grace
,
and
the
uprightnesse
of
his
own
conversation
,
but
from
a
vain
,
proud
comparing
himselfe
with
other
men
,
as
b●ing
more
excellent
then
they
in
his
own
eyes
:
like
the
Pharis●e
,
Luke
18.11
.
Luke
18.11
.
I
am
not
as
other
men
,
&c.
Now
the
Apostle
speaks
of
this
last
kind
of
glorying
,
whereas
some
had
fallen
by
infirmity
,
v.
1.
others
were
ready
to
please
themselves
,
that
they
had
not
discovered
so
great
weaknesse
as
others
had
done
,
and
so
were
apt
to
think
better
of
themselves
,
and
therein
to
boast
.
The
Apostle
therefore
exhorts
them
not
to
glory
in
this
,
that
they
were
stronger
then
such
as
had
so
fallen
,
but
to
examine
whether
all
were
well
with
themselves
,
and
sound
within
;
because
otherwise
the
matter
and
ground
of
their
rejoycing
is
in
anothers
weaknesse
,
and
not
in
their
own
goodnesse
;
rather
in
anothers
falling
,
then
in
their
own
sure
standing
by
grace
,
and
so
they
glory
in
another
,
not
in
themselves
,
which
is
but
an
unsound
and
vain
kind
of
rejoycing
,
and
this
the
Apostle
condemnes
.
But
Hezekiah
glories
even
before
God
,
Isai
.
33.3
.
Isaiah
33.3
.
Remember
,
Object
.
O
Lord
,
saith
he
,
what
I
have
done
,
&c.
Answer
.
He
glories
not
of
his
merit
and
worth
unto
justification
,
but
of
his
uprightnesse
and
good
conscience
.
As
if
hee
should
say
,
Thou
hast
been
wont
to
shew
favour
to
thy
servants
,
that
have
walked
faithfully
before
thee
,
therefore
doe
the
like
unto
me
,
and
so
us●th
it
as
an
argument
to
encourage
himselfe
to
seek
and
hope
for
favour
from
the
Lord
.
Vse
.
Hereby
we
may
see
of
what
spirit
wee
are
,
whether
it
bee
the
spirit
of
grace
,
or
of
the
law
that
dwels
or
works
in
us
.
There
is
a
spirit
or
the
law
,
and
there
is
a
spirit
of
grace
.
The
spirit
of
the
law
may
teach
us
and
inform
us
of
the
duties
we
ought
to
walk
in
and
also
stirre
up
to
a
l●gall
performance
of
them
by
the
light
which
it
hat
wrought
,
and
yet
the
spirit
of
grace
may
still
bee
wanting
.
Would
wee
know
then
whether
the
spirit
which
is
in
us
,
be
a
spirit
of
the
law
,
or
of
grace
?
the
point
in
hand
will
shew
it
.
The
spirit
o●
the
law
fills
a
man
with
rejoycing
and
glorying
in
himselfe
,
and
in
that
which
he
hath
done
,
it
makes
him
to
boast
of
his
own
righteousnesse
,
as
the
Pharisee
,
Luke
18.11
,
12.
Luke
18.11.12
.
he
is
full
of
his
own
goodnesse
,
and
as
the
Church
of
Laodicea
,
Rev.
3.
The
spirit
of
the
law
maketh
a
man
to
say
as
the
proud
King
of
Ashur
,
Isai
.
37.24
,
25.
Isaiah
37.24.25
.
It
's
I
that
have
done
all
this
,
&c.
But
the
spirit
of
grace
is
another
spirit
(
as
it
is
said
of
Caleb
and
Joshua
,
that
there
was
another
spirit
in
them
,
Numb
.
14.24
.
Numb
.
14.24
.
)
whatsoever
such
an
one
doth
as
hath
the
spirit
of
grace
working
in
him
,
hee
is
still
in
himselfe
as
nothing
,
as
Paul
saith
of
himselfe
,
2
Cor.
12.11
.
2
Cor.
12.11
.
that
though
hee
was
not
behind
the
chiefe
Apostles
in
the
labour
of
the
Gospel
,
yet
hee
was
still
as
nothing
in
his
own
eyes
.
Had
Paul
been
of
a
Pharisaicall
legall
spirit
,
we
should
have
had
other
language
from
him
,
then
to
say
,
I
am
nothing
.
He
would
have
had
his
trumpet
blown
before
him
to
sound
out
his
excellency
and
worth
,
he
would
have
gloried
of
his
goodnesse
,
not
onely
before
men
,
but
before
God
.
But
Paul
had
the
spirit
of
grace
in
him
,
and
that
made
him
to
see
that
hee
had
nothing
in
himselfe
to
glory
in
,
but
onely
in
the
grace
of
Christ
.
The
spirit
of
the
law
will
magnifie
the
works
of
the
law
,
and
will
cause
us
to
magnifie
our selves
because
of
them
:
but
the
spirit
of
grace
will
make
us
vile
in
our
own
eyes
,
and
our
works
to
bee
but
as
a
spotted
garment
,
Isai
.
64.
leaving
us
nothing
in
our selves
that
is
of
worth
to
glory
in
before
God
.
But
may
not
a
child
of
God
rejoyce
and
take
comfort
in
his
obedience
and
fruit
of
holinesse
which
he
bringeth
forth
?
Quest.
He
may
,
as
is
evident
,
2
Cor.
1.12
.
2
Cor.
1.12
.
&
Gal.
6.4
.
but
how
?
Answer
.
Not
as
in
that
which
justifies
him
,
or
is
his
righteousnesse
before
God
,
but
as
in
the
fruits
which
follow
and
flow
from
his
justified
estate
,
so
testifying
unto
him
that
he
is
under
grace
,
as
also
opp●sing
his
integrity
against
the
calumnies
and
suspicions
of
men
.
But
how
may
I
know
that
the
comfort
which
I
take
from
them
is
fro●
the
spirit
of
grace
,
and
not
from
the
spirit
of
the
law
?
Quest.
The
spirit
of
the
law
makes
a
man
goe
no
further
then
himself
,
Answer
.
1
looking
at
himselfe
as
the
whole
author
and
worker
of
all
the
good
which
he
hath
done
:
and
therefore
it
is
that
such
despise
others
in
comparison
of
themselves
,
if
they
see
that
they
come
short
of
themselves
,
as
he
did
,
Luke
18.11
.
Luke
18.11
.
But
the
spirit
of
grace
teacheth
a
man
to
lo●k
at
all
he
doth
,
as
wrought
in
him
by
the
power
of
Christ
,
as
the
Apostle
saith
,
1
Cor
15.10
.
1
Cor.
15.10
.
By
the
grace
of
God
I
am
what
I
am
.
And
so
ascribes
no
more
to
himselfe
,
though
he
hath
done
more
,
then
he
doth
to
others
that
have
done
lesse
.
The
spirit
of
the
Law
hardens
the
heart
against
grace
,
keeps
Answer
2
the
heart
aloft
,
so
that
it
cannot
submit
and
come
down
so
low
,
as
to
see
that
infinite
need
of
mercy
and
grace
that
it
stands
in
,
as
Rom.
10.3
.
Rom
10.3
.
they
being
led
by
●he
spirit
ot
the
law
,
and
glorying
in
their
own
righteousnesse
,
they
could
not
submit
to
the
righteousnesse
of
faith
;
it
was
too
great
a
submission
for
them
:
But
the
spirit
of
grace
teacheth
a
man
so
to
see
his
own
uprightnesse
,
and
to
take
comfort
in
it
,
that
withall
it
makes
him
in
lowlinesse
and
humility
of
spirit
,
to
flie
to
grace
for
acceptance
of
his
best
performances
,
and
to
get
pardon
for
the
defect
of
them
,
as
we
may
see
in
Nehemiah
chap.
13.22
.
Nehem.
13.22
.
Remember
mee
,
O
Lord
,
saith
he
,
and
pardon
me
according
to
thy
great
mercy
.
And
so
Paul
,
1.
Cor.
4.4
.
1
Cor.
4.4
.
he
knew
his
own
faithful●esse
,
yet
he
durst
not
adventure
himselfe
to
come
before
God
to
be
justified
thereby
.
Let
such
therefore
as
glory
in
themselves
,
and
in
their
own
works
,
see
by
what
spirit
they
are
led
,
even
by
the
spirit
of
the
law
;
these
are
under
the
covenant
of
works
.
Those
that
glory
in
grace
,
and
in
Christ
alone
,
these
are
under
the
covenant
of
grace
.
The
covenant
of
works
rested
in
,
and
trusted
unto
,
can
never
Differ
.
9
(
in
this
state
of
corruption
that
we
are
now
in
)
work
setled
comfort
,
peace
,
and
quietnesse
of
heart
.
Let
a
man
walke
as
exactly
as
flesh
and
bloud
can
attaine
unto
,
and
let
him
(
withall
)
build
as
confidently
on
this
foundation
,
as
he
possibly
may
,
yet
the
heart
will
be
still
in
suspicion
,
in
doubt
,
in
feare
,
uncertain
what
to
trust
unto
,
doubtfull
what
his
estate
is
.
But
the
Covenant
of
grace
rested
in
,
and
trusted
unto
,
doth
settle
the
soule
in
peace
.
Let
a
man
renounce
his
own
righteousnesse
,
and
fly
to
the
free
covenant
and
promise
of
grace
,
and
stay
wholly
upon
it
,
here
is
a
sure
anchor
for
the
soule
to
rest
upon
.
Let
waves
swell
,
and
windes
blow
,
yet
he
hath
built
himselfe
on
a
sure
rock
which
cannot
faile
,
and
the
more
confidently
that
a
man
adheres
to
the
Covenant
of
grace
,
the
more
assured
peace
he
will
finde
.
This
difference
the
Apostle
lays
down
,
Rom.
10.
from
the
5th
ver.
to
10.
Rom.
10.
from
ve●
.
5.
to
10.
where
having
before
in
the
third
verse
laid
downe
a
distinction
of
a
two-fold
righteousnesse
,
one
of
workes
,
the
other
of
faith
,
then
next
he
commends
the
righteousnesse
of
faith
,
which
is
by
the
covenant
of
grace
,
above
that
which
is
by
the
covenant
of
workes
,
and
perswades
to
cleave
to
the
one
before
the
other
,
by
this
Argument
,
namely
,
because
the
righteousnesse
which
is
by
workes
,
leaves
a
man
full
of
scruples
and
doubts
,
making
a
man
to
be
doubtfully
,
enquiring
,
who
shall
ascend
up
into
heaven
,
to
tell
him
whether
there
be
a
place
for
him
there
,
or
who
shall
goe
downe
into
the
deepe
,
to
tell
him
that
he
is
saved
from
that
infernall
misery
.
This
dubious
anxiety
,
doth
the
Doctrine
and
Covenant
of
workes
leave
a
man
in
;
but
the
Covenant
of
grace
takes
away
all
these
scruples
;
It
saith
not
,
Who
shall
goe
up
into
heaven
,
&c.
It
tells
us
,
that
Christ
is
ascended
to
prepare
a
place
for
us
;
nor
saith
it
,
Who
shall
descend
,
&c.
It
teacheth
us
to
believe
,
that
Christ
is
descended
for
to
deliver
us
;
So
that
this
doctrine
of
grace
frees
the
minde
of
those
scruples
and
perplexities
,
which
the
doctrine
of
workes
leaves
a
man
intangled
in
.
He
that
rests
on
workes
,
is
like
a
wave
of
the
Sea
,
tossed
and
tumbled
up
and
down
,
and
finds
no
rest
;
he
that
rests
on
grace
is
like
one
built
upon
a
rock
,
and
therefore
cannot
be
shaken
.
The
reason
of
this
difference
is
,
Because
the
Law
which
containes
the
summe
of
the
Covenant
of
workes
,
doth
discover
the
perfect
holinesse
of
God
,
the
puritie
of
his
nature
,
his
hatred
against
sinne
,
his
strict
justice
and
judgement
,
so
as
the
soule
that
is
but
in
the
least
measure
privie
to
his
own
impurity
and
sinfulnesse
,
can
never
grow
up
to
any
confidence
before
God
,
by
any
thing
which
he
hath
done
.
When
we
have
done
the
best
we
can
reach
unto
,
yet
the
heart
will
still
be
doubtfull
,
whether
that
which
we
have
done
,
be
fully
answerable
to
the
holinesse
which
the
holy
God
requires
and
lookes
for
.
And
thus
it
was
with
the
young
man
,
Mark
.
10.
Mark
.
10.
that
was
so
perfect
in
his
owne
eyes
,
who
thought
he
had
kept
all
the
Commandements
of
the
Law
mentioned
to
him
,
yet
he
comes
as
one
unsatisfied
in
his
own
minde
,
and
doubtfull
,
whether
he
had
done
enough
to
bring
him
unto
life
.
And
therefore
comes
to
Christ
,
to
know
what
more
he
should
doe
beside
what
he
had
done
alreadie
.
The
Papists
,
who
build
upon
their
workes
,
teach
a
doctrine
of
doubting
;
No
man
(
say
they
)
can
come
to
be
assured
and
setled
in
an
undoubted
perswasion
of
his
own
salvation
;
and
well
may
they
teach
such
a
doctrine
,
when
they
build
upon
such
a
sandy
foundation
of
their
own
workes
.
Let
them
establish
their
owne
righteousnesse
with
all
the
strength
they
can
,
as
the
Jewes
did
,
Rom.
10.3
.
Rom.
10.3
.
yet
as
long
as
they
rest
here
,
and
doe
not
submit
to
the
righteousnesse
which
is
offered
by
grace
,
the
issue
will
be
anxiety
of
mind
,
fearfulnesse
of
heart
,
conscience
will
be
perplexed
,
it
will
never
finde
rest
nor
peace
:
but
let
a
man
renounce
his
own
righteousnesse
,
and
fly
to
the
Covenant
of
grace
,
and
cast
himselfe
wholly
upon
grace
;
here
is
a
sure
rock
for
the
anchor
of
our
faith
to
rest
upon
.
Let
us
then
hereby
see
the
way
of
peace
,
to
quietnesse
of
heart
,
Vse
.
and
assurance
for
ever
,
Isai
.
26.3
.
Isai
.
26.3
.
even
to
stay
our selves
upon
this
rock
;
fly
to
the
rock
that
is
higher
then
we
;
as
Psal.
61.2
.
Psal.
61.2
.
build
upon
the
foundation
of
grace
,
and
come
off
from
the
foundation
of
our
own
workes
:
they
that
rest
upon
the
Covenant
of
workes
,
will
be
diffident
of
their
owne
estate
,
they
are
upon
a
rock
that
is
no
higher
then
themselves
,
and
when
the
waters
swell
,
they
will
quickly
get
above
them
.
But
if
wee
rest
on
the
foundation
of
grace
,
that
is
a
rock
that
is
higher
then
our selves
,
there
is
safety
,
all
the
surges
and
waves
of
greatest
troubles
,
can
never
get
above
the
top
of
this
rock
;
stand
here
,
and
we
are
safe
for
ever
.
Hence
Rom.
5.1
,
2.
Rom.
5.1
,
2.
Being
justified
by
faith
,
we
have
peace
with
God
,
&c.
But
many
that
doe
believe
,
and
build
on
this
foundation
,
Object
.
are
yet
troubled
with
many
feares
,
and
are
full
of
doubting
,
&c.
These
doubts
and
feares
of
theirs
,
Answ.
are
not
like
the
feares
of
those
that
build
upon
their
workes
;
the
cause
of
their
feare
is
,
not
because
there
is
not
a
sufficient
foundation
to
beare
them
up
,
but
because
their
adhaerence
and
dependence
is
feeble
and
weak
.
They
are
weak
in
faith
,
they
are
flesh
and
spirit
,
there
is
in
them
a
spirit
of
faith
,
which
cleaves
to
grace
,
and
there
is
also
a
spirit
of
unbeliefe
,
which
is
leaning
to
their
owne
workes
,
and
this
causeth
their
doubtfulnesse
.
But
it
is
otherwise
with
those
that
doe
wholly
rest
upon
their
workes
.
Let
a
man
build
himselfe
upon
these
never
so
resolutely
,
let
him
establish
his
own
righteousnesse
with
all
the
strength
he
can
,
yet
this
will
never
give
him
assurance
,
not
because
he
doth
not
adhaere
firmly
to
his
foundation
,
but
because
his
foundation
is
nought
and
shakes
under
him
.
Suppose
two
men
,
both
in
feare
of
drowning
by
water
;
one
stands
on
a
firme
rock
,
the
other
on
a
quick-sand
;
he
that
stands
on
the
quick-sand
,
stands
there
resolutely
,
he
that
is
on
the
rock
is
doubtfull
and
weake
in
his
resolution
;
So
it
is
in
this
case
.
In
the
one
of
these
,
the
foundation
is
firme
,
but
adhaerence
is
weake
;
In
the
other
adhaerence
is
strong
,
but
his
foundation
is
unsound
.
The
way
to
true
peace
is
to
rest
wholly
upon
grace
,
and
the
more
we
commit
our selves
to
grace
alone
,
the
more
peace
.
Hence
saith
the
Apostle
,
2
Tim.
1.12
.
2
Tim.
1.12
.
I
know
whom
I
have
believed
,
and
am
perswaded
that
he
will
keep
that
which
I
have
committed
to
him
.
And
2
Tim.
4.18
.
2.
Tim.
4.18
.
The
Lord
shall
deliver
me
,
&c.
When
feare
shall
seise
on
hypocrites
,
which
have
trusted
in
themselves
,
and
in
their
own
workes
,
then
shall
those
have
confidence
which
have
rested
on
grace
;
these
shall
be
able
to
look
death
in
the
face
,
and
shall
have
confidence
in
the
day
of
Judgement
.
Differ
.
10
The
Covenant
of
workes
is
impossible
to
be
fulfilled
by
us
,
in
this
state
of
corruption
;
But
the
covenant
of
grace
,
by
the
help
of
grace
is
possible
to
be
fulfilled
.
Since
the
day
that
sin
came
into
the
world
,
never
did
any
man
fulfill
the
Covenant
of
workes
,
all
of
us
being
transgressors
from
the
wombe
.
Hence
saith
the
Apostle
,
Rom.
8.3
.
Rom.
8.3
.
What
the
Law
could
not
doe
,
&c.
And
Rom.
9.31
,
32.
He
saith
that
the
Jewes
which
followed
after
the
Law
of
righteousnesse
,
did
not
attaine
unto
that
righteousnesse
.
The
Papists
may
talke
of
perfect
keeping
of
the
Law
,
but
the
Scripture
teacheth
us
another
doctrine
,
Prov.
20.9
.
Who
can
say
,
I
have
made
my
heart
cleane
?
And
1
King
.
8.46
.
There
is
no
man
that
sinneth
not
.
But
the
Covenant
of
grace
is
possible
,
and
therefore
the
Saints
doe
plead
this
before
the
Lord
,
Psal.
44.17
.
Psal.
44.17
.
that
they
have
been
faithfull
in
his
Covenant
.
They
doe
not
plead
themselves
to
be
without
sinne
,
against
the
Covenant
of
workes
,
and
yet
they
can
say
,
they
had
not
dealt
falsly
with
God
in
the
Covenant
of
grace
.
Nay
the
Lord
himselfe
lookes
at
them
as
fulfilling
and
keeping
Covenant
with
him
,
Psal.
103.18
.
Psal.
103.18
.
One
of
these
Covenents
is
,
as
Acts
15.10
.
Acts
15.10
.
a
yoake
too
heavie
for
us
now
to
beare
;
the
other
,
as
Mat.
11.29
,
30.
Mat.
11.29
,
30
an
easie
yoake
and
a
light
burthen
.
The
Pharisees
that
were
teachers
of
the
Covenant
of
workes
,
laid
load
and
heavie
burthens
upon
mens
necks
,
Mat.
23.
Mat
23.
But
the
Commandements
of
the
Covenant
of
grace
,
are
not
grievous
.
The
Covenant
of
grace
may
be
fulfilled
,
1
Joh.
5.4
.
or
else
no
man
could
be
saved
.
To
provoke
us
to
come
from
under
the
Covenant
of
workes
,
Vse
.
and
to
get
under
the
Covenant
of
grace
.
Who
would
serve
an
hard
soure
Master
,
that
will
never
be
pleased
with
any
thing
that
he
can
doe
,
when
he
hath
spent
his
utmost
strength
;
such
a
Master
is
the
Law
,
we
can
never
fulfill
the
minde
and
will
of
this
Master
;
But
grace
is
kinde
,
loving
,
easie
to
be
intreated
,
taking
every
thing
in
good
part
,
so
it
be
done
in
truth
and
faithfulnesse
,
according
to
the
strength
received
;
It
will
accept
the
will
to
doe
,
when
wee
have
no
abilitie
to
performe
.
It
saith
,
Well
done
good
and
faithfull
servant
.
But
alas
,
it
is
with
us
,
as
with
all
flesh
,
and
with
all
other
things
.
Every
thing
desires
to
continue
in
its
state
in
which
it
was
bred
and
borne
.
Now
we
are
borne
under
the
Law
,
the
Covenant
of
workes
,
and
therefore
would
faine
continue
under
it
.
This
made
Paul
speake
in
that
manner
to
the
Galatians
,
Cap.
4.21
.
Gal.
4.21
.
Yee
that
will
be
under
the
Law
.
They
had
a
mind
to
returne
to
the
Law
,
though
they
had
had
grace
revealed
to
them
.
We
have
a
mind
to
live
and
dye
under
that
Covenant
,
as
the
fish
in
the
Sea
,
and
the
mole
in
the
earth
:
But
see
what
it
is
,
a
severe
and
rigid
Master
,
the
will
of
it
can
never
be
accomplished
.
Therefore
fly
from
it
to
this
amiable
and
gracious
Lord
,
that
accepts
of
weakest
indeavours
,
so
they
be
done
in
sinceritie
.
So
long
as
wee
strive
to
doe
the
will
of
the
Lord
,
and
fly
to
grace
for
pardon
and
acceptance
,
wee
doe
fulfill
the
Covenant
of
grace
.
Therefore
cast
off
that
yoke
which
cannot
be
borne
,
and
take
the
yoke
of
Christ
upon
us
,
for
that
is
easie
,
and
his
burthen
light
,
Mat.
11.29
,
30.
Mat.
11.29
,
30
Though
we
doe
by
sin
breake
the
Covenant
of
workes
,
and
so
Differ
.
11
make
it
voyd
,
that
there
is
no
life
and
salvation
to
be
had
thereby
,
yet
there
is
hope
and
helpe
by
flying
to
the
Covenant
of
grace
;
But
if
the
Covenant
of
grace
be
broken
and
made
voyd
,
as
it
may
to
those
which
onely
externally
lay
hold
on
it
,
there
is
no
more
helpe
for
such
a
soule
.
It
's
in
vaine
to
fly
back
to
the
Covenant
of
workes
.
I
deny
not
but
many
sinnes
may
be
committed
by
those
that
are
under
the
Covenant
of
grace
,
which
yet
doe
finde
helpe
and
mercy
from
God
,
as
was
shewed
out
of
Rom.
5.16
.
Rom.
5.16
.
Because
the
bond
of
the
covenant
is
not
broken
.
As
it
is
between
man
and
wife
,
though
shee
be
foolish
,
passionate
,
and
wilfull
;
yet
these
doe
not
breake
the
Covenant
of
marriage
,
so
long
as
shee
remaineth
faithfull
;
So
here
.
But
if
the
Covenant
of
grace
be
made
voyd
,
then
there
is
no
more
helpe
nor
hope
.
It
is
in
the
Covenant
of
workes
,
as
it
was
under
the
Law
,
Num.
35.6
.
&
25.
If
a
man
had
committed
man-slaughter
,
he
was
subject
to
the
avenger
of
bloud
,
yet
there
were
Cities
of
refuge
for
him
to
fly
unto
,
where
he
was
to
remaine
to
the
death
of
the
High-Priest
;
so
it
is
with
those
that
sin
against
the
Covenant
of
workes
;
though
one
hath
committed
bloudy
sins
,
yet
there
is
a
refuge
for
him
,
which
the
Apostle
seemes
to
allude
unto
,
Heb.
6.18
.
Heb.
6.18
.
We
have
strong
consolation
,
that
have
made
our
refuge
,
&c.
The
Covenant
of
grace
,
is
(
as
Isa.
25.4
.
)
a
refuge
against
the
tempest
,
&c.
Here
is
a
safe
Sanctuary
,
it
saves
such
as
are
condemned
by
the
Covenant
of
workes
.
But
if
a
man
sin
against
the
Covenant
of
grace
,
so
as
to
make
it
voyd
to
himselfe
,
there
is
no
refuge
for
him
,
no
remedy
for
him
,
as
Solomon
speakes
of
those
that
being
often
reproved
,
harden
their
neck
,
Prov.
29.1
.
Hence
is
that
in
Heb.
10.
from
26.
to
31.
If
we
sin
wilfully
,
after
we
have
received
the
knowledge
of
the
truth
,
there
remaines
no
more
sacrifice
for
sinnes
,
&c.
The
reason
of
this
difference
is
;
Because
in
the
Covenant
of
workes
,
we
have
to
doe
with
justice
;
but
in
the
covenant
of
grace
,
with
grace
and
mercy
:
and
therefore
as
when
a
man
hath
committed
a
trespasse
against
the
Law
,
and
Justice
condemnes
him
,
yet
the
grace
and
favour
of
the
Prince
may
save
him
;
but
if
he
contemne
the
favour
of
the
Prince
,
then
he
must
dye
:
So
though
we
have
provoked
justice
,
yet
we
may
fly
to
grace
,
and
get
helpe
there
:
but
if
wee
have
offended
against
mercy
,
and
made
grace
our
enemy
,
whither
can
wee
then
goe
?
there
is
no
refuge
then
left
for
us
.
Vse
.
To
let
us
see
the
great
danger
of
sinning
against
Grace
:
there
is
danger
in
sinning
against
the
Covenant
of
workes
,
but
it
is
more
dangerous
to
sin
against
Grace
.
For
there
is
helpe
for
such
as
breake
the
Covenant
of
workes
,
but
no
helpe
for
such
as
make
voyd
the
Covenant
of
grace
to
themselves
.
These
are
the
killing
and
destroying
sinnes
,
that
leave
no
remedy
.
It
is
true
,
(
as
was
said
before
)
that
the
Lord
passeth
by
many
weaknesses
of
his
servants
,
that
desire
and
indeavour
to
cleanse
themselves
from
all
filthinesse
,
and
spareth
them
as
a
Father
his
sonne
,
Mal.
3.17
.
Mal.
3.17
.
But
contemptuous
sinnes
against
Grace
,
are
beyond
all
helpe
.
This
is
to
sin
desperately
.
Herein
men
stumble
at
the
stumbling
stone
,
they
thinke
that
now
under
the
dayes
of
grace
(
though
they
be
yet
under
the
Law
)
they
may
sin
without
danger
,
and
continue
in
their
evills
;
but
here
the
danger
is
the
greatest
,
therefore
take
heed
how
you
make
Grace
your
enemy
.
If
the
Law
condemne
us
,
Grace
may
save
us
;
But
if
Grace
save
us
not
,
who
shall
plead
for
us
?
How
doe
men
sin
,
Quest.
so
as
to
make
the
Covenant
of
Grace
voyd
unto
themselves
,
and
to
make
Grace
their
enemy
?
1.
By
neglecting
and
slighting
the
offers
&
tenders
of
Grace
,
Answ.
which
are
made
unto
them
;
hereby
they
become
guilty
of
sinne
against
Grace
.
In
Mat.
22.
and
Lak
.
14.
the
Father
invites
men
to
the
marriage
of
his
Sonne
,
and
so
to
receive
all
the
blessings
,
that
are
prepared
,
and
made
ready
.
There
is
mercy
ready
,
forgivenesse
ready
,
&c.
But
marke
their
answer
;
They
cannot
come
,
the
profits
and
pleasures
of
the
world
hinder
them
●rom
embracing
the
tenders
of
Grace
;
What
follows
then
?
the
sentence
goes
out
of
the
mouth
of
Grace
it selfe
,
They
shall
not
taste
of
my
Supper
.
Grace
invites
,
but
it
is
refused
,
and
therefore
passeth
that
direfull
sentence
.
So
Psal.
81.11
.
Psal.
81.11
.
God
offers
himselfe
to
be
a
God
unto
them
,
but
they
will
have
none
of
him
,
Then
he
gave
them
up
to
walke
after
their
own
hearts
lusts
,
&c.
When
we
will
not
have
his
Grace
upon
his
tearmes
,
then
God
gives
up
to
Justice
.
When
God
calls
upon
us
,
as
he
doth
upon
his
people
,
Isai
.
55.1.3
.
Isai
.
55.1.3
.
Come
unto
me
,
and
incline
your
eare
,
take
me
to
be
a
God
unto
you
,
and
I
will
make
a
sure
and
everlasting
Covenant
with
you
;
if
then
wee
depart
away
from
God
,
as
Hos.
11.2
.
Hos.
11.2
.
and
wee
will
have
our
lusts
,
and
keepe
the
Idols
of
our
hearts
,
then
the
offers
of
grace
are
made
voyd
unto
us
.
2.
When
men
turne
back
from
the
grace
which
they
have
received
,
and
grow
weary
of
it
;
when
we
are
convinced
of
the
excellency
of
grace
,
and
doe
take
hold
of
the
Covenant
,
as
it
were
with
one
hand
,
but
not
with
all
our
heart
,
and
therefore
doe
Apostatise
and
turne
back
to
our
own
lusts
,
then
doe
we
frustrate
all
the
promises
of
grace
to
our selves
.
This
exposes
grace
to
contempt
,
as
if
there
were
more
good
to
be
found
in
sin
,
and
in
the
world
,
then
in
the
grace
of
Christ
.
Hence
saith
the
Apostle
,
Heb.
10.26
.
&
39.
Heb
10.26
.
&
39.
That
they
that
sin
wilfully
after
they
have
received
the
knowledge
of
the
truth
,
there
remaines
no
more
sacrifice
for
sin
.
They
that
draw
back
,
doe
it
to
their
own
perdition
;
and
so
Psal.
73.27
.
Psal.
73.27
.
They
that
turne
back
from
thee
shall
perish
.
If
they
be
entangled
againe
,
saith
the
Apostle
Peter
,
2
Pet.
2.20
.
2
Pet.
2.20
.
then
their
latter
end
is
worse
then
their
beginning
.
Here
is
another
way
to
make
voyd
the
grace
of
God
to
our selves
.
3.
When
we
turne
the
grace
of
God
into
lasciviousnesse
,
as
Jude
third
verse
;
when
men
presume
upon
grace
,
they
sin
presumptuously
,
and
thinke
that
Grace
shall
beare
all
,
save
all
,
and
though
they
goe
on
presumptuously
in
an
head-strong
way
,
yet
Grace
shall
pardon
all
;
This
Paul
meets
withall
,
Rom.
6.1
.
Rom.
6.1
.
Shall
we
fin
that
grace
may
abound
,
&c.
Men
are
ready
to
abuse
the
precious
Grace
of
God
;
we
will
sinne
,
and
grace
shall
abound
.
This
turning
of
grace
into
wantonnesse
,
frustrates
the
Covenant
of
grace
unto
our selves
,
Jude
3.4
.
verses
.
Let
us
therefore
take
heed
that
we
sin
not
against
grace
.
I
would
to
God
that
none
of
these
things
were
found
in
the
Generation
of
Jacob
,
among
our
Churches
;
sinnes
against
Grace
,
are
the
most
dangerous
sinnes
,
therefore
beware
.
Differ
.
12
The
Covenant
of
workes
was
made
with
man
in
the
state
of
Innocency
before
his
fall
;
but
the
covenant
of
grace
was
made
afterwards
,
when
he
had
fallen
;
for
before
the
fall
,
there
was
no
impossitie
,
but
man
was
able
to
have
fulfilled
the
Law
,
and
therefore
God
might
justly
require
such
obedience
of
him
:
then
man
stood
in
no
need
of
a
Covenant
of
grace
,
he
might
have
had
life
by
the
Covenant
of
workes
;
but
after
the
fall
,
then
he
became
impotent
,
unable
to
fulfill
the
Law
which
God
had
given
him
,
and
then
without
a
new
Covenant
of
grace
he
could
not
live
,
and
therefore
now
God
enters
into
a
Covenant
of
grace
with
him
.
Object
.
This
may
seeme
to
imply
,
that
the
Covenant
of
workes
is
more
ancient
then
the
Covenant
of
grace
;
which
is
not
to
be
granted
,
because
the
Covenant
of
grace
was
from
before
the
world
began
,
2
Tim.
1.9
.
Tit.
1.2
.
2
Tim.
1.9
.
Tit.
1.2
.
I
answer
,
that
both
covenants
must
be
considered
two
wayes
.
Answer
.
First
,
as
they
were
in
mente
divina
,
in
the
counsell
and
purpose
of
the
Father
.
Secondly
,
as
they
are
actually
enacted
and
stricken
with
us
.
Now
if
we
speak
of
the
former
,
how
they
were
in
the
eternall
purpose
of
God
,
then
I
say
it
is
true
,
that
the
covenant
of
grace
was
from
eternity
.
But
so
was
the
covenant
of
works
also
,
which
appeares
by
these
two
things
:
First
,
both
these
purposes
(
that
I
may
so
speak
for
our
conceiving
,
though
both
are
but
one
in
God
)
I
say
both
these
,
I
wil
glorifie
my self
in
my
justice
,
and
,
I
wil
also
glorifie
my selfe
in
my
grace
,
are
from
eternity
,
one
as
well
as
the
other
,
Rom.
9.22.23
.
Now
the
means
of
glorifying
his
justice
,
is
by
entring
with
m●n
into
a
covenant
of
works
:
therefore
as
the
end
was
from
eternity
;
so
was
the
means
also
.
Secondly
,
Christ
himself
when
he
received
the
promise
and
covenant
of
grace
for
us
,
did
withall
receive
a
commandment
and
covenant
of
works
to
be
fulfilled
by
him
in
our
behalfe
.
Hence
he
is
said
to
bee
made
under
the
law
,
Galat.
4.
Galat.
4.
he
received
a
commandment
from
the
Father
,
John
12.49
.
John
12.49
.
And
was
sent
to
fulfill
the
righteousnesse
of
the
Law
for
us
,
Rom.
8.3
.
Rom.
8.3
.
By
which
means
he
becommeth
the
end
of
the
Law
,
Rom.
10.4
.
Rom.
10.4
.
And
as
he
was
made
under
the
Law
,
and
did
fulfil
it
in
fulness
of
time
,
wherin
he
was
sent
:
so
he
was
preordained
hereunto
before
the
world
was
,
1
Pet.
1.20
.
1
Pet.
1.20
.
So
that
in
respect
of
Gods
counsell
and
purpose
,
there
is
neither
prius
nor
posterius
betwixt
these
covenants
,
but
they
are
from
everlasting
,
neither
of
them
before
nor
after
another
.
But
if
we
look
at
the
manifestation
and
enacting
and
striking
of
the
covenant
with
us
,
the
covenant
of
works
was
first
,
in
as
much
as
the
state
of
perfection
was
before
the
state
of
imperfection
,
in
which
the
covenant
of
grace
was
made
with
us
.
Therefore
for
a
man
now
to
suppose
an
accomplishing
of
the
covenant
of
works
to
be
saved
thereby
,
Vse
.
is
in
eff●ct
to
conceive
a
new
creation
of
man
,
or
to
suppose
man
not
fallen
,
but
as
perfect
as
Adam
was
in
his
creation
before
his
fall
,
and
is
in
effect
the
same
as
to
say
,
that
we
have
no
need
of
a
covenant
of
grace
,
as
then
Adam
had
not
.
The
covenant
of
works
is
revealed
by
the
light
of
Nature
;
but
Differ
.
13
the
covenant
of
grace
is
revealed
by
a
supernaturall
light
from
above
.
Natures
light
teaches
men
to
look
for
life
and
righteousnesse
by
works
,
and
this
is
written
in
all
mens
hearts
,
Rom.
2.15
.
Rom.
2.15
.
And
therefore
if
you
should
ask
all
the
men
in
the
world
severally
one
by
one
,
How
doe
you
hope
to
be
saved
?
They
would
all
answer
,
By
works
,
and
by
doing
good
.
All
men
by
nature
have
something
of
the
law
in
their
hearts
,
though
sin
hath
blotted
out
a
great
part
of
it
:
but
the
covenant
of
Grace
is
not
known
but
by
the
revelation
of
the
Spirit
.
Hence
,
saith
the
Apostle
,
1
Cor.
2.6
,
7
,
8.
1
Cor.
2.6
,
7
,
8.
that
the
Gospel
is
a
mystery
,
an
hidden
wisdome
,
which
none
of
the
Princes
of
the
world
knew
,
though
they
have
the
greatest
helps
to
find
out
hidden
things
;
but
it
is
brought
by
the
Son
out
of
the
bosome
of
the
Father
,
John
1.
John
1.
Flesh
and
bloud
doth
not
reveale
this
doctrine
,
Matth.
16.17
.
Matth.
16.17
.
Vse
.
Then
let
no
man
think
to
attain
the
knowledge
of
the
covenant
of
grace
,
and
find
out
the
mystery
thereof
by
naturall
understanding
,
by
any
strength
of
wit
,
learning
:
The
strongest
parts
will
not
reach
it
till
it
be
revealed
to
us
from
heaven
.
And
if
any
have
understood
the
mystery
of
this
covenant
,
let
them
learn
to
say
as
Christ
doth
,
Mat.
11.25
.
Father
,
I
thank
thee
that
thou
hast
revealed
these
things
unto
me
,
&c.
Differ
.
14
The
covenant
of
works
was
made
with
all
men
,
all
men
being
in
Adams
loins
,
and
he
standing
as
a
publick
person
in
the
room
of
all
his
children
,
when
God
made
that
covenant
with
him
:
but
the
covenant
of
grace
is
not
made
with
all
men
,
but
only
with
the
faithfull
,
with
those
that
are
given
unto
Christ
by
the
Father
,
John
17.
John
17.
And
therefore
by
the
covenant
of
works
,
God
is
a
God
to
one
as
well
as
to
another
;
God
is
not
God
of
one
people
more
then
of
another
,
by
the
covenant
of
works
,
for
it
was
made
equally
with
us
all
in
Adam
,
it
being
made
with
him
for
all
his
posterity
.
And
therefore
seeing
we
are
all
equally
the
sons
of
Adam
,
this
covenant
makes
no
difference
betwixt
man
and
man
,
but
all
are
shut
up
under
it
,
all
bound
to
fulfill
it
;
and
if
they
break
it
,
(
as
we
all
doe
)
then
liable
are
we
to
the
sentence
of
death
.
But
in
the
covenant
of
grace
God
is
the
God
of
one
people
,
and
not
of
another
.
Hence
is
that
in
Gen.
17.21
.
Gen.
17.21
.
God
saith
that
he
will
establish
his
covenant
with
Isaac
,
and
not
with
Ishmael
:
So
it
was
made
with
Jacob
,
and
not
with
Esau
,
with
Abel
,
and
not
with
Cain
,
with
David
,
and
not
with
Saul
;
not
with
Iudas
,
but
with
Peter
;
with
the
Jewes
first
,
and
not
with
the
Gentiles
;
and
after
with
the
Gentiles
,
and
not
with
the
Jewes
.
By
this
covenant
one
people
becomes
a
more
peculiar
people
then
another
.
As
first
of
Peter
,
1
Pet.
2.9.10
.
2
chap.
the
covenant
of
grace
is
not
universal
,
it
is
not
made
with
all
,
as
the
covenant
of
works
was
.
Let
none
therefore
look
for
the
blessing
of
life
and
salvation
,
by
being
a
son
of
Adam
,
Vse
.
the
blessing
of
the
covenant
of
grace
is
no
common
blessing
.
Naturall
life
is
common
to
all
,
but
spirituall
and
eternall
life
is
the
peculiar
blessing
of
the
covenant
of
grace
,
made
onely
with
those
that
are
given
unto
Christ
.
Therefore
the
Lord
speaking
of
those
that
he
will
be
a
God
unto
,
Zach.
13.8
,
9.
Zach.
13.8
,
9.
saith
,
That
two
parts
shall
be
cut
off
,
and
to
the
third
hee
will
say
,
You
are
my
people
.
Let
us
not
therefore
flatter
our selves
with
vain
hopes
,
that
he
that
made
us
will
save
us
:
No
,
he
that
made
you
will
have
no
compassion
on
you
,
so
long
as
you
remain
an
impenitent
and
disobedient
people
,
Isai
.
27.11
.
Isai
.
27.11
.
All
doe
not
so
much
as
heare
of
this
covenant
,
nor
know
it
;
all
that
doe
heare
of
it
,
and
have
knowledge
of
it
,
doe
not
enjoy
the
blessing
of
it
,
as
Matth.
13.11
.
&
Matth.
11.25
.
Matth.
13.
Matth.
11.25
.
Therefore
it
were
good
for
every
one
of
us
,
that
we
would
begin
to
suspect
our selves
,
and
to
question
our
interest
in
this
covenant
.
Ask
our selves
,
yea
and
ask
others
,
and
goe
and
enquire
at
the
Lords
own
mouth
,
Am
I
within
this
covenant
?
Have
I
any
part
or
portion
in
the
blessing
of
it
?
Sure
I
am
,
that
I
am
by
nature
under
the
covenant
of
works
,
but
am
I
translated
into
the
covenant
of
grace
?
The
salvation
brought
by
this
covenant
,
Object
.
is
a
common
salvation
,
Jude
vers
.
3.
True
,
it
is
common
to
all
that
doe
beleeve
,
Answer
.
whether
they
bee
Jewes
or
Gentiles
,
whether
those
that
lived
before
the
incarnation
of
Christ
,
or
since
.
There
is
not
one
way
of
salvation
for
one
,
and
another
for
another
;
but
one
way
for
all
that
shall
be
saved
.
But
it
is
not
common
to
all
flesh
;
therefore
doe
not
build
upon
this
false
principle
,
that
all
that
heare
of
the
covenant
of
grace
with
their
eares
,
are
partakers
of
the
blessing
comming
by
it
:
No
,
it
is
no
common
salvation
,
but
onely
to
those
that
enter
into
a
covenant
with
God
,
to
those
that
beleeve
and
bring
forth
the
fruit
of
a
living
Faith
.
One
that
is
under
the
covenant
of
works
,
may
get
from
under
Differ
.
15
that
covenant
,
and
may
come
to
be
under
the
covenant
of
grace
:
but
he
that
is
once
under
the
covenant
of
grace
,
can
never
bee
brought
back
under
the
covenant
of
works
any
more
.
A
member
of
Adams
body
may
be
lost
;
but
a
member
of
Christs
body
can
never
be
cut
off
.
Adam
being
under
the
covenant
of
works
,
lost
himself
wholly
,
and
therefore
may
lose
a
member
of
his
body
much
more
.
But
those
that
are
engraffed
into
Christ
,
are
safe
,
he
saves
himselfe
,
and
all
that
belong
to
him
,
Esay
63.5
.
John
17.12
.
Vse
1
A
word
of
incouragement
to
those
that
are
yet
under
the
covenant
of
works
,
that
yet
live
in
their
sins
,
and
find
their
consciences
condemning
them
,
consider
there
is
a
possibility
that
you
may
come
to
be
under
a
covenant
of
grace
:
break
off
your
sins
,
give
up
your selves
unto
God
,
it
may
be
he
will
receive
you
.
Vse
2
See
the
safe
estate
of
those
that
are
under
the
covenant
of
grace
:
here
is
a
safe
harbour
,
here
cast
anchor
upon
this
rock
,
and
here
is
no
danger
;
the
ship
may
be
tossed
,
but
cannot
perish
.
In
Matth.
8.
the
ship
in
which
Christ
was
,
was
tossed
with
wind
and
water
,
so
as
the
Disciples
were
afraid
,
yet
it
sunk
not
.
The
law
hath
no
more
power
against
you
,
yee
cannot
come
under
the
power
of
the
law
any
more
,
Rom.
6.
Thus
much
of
the
differences
between
the
covenant
of
works
and
of
grace
;
which
differences
are
carefully
to
be
observed
and
kept
inviolable
:
for
if
we
begin
to
confound
these
two
covenants
,
we
bring
in
a
confusion
into
all
Religion
.
As
the
Papists
have
done
by
confounding
the
differences
between
the
covenants
.
They
make
the
covenant
of
grace
to
differ
no
otherwise
from
the
covenant
of
works
,
then
a
thing
more
perfect
from
that
which
is
imperfect
,
and
to
be
distinct
onely
in
respect
of
degree
;
and
so
in
effect
they
make
them
all
one
.
They
call
the
commandements
given
by
Moses
,
the
old
Law
,
and
the
Gospel
the
new
Law
:
and
herein
they
make
all
the
difference
,
that
the
new
Law
(
as
they
call
it
)
giveth
rules
of
greater
perfection
and
difficulty
then
the
old
Law
.
As
where
the
old
Law
(
as
they
term
it
)
commanded
,
Thou
shalt
not
kill
;
the
new
Law
forbids
one
to
be
angry
unadvisedly
,
&c.
And
hence
,
scil.
from
the
confounding
of
these
two
covenants
,
follows
their
doctrine
of
the
possibility
of
the
keeping
the
whole
Law
.
That
whereas
the
Scripture
speaketh
of
an
Evangelical
keeping
of
the
law
in
uprightnesse
and
sincerity
,
and
acknowledgeth
it
in
the
Saints
,
as
in
Zachary
and
Elizabeth
,
they
not
putting
difference
betwixt
Law
and
Gospel
,
they
apply
this
to
a
legall
keeping
of
the
commandement
,
which
is
quite
contrary
to
the
mind
of
the
Spirit
of
Truth
speaking
in
the
Word
.
Hence
also
they
teach
,
that
there
is
but
o●e
way
of
justification
in
both
covenants
,
which
is
by
works
,
as
they
say
.
The
new
law
gives
more
grace
to
fulfill
the
commandement
of
it
then
the
old
doth
,
but
the
way
of
justification
is
the
same
:
thus
they
teach
.
Therefore
we
must
be
carefull
of
keeping
these
differences
between
the
covenant
of
works
and
of
grace
.
But
Christ
who
was
the
Minister
of
the
covenant
of
grace
,
Object
.
calls
his
doctrine
,
a
new
commandement
,
John
13.34
.
&
15.
chap.
12.
Joh.
13.34
.
&
&
cap.
15.12
.
and
therefore
it
is
a
doctrine
of
works
as
well
as
the
former
commandement
given
by
Moses
.
It
is
true
that
the
Gospel
and
Covenant
of
grace
,
hath
its
commandement
Answer
1
as
well
as
the
law
and
covenant
of
works
;
but
withall
it
reveales
the
free
promise
of
grace
and
of
righteousnesse
without
works
,
which
the
law
and
covenant
of
workes
doth
not
.
The
commandements
of
the
covenant
of
grace
,
are
in
part
Answer
2
different
from
the
other
commandements
of
the
covenant
of
works
:
For
the
great
commandement
of
the
covenant
of
grace
is
,
that
we
beleeve
in
the
Name
of
the
Son
of
God
,
that
we
may
have
life
by
him
,
1
John
3.23
.
1
John
3.23
.
thereupon
the
Gospel
is
called
,
the
Law
of
Faith
,
as
opposed
to
the
law
of
works
,
Rom.
3.27
.
Rom.
3.27
.
Though
the
doctrine
of
grace
command
the
same
duties
as
the
Answer
3
covenant
of
works
doth
,
as
of
love
,
feare
,
and
of
keeping
the
commandements
,
and
it
ratifies
the
duties
of
the
law
;
yet
here
is
the
difference
,
that
they
are
commanded
in
another
manner
,
&
for
another
end
then
in
the
covenant
of
works
;
not
as
the
matter
of
our
justification
,
but
as
testimonies
of
our
thankfulnesse
for
the
great
mercy
of
God
in
our
free
justification
by
grace
.
Let
us
therefore
keep
these
differences
unconfounded
;
for
these
two
covenants
are
as
different
in
their
nature
,
as
heaven
and
earth
.
2.
Having
thus
farre
spoken
of
the
differences
between
the
covenant
of
works
and
of
grace
;
I
now
come
to
the
revelation
and
dispensation
of
the
covenant
of
grace
,
to
see
how
diversly
it
hath
been
administred
in
the
severall
times
and
age●
of
the
Church
,
before
and
after
the
comming
of
Christ
.
1.
And
here
I
will
first
shew
that
the
covenant
of
grace
is
the
same
in
all
ages
of
the
Church
.
2.
The
different
manner
of
the
dispensation
.
1.
For
the
first
;
the
Fathers
before
Christ
were
under
the
same
covenant
of
grace
as
we
be
;
not
they
under
one
covenant
,
and
we
under
another
,
and
this
we
will
shew
in
two
things
:
First
,
that
they
had
the
same
promise
and
hope
of
life
and
salvation
as
wee
have
.
Secondly
,
they
had
it
upon
the
same
ground
,
and
in
the
same
way
,
scil.
by
faith
in
the
free
grace
of
God
by
Christ
.
1.
They
had
the
same
promise
and
hope
of
eternall
salvation
.
This
is
necessary
to
bee
considered
,
because
of
the
Anabaptists
,
which
teach
,
that
they
lived
and
died
without
hope
of
life
eternall
,
onely
fed
with
temporall
promises
,
and
fatted
like
swine
with
earthly
blessings
,
but
without
hope
of
a
better
life
.
But
the
contrary
is
evident
by
the
promises
that
were
made
to
them
,
L●vit.
26.12
.
Levit.
26.12
.
I
will
be
your
God
,
and
yee
shall
be
my
people
;
but
Christ
saith
,
that
God
is
not
the
God
of
the
dead
,
but
of
the
living
,
Matth.
22.32
.
Mat.
22.31
.
But
it
is
more
plain
,
Deut.
38.29
.
Happy
art
thou
,
O
Israel
,
saved
by
the
Lord
.
If
they
had
had
onely
temporall
promises
,
they
might
have
been
called
a
miserable
people
,
according
to
that
of
Paul
in
1
Cor.
15.19
.
1
Cor.
10.19
.
If
in
this
life
onely
we
had
hope
,
we
were
of
all
men
the
most
miserable
,
they
could
not
have
been
called
an
happy
people
.
Isai
.
33.22
.
Isai
.
33.22
.
The
Lord
is
our
King
,
and
he
will
save
us
.
They
did
therefore
look
for
,
and
expect
life
and
salvation
.
And
Christ
speaking
of
Abraham
,
and
so
of
the
rest
of
the
Fathers
before
Christ
,
saith
,
That
many
shall
come
from
the
East
and
West
,
and
sit
down
with
Abraham
,
Isaac
and
Jacob
in
the
Kingdome
of
God
.
Therefore
the
old
Patriarchs
are
in
heaven
,
Mat.
1.8.1
and
therefore
it
is
an
hellish
and
diabolicall
doctrine
,
that
they
were
fed
onely
with
temporall
promises
.
In
Heb.
11.10
.
it
is
plain
,
they
had
not
only
the
hope
of
an
earthly
inheritance
in
Canaan
,
but
the
hope
of
an
heavenly
inheritance
in
the
Kingdome
of
God
.
And
in
reason
,
what
more
absurd
then
to
imagine
,
that
Abraham
should
be
called
the
Father
of
the
Faithfull
,
and
we
to
be
called
his
children
,
and
yet
we
to
have
an
eternall
inheritance
in
heaven
,
and
Abraham
the
Father
of
us
all
,
to
have
only
a
temporal
here
upon
earth
.
Againe
,
the
Saints
professed
themselves
pilgrims
and
strangers
upon
the
earth
,
Heb.
11.13
.
and
David
,
Psal.
39.12
.
Psal.
39.12
.
Which
shewes
that
they
had
hopes
of
a
better
inheritance
then
that
of
Canaan
.
Againe
,
they
had
the
same
Spirit
as
we
have
,
Psal.
51.12
.
Psal.
51.12
.
Take
not
thy
holy
Spirit
from
me
,
saith
David
.
Now
the
Spirit
is
the
pledge
of
our
inheritance
,
Eph.
1.14
.
Ephes.
1.14
.
And
therefore
if
they
had
the
same
Spirit
,
then
the
same
inheritance
.
2.
As
they
had
the
same
promise
and
hope
of
life
,
so
they
had
it
upon
the
same
ground
as
we
have
,
even
by
faith
in
the
free
grace
of
God
in
Christ
Jesus
.
They
had
the
same
Gospel
of
grace
that
wee
have
.
Hence
is
that
,
Rom.
1.2
.
Rom
1.2
.
the
Gospel
was
promised
before
by
the
Prophets
to
the
Fathers
.
And
Rom.
3.21
.
Rom
3.21
.
The
righteousnesse
of
God
without
the
Law
is
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
.
It
is
manifested
without
the
Law
,
that
is
,
without
the
workes
of
the
Law
,
yet
hath
witnesse
of
the
Law
,
that
is
,
of
the
writings
of
Moses
,
who
teacheth
a
man
to
looke
for
justification
by
Grace
,
and
not
by
workes
.
Hence
also
saith
Christ
,
Joh.
8.56
.
Joh.
8.56
.
Abraham
saw
my
day
;
therefore
he
had
Christ
revealed
to
him
.
See
Camero
,
tom
1.
p.
127
,
128.
&c.
Heb.
13.8
.
To
the
same
purpose
is
that
in
Hebr.
13.8
.
Christ
the
same
yesterday
(
for
the
time
past
,
before
his
coming
in
the
flesh
)
to
day
,
while
in
the
flesh
,
and
for
ever
after
;
He
is
the
same
,
not
onely
in
regard
of
essence
,
but
also
in
regard
of
the
efficacy
of
his
office
,
from
the
beginning
to
the
end
of
the
world
.
So
also
in
the
Songs
of
Mary
and
Zachary
,
Luk.
1.54.72
.
Luk.
1.54.72
.
The
revealing
and
fulfilling
of
our
redemption
by
Christ
is
made
to
be
the
accomplishment
of
the
promises
made
unto
the
Fathers
.
What
is
now
fulfilled
was
then
promised
;
hence
also
saith
the
Apostle
,
Act.
15.10
,
11.
Act.
15.10
,
11
We
hope
to
be
saved
,
even
as
they
.
And
Heb.
4.2
.
Heb.
4.2
.
Unto
us
was
the
Gospel
preached
as
unto
them
,
and
to
them
as
well
as
to
us
.
And
the
Apostle
Peter
,
1
Pet.
4.6
.
1
Pet.
4.6
.
saith
that
unto
them
that
are
now
dead
,
who
lived
in
the
dayes
of
Noah
,
was
the
Gospel
preached
.
Hence
Jude
3.
it
is
called
the
common
salvation
,
common
to
all
believers
,
both
before
and
after
Christ
.
This
may
teach
us
to
abhorre
that
swinish
opinion
of
the
Anabaptists
,
Vse
1
who
make
the
Fathers
before
Christ
,
to
have
lived
onely
under
a
temporall
Covenant
,
promising
to
them
temporall
things
,
feeding
their
bellies
,
and
fatting
them
up
with
outward
blessings
;
but
they
had
no
hope
of
eternall
life
;
Whereas
Christ
(
who
is
the
truth
)
tells
us
,
that
they
are
in
the
kingdome
of
God
,
Mat.
8.11
.
Mat.
8.11
.
Hence
the
state
of
rest
and
immortalitie
is
called
Abrahams
bosome
,
Luk.
16.
Luke
16.
Abraham
is
the
Father
of
us
all
,
and
therefore
when
we
dye
,
we
are
said
to
be
carried
thither
,
as
the
childe
runs
to
the
bosome
of
the
father
or
mother
when
any
thing
troubles
it
;
therefore
if
Abrahams
bosome
be
the
place
of
our
rest
,
it
is
then
plaine
that
Abraham
and
the
rest
of
the
Fathers
are
entred
into
their
rest
,
as
we
hope
to
enter
into
our
rest
.
Vse
2
Let
us
looke
unto
the
old
Covenant
made
with
the
Fathers
,
and
hold
to
that
doctrine
of
life
,
which
was
of
old
given
unto
the
Saints
;
Let
us
stand
to
that
,
and
contend
for
it
,
Jude
3.
There
is
a
generation
in
the
Land
,
that
are
altogether
looking
after
new
light
,
and
new
truths
,
and
the
old
truths
delivered
to
Abraham
,
Isaac
,
and
Jacob
,
are
nothing
with
them
.
But
let
us
take
heed
,
lest
while
we
gape
after
new
light
,
and
new
truths
,
we
drinke
not
in
old
poysoned
errors
,
and
be
fed
with
windy
fancies
in
stead
of
bread
.
Aske
for
the
old
way
,
Jer.
6.16
.
Jer.
6.16
.
The
old
way
is
the
good
way
,
wherein
you
must
finde
rest
to
your
soules
;
Men
have
itching
eares
,
itching
mindes
,
and
itching
tongues
also
,
itching
to
be
fed
with
,
and
to
be
venting
novelties
.
It
hath
been
the
blemish
of
our
English
Nation
,
that
they
have
been
alwayes
new-fangled
,
running
after
new
fashions
,
taking
up
the
fashions
of
every
Nation
.
The
poverty
of
our
estates
will
not
here
permit
us
to
follow
new
fashions
,
but
yet
still
the
vanitie
of
our
mindes
is
working
and
doating
upon
our
new
opinions
,
whereby
men
are
led
into
pathes
,
that
were
not
troden
by
the
Fathers
of
old
.
God
charges
the
false
Prophets
,
Jer.
18.15
.
Jer.
18.15
.
that
they
led
his
people
from
the
ancient
wayes
.
Whiles
every
one
is
forward
to
vent
his
own
imagination
,
and
hath
libertie
so
to
doe
,
every
one
saying
,
I
have
seene
,
I
have
seene
,
(
when
indeed
they
have
seene
nothing
but
the
vanitie
and
lying
imagination
of
their
own
heart
)
they
fill
the
world
with
idle
fancies
,
which
breed
questions
,
rather
then
godly
edifying
.
Aske
therefore
for
the
way
which
Abraham
,
David
,
Moses
,
Isaiah
,
and
Jeremy
,
with
the
rest
of
the
Prophets
walked
in
,
and
departed
not
therefrom
.
Though
we
have
cause
to
praise
the
Lord
for
the
aboundant
manifestation
of
the
Doctrine
of
Grace
in
these
dayes
,
more
then
before
Christs
coming
in
the
flesh
,
yet
the
Doctrine
is
the
same
;
As
the
light
of
the
Sun
which
shines
at
noone-time
,
or
mid-day
,
is
the
same
light
which
shined
in
the
morning
,
onely
more
cleare
and
bright
then
before
;
so
the
Doctrine
of
Grace
,
though
more
clearly
manifested
then
formerly
,
when
hid
under
types
and
shadowes
,
yet
the
truth
is
the
same
.
Wee
hope
to
be
saved
by
grace
,
as
they
did
,
and
they
had
the
same
Doctrine
of
Grace
as
we
have
,
therefore
seeke
we
after
the
old
way
.
2.
But
though
the
substance
of
the
Covenant
was
the
same
then
and
now
,
yet
there
is
a
difference
in
regard
of
the
manner
of
dispensation
and
revealing
,
it
being
diversly
propounded
,
according
to
the
severall
times
,
ages
,
states
,
and
conditions
of
the
Church
,
delivered
one
way
before
the
coming
of
Christ
,
and
another
way
afterward
.
And
therefore
in
regard
of
the
old
way
,
and
manner
of
administration
of
it
,
it
's
called
the
old
Covenant
,
and
in
regard
of
the
new
manner
of
dispensing
,
it
's
called
the
new
Covenant
.
The
same
Covenant
therefore
is
called
both
new
and
old
,
as
is
evident
,
Heb.
8.8.13
.
Heb.
8.8
,
13.
But
lest
any
should
thinke
,
that
the
old
Covenant
there
spoken
of
,
was
properly
and
strictly
the
Covenant
of
workes
,
see
what
is
said
before
,
Pag.
59
,
60.
&c.
Wherein
stands
the
difference
between
the
old
and
new
manner
of
the
dispensation
of
the
Covenant
of
grace
.
Quest.
It
stands
principally
in
foure
things
.
Answ.
1.
One
more
burthensome
,
another
more
easie
.
2.
One
more
darke
,
the
other
more
cleare
.
3.
One
more
weake
,
the
other
more
lively
and
strong
.
4.
In
regard
of
the
extent
of
the
dispensation
,
one
dispensed
to
that
one
people
of
the
Jewes
,
the
other
to
all
Nations
.
First
,
The
Covenant
,
in
the
former
dispensation
of
it
,
was
more
burthensome
,
and
heavie
to
be
borne
,
and
is
now
made
to
us
more
easie
:
which
appeares
by
those
places
of
Scripture-speeches
,
which
the
Holy-Ghost
useth
of
the
Ordinances
of
the
old
Testament
.
Acts
15.10
.
Acts
15.10
.
They
were
a
yoke
which
neither
we
nor
our
Fathers
could
beare
;
and
Colos.
2.20
.
Colos.
2.20
.
If
(
saith
the
Apostle
)
you
be
freed
from
these
worldly
Ordinances
,
why
are
you
burthened
with
traditions
?
He
did
not
say
,
Why
will
you
take
upon
you
the
observation
of
traditions
,
but
why
are
yee
burthened
with
them
?
implying
they
were
an
heavy
burthen
.
So
Galat.
4.3
.
Galat
4.3
.
he
comparing
the
state
of
the
Church
then
and
now
,
he
saith
they
were
then
in
a
kinde
of
bondage
in
respect
of
us
now
.
In
the
dayes
of
the
New
Testament
,
the
burthen
is
made
light
,
&c.
Therefore
saith
Christ
,
Mat.
11.
Take
my
yoke
upon
you
,
for
my
yoke
is
easie
,
and
my
burthen
light
.
He
taketh
off
the
burthen
of
the
Ceremoniall
Law
,
that
we
need
not
be
b●●thened
with
it
.
Consider
the
burthen
that
lay
upon
them
.
First
,
The
burthen
of
their
costly
Sacrifices
,
that
if
any
had
but
touched
an
uncleane
thing
,
he
must
come
,
and
offer
sacrifice
,
sometime
a
bullock
,
sometime
a
lambe
;
If
we
were
for
every
offence
to
offer
such
sacrifices
,
we
should
count
it
an
heavie
burthen
.
Secondly
,
They
had
long
and
tedious
journeys
to
Jerusalem
;
the
Land
lay
more
in
length
then
breadth
,
and
Jerusalem
stood
almost
at
one
end
of
it
,
and
thither
thrice
a
yeare
all
the
males
were
to
goe
and
appeare
before
God
,
Deut.
16.16
.
Thirdly
,
They
were
restrained
from
many
liberties
which
wee
now
enjoy
,
we
are
allowed
many
creatures
for
meat
,
which
they
might
not
eat
,
as
the
Hare
,
swine
,
&c.
Difference
of
meats
is
now
taken
away
.
Fourthly
,
They
were
tyed
to
the
observation
of
many
dayes
,
the
new
Moones
,
and
many
Ceremoniall
Sabbaths
,
to
which
they
were
bound
,
and
not
at
libertie
,
as
we
are
.
Now
whether
wee
respect
one
of
these
,
or
all
together
,
it
was
a
burthensome
thing
to
them
.
But
now
the
yoke
is
made
more
easie
,
therefore
Christ
compares
the
Jewish
Church
to
a
childe
that
in
his
nonage
is
under
tutors
and
governours
,
till
the
time
appointed
by
the
Father
.
But
the
Church
now
is
like
a
man
growne
up
,
that
hath
his
patrimony
in
his
own
hand
,
Gal.
4.1
,
2.
Gal.
4.1
,
2.
Though
we
be
bound
to
the
duties
of
the
Morall
Law
as
well
as
they
,
yet
a
great
yoke
is
taken
off
from
us
.
Vse
.
Seeing
we
have
so
much
libertie
in
the
dayes
of
the
Gospel
,
and
are
eased
of
the
burthen
that
lay
upon
them
,
it
must
teach
us
with
the
more
freedome
and
willingnesse
to
offer
up
those
spirituall
sacrifices
unto
God
which
he
calls
for
at
our
hands
.
He
hath
taken
off
from
our
shoulders
the
heavie
yoke
which
lay
upon
them
.
Let
us
not
therefore
be
as
the
people
of
Israel
,
of
whom
the
Lord
complains
,
Hosea
11.3.4
.
Hosea
11.3.4
.
that
though
he
had
taken
off
the
yoke
,
and
laid
meat
before
them
,
yet
they
were
like
an
unruly
beast
that
kicketh
with
the
heele
.
If
now
when
the
Lord
hath
taken
off
the
yoke
of
the
Ceremoniall
Law
,
and
hath
given
us
the
Covenant
of
his
grace
without
those
burthens
that
lay
upon
them
,
if
yet
we
deale
unkindly
with
him
,
and
count
those
spirituall
services
which
he
requires
from
the
inward
man
to
be
a
burthen
unto
us
,
how
may
the
Lord
complaine
of
us
much
more
?
Let
us
therefore
give
unto
the
Lord
voluntary
and
spirituall
sacrifices
;
the
lesser
that
our
burthen
is
,
the
greater
is
the
sin
,
if
we
serve
not
the
Lord
with
a
chearfull
heart
in
the
services
he
requires
from
us
.
Secondly
,
The
Covenant
was
then
revealed
more
darkly
and
obscurely
,
but
now
the
dispensation
of
it
,
is
more
cleare
and
evident
:
the
light
now
is
marvellous
,
it
is
as
the
Sun
shining
at
noone-day
.
Hence
Rom.
16.25
,
26.
Rom.
16.25
,
26.
the
Gospel
is
called
the
revelation
of
the
ministery
which
was
kept
secret
since
the
foundation
of
the
world
,
but
it
is
now
made
manifest
,
&c.
Though
it
was
revealed
before
,
yet
it
was
but
darkly
,
but
now
it
is
revealed
more
clearly
since
the
coming
of
our
Saviour
Christ
;
so
also
Ephes.
3
,
4
,
5.
Ephes.
3.4
,
5.
and
Colos.
2.26
.
Colos.
2.26
.
Consider
the
truth
of
this
in
some
particulars
.
First
,
Consider
the
promise
of
eternall
life
,
it
was
darkly
covered
over
,
not
clearly
promised
to
them
:
The
promise
of
eternall
life
is
very
rarely
in
expresse
termes
mentioned
in
the
old
Testament
.
I
know
but
one
place
(
which
is
in
Dan.
12.2
.
Dan.
12.2
.
)
where
plaine
mention
is
made
of
life
eternall
.
It
was
shadowed
out
to
them
in
the
promise
of
inhabiting
in
the
Land
of
Canaan
,
which
was
a
shadow
of
eternall
life
;
so
the
threatning
of
eternall
death
,
was
typed
out
by
the
threatning
of
exclusion
out
of
the
Lords
Land
.
Hosea
9.3
.
Hosea
9.3
.
When
they
should
be
driven
into
captivity
,
it
was
a
type
of
their
sending
into
hell
,
if
they
did
not
returne
to
walke
with
him
in
his
Covenant
.
And
hence
are
those
promises
,
They
shall
inherite
the
land
,
and
dwell
in
the
earth
,
Psal.
37.11
.
Psal.
37.11
.
Not
as
if
that
were
all
they
were
to
looke
for
,
but
because
it
was
the
type
of
another
and
better
inheritance
in
heaven
.
This
was
the
cause
that
made
Jacob
,
Gen.
49.29
.
Gen.
49.29
.
give
that
charge
to
his
sonnes
,
that
they
should
not
bury
him
in
Aegypt
,
but
carry
him
into
the
land
of
Canaan
.
And
Joseph
,
Gen.
50.24
,
25.
tooke
an
oath
of
his
brethren
,
that
they
should
carry
his
bones
with
them
;
And
why
was
this
done
,
but
because
they
looked
at
that
Land
as
more
then
an
earthly
possession
,
taking
it
as
a
type
of
heaven
,
and
by
giving
that
charge
,
they
testified
their
faith
in
the
promise
of
God
concerning
the
possession
of
life
eternall
?
Therefore
also
it
was
that
Abraham
,
though
he
indured
many
troubles
and
injuries
in
the
land
of
promise
,
and
had
time
to
have
returned
into
his
own
Country
,
yet
he
would
not
,
Heb.
11.15
.
Heb.
11.15
.
because
he
looked
at
that
,
as
a
land
of
promise
,
and
a
type
of
the
rest
that
remained
for
him
in
the
kingdome
of
God
.
Thus
was
the
promise
of
eternall
life
obscurely
propounded
.
Secondly
,
Consider
the
revealing
of
Christ
,
either
the
person
of
Christ
,
or
his
offices
,
and
wee
shall
see
that
they
were
darkly
propounded
unto
them
in
respect
of
what
they
are
to
us
.
Christ
was
but
shadowed
out
to
them
in
types
,
and
figures
,
and
dark
prophesies
.
Concerning
,
his
person
it
was
revealed
unto
them
that
he
should
be
God
,
as
Isai
.
9.6
.
Isai
.
9.6
.
where
he
is
called
the
mighty
God
;
and
also
that
he
should
be
man
,
and
therefore
said
to
be
borne
,
Isa.
9.6
.
But
how
he
should
be
both
God
and
man
in
one
person
,
was
very
darkly
revealed
.
Which
made
the
Jewes
that
they
could
not
answer
to
that
question
,
how
Christ
should
be
both
Lord
and
sonne
to
David
.
So
for
his
offices
;
his
Mediatorship
was
typed
out
by
Moses
his
being
between
God
and
the
people
;
his
Priesthood
typed
out
by
Melchisedek
among
the
Canaanites
,
and
Aaron
among
the
Jews
;
and
his
sacrifice
by
their
sacrifices
:
his
Propheticall
office
shadowed
to
them
by
Moses
,
who
revealed
the
minde
of
God
to
the
people
.
Therefore
saith
Moses
,
Deut.
18.18
.
Deut.
18.18
.
A
Prophet
shall
the
Lord
your
God
raise
up
unto
you
like
unto
me
;
which
is
applyed
unto
Christ
,
Acts
3.22
.
Acts
3.22
.
His
Kingly
office
typed
out
in
the
kingdome
of
David
and
Solomon
,
Luk.
1.31
.
Luk.
1.31.32
.
God
shall
give
him
the
kingdome
of
his
Father
David
.
But
how
darke
these
things
were
unto
them
,
you
may
perceive
by
the
speeches
of
the
Disciples
unto
Christ
,
who
knew
not
how
he
should
execute
those
offices
,
they
knew
not
that
he
should
dye
,
they
dreamt
of
an
earthly
kingdome
;
they
saw
Christ
under
a
vaile
,
but
wee
see
him
with
open
face
,
2
Cor.
3.
2
Cor.
3.
end
.
Thirdly
,
The
benefits
that
come
by
Christ
were
not
so
clearly
made
knowne
to
them
as
they
are
to
us
.
Justification
was
signified
by
the
sprinkling
of
the
bloud
of
the
sacrifice
,
Exod.
24.7
,
8.
Exod.
24
,
7
,
8.
So
sanctification
was
typed
out
by
the
water
of
purification
;
The
benefits
which
are
so
clearly
revealed
unto
us
,
that
Christ
is
our
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
,
were
but
darkly
propounded
unto
them
.
So
that
the
light
now
is
become
like
the
light
at
noone
day
,
the
light
that
they
had
was
but
like
the
dawning
of
the
day
,
or
the
light
of
the
starres
.
Hence
is
that
of
Christ
,
Mat.
13.16
,
17.
Blessed
are
your
eyes
,
for
they
see
,
and
your
eares
,
for
they
heare
,
&c.
Quest.
Why
was
the
Covenant
revealed
more
darkly
then
,
and
more
clearly
now
?
1.
Answ.
Because
the
work
of
our
redemption
was
not
then
transacted
and
accomplished
,
the
things
were
not
then
passed
as
now
they
be
;
and
therefore
as
the
light
of
the
Sun
is
lesse
before
its
rising
,
then
afterward
;
so
Christ
before
his
rising
in
the
world
,
was
not
so
fully
knowne
as
since
.
2.
The
Church
was
then
in
its
minority
and
infancy
,
but
now
it
is
of
full
age
,
Gal.
4.1
,
2.
Galat.
4.1
,
2.
Therefore
as
a
Father
gives
some
hints
of
his
purpose
and
will
,
to
his
childe
when
he
is
under
age
,
but
makes
knowne
all
his
minde
to
him
when
he
is
growne
up
;
so
dealt
the
Lord
with
his
Church
then
,
as
with
children
,
&c.
3.
It
was
meet
that
this
glory
should
be
reserved
to
Christ
himselfe
,
he
being
the
great
Prophet
of
the
Church
,
that
he
should
reveale
more
to
the
world
then
ever
was
knowne
before
.
It
was
not
meet
that
all
should
be
revealed
before
his
coming
,
but
that
he
should
have
the
glory
of
revealing
those
deepe
things
which
were
hid
with
God
,
making
them
knowne
to
his
Church
and
people
.
And
therefore
they
were
more
darkly
revealed
before
.
Onely
this
observe
,
that
the
further
the
times
were
from
Christs
coming
,
the
lesse
light
they
had
,
and
the
nearer
to
Christ
,
the
more
light
sprung
up
.
The
promise
to
Eve
was
more
darke
,
more
cleare
to
Abraham
,
and
still
more
cleare
to
David
,
&c.
And
the
reason
of
this
is
,
First
,
Because
Christ
is
the
light
of
the
world
;
Now
as
the
Sunne
the
further
it
is
from
rising
,
the
lesse
light
it
gives
,
and
the
nearer
to
rising
,
the
more
,
so
did
Christ
the
Sun
of
righteousnesse
.
Secondly
,
The
more
light
was
discovered
neare
the
coming
of
Christ
,
to
stirre
up
the
mind●
of
people
to
wait
for
Christ
,
and
his
coming
;
The
more
knowne
the
more
desired
,
Ignoti
●●lla
c●pido
,
the
lesse
knowne
the
lesse
desired
.
Thirdly
,
Before
the
Law
was
given
,
there
was
lesse
sense
of
sin
,
and
therefore
the
lesse
revelation
of
Christ
:
But
as
the
sense
of
sin
increased
by
the
revelation
of
the
Law
,
so
there
was
more
cleare
revelation
of
Christ
to
them
;
Though
at
the
best
,
it
was
but
darke
in
comparison
of
what
it
is
now
in
the
dayes
of
the
New
Testament
.
This
should
teach
us
with
thankfulnesse
to
accept
and
prize
these
dayes
of
the
Sonne
of
man
,
Vse
.
wherein
Chri●●●ath
so
clearly
revealed
the
Covenant
of
his
Grace
to
us
,
that
many
Kings
and
Princes
have
desired
to
see
the
things
that
wee
see
,
&c.
Nay
,
how
many
in
other
Nations
doe
desire
to
see
the
things
that
we
see
,
and
yet
cannot
see
them
?
Abraham
saw
Christ
,
but
it
was
afarre
off
.
The
Israelites
saw
him
,
but
he
was
then
vailed
.
But
now
wee
see
him
with
open
face
.
How
may
wee
stand
and
admire
this
grace
,
and
say
with
the
Disciples
,
John
14.
Lord
,
why
is
it
that
thou
wilt
reveale
thy selfe
to
us
and
not
to
the
world
?
Count
it
not
a
small
mercy
,
that
wee
have
Christ
revealed
so
clearly
now
more
then
formerly
.
It
is
one
of
the
great
promises
of
God
unto
his
Church
,
as
we
may
see
,
Isai
.
11.9
.
Isai
.
11.9
.
That
the
earth
shall
be
filled
with
the
knowledge
of
God
.
And
Jerem.
31.34
.
That
all
shall
know
the
Lord
,
&c.
These
are
the
dayes
fore-spoken
of
,
wherein
wee
doe
in
a
degree
and
measure
see
eye
to
eye
,
Isai
.
52.8
.
though
something
more
may
be
added
in
the
conversion
of
the
Jewes
.
As
God
therefore
promiseth
it
as
a
blessing
,
so
count
it
a
blessing
.
Christ
taketh
the
vaile
from
before
his
face
,
and
saith
,
Behold
me
,
behold
me
,
O
yee
sonnes
of
men
,
Isai
.
65.
Isai
.
65.
Therefore
,
First
,
grow
up
in
the
knowledge
of
the
covenant
,
and
of
the
blessings
of
it
.
We
should
not
now
bee
ignorant
of
what
God
hath
promised
on
his
part
,
nor
what
he
requires
on
our
part
.
If
we
have
any
intimation
given
us
of
a
Legacy
in
some
rich
mans
will
,
O
how
carefull
are
we
to
enquire
into
it
!
How
much
more
should
we
labour
to
know
this
Testament
?
Secondly
,
labour
also
to
grow
setled
in
the
doctrine
which
the
covenant
teacheth
us
,
not
being
carried
away
with
every
new fangled
conceit
,
but
grounded
in
the
truth
which
you
have
received
.
Be
children
in
malice
,
but
in
knowledge
and
judgement
be
men
of
ripe
age
,
able
to
discerne
between
things
that
differ
,
and
to
try
all
things
holding
fast
that
which
is
good
.
Vnlesse
we
doe
thus
,
First
,
we
lose
the
benefit
of
the
dayes
of
light
in
which
we
live
,
if
we
be
still
ignorant
of
the
covenant
,
and
of
the
benefits
thereby
to
be
received
,
and
live
not
by
faith
in
them
,
as
good
we
had
never
heard
them
,
we
take
Gods
grace
in
vain
:
In
vain
should
the
Sunne
rise
and
give
light
,
if
wee
shut
our
eyes
,
and
will
not
see
it
.
Secondly
,
if
we
be
still
ignorant
of
the
doctrine
of
the
covenant
,
and
unsetled
,
it
argues
a
sinfull
neglect
,
and
great
contempt
of
the
grace
of
God
,
and
of
the
light
we
enjoy
;
and
therefore
as
men
open
their
windowes
when
the
day
appeareth
,
though
they
had
drawn
their
curtains
before
,
so
let
us
open
our
eyes
to
discerne
the
doctrine
of
the
grace
of
God
.
Thirdly
,
if
any
be
now
ignorant
and
ungrounded
in
the
doctrine
of
grace
,
it
is
a
token
of
a
dangerous
estate
:
therefore
saith
the
Apostle
,
2
Cor.
4.4
.
If
our
Gospel
be
now
hid
,
it
is
bid
to
them
that
are
lost
,
in
whom
the
God
of
this
world
,
&c.
And
so
for
ungroundednesse
,
see
what
the
Apostle
Peter
saith
,
2
Pet.
3.16
.
2
Pet.
3.16
.
That
they
that
are
unstable
and
pervert
the
Scriptures
,
doe
it
to
their
own
destruction
.
Seeing
the
doctrine
of
grace
is
so
clearly
manifested
,
let
us
labour
to
know
it
,
and
to
be
stablished
therein
,
that
so
we
may
turn
neither
to
the
right
hand
nor
to
the
left
.
Seeing
the
light
of
grace
doth
more
clearly
shine
now
then
in
Vse
2
dayes
before
,
let
us
therefore
goe
on
in
our
way
with
more
alacrity
and
cheerfulnesse
of
spirit
,
we
having
the
day-light
shining
to
us
and
guiding
us
.
The
light
of
the
Lord
is
risen
up
on
high
to
guide
our
feet
into
the
way
of
peace
.
Therefore
as
travellers
,
though
they
walk
heavily
and
uncomfortably
whiles
they
are
compassed
with
darknesse
,
yet
when
light
appeares
,
they
goe
cheerfully
:
so
we
that
are
pilgrimes
and
travellers
,
should
rejoyce
that
the
day
is
come
,
as
they
that
sailed
with
Paul
,
Acts
27.
we
should
rejoyce
in
the
light
,
striving
against
all
discouragements
we
meet
withall
,
and
walking
on
cheerfully
in
the
way
that
is
set
before
us
.
To
teach
us
to
walk
more
exactly
&
inoffensively
,
considering
Vse
3
we
have
our
way
so
plain
before
us
.
It
is
no
wonder
if
they
that
be
in
the
dark
stumble
,
they
cannot
see
the
blocks
that
be
in
their
way
,
but
they
that
walk
in
the
day
stumble
not
:
So
it
should
be
with
us
,
we
should
now
labour
to
take
heed
of
offences
,
both
of
giving
and
taking
offences
causlesly
.
John
11.9.10
Endeavour
to
walk
inoffenso
pede
:
If
we
stumble
,
it
is
not
for
want
of
light
,
but
of
heedfulnesse
.
Let
us
strive
to
walk
evenly
,
considering
wee
have
more
light
then
the
Saints
had
formerly
.
Labour
to
suppresse
our
inordinate
passions
and
affections
,
pride
,
worldlinesse
,
self-willednesse
,
emulation
:
keep
these
within
,
these
should
be
like
the
wild
beasts
of
the
field
,
which
retire
to
their
dens
when
the
Sunne
ariseth
,
they
are
afraid
to
bee
seen
in
the
light
;
so
these
wild
lusts
of
ours
,
should
not
dare
to
appeare
in
these
dayes
of
light
,
they
cannot
stirre
forth
but
the
light
will
discover
them
,
sinne
is
now
more
conspicuous
,
and
more
odious
.
Let
us
therefore
walk
soberly
,
modestly
,
and
orderly
.
Thirdly
,
the
third
difference
in
the
manner
of
dispensation
is
,
in
respect
of
power
and
efficacie
.
The
dispensation
of
the
covenant
works
more
powerfully
and
strongly
now
,
then
in
the
dayes
before
Christs
comming
:
It
was
then
more
weak
in
the
consciences
of
Gods
people
then
now
,
if
we
speak
of
the
body
of
them
.
Hence
saith
the
Apostle
,
Heb.
7.18.19
.
The
commandement
going
before
was
disanulled
by
reason
of
the
weaknesse
of
it
;
It
was
not
then
simply
and
absolutely
weak
and
unprofitable
,
so
that
it
could
not
communicate
life
and
salvation
to
any
,
but
comparatively
weak
in
respect
of
the
lively
and
powerfull
communication
of
it
now
.
Hence
also
,
Galat.
4.9
.
Gal.
4.9
.
they
are
called
weak
and
beggerly
rudiments
.
The
covenant
then
did
not
bring
men
to
that
perfection
in
grace
,
as
the
new
covenant
doth
.
And
this
was
becau●e
there
was
a
lesse
forcible
influence
of
the
Spirit
accompanying
the
dispensation
of
the
covenant
then
.
The
spirit
was
not
then
given
in
that
large
measure
as
now
,
because
Christ
was
not
then
glorified
,
Joh.
7.39
.
And
because
the
spirit
was
given
in
a
less
measure
,
therefore
those
ordinances
were
lesse
profitable
.
The
liberall
pouring
out
of
the
Spirit
was
reserved
unto
the
time
of
Christs
ascension
,
to
the
end
it
might
bee
known
that
it
is
from
Christ
glorified
that
we
doe
receive
the
Spirit
,
as
John
16.7
.
If
I
goe
not
away
(
saith
Christ
)
the
holy
Ghost
will
not
come
.
When
Christ
ascended
,
then
he
gave
plenitude
of
gifts
to
men
,
Ephes.
4.7.8
.
Eph.
4.7
,
8.
Then
the
Spirit
was
shed
down
abundantly
,
as
Titus
3.6
.
It
was
given
before
more
sparingly
,
but
now
more
fully
.
And
this
we
may
see
in
some
particulars
.
1.
There
was
less
power
of
faith
in
the
Saints
before
Christ
,
then
since
.
When
the
doctrine
of
faith
was
more
fully
revealed
,
then
was
faith
it selfe
more
revealed
in
the
hearts
and
lives
of
the
people
of
God
,
Gal.
3.23
.
Gal.
3.23
.
Before
faith
came
,
(
saith
the
Apostle
)
implying
there
was
a
time
when
there
was
lesse
faith
in
Gods
people
.
According
to
the
measure
of
the
manifestation
of
the
doctrine
of
faith
,
such
is
the
apprehension
of
faith
.
2.
The
spirit
of
love
was
lesse
in
them
then
it
is
now
in
Gods
people
.
For
according
to
the
measure
of
our
faith
,
so
is
our
love
.
The
lesse
they
knew
the
loving
kindnesse
of
God
towards
them
in
Christ
,
the
lesse
they
loved
.
Hence
saith
the
Apostle
,
Gal.
4.6.7
.
that
God
hath
sent
the
spirit
of
his
Sonne
into
our
hearts
,
crying
Abba
Father
,
and
therefore
we
are
no
more
servants
but
sonnes
,
&c.
It
was
a
more
servile
spirit
which
wrought
in
them
,
being
drawn
by
the
terrors
of
the
law
,
more
then
by
the
promises
of
grace
;
but
we
have
the
spirit
of
adoption
,
the
spirit
of
love
,
and
of
a
sound
mind
,
as
2
Tim.
1.7
.
2
Tim.
1.7
.
Love
reignes
more
under
the
dispensation
of
the
covenant
now
,
then
before
.
3.
They
had
a
lesse
measure
of
comfort
to
support
and
carry
them
on
against
the
discouragements
and
troubles
that
they
met
withall
:
we
have
the
comforts
of
the
Spirit
in
a
more
full
measure
.
Luke
2.
Luke
2.
Christ
is
called
the
consolation
of
Israel
,
therefore
the
more
we
have
Christ
imparted
to
us
,
the
more
means
of
comfort
have
we
.
Hence
is
that
speech
of
our
Saviour
,
These
things
I
say
unto
you
,
that
your
joy
may
be
full
.
It
's
a
full
joy
which
wee
have
now
in
comparison
of
what
they
received
.
Therefore
in
these
respects
the
dispensation
of
the
covenant
of
grace
is
more
powerfull
now
,
then
it
was
then
.
To
stirre
us
up
to
walk
in
more
power
and
fruitfulnesse
,
Vse
.
according
to
the
seasons
of
grace
wherein
we
live
.
Where
there
is
more
given
,
there
will
be
more
required
.
As
God
committeth
more
to
us
then
to
the
Saints
formerly
;
let
us
bring
forth
more
fruit
,
or
else
the
greater
will
our
account
be
.
It
will
not
be
enough
for
us
to
say
,
These
infirmities
were
in
the
people
of
God
formerly
,
David
,
and
Abraham
,
and
other
Saints
sinned
thus
;
and
therefore
though
wee
sin
in
the
same
kind
,
wee
may
attaine
life
as
they
did
.
The
covenant
offereth
us
more
grace
,
it
is
dispensed
in
more
power
and
efficacie
,
their
slips
are
for
our
caution
,
not
for
a
warrant
to
us
.
First
,
Labour
to
bee
filled
with
the
spirit
of
power
,
and
of
a
sound
mind
.
Those
that
are
weak
,
and
sensible
of
their
owne
infirmity
,
should
strive
to
grow
in
strength
,
that
they
may
bee
able
to
say
as
Micah
3.8
.
Micah
3.8
.
I
am
full
of
power
.
And
as
the
Apostle
Paul
,
Phil.
4.12.13
.
Phil.
4.12.13
.
I
can
doe
all
things
through
the
power
of
Christ
.
Wee
must
not
bee
infants
and
babes
,
but
grow
up
to
bee
men
in
Christ
,
that
the
power
of
Christ
may
appeare
to
dwell
in
us
.
There
is
power
enough
in
Christ
,
and
we
have
the
promise
of
all
the
grace
that
is
in
Christ
,
to
supply
our
wants
withall
.
Every
one
that
will
,
may
come
and
take
freely
;
he
is
a
full
conduit
,
every
one
that
hath
an
empty
vessell
may
goe
and
fill
it
.
Doe
therefore
as
those
that
have
their
vessels
empty
,
and
would
have
them
filled
with
water
,
they
set
them
under
the
conduit
pipes
,
and
there
they
stand
untill
they
be
full
.
Christ
is
a
conduit
full
of
grace
,
&
every
ordinance
is
as
a
pipe
,
by
which
he
powres
into
us
some
of
his
spirit
.
Here
therefore
wee
must
come
and
stand
under
Christ
,
that
he
may
powre
down
upon
us
,
st●nd
with
our
vessels
open
,
with
open
hearts
,
that
we
may
be
filled
,
as
Zach.
4.3.12
.
Zach.
4.3.12
.
The
bowles
of
the
candlestick
stand
under
the
dropping
of
the
Olive
trees
,
and
so
receive
oyle
continually
to
maintain
their
light
;
so
must
we
.
Christs
divine
power
gives
us
all
things
that
pertain
to
life
and
godlinesse
,
2
Pet.
1.3
.
2
Pet.
1.3
.
Let
us
but
receive
,
and
we
may
be
fulfilled
.
Secondly
,
as
we
should
labour
to
be
filled
with
the
Spirit
,
so
should
wee
endeavour
also
to
expresse
the
power
of
it
in
our
conversation
.
1.
In
labouring
to
subdue
our
corruptions
,
wrath
,
impatie●cy
,
emulation
,
pride
,
worldlinesse
,
&c.
Let
us
set
our
feet
upon
the
necks
of
these
tyrants
that
have
risen
up
against
us
,
and
fought
gainst
our
souls
.
Labour
to
shew
forth
such
power
of
the
Spirit
,
that
we
may
become
more
then
conquerours
.
2.
In
being
filled
with
the
power
of
Faith
,
to
bear
afflictions
,
wants
,
and
necessities
,
if
God
call
us
thereunto
.
Let
us
not
then
shrink
and
faile
,
but
rest
upon
the
faithfull
covenant
of
God
,
who
hath
promised
us
all
good
things
for
this
life
,
and
the
life
to
come
,
2
Tim.
1.8
.
2
Tim.
1.8
.
Faith
will
help
us
in
extremities
.
3.
Labour
to
be
fruitfull
in
all
goodnesse
,
endeavouring
to
doe
good
to
every
one
,
according
to
the
measure
received
:
Vessels
that
are
full
,
desire
vent
,
Job
.
32.
And
if
we
be
vessels
of
mercy
,
filled
with
mercy
and
grace
from
above
,
we
should
also
vent
forth
to
others
that
grace
,
and
those
blessings
which
we
have
received
.
Be
not
like
dry
vessels
that
will
vent
nothing
.
Be
also
patterns
of
goodnesse
and
holinesse
unto
others
.
In
these
things
grow
up
to
the
fulnesse
of
the
stature
of
Christ
.
Thirdly
,
as
we
should
thus
grow
in
the
power
of
grace
,
so
should
we
expresse
more
of
the
comfort
of
grace
,
and
joy
of
the
holy
Ghost
,
which
is
powred
forth
now
more
abundantly
then
before
.
Let
us
imitate
that
patterne
,
Acts
9.31
.
They
walked
in
the
feare
of
the
Lord
,
and
in
the
comfort
of
the
holy
Ghost
.
We
should
not
walk
heavily
and
droopingly
,
with
faces
cast
down
,
&
spirits
discouraged
,
but
labour
to
expresse
the
heavenly
joy
of
the
Saints
above
,
rejoycing
in
Christ
with
joy
unspeakable
and
glorious
,
1
Pet.
1.8
.
1
Pet.
1.8
.
Rejoyce
in
the
plenteous
grace
which
is
opened
to
us
abundantly
.
The
Fountain
is
open
,
we
may
come
and
take
freely
.
Look
how
it
would
joy
a
poore
man
,
if
a
rich
friend
should
say
unto
him
,
Come
unto
me
in
all
your
wants
,
I
will
help
you
:
so
should
it
be
with
us
,
though
we
are
poore
and
in
wants
,
yet
we
have
a
rich
friend
in
heaven
,
the
Lord
Jesus
Christ
,
and
hee
will
open
the
rich
treasure
of
his
goodnesse
to
us
,
if
we
goe
unto
him
.
The
fourth
difference
is
,
in
regard
of
the
extent
of
it
:
The
covenant
of
grace
in
the
old
dispensation
of
it
,
was
revealed
onely
unto
one
people
,
the
nation
of
the
Jewes
,
but
now
it
is
extended
to
the
Gentiles
also
,
and
free
to
bee
revealed
to
all
nations
.
There
was
a
long
time
wherein
the
Gentiles
knew
nothing
of
this
covenant
between
God
and
man
,
but
walked
in
darknesse
,
and
in
the
vanity
of
their
mind
,
and
therefore
they
are
called
,
The
Gentiles
which
knew
not
God
,
1
Thess.
4.5
.
1
Thess.
4.5
.
And
,
Gentiles
in
the
flesh
,
Ephes.
2.11
Eph.
2.11
.
And
said
to
be
without
Christ
,
without
promise
,
without
covenant
;
yea
,
to
be
without
hope
,
Ephes
.
2.12
.
Eph.
2.12
.
For
being
without
Christ
,
who
is
our
hope
,
they
must
needs
bee
without
hope
also
.
We
may
see
in
the
Scripture
,
how
that
(
during
all
the
time
of
the
old
Testament
)
all
the
holy
things
of
God
by
which
life
and
salvation
are
conveyed
,
are
appropriated
to
the
Jewes
alone
:
The
law
is
called
their
Law
,
John
8.17
.
John
8.17
.
And
,
the
inheritance
of
the
children
of
Jacob
,
Deut.
33.4
.
Deut.
33.4
.
To
them
were
committed
the
Oraccles
of
God
,
Rom.
3.2
.
Rom.
3.2
.
To
them
pertained
the
covenants
and
the
promises
,
&c.
Rom.
9.4
.
Rom
9.4
.
Thence
also
the
Gospel
,
in
the
first
dispensation
of
it
,
was
promised
unto
them
,
and
also
preached
unto
them
,
and
from
them
came
to
the
Gentiles
.
Salvation
is
from
the
Jews
,
Ioh.
4.
Hence
also
the
spirituall
things
of
the
Gospel
are
called
their
spirituall
things
,
Rom.
15.27
.
Rom.
15
17.
The
calling
of
the
Gentiles
was
such
a
mystery
to
the
Jews
(
though
beleevers
)
that
when
Peter
preached
to
Cornelius
and
his
family
,
they
contend
earnestly
with
Peter
about
it
,
Acts
11.2
.
Acts
11.2
.
And
the
Apostle
himselfe
durst
not
adventure
to
goe
unto
them
,
till
confirmed
in
the
thing
by
vision
and
voyce
from
heaven
.
The
Jewes
before
Christs
comming
,
were
the
onely
people
of
God
,
except
some
few
gleanings
of
the
rest
of
the
nations
,
as
the
first
fruits
of
the
rest
that
should
be
called
.
The
Jews
onely
were
the
children
,
the
Gentiles
were
counted
but
as
swine
and
dogges
,
as
our
Saviour
calls
the
Syrophanician
woman
,
Matth.
15.
Matth.
15.
The
Jewes
were
the
righteous
Nation
,
Exod.
19.6
.
Exod.
19.6
.
The
Gentiles
called
,
Sinners
of
the
Gentiles
,
Gal.
2.
Gal.
2.
They
were
carried
to
serve
dumb
Idols
in
stead
of
the
true
and
living
God
;
yea
,
they
sacrificed
to
Devils
,
and
not
to
God
,
1
Cor.
10.20
.
1
Cor.
10.20
.
Thus
before
Christs
comming
in
the
flesh
,
the
covenant
of
grace
was
dispensed
onely
unto
the
Jewes
:
but
now
it
is
published
to
every
creature
,
or
is
free
so
to
be
.
Matth.
28.19
.
Goe
and
preach
to
all
nations
,
&c.
Now
it
is
made
manifest
,
though
before
it
was
kept
secret
.
Before
,
God
was
known
in
Israel
,
but
now
his
name
is
great
in
all
the
world
.
Rom.
16.25
,
26.
The
Gentiles
that
were
farre
off
,
are
now
made
nigh
by
the
bloud
of
Christ
,
Eph.
2.13
.
Ephes.
2.13
.
Hence
also
saith
the
Apostle
,
Rom.
3.29
.
Hee
is
the
God
of
the
Gentiles
also
,
and
not
of
the
Jewes
onely
.
The
covenant
is
now
revealed
unto
all
.
Quest.
When
began
the
separation
between
Jew
and
Gentile
?
Answer
.
It
was
foretold
by
Noah
,
Gen.
9.27
.
Gen.
9.27
.
God
shall
inlarge
Japhet
,
and
he
shall
dwell
in
the
tents
of
Shem
:
but
the
accomplishment
of
it
was
long
after
,
and
that
in
two
degrees
.
First
,
the
foundation
of
it
was
laid
in
Abrahams
calling
out
of
Vr
(
where
hee
worshipped
strange
Gods
,
Joshuah
24.2
.
)
into
the
land
of
Canaan
.
Secondly
,
the
full
accomplishment
of
it
was
at
the
bringing
up
of
the
children
of
Israel
out
of
Egypt
,
when
he
gave
them
the
ceremoniall
law
.
When
Abraham
was
brought
forth
of
Vr
,
then
was
the
foundation
laid
of
that
partition
wall
;
and
when
God
brought
them
forth
of
Egypt
,
then
was
the
wall
fully
finished
and
set
up
.
Quest.
How
long
continued
this
separation
?
Answer
.
This
separation
lasted
till
the
time
of
Christs
ascension
,
and
therefore
it
is
,
that
though
Christ
came
and
preached
the
Gospel
of
peace
amongst
men
,
yet
he
did
it
only
to
the
Jewes
,
as
he
speaks
,
Matth.
15.24
.
Matth.
15.24
.
I
am
not
sent
but
to
the
lost
sheep
of
the
house
of
Israel
.
Thence
also
is
Christ
called
,
a
Minister
of
Circumcision
,
Rom.
15.8
.
But
afterward
Paul
calls
himselfe
a
Minister
of
the
Gentiles
,
Rom.
15.8
.
Rom.
15.8
.
This
separation
lasted
long
,
from
Abrahams
calling
to
Christs
ascension
was
about
a
thousand
eight
hundred
yeares
,
and
from
the
Israelites
going
out
of
Egypt
was
above
a
thousand
foure
hundred
yeares
.
Why
did
not
God
reveale
the
covenant
of
his
grace
as
generally
before
Christ
,
as
since
Christs
comming
?
Quest.
It
was
so
,
because
it
so
pleased
him
,
Matth.
11.
Answer
.
It
was
his
good
will
to
reveale
it
to
any
.
And
if
any
ask
,
Why
not
to
all
?
It
was
to
shew
the
freenesse
of
his
grace
,
in
which
he
is
not
bound
to
any
,
he
may
shew
mercy
where
he
will
shew
mercy
,
Rom.
9.15
.
Rom
9.15
.
he
may
reveale
his
grace
to
whom
he
will
,
and
conceale
it
from
whom
hee
will
.
In
the
Jewes
therefore
whom
God
chose
to
manifest
his
grace
unto
,
the
Lord
would
shew
forth
a
pattern
of
his
free
election
of
grace
,
chusing
them
rather
then
any
other
people
.
On
the
contrary
,
on
the
Gentiles
hee
would
shew
forth
an
example
of
his
just
rejection
,
leaving
them
to
deserved
wrath
.
Why
did
God
at
last
reveale
his
covenant
to
the
Gentiles
?
Quest.
To
make
his
grace
and
goodnesse
the
more
conspicuous
and
Answer
1
glorious
in
extending
it selfe
to
such
a
rejected
and
forsaken
people
,
Rom.
11.32
.
He
hath
shut
up
all
under
unbelief
,
that
he
might
have
mercy
upon
all
.
That
God
should
look
upon
such
a
people
as
they
were
,
this
setteth
forth
the
riches
of
his
grace
more
abundantly
.
For
the
further
glorifying
of
Christ
,
that
his
Name
should
bee
Answer
2
more
glorified
,
Psal.
2.8
.
Psalm
2.8
.
Isai
.
66.19
.
To
teach
us
a
double
lesson
:
First
,
Humility
;
secondly
,
Vse
.
Thankfulnesse
.
First
,
Humility
,
the
doctrine
of
grace
is
revealed
to
us
that
were
Gentiles
in
the
flesh
,
without
Christ
,
without
hope
,
wee
were
aliens
,
an
abject
,
a
base
,
and
rejected
people
,
not
the
posterity
of
Abraham
,
or
Isaac
.
Let
us
remember
our
base
estate
,
remember
the
rock
whence
we
were
hewen
,
the
wild
nature
of
that
Olive
which
wee
grew
upon
,
and
let
this
make
us
humble
and
lowly
in
our
own
eyes
.
We
are
ready
to
think
we
are
the
onely
people
.
If
we
begin
to
be
arrogant
,
then
call
to
minde
what
we
were
,
strangers
from
God
,
and
aliens
from
the
Common-wealth
of
Israel
.
This
we
had
need
to
remember
our selves
of
.
Paul
thought
it
needfull
to
put
the
Ephesians
in
mind
of
it
,
Ephes.
2.11
.
Ephes.
2.11
.
and
the
Romans
,
cap.
11.
and
the
Corinthians
,
1
Cor.
6.11
.
there
is
the
same
spirit
in
us
;
we
had
need
therefore
to
looke
back
to
what
we
were
,
that
so
we
may
not
be
high
minded
,
but
feare
,
least
for
our
pride
and
unprofitablenesse
,
we
be
left
in
the
same
estate
we
were
in
.
Secondly
,
Thankfulnesse
unto
God
,
that
whereas
our
Fathers
sate
in
darknesse
for
many
hundred
yeares
together
,
yet
the
grace
of
God
is
revealed
unto
us
.
Be
aboundantly
thankfull
for
it
,
that
we
which
were
dogs
before
,
are
now
set
at
the
childrens
table
;
He
hath
made
knowne
his
Covenant
to
us
,
which
was
kept
secret
from
ages
before
,
wherein
though
they
would
have
been
glad
to
have
seen
and
heard
the
things
which
we
doe
;
yet
they
could
not
;
what
doe
wee
owe
unto
God
for
this
mercy
?
Doe
therefore
as
they
in
Acts
13.48
.
Acts
13.48
.
they
were
glad
and
rejoyced
that
the
Gospel
was
preached
to
them
;
so
let
us
.
Let
us
also
praise
and
glorifie
God
for
it
,
as
the
Gentiles
are
stirred
up
to
doe
;
Rom.
15.9
,
10.
when
the
Jewes
heard
that
God
had
given
the
Gentiles
repentance
unto
life
,
they
glorified
God
;
much
more
should
we
doe
it
for
our selves
.
And
thirdly
;
Let
us
learne
to
give
up
our selves
to
the
obedience
of
Grace
,
as
they
did
,
Rom.
1.5
.
This
is
that
the
Gospel
teacheth
,
2
Tit.
11.12
.
There
is
much
profession
of
faith
in
New
England
,
but
let
it
appeare
in
the
life
;
manifest
our
thankfulnesse
in
our
obedience
of
the
Gospel
of
Christ
;
or
else
the
more
the
Grace
of
God
is
revealed
to
us
,
the
heavier
will
our
judgement
be
.
2
Thes.
1.8
.
God
will
come
in
flaming
fire
,
rendring
vengeance
to
them
that
obey
not
the
Gospel
of
Christ
.
5.
Here
might
be
noted
a
fifth
Difference
,
that
the
old
Cove●●nt
was
to
last
but
for
a
time
,
till
the
time
of
reformation
,
Heb.
●
.
4
.
but
the
new
Covenant
is
to
last
for
ever
to
the
end
of
the
world
.
Which
makes
against
the
opinion
of
those
which
teach
the
abolition
of
the
ordinances
of
the
New
Testament
,
at
the
setting
up
of
Christs
kingdome
which
they
plead
for
;
but
this
I
passe
by
.
It
is
an
everlasting
Gospel
,
and
the
ordinances
of
it
everlasting
,
to
last
as
long
as
the
world
shall
last
.
3.
Now
follows
a
third
point
concerning
the
covenant
of
grace
,
to
be
spoken
to
;
and
that
is
touching
the
blessings
and
benefits
of
the
Covenant
.
And
these
are
necessary
to
be
considered
of
,
and
looked
into
,
for
sundry
reasons
.
First
,
That
those
that
are
in
covenant
with
God
,
might
know
the
great
things
which
are
given
unto
us
of
God
,
1
Cor.
2.12
.
Now
we
can
never
know
the
things
which
are
given
unto
us
of
God
,
but
by
knowing
of
the
covenant
which
conveys
all
the
blessings
which
God
doth
impart
unto
his
people
;
therefore
it
is
necessary
that
we
should
know
the
blessings
of
the
Covenant
,
that
so
wee
may
take
comfort
in
them
;
rejoyce
in
them
,
and
see
our
owne
happinesse
,
what
an
happy
thing
it
is
to
be
in
covenant
with
God
;
Men
that
have
great
possessions
,
will
sometimes
get
upon
the
top
of
some
high
place
,
to
take
a
view
of
their
large
revenewes
;
so
should
wee
ascend
on
high
in
our
Meditations
,
to
consider
the
great
blessings
which
the
Lord
passes
over
unto
us
by
his
Covenant
.
Wee
should
doe
as
M●ses
,
get
up
to
the
top
of
Mount
Nebo
,
and
view
all
the
land
,
all
the
severall
blessings
of
the
Covenant
;
And
as
God
bids
Abraham
,
Gen.
13.17
.
to
view
the
length
and
breadth
of
the
land
which
he
would
give
unto
him
;
so
should
we
view
the
length
and
breadth
of
the
promise
;
Walke
through
the
Covenant
as
wee
are
able
,
to
see
the
heighth
and
depth
of
it
,
that
so
we
may
know
what
great
things
the
Lord
hath
made
us
possessors
of
,
and
so
rejoyce
in
our
portion
,
and
take
consolation
therein
.
Indeed
we
can
here
behold
them
but
as
in
a
Map
darkly
,
wee
must
reserve
the
full
view
of
them
till
wee
come
to
injoy
them
,
as
they
shall
be
exhibited
to
us
hereafter
.
Secondly
,
It
may
be
usefull
also
to
others
,
that
are
strangers
to
the
Covenant
and
promises
,
that
they
by
hearing
how
great
the
blessings
of
the
Covenant
are
,
they
may
be
allured
and
drawne
thereby
to
come
and
take
hold
of
the
covenant
,
whereby
such
great
and
wonderfull
things
are
communicated
unto
them
.
This
drawes
some
,
when
they
see
the
goodnesse
of
God
unto
his
people
,
Zach.
8.23
.
Zach
8.23
.
Isai
.
60.9
.
And
thereby
they
are
encouraged
to
joyne
unto
them
,
and
become
one
people
with
them
.
This
stird
Balaam
himselfe
,
to
consider
their
happinesse
,
and
to
say
,
How
goodly
are
thy
Tents
.
O
Jacob
!
and
therefore
wished
,
Let
me
dye
the
death
of
the
righteous
.
This
doth
many
times
efficaciously
worke
upon
the
hearts
of
those
that
are
without
the
Covenant
.
Thirdly
,
The
consideration
of
the
Benefits
of
the
Covenant
,
will
helpe
to
make
the
burthen
of
it
(
as
it
seemes
burthensome
to
flesh
and
bloud
)
more
light
,
and
the
bonds
more
easie
.
If
we
looke
at
the
bond
of
the
Covenant
alone
,
we
shall
be
ready
to
say
,
as
Psal.
2.3
.
Psal.
2.3
.
Let
us
breake
these
bonds
,
and
cast
these
cords
from
us
.
But
if
we
look
into
the
blessings
of
the
Covenant
which
it
brings
,
these
will
make
the
bonds
more
easie
,
that
the
soule
will
say
,
Lord
bind
me
as
fast
as
thou
wilt
,
that
I
may
never
start
from
thee
;
knit
my
heart
unto
thee
,
that
I
may
feare
thee
for
ever
.
It
will
make
the
service
of
the
Covenant
an
easie
servitude
,
yea
it
will
make
us
see
glorious
libertie
in
it
.
If
this
be
considered
,
we
shall
not
say
,
as
Mal.
3.14
.
and
Job
21.15
.
What
profit
is
it
,
that
wee
have
served
the
Lord
,
and
kept
his
ordinances
,
&
c
?
but
that
in
keeping
his
Covenant
there
is
great
reward
,
Psal.
19.
Psal.
19.
Fourthly
,
Whereas
the
Lord
doth
cast
in
many
blessings
upon
his
people
,
spirituall
and
temporall
,
(
the
Lord
dealing
in
all
his
wayes
towards
his
people
according
to
his
Covenant
with
them
)
now
the
consideration
of
the
many
blessings
which
wee
doe
enjoy
by
the
Covenant
,
will
lead
us
to
the
right
fountaine
from
whence
we
doe
receive
them
,
even
to
see
the
faithfulnesse
of
God
in
them
,
who
keeps
covenant
and
promise
with
his
people
;
Wee
shall
thereby
see
,
that
as
he
hath
spoken
it
with
his
mouth
,
so
he
hath
fulfilled
it
with
his
hand
.
Fifthly
,
The
knowledge
of
the
blessings
of
the
Covenant
will
helpe
to
support
our
faith
in
all
tryalls
,
exigencies
,
and
straights
,
which
we
fall
into
;
if
we
know
what
the
promises
of
the
covenant
be
,
it
will
beare
us
up
that
our
faith
faint
not
,
though
for
the
present
we
be
cut
short
of
the
blessings
which
wee
have
a
promise
for
.
Herein
faith
is
supported
,
that
though
God
may
try
us
,
yet
he
will
not
forsake
us
,
if
the
blessing
be
not
yet
come
,
yet
it
will
come
,
it
cannot
faile
,
the
Covenant
being
faithfull
;
the
Lord
will
perform
mercy
to
Jacob
and
truth
to
Israel
,
Micah
7.
last
.
Thus
it
is
every
way
usefull
and
profitable
to
know
the
blessings
of
the
Covenant
.
And
here
lift
up
our
hearts
to
looke
for
great
things
,
great
blessings
,
such
as
the
great
God
hath
promised
;
the
blessings
are
sutable
to
the
person
that
we
enter
into
Covenant
withall
;
The
things
of
the
Covenant
are
great
things
,
Hos.
8.12
.
Hos.
8.12
.
Princes
and
Monarches
when
they
enter
into
Covenant
with
other
Nations
,
they
doe
not
make
Covenants
about
childrens
toyes
and
light
matters
,
but
such
as
concerne
the
welfare
of
the
Kingdome
;
so
when
the
great
Monarch
of
heaven
and
earth
enters
into
Covenant
with
us
,
it
is
about
the
great
things
of
our
salvation
,
the
great
things
of
heaven
,
yea
of
God
himselfe
.
The
Covenant
is
full
of
blessings
,
it
is
a
rich
store-house
,
replenished
with
all
manner
of
blessings
.
It
is
not
dry
nor
barren
,
but
like
the
fat
Olive
or
fruitfull
Vine
,
the
fruit
whereof
cheares
the
heart
of
God
and
man
.
God
himselfe
is
delighted
in
the
communication
of
his
grace
to
his
people
;
and
they
are
delighted
with
the
participation
of
his
grace
from
him
.
The
Covenant
is
a
tree
of
life
to
those
that
feed
upon
it
,
they
shall
live
for
ever
.
It
is
a
Well
of
salvation
,
Isai
.
12.3
.
Isai
.
12.3
.
It
's
a
fountaine
of
good
things
to
satisfie
every
thirstie
soule
,
Zach.
13.1
.
Zach.
13.1
.
It
is
a
treasure
full
of
goods
,
as
Deut.
28.12
.
Here
is
unsearchable
riches
in
this
Covenant
,
which
can
never
be
emptied
,
nor
come
to
an
end
.
Our
finite
narrow
understandings
can
never
apprehend
the
infinite
grace
this
Covenant
containes
,
no
more
then
an
egge-shell
is
able
to
containe
the
water
of
the
whole
Sea
.
Yet
it
is
not
in
vaine
to
consider
them
as
wee
are
able
to
expresse
them
,
though
they
be
above
that
which
we
are
able
to
speake
or
thinke
.
As
Moses
though
he
could
not
see
Gods
face
,
nor
discerne
his
glory
to
the
full
,
yet
he
was
permitted
to
see
his
back
parts
;
so
we
may
take
a
little
view
of
the
blessings
promised
,
though
the
full
cannot
be
seene
.
As
in
a
Map
,
we
have
the
bounds
of
a
Lordship
set
forth
,
the
rivers
,
woods
,
meadowes
,
pastures
,
&c.
these
are
seen
darkly
in
the
Map
,
but
they
are
nothing
to
that
when
they
are
seen
in
their
own
beautie
and
greennesse
;
to
see
the
silver
streames
in
the
rivers
,
the
beautifull
woods
,
the
large
medowes
,
fat
pastures
,
and
goodly
orchards
,
which
are
farre
more
excellent
in
themselves
,
then
when
they
are
seene
in
the
Map
.
So
we
can
shew
you
but
a
little
Map
of
those
glorious
things
which
the
Covenant
containes
;
but
by
that
little
that
you
doe
see
,
you
may
be
raised
up
to
the
consideration
of
the
things
that
are
not
seene
,
but
are
to
be
revealed
in
due
time
.
Now
the
blessings
of
the
Covenant
are
infolded
and
wrapped
up
in
the
promises
of
it
,
every
promise
of
Grace
containing
a
blessing
in
it
,
as
every
threatning
of
the
Law
contains
a
curse
.
They
are
now
infolded
in
the
promise
,
the
time
of
unfolding
is
not
yet
come
.
The
time
of
full
discovery
is
when
the
heavens
come
to
be
folded
up
,
Heb.
1.12
.
Heb.
1.12
.
then
the
promises
shall
be
unfolden
,
and
then
wee
shall
fully
see
the
blessings
of
the
Covenant
:
Wee
have
now
a
right
and
interest
in
them
,
which
is
safe
and
sure
,
but
as
yet
we
have
them
but
by
promise
onely
;
and
therefore
it
is
,
that
the
termes
of
Covenant
,
and
promise
,
are
taken
for
the
same
,
Eph.
2.12
.
Ephes.
2.12
.
Rom.
9.5
.
Hence
also
we
are
said
to
be
heires
(
in
hope
)
of
eternall
life
,
Tit.
3.7
.
Titus
3.7
.
not
in
present
possession
,
but
in
hope
.
Therefore
if
wee
would
see
what
are
the
blessings
of
the
Covenant
,
we
must
looke
into
the
promises
;
Now
the
promises
and
blessings
of
the
Covenant
,
are
of
two
sorts
;
First
,
of
things
spirituall
and
eternall
.
Secondly
,
of
things
temporall
,
that
concerne
this
outward
life
.
The
spirituall
blessings
of
the
Covenant
are
chiefly
comprehended
in
these
places
of
Scripture
,
Jer.
31.31.33
.
Jer
31.31.33
.
This
shall
be
my
Covenant
,
saith
the
Lord
,
after
those
dayes
,
I
will
put
my
Law
in
their
hearts
,
and
I
will
be
their
God
,
and
they
shall
be
my
people
.
And
they
shall
teach
no
more
every
man
his
neighbour
,
saying
,
Know
the
Lord
,
for
they
shall
all
know
me
from
the
least
of
them
,
to
the
greatest
of
them
;
for
I
will
forgive
their
iniquitie
,
and
remember
their
sinne
no
more
.
So
Ezek.
36.25
,
26
,
27
,
28.
Ezek.
36.25
,
26
,
27
,
28.
Then
will
I
sprinkle
cleane
water
upon
you
,
and
yee
shall
be
cleane
from
all
your
filthinesse
,
and
from
all
your
Idolls
will
I
cleanse
you
;
A
new
heart
also
will
I
give
you
,
&c.
So
also
,
Jerem.
32.38
,
39
,
40.
They
shall
be
my
people
,
and
I
will
be
their
God
:
and
I
will
give
them
one
heart
,
&c.
Gen.
17.7
.
Gen.
17.7
.
I
will
be
a
God
unto
thee
,
and
thy
seed
.
These
places
compared
together
,
with
such
other
,
doe
expresse
the
summe
of
all
the
great
things
promised
in
the
Covenant
.
First
,
Here
is
that
great
promise
,
I
will
be
your
God
,
and
you
shall
be
my
people
.
Secondly
,
But
if
any
say
,
Alas
,
how
can
God
be
a
God
unto
me
so
sinfull
as
I
am
,
that
have
sinned
&
provoked
him
as
I
have
done
,
therefore
to
take
away
this
,
God
saith
,
that
shall
not
hinder
,
I
will
forgive
your
iniquities
,
and
remember
them
no
more
.
Thirdly
,
But
if
the
soule
say
further
,
that
though
God
should
take
all
my
former
sinnes
away
,
and
pardon
them
,
yet
I
have
such
a
sinfull
wretched
nature
in
me
,
that
I
shall
breake
out
into
new
sinnes
against
him
,
and
bring
a
new
guiltinesse
upon
my selfe
;
The
Lord
removes
and
takes
away
this
also
,
and
promiseth
that
he
will
renew
our
natures
,
and
give
us
hearts
of
flesh
,
he
will
wash
us
from
our
filthinesse
,
and
write
his
law
in
our
hearts
,
and
inable
us
to
keepe
his
Statutes
,
&c.
Fourthly
,
But
because
some
may
yet
say
,
Though
God
should
doe
all
this
for
me
,
yet
such
is
my
infirmitie
and
weaknesse
,
that
I
shall
depart
againe
from
the
Lord
,
I
shall
never
hold
out
;
Therefore
the
Lord
makes
answer
to
this
also
,
and
tells
us
that
he
will
never
depart
away
from
us
,
and
that
he
will
put
such
a
feare
of
him
into
our
hearts
,
that
wee
shall
never
depart
from
him
,
Jer.
32.40
.
To
begin
with
the
first
,
which
is
the
great
promise
of
the
Covenant
,
I
will
be
thy
God
,
Gen.
17.7
.
Gen.
17.7
.
Jer.
31.33
.
Jer.
31.33
.
This
is
set
in
the
midst
of
the
promises
,
as
the
heart
in
the
midst
of
the
body
to
communicate
life
to
all
the
rest
of
the
members
;
This
promise
hath
influence
into
all
the
rest
;
As
Christ
speaking
of
the
Commandements
of
the
Law
,
calls
that
commandement
of
loving
the
Lord
with
all
our
heart
,
the
great
Commandement
;
so
may
this
be
called
the
great
promise
of
the
new-Covenant
;
It
is
as
great
as
God
is
;
He
is
an
infinite
God
,
the
heaven
of
heavens
is
not
able
to
contain
him
:
Yet
this
promise
containes
him
,
God
shuts
up
himselfe
in
it
,
I
will
be
your
God
.
1.
Here
is
sufficiency
.
It
is
a
promise
of
infinite
worth
,
an
overflowing
blessing
,
a
rich
possession
,
an
hid
treasure
,
which
none
can
rightly
value
.
It
was
a
great
promise
that
Balak
made
to
Balaam
,
Numb
.
22.17
.
Numb
22.17
.
I
will
promote
thee
to
great
honour
;
A
greater
which
Ah●suerus
made
to
Esther
,
cap.
5.6
.
That
he
would
give
her
the
halfe
of
his
kingdome
;
A
greater
then
that
,
which
was
made
to
Christ
,
Mat.
4.
if
he
that
made
it
had
been
able
to
have
performed
it
;
But
this
promise
passeth
them
all
.
If
wee
had
a
promise
of
an
hundred
worlds
,
or
of
ten
heavens
,
this
is
more
then
all
.
When
God
said
to
Abraham
,
I
will
be
thy
God
,
what
could
he
give
or
say
more
?
As
Heb.
6.13
.
God
having
no
greater
to
sweare
by
,
swore
by
himselfe
;
so
God
being
minded
to
doe
great
things
for
his
people
,
and
having
no
greater
thing
to
give
,
giveth
them
himselfe
:
well
therefore
might
the
Apostle
,
2
Pet.
1.
2
Pet.
1.
(
looking
at
these
promises
)
call
them
exceeding
great
and
precious
promises
;
This
is
the
greatest
promise
that
ever
was
made
,
or
can
be
made
to
any
creature
,
Angels
or
men
.
Herein
God
giveth
himselfe
to
be
wholly
ours
,
all
his
glory
,
power
,
wisdome
,
goodnesse
,
grace
,
holinesse
,
mercy
,
kindnesse
,
all
is
ours
,
for
the
good
of
his
people
that
are
in
Covenant
with
him
,
Quantus
,
quantus
est
,
he
is
all
ours
.
Hence
saith
the
Lord
to
Moses
,
Exod.
33.19
.
Exod.
33.19
.
I
will
make
all
my
goodnesse
to
passe
before
thee
.
And
the
Apostle
,
1
Cor.
3.19
.
All
things
are
yours
;
and
all
shut
up
in
this
,
I
will
be
thy
God
.
When
a
man
taketh
a
wife
into
the
Covenant
of
marriage
with
him
,
what
ever
he
is
,
he
is
wholly
hers
:
he
gives
himselfe
and
that
which
he
hath
to
her
;
so
when
the
mightie
God
of
heaven
and
earth
taketh
his
people
into
covenant
with
him
,
he
is
an
husband
to
them
,
and
marries
them
to
himselfe
,
and
therefore
what
ever
he
is
in
the
glory
and
excellency
of
his
nature
,
it
is
all
for
the
good
and
comfort
of
his
people
.
Consider
God
essentially
or
personally
,
all
is
theirs
.
God
in
his
essence
and
glorious
attributes
communicates
himselfe
to
them
for
their
good
.
And
God
personally
considered
,
as
Father
,
Sonne
,
and
Holy-Ghost
,
they
all
enter
into
Covenant
with
us
,
Isai
.
54.5
.
The
Father
enters
into
a
Covenant
with
us
,
he
promises
to
be
a
Father
to
us
.
2
Cor.
6.17
.
Hence
saith
the
Lord
,
Exod.
4.22
.
Exod.
4.22
.
Israel
is
my
sonne
,
my
first-borne
:
and
Jer.
31.9.20
.
Jer.
31.9.20
.
Is
Ephraim
my
deare
sonne
,
is
he
my
pleasant
childe
?
The
Lord
speaketh
as
though
he
were
fond
of
his
children
,
delighting
in
them
,
as
Psal.
147.11
.
Psal.
147.11
.
pitying
of
them
,
Psal.
103.13
.
As
a
Father
hath
a
care
for
his
children
to
lay
up
something
for
them
,
so
the
Lord
hath
a
care
to
provide
both
heavenly
and
earthly
inheritance
for
his
children
;
he
hath
a
care
to
nurture
and
instruct
them
in
his
wayes
,
Deut.
32.10
.
Deut.
32.10
.
2.
Christ
the
Sonne
is
in
Covenant
with
us
,
and
speakes
to
us
,
as
Isai
.
43.1
.
Isai
.
43.1
.
Thou
art
mine
:
and
Hosea
13.14
.
I
will
redeeme
them
,
I
will
ransome
them
;
O
death
I
will
be
thy
death
;
Thou
hast
destroyed
my
people
,
but
I
will
destroy
thee
.
There
is
the
Covenant
of
the
Sonne
with
us
;
He
brings
us
back
to
his
Father
,
from
whose
presence
we
were
banished
,
and
sets
us
before
his
face
for
ever
.
He
undertakes
with
us
to
take
up
all
Controversies
which
may
fall
between
God
and
us
.
He
promiseth
to
restore
us
to
the
Adoption
of
sonnes
,
and
not
onely
to
the
title
,
but
also
to
the
inheritance
of
sonnes
,
that
wee
might
be
where
he
is
,
Joh.
17.24
.
3.
The
Holy
Ghost
makes
a
Covenant
with
us
;
as
Heb.
10.15
,
16.
Heb.
10.15
,
16
Whereof
the
Holy
Ghost
also
is
a
witnes
to
us
,
testifying
of
this
Covenant
which
he
makes
with
us
.
For
after
that
he
had
said
before
,
This
is
the
Covenant
that
I
will
make
with
them
,
I
will
put
my
Law
into
their
hearts
,
and
in
their
minds
will
I
write
them
,
&c.
Though
the
Father
be
implyed
in
it
,
yet
here
is
the
proper
worke
of
the
Holy
Ghost
.
What
the
Father
hath
purposed
to
his
people
from
all
eternitie
,
and
the
Sonne
hath
purchased
for
them
in
time
,
that
the
Holy
Ghost
effects
in
them
.
He
applyes
the
bloud
of
Christ
for
the
remission
of
sinnes
;
he
writes
the
law
in
our
hearts
,
he
teacheth
us
,
he
washeth
us
from
our
filthinesse
,
and
comforteth
us
in
our
sadnes
,
supports
us
in
our
faintings
,
and
guides
us
in
our
wandrings
.
He
that
effects
these
things
for
us
,
is
there
said
to
make
a
Covenant
with
us
.
Thus
God
personally
considered
,
Father
,
Sonne
,
and
Holy
Ghost
,
are
in
Covenant
with
us
.
2.
As
there
is
sufficiency
in
this
promise
,
so
also
a
propriety
to
all
the
faithfull
;
Therefore
it
is
said
,
not
onely
I
will
be
God
,
but
I
will
be
thy
God
,
and
so
every
faithfull
soule
may
say
,
God
is
my
God
;
1.
They
have
a
right
in
him
.
2.
They
have
a
possession
of
him
.
First
,
They
have
a
right
in
him
.
The
name
(
God
)
in
the
promise
is
a
name
or
title
of
relation
,
as
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
vir
;
which
signifie
not
onely
a
man
in
generall
,
but
a
man
with
speciall
relation
to
such
a
woman
as
he
hath
by
Covenant
betrothed
to
himselfe
.
So
here
the
name
God
,
it
notes
forth
the
relation
in
which
God
stands
to
us
.
Hence
it
is
said
,
he
is
not
ashamed
to
be
called
their
God
.
Heb.
11.16
.
Therefore
when
he
had
made
a
Covenant
with
Abraham
,
he
called
himselfe
the
God
of
Abraham
,
and
afterwards
,
the
God
of
Isaac
,
the
God
of
Jacob
,
the
God
of
Israel
.
As
a
woman
may
say
of
him
to
whom
shee
is
married
,
this
man
is
my
husband
;
so
may
every
faithfull
soule
say
of
the
Lord
,
he
is
my
God
.
Secondly
,
They
have
possession
of
him
.
He
doth
impart
and
communicate
himselfe
unto
them
,
in
his
holinesse
,
in
his
mercy
,
in
his
truth
,
in
the
sense
of
his
grace
and
goodnesse
.
He
doth
not
onely
shew
himselfe
unto
them
,
but
communicate
himselfe
unto
them
.
Hence
it
is
said
,
1
Joh.
1.3
.
1
Joh.
1.3
.
Wee
have
fellowship
with
the
Father
,
&c.
and
Christ
is
said
to
come
and
sup
with
them
,
Rev.
3.20
.
Rev.
3.20
.
and
to
kisse
them
with
the
kisses
of
his
mouth
,
Cant.
1.1
,
2.
And
to
be
neare
to
them
in
all
that
they
call
upon
him
for
,
Deut.
4.7
.
Deut.
4.7
.
It
is
true
,
we
have
here
but
the
first
fruits
,
the
earnest
peny
,
a
little
part
of
that
fulnesse
which
shall
be
revealed
,
because
we
live
by
faith
and
by
promise
more
then
by
sense
and
sight
.
And
thence
it
is
that
sometimes
Gods
owne
people
seeme
to
feele
God
departed
from
them
,
as
Isa.
45.15
.
Isai
.
45.15
.
&
65.15
.
Yet
they
enjoy
God
still
,
even
in
such
desertions
;
First
,
In
regard
of
his
Grace
pardoning
their
failings
.
Secondly
,
In
his
power
sustaining
;
Thirdly
,
In
his
grace
sanctifying
them
;
Fourthly
,
In
all
these
they
have
a
sure
pledge
of
a
more
full
communion
with
him
when
the
fulnesse
of
time
is
come
.
Reason
.
The
reason
why
the
Lord
promiseth
to
give
himselfe
to
his
people
is
,
because
a
reasonable
creature
can
be
made
blessed
no
other
way
,
then
by
enjoying
of
God
himself
.
It
is
not
all
the
other
things
of
the
world
that
can
make
man
happy
,
but
onely
the
fruition
of
the
blessed
God
.
Vse
1
This
may
let
us
see
the
abundant
grace
of
God
towards
us
in
this
promise
of
the
covenant
,
that
hee
is
pleased
to
become
our
God
,
this
may
be
the
wonder
of
the
whole
world
,
that
which
Heaven
&
Earth
,
Angels
and
Men
,
may
stand
astonied
at
,
that
the
high
God
should
enter
into
a
covenant
with
us
to
become
our
God
.
There
are
divers
things
that
manifest
the
riches
of
grace
in
this
blessing
.
First
,
it
we
consider
what
it
is
that
is
given
:
it
is
no
lesse
then
the
great
,
mighty
,
and
infinite
God
.
Secondly
,
unto
whom
he
hath
given
himselfe
;
even
to
us
a
generation
of
sinfull
men
,
the
wretched
children
of
apostatizing
Adam
,
that
he
should
give
himselfe
to
us
,
though
we
had
forsaken
him
,
and
cast
him
off
,
this
is
wonderfull
grace
.
It
was
no
small
thing
that
the
Lord
would
at
first
enter
into
covenant
with
Adam
,
though
carrying
upon
him
then
the
lively
image
and
representation
of
Gods
holinesse
,
yet
this
was
lesse
wonderfull
,
a
righteous
God
to
be
in
covenant
with
righteous
man
,
the
holy
God
to
be
in
covenant
with
man
indued
with
the
like
holinesse
:
But
this
is
the
wonder
of
grace
,
that
the
just
and
holy
God
should
enter
into
covenant
with
,
and
communicate
himselfe
to
such
sinfull
,
polluted
,
loathsome
,
and
unclean
creatures
as
the
sonnes
of
men
be
.
We
might
justly
have
been
left
to
the
God
of
this
world
,
2
Cor.
4.4
.
2
Cor.
4.4
.
because
we
had
preferred
him
before
the
true
God
.
But
God
is
pleased
to
give
himselfe
to
us
,
to
become
our
God
.
This
Angels
may
stand
and
wonder
at
,
here
is
infinite
grace
.
Justice
can
lay
no
claim
to
this
blessing
,
well
therefore
m●y
we
say
unto
it
,
Grace
,
Grace
.
Thirdly
,
it
is
more
grace
still
,
because
his
entring
into
this
covenant
with
us
,
his
bestowing
of
this
grace
,
is
of
himselfe
onely
,
of
his
own
good
will
and
pleasure
,
without
our
seeking
or
enquiring
for
him
.
Indeed
before
wee
get
full
interest
in
the
covenant
,
we
are
glad
to
seek
and
sue
;
but
the
Lord
begins
and
offers
himself
unto
us
,
as
2
Cor.
6.17
.
2
Cor
6.17
.
Come
out
from
amongst
them
saith
the
Lord
,
and
I
will
be
a
Father
unto
you
.
Men
seek
not
after
God
,
as
Psalm
14.2
.
but
the
Lord
takes
them
by
the
hand
,
and
saith
,
as
Psalm
.
81.11
,
12.
O
Israel
,
I
will
bee
thy
God
.
So
also
he
tells
his
people
,
Ezek.
16.6
,
8.
that
when
they
lay
in
their
bloud
,
them
he
said
unto
them
,
Live
;
and
sware
unto
them
,
and
entred
into
a
covenant
with
them
.
And
yet
here
is
more
grace
stil
unto
those
that
God
enters
into
covenant
with
,
in
that
he
is
not
the
God
of
the
whole
world
,
but
of
a
remnant
,
a
little
handful
of
people
whom
God
hath
chosen
.
Out
of
the
whole
masse
of
sinfull
men
,
the
Lord
picks
out
a
few
base
,
poore
,
despised
ones
,
things
of
no
account
,
as
1
Cor.
1.27
,
28.
and
gives
himselfe
to
such
,
passing
by
those
that
count
themselves
Gods
in
comparison
of
other
men
;
passes
by
Saul
that
sits
on
the
throne
,
and
chuses
David
that
followeth
the
sheep
;
here
is
the
grace
of
the
covenant
:
this
may
cause
us
to
wonder
and
say
as
Judas
,
John
14.22
.
What
is
the
cause
that
thou
wilt
shew
thy self
to
us
,
and
not
to
the
world
?
To
teach
us
all
that
doe
heare
of
the
covenant
,
and
of
the
rich
Vse
2
and
abundant
blessing
that
is
enjoyed
thereby
,
to
give
up
our selves
wholly
and
onely
unto
God
,
who
hath
given
himselfe
wholly
and
onely
to
those
that
are
in
covenant
with
him
;
Mete
unto
God
as
hee
metes
to
you
.
As
hee
maketh
a
covenant
with
you
,
to
give
himself
wholly
to
you
:
so
doe
you
devote
and
consecrate
your selves
,
your
wit
,
strength
,
gifts
,
and
all
to
be
wholly
for
him
.
Doe
not
as
the
Israelites
,
Psalm
81.
God
offered
himselfe
to
them
,
but
they
would
have
none
of
him
.
God
is
a
God
to
us
,
and
not
to
the
world
;
let
us
be
a
people
unto
him
,
and
not
to
the
world
.
The
covenant
between
God
and
us
,
must
bee
as
the
covenant
between
man
and
wife
,
Hosea
3.3
.
Thou
shalt
be
for
me
,
and
I
will
be
for
thee
.
The
Lord
takes
it
ill
when
(
as
Isai
57.8
.
)
his
people
run
after
other
lovers
,
and
commit
fornication
with
Idols
,
and
with
the
world
.
Live
therefore
unto
him
,
who
lives
and
works
all
things
for
us
,
and
for
our
salvation
.
To
teach
us
in
all
our
straits
and
necessities
,
to
flie
unto
this
Vse
3
covenant
that
the
Lord
hath
made
with
us
,
to
claim
the
right
and
interest
that
we
have
in
him
,
and
to
look
unto
him
for
succour
in
all
the
distresses
that
we
meet
withall
.
Goe
unto
him
,
and
say
,
Thou
art
our
God
,
now
we
stand
in
need
of
thy
help
,
all
creatures
cannot
yeeld
it
,
doe
not
thou
therefore
faile
us
.
Look
unto
this
promise
,
I
will
be
a
God
unto
thee
.
This
course
the
Church
taketh
,
Isai
.
63.15.16
.
Isai
63.15.16
and
by
vertue
of
his
covenant
they
plead
for
mercy
in
their
great
misery
.
Doubtlesse
thou
art
our
Father
,
look
down
,
&c.
This
also
the
Church
pleads
with
God
in
time
of
famine
,
Jer.
14.21
.
Jerem.
14.21
.
Break
not
covenant
with
us
,
it
is
thou
the
Lord
our
God
that
must
give
rain
,
&c.
This
is
a
sweet
plea
for
every
child
of
God
to
plead
with
the
Lord
by
.
Vse
4
To
teach
us
how
we
ought
to
walk
in
an
holy
fellowship
with
God
without
estrangednesse
,
seeing
he
hath
made
a
covenant
with
us
,
and
given
himselfe
to
us
.
Take
heed
of
causing
estrangednesse
between
God
and
us
.
As
friends
that
are
in
covenant
the
one
with
the
other
,
are
carefull
to
shun
all
offences
whereby
they
might
grieve
one
another
,
or
cause
any
alienation
of
affection
between
them
:
so
should
it
be
with
us
;
God
doth
nothing
to
grieve
us
;
he
deales
lovingly
,
kindly
,
and
mercifully
with
us
,
and
therefore
expostulates
with
his
people
,
Micah
6.3
.
Wherein
have
I
grieved
thee
?
Lay
against
me
the
matter
of
accusation
.
Oh
that
we
could
say
the
like
unto
him
.
But
let
us
labour
so
to
walk
in
all
holy
fellowship
and
care
to
please
him
,
in
reverence
and
feare
of
him
,
that
we
may
not
doe
any
thing
but
that
which
is
acceptable
in
his
sight
.
It
may
also
direct
us
how
to
walk
towards
every
person
in
the
Trinity
,
seeing
they
all
enter
into
covenant
with
us
.
Let
us
carry
our selves
to
the
Father
as
children
in
feare
of
him
,
with
faith
depending
upon
him
,
walk
before
him
in
child-like
obedience
.
Let
us
labour
to
honour
the
Son
,
who
hath
abased
himselfe
to
redeem
us
unto
himselfe
,
1
Cor.
6.
last
.
1
Cor.
6.
last
.
And
seeing
the
holy
Ghost
is
our
Sanctifier
and
Comforter
,
labour
to
walk
as
the
Temples
of
the
holy
Ghost
,
keeping
our
vessels
in
holinesse
and
honour
,
that
he
may
delight
to
dwell
in
us
,
and
take
heed
of
grieving
the
holy
Spirit
of
God
,
whereby
you
are
sealed
to
the
day
of
redemption
,
and
submit
your selves
to
his
gracious
directions
in
all
things
.
Vse
5
A
ground
of
infinite
comfort
to
every
faithfull
soule
,
thou
mayst
say
,
the
Lord
is
my
God
,
hee
is
my
own
.
It
is
somewhat
to
say
,
we
have
an
house
of
our
own
,
necessaries
of
our
own
,
bread
of
our
own
to
eat
,
cloathes
of
our
own
to
put
on
,
so
as
wee
need
not
goe
to
others
to
supply
our
wants
;
but
what
a
blessing
is
this
,
that
the
soul
may
say
,
I
have
a
God
of
mine
own
,
God
is
my
God
.
It
is
the
misery
of
the
men
of
the
world
,
that
they
are
forced
to
speak
of
God
as
of
the
God
of
another
people
,
as
Laban
,
Gen.
31.29
.
The
God
of
your
Fathers
;
and
Pharaoh
,
Exod.
10.16
.
Pray
to
the
Lord
your
God
,
&c.
They
cannot
speak
of
God
as
their
own
God
.
But
this
is
the
felicity
of
the
people
of
God
,
that
they
can
challenge
an
interest
in
God
,
and
say
as
David
,
Psalm
.
63.1
.
Psalm
63.1
.
O
God
,
thou
art
my
God
.
This
is
more
then
if
we
could
say
,
as
Psal.
50.10
,
11.
Psalm
50.10
,
11.
That
all
the
beasts
upon
a
thousand
mountaines
are
mine
.
Value
therefore
this
blessing
.
The
greater
God
is
in
himselfe
,
the
greater
blessing
and
consolation
it
is
to
us
,
he
being
wholly
ours
.
All
the
nations
of
the
earth
are
as
the
drop
of
a
bucket
unto
him
,
yea
as
nothing
,
Isai
.
40.12.15
,
17.
All
the
great
things
which
the
world
admires
at
,
and
gazes
upon
,
they
are
all
nothing
in
comparison
of
him
.
And
therefore
God
being
so
infinite
,
what
an
infinite
blessing
is
it
to
have
him
for
our
God
?
In
Gen.
15.
Gen.
15.
Abraham
asketh
God
,
Lord
,
what
wilt
thou
give
mee
?
The
Lord
answers
him
,
I
will
give
thee
my selfe
,
take
me
as
thine
,
use
me
as
thine
.
The
same
he
speaks
of
every
faithfull
child
of
Abraham
,
Vse
me
and
acknowledge
me
and
all
my
power
,
Grace
,
and
mercy
,
and
kindnesse
,
as
thine
own
.
See
how
David
was
affected
with
this
,
1
Chro.
17.20
,
21
,
22.24
.
Thus
we
have
taken
a
little
view
of
this
great
blessing
of
the
covenant
,
I
will
be
a
God
unto
thee
.
But
because
this
is
the
main
and
principall
Promise
of
the
covenant
,
being
Substantia
foederis
,
as
Junius
call
it
,
Anima
foederis
,
as
Paraeus
,
Caput
foederis
,
as
Musculus
calls
it
,
therefore
we
will
a
little
further
sift
into
this
promise
,
and
see
what
it
may
contain
within
the
bowels
of
it
.
Now
if
we
would
know
what
this
implies
when
the
Lord
sayes
,
[
I
will
be
God
unto
thee
,
]
wee
must
first
consider
,
what
it
is
to
be
God
;
and
then
we
shall
see
what
it
is
that
he
promiseth
to
be
God
unto
us
.
Now
to
be
God
implies
these
three
things
:
1.
To
bee
All-sufficient
,
both
to
his
own
Being
and
Blessednesse
,
and
to
the
blessednesse
of
the
creature
.
2.
To
have
all
that
blessednesse
and
sufficiency
,
that
is
in
him
,
from
himselfe
,
and
not
from
another
.
3.
To
be
God
over
all
,
to
have
dominion
and
soveraignty
over
all
,
as
Rom.
9.
To
apply
these
things
to
the
point
in
hand
,
That
God
will
be
a
God
to
us
,
implies
these
three
things
:
1.
That
he
will
be
an
All-sufficient
God
to
us
.
2.
That
he
will
be
all
this
good
to
us
from
himself
,
and
from
no
other
.
3.
That
he
will
be
God
over
us
,
to
bring
us
again
under
the
first
dominion
;
as
Micah
.
4.8
.
Micah
4.8
.
to
rule
over
us
,
and
govern
us
according
to
his
will
.
First
,
for
the
first
,
that
God
will
be
an
All-sufficient
God
to
us
,
this
is
a
part
of
his
covenant
,
that
he
will
be
to
us
a
full
blessing
,
so
as
that
we
shall
bee
wanting
in
nothing
that
is
good
for
us
.
Hence
it
is
,
Gen.
17.7
.
that
when
God
tells
Abraham
,
He
will
be
his
God
,
and
the
God
of
his
seed
,
if
Abraham
should
now
ask
what
that
is
;
saith
God
,
verse
1.
I
am
God
All-sufficient
,
and
also
my
goodnesse
and
sufficiency
is
thine
,
I
will
bee
enough
to
thee
,
thou
shalt
need
no
more
.
Hence
also
is
that
in
Jeremy
31.14
.
I
will
satiate
your
soule
with
fatnesse
,
and
my
people
shall
be
satisfied
with
goodnesse
,
saith
the
Lord
.
God
is
enough
to
them
that
are
his
.
Reason
.
Because
he
is
sufficient
to
his
own
blessednesse
,
and
therefore
much
more
unto
ours
.
He
needs
no
creature
to
adde
unto
him
.
The
greater
any
one
is
in
state
and
dignity
,
the
more
he
stands
in
need
of
,
Psalm
16.3
.
to
be
a
sufficient
fulnesse
unto
him
.
That
is
too
little
for
a
Prince
,
which
is
enough
for
a
private
man
.
Now
God
is
the
most
excellent
Being
,
and
therefore
that
which
is
sufficient
for
himselfe
,
must
needs
much
more
be
so
for
us
.
That
water
which
fills
the
s●a
,
will
much
more
fill
a
cup
;
and
therefore
said
David
when
he
enjoyed
God
,
My
cup
runneth
over
,
Psal.
23.
Thirdly
,
because
what
ever
good
is
in
the
creature
,
is
more
eminently
and
abundantly
in
God
himselfe
:
hee
is
the
Fountain
,
and
they
are
the
Cisterns
.
What
ever
good
is
in
Angels
or
Men
,
or
other
creatures
,
is
more
abundantly
in
God
.
And
therefore
if
all
the
good
of
all
creatures
joyned
together
,
were
able
to
satisfie
and
to
be
sufficient
for
a
man
(
as
we
would
think
it
were
)
then
is
God
much
more
.
Thirdly
,
there
is
in
God
a
sutablenesse
to
the
desires
of
the
soul
of
man
.
It
is
the
happinesse
of
the
creature
to
have
a
thing
suitable
to
it
:
Now
the
soule
being
made
after
the
Image
of
God
,
it
is
best
satisfied
with
God
,
and
nothing
else
can
satisfie
it
.
As
no
creature
satisfied
Adam
till
Eve
was
made
,
that
was
suitable
to
him
.
Similitude
breeds
content
.
The
soul
is
a
spirit
,
and
d●sires
spirituall
things
:
Now
God
is
a
Spirit
.
Again
,
the
soule
is
of
an
intellig●nt
nature
,
reaching
after
the
knowledge
of
high
and
hidden
things
:
Now
God
is
light
and
wisdome
to
sati
fie
the
soule
in
this
,
by
filling
it
with
light
by
the
knowledge
of
himselfe
.
Again
,
the
soule
is
an
immortall
substance
,
which
dies
not
,
and
the
desires
of
it
are
immortall
:
So
is
God
,
therein
satisfying
our
soules
d●sires
.
Fourthly
,
if
God
be
our
God
,
then
all
the
creatures
are
ours
,
and
for
our
good
.
If
God
bee
ours
,
then
all
that
is
his
is
ours
:
now
all
the
creatures
are
his
.
Hence
saith
the
Apostle
,
1
Cor.
3.
end
;
All
things
are
yours
.
As
when
a
virgin
marrieth
a
Prince
,
his
riches
,
glory
,
and
all
are
for
her
good
:
So
God
having
taken
us
into
covenant
with
himselfe
,
all
that
hee
is
,
and
hath
,
is
for
our
comfort
and
blessednesse
.
As
God
is
able
thus
to
be
an
All-sufficient
God
to
us
,
so
he
will
be
to
those
that
are
his
.
First
,
because
it
is
the
nature
of
goodnesse
to
bee
communicative
of
it self
;
and
therefore
God
being
good
,
he
will
let
out
himself
unto
his
people
.
He
cannot
satisfie
himself
unlesse
he
doe
it
.
Secondly
,
the
Lords
end
in
taking
us
into
covenant
with
himselfe
,
is
to
make
us
an
happy
and
blessed
people
,
which
wee
cannot
be
,
but
onely
by
the
enjoyment
of
God
himself
;
blessednesse
standing
in
a
confluence
of
all
good
,
which
cannot
be
found
but
in
God
alone
.
There
is
in
man
himselfe
nothing
but
vanity
and
misery
:
he
was
at
first
full
of
grace
and
goodnesse
,
an
Image
of
the
blessed
God
,
but
now
he
is
become
a
spectacle
of
misery
.
So
all
other
things
under
the
Sun
are
to
him
turned
to
vanity
and
vexation
of
spirit
.
As
a
deale
of
wind
in
the
body
doth
not
refresh
it
,
but
gripe
and
pain
it
:
so
all
the
windy
comforts
of
the
world
cannot
satisfie
,
but
rather
trouble
us
,
till
we
recover
our
fellowship
with
God
.
As
we
lost
our
felicity
in
losing
God
;
so
we
must
recover
it
again
by
recovering
him
.
Therefore
wee
find
in
experience
,
that
the
soule
never
finds
setled
test
,
till
it
come
to
rest
in
God
.
As
the
Bee
goes
from
flower
to
flower
,
because
there
is
not
full
contentment
to
be
found
in
any
one
:
so
the
soul●
from
creature
to
creature
,
til
it
comes
to
God
.
Hence
the
Lord
is
called
the
rest
of
the
soule
,
Psalm
116.7
.
And
this
the
Lord
knowing
,
that
the
soule
cannot
find
rest
any
where
else
,
but
in
him
;
therefore
he
will
communicate
himself
to
them
:
this
being
his
end
,
to
make
the
creature
bl●ssed
by
enjoying
of
him
.
Consider
how
God
is
an
All-sufficient
God
to
us
in
two
respects
:
First
,
in
respect
of
all
our
occasions
and
necessities
,
whatever
our
case
be
.
It
's
Gods
prerogative
alone
to
be
an
universal
good
.
The
things
of
the
world
can
help
but
against
some
one
thing
;
bread
against
hunger
,
drink
against
thirst
,
cloathes
against
cold
and
nakednesse
,
houses
against
wind
and
weather
,
friends
against
solitarinesse
,
riches
against
poverty
,
Physick
against
sicknesse
&c.
But
God
is
an
All-sufficient
good
,
he
supplies
all
the
necessities
of
his
people
,
he
is
all
in
all
to
them
,
he
is
habitation
to
them
,
he
is
life
,
&c.
he
doth
good
to
the
inward
and
outward
man
;
his
grace
is
sufficient
to
help
all
the
defects
of
the
soule
.
Look
upon
the
guilt
of
sinne
,
there
is
abundant
grace
to
pardon
:
Are
our
infirmities
many
?
there
is
power
in
Gods
grace
to
heale
them
.
Are
our
corruptions
strong
?
the
power
of
Gods
Spirit
can
overcome
them
,
and
make
us
able
to
keep
his
Statutes
and
Judgements
,
and
to
doe
them
.
Are
our
consciences
disquieted
,
and
our
peace
broken
?
His
joy
is
able
to
make
us
rejoyce
with
joy
unspeakable
and
glorious
.
Again
,
his
sufficiency
extends
also
to
the
body
:
all
the
welfare
of
the
outward
man
is
laid
up
in
God
;
he
is
the
God
of
our
life
,
Psal.
42.8
.
Psalm
42.8
.
and
the
strength
of
our
life
,
Psal.
27.1
.
Psalm
27.1
.
He
is
a
quickning
spirit
,
1
Cor.
15.45
.
1
Cor.
15.45
.
which
though
it
be
true
in
regard
of
the
inward
man
,
which
he
doth
also
quicken
by
his
Spirit
and
grace
;
yet
it
is
there
spoken
of
the
outward
man
,
of
the
body
which
the
Lord
shall
quicken
after
death
,
and
doth
now
keep
alive
by
his
power
.
For
in
him
we
live
,
and
move
,
and
have
our
being
,
Acts
17.28
.
Acts
17.28
.
When
God
formed
the
body
at
first
out
of
the
dust
,
whence
had
it
life
?
Not
from
it selfe
,
nor
from
any
creature
:
God
breathed
into
him
the
breath
of
life
:
and
so
he
still
keeps
the
breath
in
our
nostrils
,
and
upholds
our
soule
in
life
,
or
else
we
should
presently
return
to
dust
.
Secondly
,
God
is
an
all-sufficient
good
in
respect
of
all
times
and
seasons
,
both
for
this
life
and
the
life
to
come
.
Other
things
serve
but
in
their
seasons
,
as
it
was
said
of
David
,
that
he
served
his
time
;
so
doe
the
things
of
this
life
,
but
they
continue
not
,
our
health
and
strength
are
with
us
in
youth
,
but
they
stay
not
.
The
flowers
give
their
smell
in
the
spring
,
but
by
and
by
they
are
withered
and
gone
.
The
Sunne
gives
light
in
the
day
time
,
but
hides
it selfe
in
the
night
;
cloathes
keep
us
warme
,
but
they
wear
away
.
But
God
is
a
lasting
,
yea
and
an
everlasting
good
;
He
is
God
and
changeth
not
,
and
therefore
is
called
,
God
from
everlasting
to
everlasting
,
Psal.
90.2
.
In
a
word
,
he
is
sufficient
,
First
,
to
save
us
from
all
evill
,
and
thence
hee
is
said
to
bee
a
Wall
of
fire
round
about
his
people
,
Zach.
2.8
.
So
also
a
Cloud
against
the
heat
,
a
Shield
and
Buckler
against
the
Sword
,
&c.
an
all-sufficient
protection
to
his
people
against
all
evill
.
Secondly
,
an
all-sufficient
good
to
communicate
all
blessings
to
us
which
we
stand
in
need
of
;
therefore
hee
promises
to
open
his
good
treasure
.
Deut.
28.11.12
.
And
hee
tells
Abraham
when
hee
enters
into
covenant
with
him
,
that
he
will
be
his
exceeding
great
reward
.
I
will
be
all
things
to
thee
.
Hence
the
Lord
is
called
a
Sunne
,
Psalm
84.
that
as
the
Sun
is
the
cause
of
all
fruitfulnesse
to
the
earth
,
bringeth
forth
corn
,
grasse
,
and
hearbs
,
and
withall
cherishes
them
:
so
the
Lord
by
the
influence
of
his
grace
and
goodnesse
,
bringeth
forth
something
out
of
every
creature
for
the
good
and
comfort
of
his
people
.
Thirdly
,
he
is
able
to
make
up
all
our
losses
;
whatever
wee
have
forgone
for
his
Names
sake
,
and
his
Gospels
,
we
shall
have
an
hundred
fold
more
either
in
the
same
kind
,
or
in
contentation
,
or
inward
peace
of
conscience
.
Thus
the
Prophet
tells
Amaziah
,
2
Chron.
25.
when
he
asked
what
he
should
doe
for
the
hundred
talents
,
saith
the
Prophet
,
The
Lord
is
able
to
give
thee
more
then
this
.
Have
we
with
Abraham
forsaken
our
native
countrey
,
and
our
kindred
?
The
Lord
is
able
to
make
up
all
.
Fourthly
,
He
is
sufficient
to
work
for
us
and
by
us
,
what
ever
we
desire
according
to
his
will
.
What
ever
enterprise
wee
have
in
hand
,
or
goe
about
,
though
wee
have
mountaines
against
us
,
as
Zach.
4.7
.
yet
the
Lord
can
make
them
plains
,
and
work
all
our
works
for
us
.
Have
we
any
grace
to
bee
wrought
in
us
?
Hee
can
make
all
grace
to
abound
in
us
.
He
hath
abundance
of
spirit
,
Heb.
13.21
.
and
can
work
both
will
and
deed
.
Thus
you
see
that
God
is
every
way
sufficient
to
his
people
.
Vse
1
This
may
let
us
see
both
the
cause
and
cure
of
those
manifold
discontents
that
we
meet
withall
in
our
daily
course
,
troubled
we
are
on
every
side
,
nothing
satisfies
the
unsatiable
desires
of
our
hearts
,
but
when
we
have
the
things
we
sought
at
Gods
hand
,
yet
we
are
discontented
.
The
reason
of
all
is
,
because
we
doe
not
injoy
God
,
we
doe
not
live
upon
him
,
wee
doe
not
possesse
nor
improve
our
interest
in
him
.
We
pore
upon
the
Creature
,
and
place
our
rest
there
,
and
so
misse
of
our
expectation
.
If
we
did
injoy
God
in
our
daily
conversation
,
wee
might
finde
a
sufficiency
and
contentment
in
every
estate
,
as
Paul
did
,
Phil.
4.13
.
Phil.
4.13
.
&
2
Cor.
6.10
.
as
having
nothing
,
and
yet
possessing
all
things
.
He
lived
to
God
,
and
enjoyed
him
,
and
he
was
an
all-sufficient
good
to
him
.
Wee
may
injoy
God
in
any
condition
,
in
the
meanest
as
well
as
the
greatest
,
in
the
poorest
as
well
as
the
richest
.
Nothing
can
separate
us
from
God
but
sin
alone
.
God
will
goe
into
a
wildernesse
,
into
a
prison
,
into
a
low
condition
with
his
people
,
and
he
is
able
to
make
up
all
to
them
that
they
are
cut
short
of
.
Our
discontents
therefore
doe
not
arise
from
the
change
of
our
condition
in
outward
things
,
but
because
we
want
our
fellowship
with
God
.
If
we
doe
not
finde
a
sufficiency
,
it
is
because
we
doe
not
injoy
him
our
all-sufficient
good
.
What
is
the
cure
then
?
We
must
stirre
up
our
faith
,
and
consider
our
Covenant
,
thinke
with
our selves
what
God
hath
promised
to
be
to
us
,
even
our
God
,
our
all-sufficient
good
.
If
wee
had
faith
but
as
a
graine
of
Mustard
seed
,
and
did
exercise
our
faith
in
this
promise
,
and
live
by
it
,
wee
might
command
these
stormes
of
discontent
which
trouble
us
,
to
be
at
peace
and
be
still
.
We
might
then
say
,
as
Psal.
42.11
.
Psal.
42.11
.
Why
art
thou
cast
downe
within
me
,
O
my
soule
?
&c.
Hast
not
thou
an
all-sufficient
good
?
a
God
to
injoy
?
Here
then
is
the
way
to
true
contentation
.
Labour
to
enjoy
God
,
live
upon
him
,
he
is
the
rest
of
the
soule
,
an
all-sufficient
good
.
Vse
2
It
may
be
a
rule
of
triall
,
whereby
we
may
in
some
part
discerne
,
whether
we
doe
indeed
enjoy
God
in
the
outward
comforts
of
this
life
,
which
we
doe
partake
in
;
Many
will
aske
the
question
,
Whether
doe
I
injoy
God
in
the
blessings
I
have
?
Here
is
one
thing
whereby
it
may
be
knowne
:
God
is
an
all-sufficient
good
to
them
that
doe
enjoy
him
,
he
fills
all
things
with
his
fulnesse
.
He
maketh
every
thing
a
full
blessing
when
he
comes
to
us
in
it
;
It
is
contentfull
.
Doe
we
then
finde
that
the
things
which
we
have
are
sufficient
for
us
,
and
doe
they
bring
a
kind
of
satiety
and
fulnesse
with
them
,
so
that
we
are
satisfied
with
our
portion
?
this
is
because
God
is
in
it
,
and
fills
the
blessing
with
his
fulnesse
,
and
so
makes
it
to
fill
us
;
and
makes
us
say
with
Jacob
,
I
have
enough
,
therefore
when
wee
are
not
satisfied
with
what
we
have
,
it
is
a
signe
that
God
hath
left
the
creature
,
and
then
it
proves
an
empty
and
windy
vanitie
to
us
.
So
much
satiety
,
so
much
of
God
in
every
blessing
.
For
direction
where
to
pitch
our
affections
,
and
settle
the
desires
Vse
3
of
our
soule
,
when
we
would
find
contentment
in
any
blessing
.
Set
our
hearts
there
,
where
we
may
be
sure
to
find
that
which
will
fill
the
desires
of
them
.
Contentment
is
that
,
which
all
seeke
for
,
but
they
seeke
not
aright
;
fasten
therefore
the
affections
of
the
soule
on
God
,
and
on
him
alone
.
Set
not
your
hearts
on
riches
,
Psal.
62.10
.
Psal
62.10
.
L●y
not
out
your
money
for
that
which
is
not
bread
,
Isai
.
55.1
,
2.
and
your
silver
for
that
which
satisfies
not
.
Nothing
can
fill
the
heart
but
the
fulnesse
of
God
.
For
comfort
unto
all
those
that
are
in
Covenant
with
God
,
to
Vse
4
you
I
may
say
as
Moses
to
the
people
of
Israel
,
Deut.
33.29
.
Deut.
33.29
.
Happy
art
thou
,
O
Israel
,
who
is
like
unto
thee
,
O
people
saved
by
the
Lord
?
And
as
David
,
Psal.
33.12
.
Psal.
33.12
.
Blessed
is
the
Nation
whose
God
is
the
Lord
.
Take
notice
therefore
of
your
blessednesse
.
This
is
a
blessednesse
that
hath
the
confluence
of
all
good
in
it
.
Let
others
blesse
themselves
in
their
wealth
,
dignitie
,
in
titles
and
places
of
honour
,
and
in
their
power
and
authoritie
over
men
,
this
is
a
poore
and
miserable
blessednesse
;
But
let
us
say
,
as
Psal.
144.15
.
Blessed
are
they
whose
God
is
the
Lord
;
Rejoyce
therefore
in
your
portion
,
you
have
an
all-sufficient
God
to
save
you
from
all
kinde
of
evill
,
to
minister
to
you
all
kinde
of
good
,
to
worke
all
your
workes
for
you
,
and
in
you
,
and
the
time
will
shortly
come
when
you
shall
say
,
I
have
enough
,
my
cup
runs
over
.
But
we
see
many
that
professe
to
be
in
Covenant
with
God
,
Object
.
that
live
as
poore
contemptible
lives
,
feele
as
many
wants
,
and
lie
under
as
many
troubles
as
any
other
.
For
the
present
I
say
in
a
word
thus
.
1.
Answ.
That
the
time
of
the
full
enjoyment
of
this
promise
is
not
yet
come
.
2.
Peradventure
Gods
owne
people
sometimes
walke
not
in
the
way
of
the
Covenant
;
for
as
there
is
the
blessing
of
the
Covenant
,
so
also
the
way
wherein
they
must
walke
,
and
they
starting
out
of
the
way
,
misse
of
the
blessing
.
3.
The
lives
of
Gods
people
are
not
to
be
judged
of
,
by
their
outward
appearance
,
but
by
their
inward
state
and
condition
;
many
a
man
lives
poorely
for
outward
things
in
this
world
,
and
yet
finds
more
sufficiency
and
fulnesse
in
that
estate
,
then
many
a
man
that
hath
barnes
full
,
and
fares
deliciously
every
day
.
For
first
,
they
have
necessaries
as
well
as
they
that
have
more
,
though
but
little
before-hand
.
They
have
every
day
a
certain
provision
prepared
for
them
:
As
the
King
of
Babylon
provided
for
Jeremiah
,
2
Chron.
36.
2
Chron.
36.
Again
,
though
Gods
servants
have
many
times
but
little
,
yet
they
have
as
much
comfort
in
that
little
,
as
those
that
have
greater
abundance
,
Psal.
37.16
.
They
have
as
much
peace
,
quiet
of
heart
and
conscience
,
as
free
from
feare
and
care
,
as
chearfull
and
comfortable
,
and
finde
as
good
a
savour
in
that
homely
provision
they
feed
upon
,
as
others
in
their
honey-combe
.
And
whence
is
all
this
,
but
from
hence
,
that
the
fulnesse
of
God
is
in
that
little
which
they
enjoy
?
There
is
a
full
blessing
in
it
,
God
hath
put
himselfe
into
it
,
and
though
it
be
but
little
and
mean
in
shew
,
yet
it
is
much
in
substance
.
And
lastly
,
If
Gods
servants
want
at
any
time
,
he
sees
a
little
to
be
better
for
them
then
more
abundance
,
not
because
God
cannot
fulfill
their
necessitie
,
or
is
not
willing
;
he
is
able
to
supply
their
wants
,
and
will
in
due
time
administer
all
Grace
to
them
.
God
is
a
sufficient
God
to
his
people
,
and
therefore
blessed
are
the
people
that
are
in
such
a
case
,
yea
blessed
are
the
people
whose
God
is
the
Lord
.
2.
As
God
will
be
a
sufficient
God
unto
us
;
so
he
will
be
all
this
to
us
from
himselfe
.
God
hath
his
all-sufficiency
from
himselfe
,
therefore
called
Jehovah
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
is
the
first
cause
of
his
own
blessednesse
,
and
communicates
all
blessednesse
to
his
people
from
himselfe
.
Man
may
communicate
good
to
man
,
the
Father
to
the
children
,
a
Minister
to
his
people
,
one
neighbour
to
another
,
but
he
cannot
doe
it
from
himselfe
,
but
as
he
hath
first
received
from
God
.
The
vessell
may
give
you
water
,
but
not
from
it selfe
,
but
what
it
hath
from
the
fountaine
;
the
fountaine
onely
gives
it
from
it selfe
.
So
it
is
between
God
and
the
creature
.
God
is
the
fountaine
of
living
waters
,
who
immediately
communicates
all
to
his
people
;
and
thus
the
Lord
will
be
to
them
as
he
promises
,
Isai
.
44.24
.
Isai
.
44.24
.
I
am
the
Lord
that
maketh
all
things
,
that
stretcheth
out
the
heavens
alone
,
and
spreadeth
abroad
the
earth
by
my selfe
.
There
is
the
force
of
the
promise
,
that
whereas
the
enemies
were
mighty
,
and
the
people
of
God
thought
it
impossible
that
they
should
be
redeemed
out
of
Captivitie
,
God
taketh
a
resemblance
from
the
worke
of
Creation
,
and
applyes
it
to
the
worke
of
their
redemption
;
that
as
he
stretched
out
the
heavens
alone
,
and
spread
abroad
the
earth
by
himselfe
;
so
by
himselfe
alone
he
would
worke
out
salvation
for
his
people
.
So
Isai
.
59.16
.
Isai
.
59.16
.
God
speaketh
like
a
man
that
looketh
that
others
should
come
and
helpe
him
,
but
none
came
,
therefore
his
owne
arme
brought
salvation
,
and
sustained
his
people
Israel
.
The
Lord
alone
will
be
a
sufficient
blessing
to
his
people
.
Hence
Isai
.
45.7
.
Isai
.
45.7
.
The
Lord
saith
that
he
formes
light
,
and
creates
darknesse
,
he
makes
peace
,
and
creates
evill
.
Sometimes
God
so
creates
evill
,
that
if
it
be
asked
whence
it
comes
,
or
what
is
the
originall
of
it
,
we
must
answer
,
as
Isai
.
47.11
.
we
cannot
tell
whence
it
cometh
,
but
onely
from
the
Lords
immediate
hand
.
The
Lord
makes
it
evident
,
that
it
cometh
from
him
,
that
men
are
forced
to
say
,
as
Jehoram
,
2
Kings
6.33
.
2
King
.
6.33
.
This
evill
is
of
the
Lord
;
or
as
the
Magicians
,
Exod.
8.19
.
This
is
no
other
but
the
finger
of
God
.
So
on
the
contrary
,
the
Lord
so
workes
from
himselfe
in
the
communicating
of
his
goodnesse
and
mercy
to
his
people
,
that
they
may
see
and
plainly
perceive
,
that
it
is
the
immediate
hand
of
God
,
that
hath
wrought
all
.
This
may
be
made
manifest
,
both
first
in
the
want
of
outward
meanes
,
and
secondly
,
in
the
injoyment
of
them
.
First
,
In
the
want
of
meanes
,
here
God
steps
in
and
makes
a
supply
,
and
becomes
all
things
unto
his
people
;
sometimes
God
withholds
from
his
people
the
meanes
of
life
,
and
yet
they
live
,
that
it
may
appeare
that
our
life
is
not
in
the
meanes
,
but
in
God
,
that
he
is
our
life
,
and
the
length
of
our
dayes
,
as
Deut.
30.20
.
Deut.
30.20
.
And
that
in
him
we
live
,
and
move
,
and
have
our
being
,
Acts
17.
Thus
Moses
,
when
he
had
neither
bread
nor
water
for
fortie
dayes
,
yet
he
lived
,
and
was
as
strong
as
though
he
had
daily
eaten
his
appointed
food
.
So
also
was
it
with
Elijah
,
and
our
Saviour
Christ
,
Mat.
4.2
.
So
also
with
the
people
of
Israel
,
God
suffered
them
to
be
hungry
,
and
yet
they
did
not
famish
,
that
it
might
appeare
,
that
man
lives
not
by
bread
onely
,
but
by
every
word
of
God
,
Deut.
8.3
.
Hence
is
that
in
Isai
.
41.17
,
18.20
.
Isai
.
41.17
,
18.20
.
The
Lord
will
open
rivers
in
the
high
places
,
and
fountaines
in
the
valleyes
,
for
the
poore
and
needy
,
&c.
And
for
what
end
will
the
Lord
doe
this
?
that
they
may
know
and
consider
,
that
the
hand
of
the
Lord
hath
done
this
,
&c.
Thus
was
the
Lord
good
to
the
Israelites
in
the
wildernesse
,
he
was
all
things
to
them
.
First
,
they
had
no
setled
habitation
,
but
the
Lord
was
an
habitation
unto
them
,
Psal.
90.1
.
Psal.
90.1
.
Againe
,
they
had
no
ordinary
bread
for
fortie
yeares
together
,
and
yet
they
were
preserved
alive
,
that
they
might
know
that
the
Lord
was
the
God
of
their
welfare
,
as
Moses
saith
,
Deut.
29.6
.
Deut.
29.6
.
Againe
,
they
had
no
meanes
of
renewing
their
cloathing
,
and
yet
they
wanted
not
;
as
Deut.
29.5
.
Their
cloathes
waxed
not
old
upon
them
,
nor
their
shooes
upon
their
feet
.
Againe
,
they
were
often
to
journey
and
travell
by
night
as
well
as
by
day
,
and
they
knew
not
one
foot
of
the
way
they
should
goe
,
therefore
the
Lord
himselfe
was
a
guide
unto
them
,
He
went
before
them
by
day
in
a
pillar
of
a
cloud
,
and
in
a
pillar
of
fire
by
night
,
Exod.
13.21
.
Exod.
13.21
.
Therein
the
Lord
fulfilled
that
which
he
speakes
,
Isai
.
48.17
.
Isai
.
48.17
.
I
the
Lord
thy
redeemer
lead
thee
in
the
way
wherein
thou
shouldest
goe
.
Hence
is
that
in
Deut.
32.10.12
.
The
Lord
alone
led
him
,
and
there
was
no
strange
God
with
him
.
He
alone
provided
for
them
,
he
alone
fed
them
,
he
alone
conducted
them
,
he
alone
did
all
for
them
.
As
it
is
thus
in
temporall
benefits
,
so
also
in
spirituall
blessings
,
the
Lord
is
from
himselfe
all
in
all
unto
his
people
.
In
Ezek.
11.16
.
Ezek.
11.16
.
the
Lord
tells
them
,
that
he
would
carry
them
into
captivitie
,
and
now
lest
they
should
be
discouraged
for
want
of
the
Temple
and
Ordinances
,
therefore
the
Lord
promises
,
that
he
will
be
a
Sanctuary
unto
them
;
he
will
supply
unto
them
the
want
of
publique
ordinances
from
himselfe
.
Hence
is
that
in
Isai
.
54.17
.
Isai
.
54.17
.
it
is
said
that
they
shall
be
taught
of
God
;
and
Rom.
8.26
.
Rom.
8.26
.
that
the
spirit
helpes
the
infirmities
of
Gods
people
;
when
the
servants
of
God
would
pray
,
but
they
cannot
,
the
Spirit
himselfe
maketh
up
their
wants
,
and
fills
their
hearts
with
groanes
which
pierce
the
heavens
.
So
when
they
are
to
speake
before
the
adversaries
of
Gods
truth
,
and
they
know
not
how
to
answer
,
then
the
Lord
puts
an
answer
into
their
mouthes
,
as
Mat.
10.20
.
Mat.
10.20
.
So
also
in
the
preaching
of
the
Word
,
the
Lord
himselfe
puts
words
into
the
mouthes
of
his
servants
,
that
whereas
they
may
say
as
Moses
,
Exod.
4.10
.
I
am
of
a
stammering
tongue
and
cannot
speake
,
or
as
Jer.
cap.
1.6
.
I
am
a
childe
,
&c.
yet
the
Lord
is
a
mouth
unto
them
,
and
they
speake
words
not
which
mans
wisdome
teacheth
,
but
which
the
Holy
Ghost
teacheth
,
1
Cor.
2.13
.
1
Cor.
2.13
.
that
they
which
heare
them
are
forced
to
say
,
God
is
in
you
of
a
truth
.
So
also
in
the
comfort
and
peace
that
God
giveth
unto
his
servants
,
he
giveth
it
not
as
the
world
giveth
,
by
abundance
of
earthly
comforts
and
outward
prosperitie
,
but
when
all
things
threaten
trouble
,
yet
then
he
gives
peace
from
himselfe
,
Joh.
14.27
.
Joh.
14.27
.
Secondly
,
Consider
how
God
is
all
to
his
people
from
himselfe
,
even
in
the
possession
&
enjoyment
of
his
good
blessings
;
sometimes
the
Lord
continues
to
us
the
meanes
of
life
,
and
yet
so
workes
and
orders
all
,
that
the
benefit
and
blessing
is
evidently
seene
to
come
not
from
them
,
but
from
the
Lord
alone
;
And
this
he
maketh
to
appeare
divers
wayes
.
First
,
Sometimes
God
lets
us
enjoy
the
creature
,
and
yet
wee
want
the
blessing
for
a
season
,
till
he
command
a
blessing
to
come
.
Sometimes
we
have
raine
,
but
not
the
raine
of
blessing
,
yet
afterwards
,
he
causeth
it
to
come
in
mercy
,
and
to
become
a
blessing
.
The
Sunne
shineth
in
the
firmament
,
but
we
want
the
heat
of
it
,
the
warmth
and
quickning
power
of
it
is
withheld
,
to
let
us
see
that
it
is
not
the
Sunne
,
but
the
Lord
,
by
which
we
doe
enjoy
the
blessing
.
We
cast
our
seed
into
the
ground
,
but
it
doth
not
prosper
,
afterward
it
growes
and
flourisheth
.
Sometimes
we
carry
out
much
,
and
bring
in
little
,
what
is
the
reason
?
It
is
to
let
us
see
the
truth
of
that
,
1
Cor.
3.7
.
1
Cor.
3.7
.
that
it
is
the
Lord
which
giveth
the
increase
.
Sometimes
we
carry
out
little
,
and
bring
in
great
increase
,
as
Zach.
8.10.12
.
The
reason
is
,
it
is
the
Lord
who
giveth
us
to
possesse
all
things
.
Secondly
,
Sometimes
the
Lord
gives
us
the
meanes
by
which
we
live
,
but
it
is
in
such
a
strange
and
unwonted
manner
and
way
,
that
the
hand
of
God
is
as
evidently
seene
in
the
giving
of
the
meanes
,
as
if
he
had
upholden
our
life
without
meanes
.
Thus
Exod.
16.12
.
Exod.
16.12
.
the
Israelites
had
a
kinde
of
bread
in
the
wildernesse
,
but
it
was
in
such
a
strange
and
miraculous
manner
,
as
though
they
had
lived
fortie
yeares
without
any
food
.
The
usuall
way
by
which
we
have
bread
,
is
out
of
the
earth
;
according
to
that
in
Psal.
104.14
.
Psal.
104.14
.
But
the
bread
by
which
God
fed
them
,
was
bread
from
heaven
,
Psal.
105.40
.
As
if
God
had
made
heaven
a
garner
or
store-house
,
to
lay
up
Corne
for
the
necessities
of
his
people
.
So
Elijah
was
fed
with
bread
and
flesh
,
which
are
ordinary
food
,
but
the
meanes
by
which
he
had
them
were
as
strange
as
though
he
had
lived
without
them
.
God
appointed
the
Ravens
there
to
feed
him
,
1
Kings
17.4
.
Thirdly
,
Sometimes
God
gives
some
meanes
to
his
people
to
enjoy
,
but
the
meanes
are
weake
and
feeble
and
unable
to
worke
for
our
good
and
comfort
,
without
a
speciall
blessing
from
himselfe
.
Here
therefore
the
Lord
comes
in
,
and
puts
his
own
strength
to
the
weaknesse
of
the
meanes
,
and
makes
them
worke
for
us
aboundantly
,
above
that
which
we
could
expect
or
thinke
.
Thus
when
Daniel
refused
to
eat
the
Kings
meat
,
and
chose
pulse
,
thin
grewel
or
hearbs
,
or
such
course
stuffe
,
yet
his
countenance
was
better
liking
,
then
they
that
did
eat
of
the
Kings
meat
;
their
well
liking
came
not
from
the
meat
,
but
from
an
extraordinary
blessing
that
came
from
God
,
Dan.
1.
Dan.
1.
So
Gideon
must
have
Souldiers
and
weapons
of
warre
,
and
yet
such
a
small
company
,
and
weake
furniture
,
that
Israel
must
be
forced
to
say
,
I
have
not
wrought
salvation
for
my selfe
,
but
it
is
the
Lord
that
hath
done
it
.
So
it
is
in
spirituall
meanes
.
God
sometimes
gives
but
weake
meanes
to
a
people
in
comparison
of
what
others
doe
enjoy
,
yet
many
are
turned
to
God
by
their
ministry
.
As
by
the
sound
of
the
trumpets
of
Rammes
hornes
,
the
walles
of
Jericho
fell
downe
,
so
by
the
ministry
of
weake
man
the
Lord
throwes
downe
the
strong
hold
of
Satans
kingdome
,
to
the
end
that
the
excellency
of
the
power
,
may
appeare
to
be
of
God
,
not
of
man
,
2
Cor.
4.7
.
2
Cor.
4.7
.
Fourthly
,
Againe
,
sometimes
the
Lord
increaseth
and
lengthens
out
the
little
and
short
provisions
which
he
makes
for
his
people
,
so
that
by
reason
of
the
increase
which
it
receiveth
from
God
,
it
is
made
as
sufficient
,
as
if
it
were
an
hundred
or
thousand-fold
more
.
Thus
with
the
woman
of
Sarepta
,
1
King
.
17.14
.
1
King
.
17.14
.
the
Lord
increased
the
meale
in
the
barrell
,
and
the
oyle
in
the
cruse
,
that
it
failed
not
,
till
the
day
that
the
Lord
sent
raine
upon
the
earth
.
Thus
it
was
also
with
the
widow
that
was
in
debt
,
2
Kings
4.3
.
shee
had
nothing
to
pay
withall
,
but
a
pot
of
oyle
,
yet
the
Lord
so
multiplyed
it
,
that
there
wanted
not
oyle
,
till
there
wanted
vessells
to
receive
it
.
The
Lord
sometimes
causeth
the
little
provisions
which
he
maketh
for
his
people
,
so
to
last
,
that
they
want
not
meat
,
till
they
want
bellyes
to
receive
it
.
Thus
also
it
was
with
those
five
thousand
that
our
Saviour
fed
with
a
few
loaves
,
Mat.
14.
And
so
also
with
the
Israelites
in
the
Wildernesse
,
Deut.
29.5
.
that
when
no
supplies
of
cloathing
could
be
made
to
them
,
then
the
Lord
made
that
suit
of
apparell
upon
their
backe
,
and
those
shooes
which
were
upon
their
feet
to
continue
;
this
was
by
the
blessing
of
the
Lord
.
Fiftly
,
Sometimes
the
Lord
giveth
the
same
meanes
to
one
as
to
another
;
But
there
is
a
great
difference
in
the
comfort
and
blessing
which
is
injoyed
by
the
one
and
by
the
other
.
One
hath
food
,
so
hath
another
,
but
one
eates
and
is
satisfied
,
as
the
Lord
promiseth
that
his
people
shall
be
,
Joel
2.26
.
Joel
2.26
.
the
other
eates
,
and
is
not
satisfied
,
as
he
threatneth
,
Hos.
4.10
.
One
is
strengthned
,
and
growes
strong
to
labour
,
the
other
is
impotent
and
feeble
.
The
Lord
hereby
shewes
,
that
the
being
satisfied
and
receiving
strength
,
is
not
from
the
meanes
,
but
from
the
blessing
which
he
is
pleased
to
communicate
to
his
people
from
himselfe
.
So
it
is
also
in
the
meanes
of
grace
,
many
people
enjoy
the
same
externall
meanes
,
the
same
ministry
,
the
same
exhortation
and
promises
;
some
are
thereby
converted
and
turned
unto
God
;
others
remaine
blind
,
ignorant
,
and
carnall
;
the
reason
is
,
because
that
as
the
one
seekes
not
unto
God
but
onely
unto
man
,
so
man
onely
speakes
to
the
one
,
but
to
the
other
God
speakes
by
his
own
Spirit
,
and
workes
from
himselfe
over
and
above
that
which
man
doth
or
can
doe
.
Thus
we
see
that
both
in
the
want
,
and
in
the
possession
of
the
meanes
,
the
Lord
is
all
to
his
people
from
himselfe
.
Now
the
reasons
why
the
Lord
doth
thus
worke
from
himselfe
are
;
First
,
for
the
glorifying
of
himselfe
.
Secondly
,
for
the
comfort
of
his
people
.
For
the
glorifying
of
himselfe
,
to
make
his
goodnesse
and
sufficiency
Reason
1
the
more
to
appeare
to
his
people
,
that
they
may
know
that
he
is
not
as
man
,
tyed
to
meanes
,
or
to
the
greatnesse
and
power
of
them
,
but
he
is
an
all-sufficient
God
;
and
therefore
should
give
him
all
the
praise
;
and
for
this
very
end
doth
the
Lord
sometimes
bring
his
servants
into
straits
,
beyond
the
helpe
of
any
creature
,
that
when
they
are
brought
forth
,
it
might
appeare
that
it
is
the
hand
of
the
Lord
that
hath
done
it
.
When
as
the
Lord
either
puts
us
besides
the
meanes
,
or
cuts
them
short
,
he
doth
in
effect
thus
say
to
us
,
I
have
hitherto
wrought
for
you
,
but
it
hath
been
by
such
and
such
meanes
,
which
have
been
as
a
vaile
between
me
and
you
,
that
you
have
not
seene
my
power
and
goodnesse
towards
you
so
clearely
,
but
now
I
will
shew
my selfe
more
fully
to
you
.
Now
I
will
take
away
those
things
which
though
you
counted
helps
to
your selves
,
yet
are
hindrances
to
hinder
me
,
that
I
cannot
shew
my selfe
so
familiarly
to
you
.
I
will
now
therefore
lay
them
aside
,
and
by
my
selfe
,
I
will
work
for
your
good
.
The
Lord
herein
deales
with
his
servants
,
as
Joseph
did
with
his
brethren
.
Whilest
he
walked
more
strangely
towards
them
,
and
spake
to
them
by
an
Interpreter
,
so
long
he
suffered
his
servants
,
and
as
many
as
would
,
to
bee
present
,
he
cared
not
how
many
were
standing
by
;
but
when
hee
meant
to
let
them
know
that
he
was
Joseph
their
brother
,
when
hee
would
open
all
his
heart
to
them
,
and
let
them
see
his
abundant
love
,
then
saith
Joseph
,
Cause
every
man
to
goe
out
from
me
,
Gen.
45.1
.
So
it
is
here
,
whiles
the
Lord
comes
to
us
,
by
so
many
outward
and
ordinary
means
,
he
converseth
with
us
but
somewhat
strangely
,
speaking
as
by
so
many
Interpreters
,
by
them
to
interpret
his
mind
and
will
to
us
;
but
when
hee
will
shew
himselfe
to
us
more
fami
iarly
,
then
he
bids
away
unto
all
these
former
means
,
silver
,
gold
,
and
corn
,
&c.
and
when
all
these
are
set
aside
,
then
he
comes
and
sayes
plainly
,
Now
you
shall
see
what
I
my selfe
will
doe
for
you
;
and
that
I
,
who
am
the
Lord
all-suffi●ient
,
am
the
Lord
your
God
,
and
from
my selfe
I
will
blesse
you
,
you
shall
now
see
my
immediate
care
of
you
.
And
when
the
Lords
people
see
this
,
thereby
they
know
him
better
,
and
honour
him
more
,
thereby
are
they
forced
to
say
,
as
Psalm
148.13
.
Psal.
148.13
.
His
Name
onely
is
excellent
,
his
Name
onely
is
worthy
to
bee
exalted
.
Before
they
were
ready
to
ascribe
some
excellency
to
the
means
and
instruments
,
sacrificing
to
their
own
nets
:
but
when
they
come
to
nothing
,
and
the
Lord
hath
by
himselfe
fulfilled
our
desire
,
then
are
we
lifted
up
to
glorifie
him
,
hee
alone
is
seen
to
be
an
all
sufficient
God
unto
his
people
.
So
that
if
wee
ask
,
Why
is
the
Lord
alone
in
doing
good
to
his
people
,
and
there
is
none
with
him
,
as
David
was
asked
,
1
Sam.
21.1
.
1
Sam.
21.1
.
The
answer
is
,
because
I
will
not
give
my
glory
to
another
,
saith
God
,
but
will
have
my
whole
glory
to
my selfe
alone
:
He
is
alone
,
that
he
alone
may
be
glorified
.
Reason
2
It
is
also
for
the
further
comfort
and
consolation
of
the
people
of
God
,
when
then
they
shall
see
from
whence
their
help
commeth
,
how
God
by
his
immediate
hand
hath
wrought
for
their
good
.
A
gift
from
the
Princes
own
hand
,
is
farre
more
gratefull
then
that
which
comes
another
way
.
So
when
the
Lord
casteth
in
kindnesse
and
favours
upon
his
people
from
himselfe
,
this
is
more
comfortable
then
to
have
it
by
another
means
.
Indeed
during
the
time
of
the
trials
of
Gods
people
,
their
faith
is
put
to
soar
plunges
,
that
they
begin
to
question
,
as
they
said
,
Exod.
17.7
.
Exod.
17
7.
Is
The
Lord
amongst
us
,
or
not
?
And
are
ready
to
say
,
as
Isai
.
49.14
.
Isai
.
49.14
.
The
Lord
hath
forgotten
me
,
&c.
But
when
they
see
what
hee
hath
done
,
how
he
hath
ridden
on
the
heavens
for
their
help
,
and
on
the
clouds
in
his
glory
,
and
all
for
their
succour
and
good
,
when
they
see
the
Lord
himselfe
supplying
their
wants
from
himselfe
,
then
they
change
their
mind
,
and
say
,
as
Exod.
15.11
.
Exod.
15.11
.
Who
is
like
unto
thee
O
Lord
,
amongst
the
Gods
?
who
is
like
thee
,
glorious
in
holinesse
,
fearfull
in
praises
,
doing
wonders
?
There
is
no
God
like
our
God
,
who
hath
done
marvellously
for
us
,
and
we
who
have
such
a
God
shall
never
be
ashamed
.
This
may
serve
to
help
our
faith
against
the
discouragem●nts
Vse
1
which
wee
are
apt
to
fall
into
in
the
straits
into
which
the
Lord
hath
brought
us
.
God
hath
dealt
with
us
as
with
his
people
Israel
,
we
are
brought
out
of
a
fat
land
into
a
wildernesse
,
and
here
we
meet
with
necessities
;
God
hath
now
set
us
besides
our
hopes
and
expectations
,
our
props
which
wee
leaned
upon
,
are
broken
,
our
mony
is
spent
,
our
states
are
w●sted
,
and
our
necessities
begin
to
increase
upon
us
,
and
now
wee
know
not
how
to
be
supplied
,
the
waters
of
the
river
are
cut
off
,
and
now
wee
begin
to
be
full
of
cares
and
feares
,
what
wee
shall
doe
;
when
our
means
faile
us
,
then
our
hearts
begin
to
faile
us
;
yea
,
and
our
faith
also
;
we
begin
to
be
out
of
hope
,
and
so
we
doe
as
the
Israelites
did
,
who
though
(
when
they
heard
of
deliverance
)
at
first
they
bowed
down
their
heads
and
worshipped
,
yet
when
they
met
with
straits
,
then
they
quarrelled
with
Moses
,
Why
hast
thou
brought
us
hither
?
So
we
begin
to
quarrell
with
Gods
providence
,
and
without
selves
,
and
to
question
whether
wee
have
done
well
to
come
hither
or
no.
But
against
this
discouragement
learn
we
to
live
by
faith
in
this
doctrine
now
delivered
,
t●at
God
will
be
all
things
to
his
people
from
himselfe
alone
.
Therefore
though
means
faile
,
yet
let
not
our
hearts
faile
:
for
the
faithfull
God
will
not
faile
us
:
he
hath
tied
us
to
means
,
so
that
wee
may
not
neglect
them
,
neither
can
wee
maintain
the
comfort
of
our
lives
without
them
,
but
the
Lord
stands
in
no
need
of
them
,
hee
needs
not
silver
or
gold
,
wooll
or
flax
,
nor
houses
full
of
store
,
he
needs
not
a
fruitfull
land
to
provide
for
the
necessities
of
his
people
,
he
can
without
them
provide
for
our
good
.
If
wee
were
left
to
provide
for
our selves
,
then
we
might
d●sp●ir
when
means
are
cut
off
;
but
the
Lord
hath
said
,
Cast
your
care
upon
me
,
I
will
care
for
you
.
As
Joseph
said
to
Pharaoh
;
Without
me
God
will
provide
an
answer
for
Pharaoh
;
so
may
silver
and
gold
,
and
such
things
,
say
to
us
,
Without
us
God
will
provide
for
the
wealth
of
his
people
.
Though
our
means
be
gone
,
yet
God
is
the
same
,
and
if
our
faith
were
before
fixt
upon
the
Lord
,
then
shew
it
now
when
means
faile
us
.
If
wee
cannot
now
trust
him
,
our
former
saith
was
in
the
means
,
not
in
the
Lord
.
The
more
our
straits
be
,
the
more
look
after
the
Lord
himselfe
,
that
he
should
from
himselfe
minister
needfull
things
unto
us
.
When
the
stream
fails
,
and
runs
no
more
,
then
goe
to
the
fountain
,
where
the
waters
are
sweeter
,
and
more
sure
.
See
the
speech
of
faith
,
Hab.
3.17.18
.
Hab.
3.17.18
.
Though
the
Fig-tree
doe
not
blossome
,
nor
fruit
be
in
the
vines
,
and
the
f●●ids
yeeld
no
fruit
,
&c.
yet
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
Though
all
means
fail
,
yet
will
I
rejoyce
.
In
the
Mount
will
the
Lord
be
seen
,
Gen.
22.14
.
If
we
could
but
grow
up
to
more
dependance
upon
him
,
to
live
by
faith
in
him
alone
,
it
would
bee
our
great
advantage
:
for
though
means
doe
prove
as
a
broken
reed
,
or
as
a
false
hearted
friend
,
yet
the
Lord
is
faithfull
,
and
they
that
trust
in
him
are
blessed
,
he
will
by
himselfe
create
peace
and
comfort
to
his
people
.
Vse
2
To
settle
our
hearts
against
the
wavering
disposition
which
we
are
subject
unto
in
this
●and
.
Sometimes
the
places
wee
live
in
,
are
hard
and
barren
,
and
this
unsettles
us
,
we
know
not
how
to
subsist
.
I
deny
not
but
that
one
place
may
be
better
then
another
,
more
desireable
,
more
fruitfull
in
it selfe
.
But
yet
the
Lord
promiseth
,
Exod.
20
24.
Exod
20.24
.
that
in
every
place
where
hee
sets
the
remembrance
of
his
Name
,
thither
he
will
come
and
blesse
his
people
,
and
what
is
wanting
from
the
place
,
shall
bee
made
up
from
the
Lord
himselfe
,
He
turneth
a
barren
land
into
fruitfulfulnesse
for
his
people
,
Psal.
107.
Psalm
107.
If
the
places
be
barren
wherein
we
live
,
let
us
be
the
more
humble
,
the
more
fruitfull
in
well-doing
,
the
more
diligent
in
prayer
,
the
more
strong
in
faith
:
And
then
we
shall
see
,
that
we
abiding
with
him
in
the
places
he
hath
set
us
in
,
he
will
be
with
us
and
blesse
us
so
as
we
shall
want
nothing
that
is
good
.
For
direction
to
all
such
as
desire
to
find
the
accomplishment
Vse
3
of
this
gracious
promise
of
God
to
his
people
,
that
God
will
be
from
himselfe
an
all-sufficient
good
to
them
:
this
is
to
teach
them
how
to
walk
that
they
may
find
this
blessing
performed
to
th●m
:
let
them
betake
themselves
to
God
alone
,
and
cast
themselves
wholly
upon
him
.
Let
them
make
him
all
unto
them
;
let
them
make
it
appeare
,
that
they
look
after
nothing
in
heaven
but
him
,
nor
desire
any
thing
in
the
earth
in
comparison
of
him
,
as
Psal.
73.25
.
Psal.
73.25
.
And
then
when
th●ir
hearts
are
taken
off
from
these
r●eds
and
broken
staves
which
they
r●sted
on
,
when
it
is
with
th●m
as
the
Prophet
speaketh
,
Isai
.
17.7
,
8.
that
they
look
unto
t●eir
maker
,
and
not
to
the
creature
,
not
to
th●ir
own
devices
and
projects
,
but
onely
to
the
holy
One
of
Israel
,
then
will
the
Lord
appeare
in
his
glory
,
and
will
make
it
manifest
,
that
from
himselfe
he
will
be
an
all-sufficient
good
to
his
people
.
Let
all
other
things
be
to
us
as
though
they
were
not
,
use
them
as
though
we
used
them
not
,
see
a
fulnesse
of
all
things
in
God
.
Let
us
cast
our selves
upon
the
bounty
,
kindnesse
,
and
all-sufficiency
of
the
Lord
:
And
then
will
he
arise
and
help
us
,
and
doe
for
us
according
to
our
need
.
Imitate
the
practise
of
Jehoshaphat
,
2
Chron.
20.
when
hee
saw
himselfe
destitute
of
help
,
Our
eyes
(
saith
he
)
are
unto
thee
,
O
Lord
,
we
know
not
what
to
doe
.
Let
the
Lord
s●e
that
our
hearts
are
withdrawn
from
the
creature
,
and
those
helps
which
we
leaned
upon
,
and
that
we
doe
faithfully
relie
upon
him
;
and
then
will
hee
ride
upon
the
heavens
for
our
help
,
as
Deut.
33.26
.
Deut.
33.26
.
and
say
,
This
is
a
people
that
will
not
lie
,
they
have
cast
themselves
upon
mee
,
and
therefore
I
will
not
faile
them
nor
forsake
them
;
I
will
be
an
all-sufficient
good
unto
them
.
For
comfort
unto
godly
and
faithfull
parents
,
that
having
Vse
4
come
over
hither
,
have
here
spent
their
estates
by
which
they
might
have
provided
comfortably
for
their
children
;
they
have
come
hither
for
the
name
of
Christ
,
that
they
might
enj●y
him
in
the
means
of
his
worship
,
and
though
they
doe
here
find
grace
and
mercy
from
the
Lord
,
and
a
spirituall
advantage
to
their
souls
,
yet
they
meet
with
losses
,
troubles
,
and
straits
for
the
outward
man
,
that
they
can
now
doe
little
for
them
.
What
shall
parents
now
doe
?
What
shall
children
doe
?
Here
is
comfort
,
look
to
the
all-sufficient
God
,
that
from
himselfe
will
be
all
in
all
to
his
people
.
Though
there
bee
no
blessing
in
the
hand
of
the
Parent
,
yet
there
is
in
the
hand
of
the
Lord
.
What
hee
would
have
done
for
the
children
by
the
hand
of
the
Parents
,
he
wil
now
doe
it
from
himselfe
by
his
own
hand
.
It
is
said
of
Isaac
,
that
after
the
death
of
Abraham
God
bl●ssed
him
,
Gen.
25.11
.
Gen.
25.11
.
If
Isaac
prosper
whiles
Abraham
lives
,
he
might
seem
to
be
upholden
by
the
substance
of
his
father
.
But
when
Abraham
was
d●ad
,
then
it
was
evident
that
the
blessing
upon
Isaac
came
from
the
Lord
:
So
whiles
the
Parents
estates
continue
,
children
might
seem
to
bee
enriched
by
them
;
but
when
their
fathers
estates
are
wasted
,
and
come
to
nothing
,
and
yet
the
children
are
provided
for
,
and
prosper
,
then
it
appeares
to
bee
from
the
Lord
.
L●t
therefore
both
parents
and
children
depend
up●n
him
,
and
live
by
faith
in
him
,
who
wil
be
a
Father
to
them
,
an
all-sufficient
good
to
those
that
trust
in
him
.
3.
Now
to
the
third
and
last
particular
in
this
promise
,
I
will
be
your
God
.
To
be
God
,
implies
soveraignty
and
superiority
over
all
,
To
be
over
all
,
as
Rom.
9.5
.
Rom
9.5
.
and
above
all
,
a●
Ephes.
4.6
.
Ephes.
4.6
.
This
therefore
is
also
comprehended
in
the
promise
,
That
hee
wil
bee
God
over
us
and
above
us
,
to
rule
us
,
to
command
us
,
to
direct
and
order
our
wayes
for
us
.
That
though
he
doe
advance
and
set
us
up
on
high
,
when
he
takes
us
into
covenant
with
himselfe
,
as
Deut.
26.18
,
19.
yet
so
,
as
that
he
wil
be
Lord
and
G●d
over
us
,
as
Pharaoh
said
to
Joseph
,
when
he
advanced
him
to
that
high
honour
,
Yet
(
saith
he
)
on
the
Kings
Throne
I
will
bee
above
thee
:
So
though
God
do
lift
up
his
people
by
entring
into
covenant
with
them
,
so
that
all
the
world
are
but
servants
to
minister
unto
them
for
their
good
,
yet
will
the
Lord
still
retain
his
soveraignty
over
them
,
and
bee
exalted
above
them
.
As
he
wil
be
above
all
his
●nemies
in
that
wherein
they
deale
proudly
(
as
hee
was
above
the
Egyptians
,
Exod.
18.11
.
)
to
breake
them
in
peeces
with
a
rod
of
Iron
:
So
hee
will
bee
above
his
owne
people
to
rule
them
with
a
golden
Scepter
.
And
this
is
a
blessing
of
the
covenant
of
grace
.
Now
this
benefit
implies
these
things
:
First
,
that
the
Lord
will
bring
his
people
from
under
the
power
and
dominion
of
other
Lords
which
have
gotten
the
superiority
over
them
,
and
bring
them
into
subjection
unto
himselfe
alone
,
so
that
whereas
they
might
say
concerning
the
time
before
,
as
Isai
.
26.13
.
Other
Lords
have
had
dominion
over
us
besides
thee
,
yet
now
they
shall
rule
over
them
no
more
,
but
they
shall
be
subject
to
him
only
.
Hence
(
saith
the
Lord
,
Joel
3.3
,
4
,
Joel
.
3.3
,
4.
&c
)
They
have
cast
lots
for
my
people
,
&c.
And
what
have
you
to
doe
with
me
,
O
Tyre
and
Zydon
,
and
all
the
coast
of
Palestine
,
will
you
render
mee
a
recompence
?
&c.
The
meaning
is
,
as
if
God
should
speak
to
the
enemies
of
his
Church
,
You
have
trampled
upon
my
people
,
and
dealt
cruelly
with
them
,
and
this
you
have
done
in
revenge
against
me
,
because
I
have
plagued
you
.
Will
you
thus
recompence
me
?
I
will
break
you
in
peeces
,
and
deliver
my
p●ople
from
under
y●ur
power
.
As
a
King
when
he
make●h
a
covenant
with
a
people
to
be
King
over
them
,
he
then
covenants
with
them
to
save
them
out
of
the
ha●ds
of
all
their
enemies
,
to
suffer
no
foraigne
power
to
tyrannize
over
th●m
:
So
it
is
here
,
the
Lord
promiseth
that
no
tyrant
shall
rule
over
his
people
,
neither
sinne
,
nor
Satan
,
nor
the
world
,
nor
the
lust
:
of
their
own
hearts
,
but
he
himselfe
will
rule
over
them
.
2.
When
he
hath
delivered
us
from
our
enemies
,
then
he
will
be
God
over
us
,
to
command
us
,
and
appoint
us
what
wee
shall
doe
to
please
him
.
Though
he
communicate
himselfe
to
us
in
all
his
goodnesse
,
grace
,
and
mercy
,
yet
he
will
not
lose
his
soveraignty
over
us
.
In
Exod.
4.16
.
Exod.
4.16
.
Moses
was
called
a
God
unto
Aaron
,
because
he
was
to
command
,
appoint
and
direct
Aaron
in
all
,
and
Aaron
was
to
execute
all
according
to
the
direction
received
from
Moses
:
So
the
Lord
he
is
to
be
God
over
us
,
that
wee
must
neither
sp●ak
nor
do
,
but
according
to
the
command
of
God
.
As
a
man
when
he
maketh
a
covenant
of
marriage
with
a
woman
,
he
covenants
with
her
to
be
her
head
to
rule
her
,
that
she
shal
be
subject
to
him
to
please
him
;
or
as
when
a
man
hires
a
servant
,
&c.
So
when
the
Lord
takes
us
into
covenant
with
himselfe
,
it
is
that
we
shall
bee
his
servants
to
doe
his
will
,
pleasure
,
and
commandement
.
When
Isaac
sent
away
his
son
Jacob
to
Padan
Aran
,
hee
blessed
him
;
but
withall
,
he
g●ve
him
a
charge
,
Gen.
28.1.6
.
Gen.
28
1.6
.
in
both
verses
,
the
blessing
and
the
charge
are
m●ntioned
tog●ther
:
So
wh●n
the
Lord
giveth
this
blessing
to
us
,
That
hee
will
bee
our
God
,
the
charge
goeth
with
it
;
see
th●t
you
keep
the
charge
of
the
Lord
your
God
,
and
that
you
do
whatsoever
I
comm●nd
you
.
3.
B
cause
the
Lord
knows
,
(
as
he
speaks
himself
,
Isai
.
48.4
.
Isai
.
48.4
.
)
that
we
are
obstinate
,
and
our
neck
is
an
Iron
sinew
,
&c.
and
are
r●ady
to
say
,
as
Jer.
2.31
.
Wee
are
Lords
,
wee
will
not
come
at
thee
,
we
will
have
none
to
command
us
:
Therfore
the
Lord
promiseth
this
al●o
,
when
he
saith
,
That
I
will
be
a
God
over
you
,
that
hee
will
subdue
the
rebelliousnesse
of
spirit
that
is
in
us
,
and
the
stoutnesse
of
our
hearts
,
that
he
will
bend
and
bow
these
stiffe
necks
of
ours
,
and
make
us
pliable
to
his
will
in
all
things
.
He
will
subdue
our
rebellions
,
Micah
7.19
.
He
will
over-rule
our
unruly
,
proud
,
and
presumptuous
spirits
,
and
cause
us
to
keep
his
Statut●s
and
Commandements
to
doe
them
.
This
the
Lord
promiseth
,
Ezek.
20.33
.
As
I
live
,
saith
the
Lord
,
surely
with
a
mighty
hand
,
and
wi●h
a
stretched
out
a●m
,
and
with
fury
powred
out
,
will
I
rule
over
you
.
These
words
are
a
promise
of
grace
,
that
though
they
had
other
purposes
in
their
minds
,
they
were
thinking
to
goe
after
their
Idols
,
and
to
become
as
other
countries
,
serving
wood
and
stone
,
as
verse
32.
yet
saith
the
Lord
,
it
shall
not
bee
so
,
I
will
over-rule
these
sinfull
Idolatrous
hearts
of
yours
,
and
you
shal
not
serve
these
false
Gods
which
you
are
doting
upon
,
but
I
will
bring
you
unto
my selfe
,
and
you
shall
serve
me
.
And
this
exposition
is
confirmed
by
the
34
,
37
,
38.
verses
compared
together
.
I
will
bring
you
into
the
wildernesse
,
and
there
plead
with
you
face
to
face
,
and
th●re
make
you
ashamed
,
and
I
will
make
you
passe
under
the
rod
,
and
bring
you
into
the
bond
of
the
covenant
,
and
purge
out
from
among
you
the
rebels
,
&c.
This
is
therefore
a
promise
of
grace
.
There
is
indeed
one
word
which
seems
to
favour
another
interpret●tion
given
by
some
,
as
if
God
did
herein
threaten
a
judgement
,
because
he
saith
,
I
will
rule
you
with
wrath
powred
out
,
verse
33.
But
this
doth
not
hinder
,
but
the
words
may
bee
taken
up
as
a
promise
of
grace
.
For
the
wrath
here
threatned
,
may
bee
intended
against
the
coun●ries
into
which
they
were
scattered
a
d
who
held
them
in
bondage
,
as
verse
34.
or
else
it
may
be
extended
to
the
hypocrites
and
reprobates
amongst
themselves
,
whom
the
Lord
would
separate
and
cut
off
from
them
,
as
verse
37.38
.
God
might
threaten
wrath
to
them
,
though
he
extend
grace
and
mercy
to
his
own
people
.
Or
if
it
be
understood
of
the
judgements
which
he
would
execute
upon
his
owne
people
taken
into
covenant
with
him
,
yet
this
makes
nothing
against
the
interpretation
before
given
.
Because
the
Lord
doth
by
his
corrections
in
which
he
shewes
himselfe
angry
with
his
people
,
subdue
their
stout
hearts
,
and
over-power
their
rebellious
natures
,
and
make
them
submit
themselves
unto
him
,
hee
maketh
those
messengers
of
his
wrath
to
become
meanes
of
good
unto
his
people
;
he
layes
his
yoak
on
them
to
tame
their
unruly
spirits
.
Thus
saith
the
Lord
concerning
Solomon
,
2
Sam.
7.14
.
That
if
he
did
sin
against
him
,
he
would
correct
him
.
And
it
is
said
,
1
Kings
11.9
.
that
God
was
angry
with
Solomon
,
and
he
powred
out
wrath
against
him
,
stirring
up
adversaries
to
trouble
him
.
A
father
rules
over
his
child●en
in
love
and
tender
compassion
,
and
yet
by
reason
of
their
unruly
disposition
,
hee
is
sometimes
forced
to
shew
himselfe
angry
with
them
by
some
sharp
corrections
:
So
it
is
with
the
Lord
in
the
rule
that
he
exerciseth
over
his
people
.
Therefore
though
we
do
restraine
the
wrath
powred
forth
,
to
be
upon
his
own
children
,
yet
it
may
bee
a
promise
of
grace
that
the
Lord
will
by
meanes
thereof
,
bring
under
and
over-rule
the
stubbornnesse
of
their
hearts
,
and
governe
them
with
a
mighty
hand
,
whether
they
will
or
no.
Thus
hee
over-ruled
the
spirit
of
the
Prophet
,
Ezek.
3.14
.
Ezek.
3.14
.
that
though
hee
had
no
mind
to
preach
to
the
Jewes
,
being
such
a
rebellious
people
,
yet
the
hand
of
the
Lord
carried
him
to
the
performance
of
it
with
indignation
of
his
own
spirit
which
was
against
it
.
4.
When
he
hath
subdued
our
spirits
unto
him
,
and
brought
us
to
submit
unto
his
will
,
then
he
will
be
God
over
us
,
to
teach
,
instruct
,
and
direct
us
in
the
way
wherein
we
should
walk
,
that
if
either
ignorance
or
heedlesnesse
doe
turn
us
out
of
the
way
,
then
the
Lord
guides
us
into
the
right
way
wherein
we
ought
to
walk
,
as
Isai
.
48.17
.
And
this
he
promiseth
to
doe
,
Isai
.
30.21
.
You
shall
heare
a
voyce
behind
you
,
&c.
we
are
apt
to
heare
and
passe
by
,
as
though
we
heard
not
,
therefore
the
Lord
is
said
to
call
after
us
,
as
one
that
speaks
behind
us
,
and
cries
to
us
,
Ho
,
Ho
,
you
are
out
of
your
way
,
this
is
the
way
,
&c.
This
also
h●e
promiseth
,
Psalm
25.9.12
.
Psal.
25.9.12
.
that
when
he
hath
once
meekned
our
crosse
spirits
,
and
made
us
willing
to
obey
him
,
then
he
will
guide
us
in
judgement
,
and
teach
us
the
way
which
himself
chuseth
for
us
.
And
thus
the
Lord
will
be
God
over
his
people
,
a
God
above
them
,
as
a
Prince
is
ov●r
his
p●ople
,
an
husband
over
his
wife
,
a
father
o●e
his
children
,
a
master
over
his
servants
,
or
a
shepheard
o
er
his
flock
,
to
rule
and
order
them
according
to
his
owne
mind
.
And
this
is
no
small
benefit
and
blessing
of
the
covenant
.
For
look
as
it
is
for
the
good
of
a
people
to
be
under
the
government
of
a
gracious
King
,
the
good
of
the
wife
to
bee
under
the
government
of
a
prudent
husband
,
the
good
of
a
child
to
be
under
the
government
of
a
godly
father
,
and
for
the
good
of
the
fl●ck
to
be
under
the
guidance
of
a
skilf●ll
shepheard
:
So
it
is
for
the
good
of
the
people
of
God
,
that
hee
will
bee
pleased
to
bee
a
God
over
them
,
and
that
he
will
not
leave
them
to
the
rebellious
lusts
of
their
own
hearts
.
This
is
a
rich
blessing
of
the
covenant
of
grace
.
As
it
is
said
of
Solomon
,
that
because
the
Lord
loved
Israel
,
therefore
he
gave
them
such
a
King
,
2
Chron.
2.11
.
So
because
the
Lord
loveth
his
people
that
hee
taketh
into
covenant
with
himselfe
,
therefore
he
will
be
King
over
them
to
rule
and
govern
them
.
Hence
the
Prophet
joynes
these
two
together
,
Isai
.
49.10
.
Isai
49.10
.
God
that
hath
compassion
upon
them
,
will
lead
them
:
hee
out
of
compassion
taketh
the
guidance
of
his
people
upon
himselfe
.
When
hee
will
manifest
his
wrath
against
a
people
,
then
hee
suffers
them
to
walk
after
their
own
wills
;
but
here
is
infinite
grace
and
mercy
,
when
hee
taketh
them
into
his
owne
government
.
Consider
this
in
a
few
particulars
.
First
,
consider
what
power
we
are
under
by
nature
,
we
are
under
the
dominion
of
cru●ll
tyrants
,
Satan
the
God
of
this
world
is
Lord
over
us
,
and
we
are
holden
under
his
power
,
who
labours
to
make
a
prey
of
our
souls
,
Ephes.
2.2
.
Ephes.
2.2
.
&
Acts
26.18
.
Now
what
a
blessed
change
is
this
,
to
be
brought
from
under
his
p●wer
,
and
to
be
translated
under
the
government
of
the
gracious
God
?
Secondly
,
consider
how
unable
we
are
to
guide
and
governe
our selves
,
as
Jer.
10.23
.
Jer.
10.23
.
It
is
not
in
man
to
guide
his
own
way
.
The
best
souls
would
wander
into
the
way
of
eternall
perdition
,
if
they
were
left
unto
themselves
.
And
therefore
when
the
Lord
will
become
our
guide
to
lead
us
in
the
way
of
life
,
what
a
benefit
and
mercy
is
it
?
It
is
a
benefit
to
a
traveller
that
when
he
is
ready
to
misse
his
way
,
then
he
meets
with
a
guide
to
direct
him
,
how
much
more
when
we
are
ready
to
misse
the
way
to
eterna●l
life
?
We
are
as
sheep
,
a
foolish
creature
,
which
is
apt
to
wander
;
and
this
David
found
,
Psal.
119.178
.
Psa.
119.178
.
and
therefore
prayes
to
the
Lord
to
lead
him
.
Thirdly
,
as
wee
are
not
able
to
guide
our selves
,
so
there
is
no
other
creature
that
can
guide
us
aright
unto
life
,
as
the
Lord
speaks
,
Isa.
51.18
.
There
is
none
to
guide
her
among
all
the
sons
which
she
hath
brought
forth
&c.
They
may
perh●ps
guide
our
feet
,
but
our
hearts
will
bee
erring
and
wandring
still
.
As
the
Israelites
,
though
they
had
Moses
himselfe
that
great
Prophet
,
to
guide
them
and
shew
them
the
good
way
,
yet
they
erred
in
their
hea●ts
,
Psal
.
95.10
.
Fourthly
,
consider
the
peace
accnmpanying
and
following
the
guidance
of
the
Lord
,
Jer.
6.16
.
Ask
for
the
old
paths
(
saith
the
Lo●d
)
which
is
he
good
way
,
and
you
shall
find
rest
to
your
soules
.
Who
can
expresse
the
sweet
peace
of
the
people
of
God
,
when
their
hearts
are
framed
to
a
willing
obedience
to
the
guidance
and
government
of
the
Lord
?
Whereas
when
they
are
led
by
themselves
,
and
their
own
hearts
,
then
there
is
nothing
but
confusion
and
disturbance
.
It
is
a
misery
that
cometh
upon
a
people
,
when
God
will
not
guide
them
,
but
withdrawes
his
government
over
them
.
When
there
was
no
King
in
Israel
,
then
they
had
many
miseries
,
many
troubles
;
much
more
is
it
so
in
spirituall
regards
,
when
God
leaves
us
to
the
wandrings
of
our
own
hearts
,
how
many
miseries
and
sinnes
are
we
subject
unto
?
This
was
their
curse
,
Rom.
1.24
.
Rom.
1.24
.
to
be
given
up
unto
themselves
,
and
then
they
ran
into
all
manner
of
wickednesse
.
And
this
was
the
misery
of
the
Gentiles
,
Acts
14.17
.
Acts
14.17
.
that
God
suffered
them
to
walk
in
their
own
wayes
.
Hence
the
Church
complains
.
Isai
.
63.
last
.
Isai
.
63.
last
.
Wee
are
as
they
over
whom
thou
never
barest
rule
,
as
it
is
in
the
old
translation
;
when
they
had
complained
before
how
they
had
erred
from
the
wayes
of
God
,
their
hearts
had
been
hardened
from
Gods
feare
,
now
they
shut
up
all
in
this
,
Wee
are
as
they
over
whom
th●u
never
barest
rule
,
there
is
the
misery
they
complaine
of
.
Or
if
wee
read
the
words
as
the
new
translation
renders
them
,
it
is
all
one
in
effect
:
We
are
thine
,
therefore
bow
our
hearts
to
the
feare
of
thy
Name
.
They
,
that
is
,
our
adversaries
(
as
verse
18.
)
are
a
people
over
whom
thou
never
barest
rule
,
they
are
a
forlorne
and
forsaken
people
;
this
the
Church
lookes
at
as
their
enemies
misery
.
Therefore
it
is
the
blessing
of
the
people
of
God
,
when
God
will
take
them
into
his
government
.
Vse
1
Seeing
this
is
one
of
the
blessings
of
the
Covenant
of
grace
,
to
have
God
above
us
and
over
us
,
to
guide
and
rule
us
,
this
must
teach
us
when
we
enter
into
Covenant
with
God
,
not
to
count
our
condition
then
a
state
of
libertie
,
as
if
wee
might
then
walke
after
our
owne
desires
,
and
wayes
,
as
if
there
were
none
to
command
us
and
rule
over
us
.
Indeed
,
there
is
a
spirituall
liberty
from
our
enemies
,
but
there
is
subjection
required
to
the
Lord
.
Wee
must
not
looke
onely
after
gifts
,
mercies
,
kindnesses
,
pardon
,
and
such
tokens
and
pledges
of
grace
,
but
looke
also
for
this
,
to
be
under
God
,
and
to
set
up
him
on
high
to
be
a
God
and
Lord
over
us
;
And
let
us
not
count
this
our
misery
,
but
our
blessednesse
,
that
wee
are
brought
under
his
gracious
government
.
Herein
the
Lord
sheweth
his
marvellous
kindnesse
,
that
he
will
take
the
care
of
us
;
Would
wee
not
wonder
to
see
such
a
Prince
as
Solomon
,
to
take
his
subjects
children
to
tutour
them
and
traine
them
up
under
him
?
Now
wee
are
but
poore
ants
and
worms
upon
earth
,
but
the
Lord
of
heaven
offereth
to
take
the
government
of
us
upon
himselfe
;
This
is
infinite
mercy
;
whither
would
our
unruly
hearts
carry
us
,
if
he
should
leave
us
to
our selves
?
Who
is
there
that
hath
any
experience
of
the
sinfull
evills
that
are
in
his
heart
,
but
will
acknowledge
this
to
be
a
benefit
,
that
the
Lord
should
rule
over
him
with
an
out-stretched
arme
?
If
God
leave
Hezekiah
but
a
little
,
how
is
his
heart
lift
up
with
pride
,
so
that
he
must
have
a
Prophet
sent
to
him
on
purpose
to
humble
him
?
If
God
leave
David
to
himselfe
,
to
what
evills
is
he
not
ready
to
fall
?
And
is
there
not
the
same
spirit
in
us
?
The
more
contrariety
and
opposition
that
there
is
in
us
to
the
will
of
God
,
the
greater
mercy
it
is
that
he
will
be
King
over
us
.
Learne
therefore
to
count
it
no
small
blessing
,
and
when
God
beginneth
with
us
to
over-rule
the
rebelliousnesse
of
our
hearts
,
and
to
bring
●hem
into
order
,
take
heed
that
we
spurne
not
with
the
heele
,
nor
lift
up
our selves
:
But
let
us
humble
our selves
,
and
submit
our selves
to
him
,
that
he
may
take
the
guidance
of
us
into
his
owne
hands
.
Heare
the
rod
and
kisse
it
,
and
take
it
as
a
mercy
,
that
he
is
pleased
to
take
the
care
of
us
,
to
correct
our
wandrings
,
and
bring
us
back
into
the
wayes
of
our
owne
peace
.
Take
heed
of
walking
contrary
,
lest
he
say
to
us
,
as
to
the
Israelites
,
that
he
will
reigne
over
us
no
more
.
For
tryall
and
examination
,
whether
we
be
a
people
in
Covenant
Vse
2
with
God
,
and
have
taken
him
to
be
our
God
;
For
if
God
be
our
God
,
then
he
must
be
God
over
us
,
and
above
us
,
he
must
rule
us
,
and
we
must
be
ruled
and
governed
by
him
.
How
may
we
know
that
the
Lord
hath
taken
us
into
his
government
,
and
that
we
are
ruled
by
him
alone
?
Quest.
By
these
foure
things
we
may
know
it
.
First
,
Where
the
Lord
sets
himselfe
over
a
people
,
Answ.
he
frames
them
unto
a
willing
and
voluntary
subjection
unto
him
,
that
they
desire
nothing
more
then
to
be
under
his
government
,
they
count
this
their
felicity
,
that
they
have
the
Lord
over
them
,
to
governe
them
.
As
the
servants
of
Solomon
were
counted
happie
that
they
might
stand
before
him
,
and
minister
unto
him
;
so
it
is
the
happinesse
of
Gods
people
,
that
they
are
under
him
,
and
in
subjection
unto
him
:
The
Lords
government
is
not
a
Pharaoh-like
tyranny
,
to
rule
them
with
rigour
,
and
make
them
sigh
and
groane
,
but
it
is
a
government
of
peace
;
he
rules
them
by
love
,
as
he
first
winnes
them
by
love
.
He
conquers
them
indeed
by
a
mighty
strong
hand
,
but
withall
he
drawes
them
by
the
cords
of
love
.
He
overcometh
our
evill
with
the
abundance
of
his
goodnesse
;
therefore
his
spirit
,
though
sometime
it
be
called
a
spirit
of
power
,
yet
it
is
also
a
spirit
of
love
,
joy
,
and
peace
;
though
the
spirit
put
forth
his
power
in
vanquishing
our
enemies
that
held
us
in
bondage
,
yet
it
overcometh
us
by
love
,
making
us
to
see
what
a
blessed
thing
it
is
to
have
the
Lord
to
be
over
us
.
Thus
when
the
Lord
is
in
Covenant
with
a
people
,
they
follow
him
not
forcedly
,
but
as
farre
as
they
are
sanctified
by
grace
,
they
submit
willingly
to
his
regiment
.
Therefore
those
that
can
be
drawne
to
nothing
that
is
good
,
but
by
compulsion
and
constraint
,
it
is
a
signe
that
they
are
not
under
the
gracious
government
of
the
Lord
God
.
Secondly
,
If
God
be
God
over
us
,
governing
us
by
the
government
of
his
grace
,
wee
must
yeeld
him
universall
obedience
in
all
things
.
He
must
not
be
over
us
in
one
thing
,
and
under
us
in
another
,
but
he
must
be
over
us
in
every
thing
;
Gods
authoritie
is
cast
away
by
refusing
obedience
to
one
Commandement
,
as
well
as
by
refusing
obedience
unto
all
.
His
authoritie
is
seene
in
one
,
as
well
as
in
another
.
And
he
that
breaketh
one
,
doth
in
effect
breake
all
,
as
James
2.11
.
James
2.11
.
When
God
cometh
to
rule
,
he
cometh
with
power
,
to
cast
downe
every
strong
hold
,
and
every
high
thought
that
is
exalted
against
the
power
of
Christ
.
He
cometh
to
lay
waste
the
whole
kingdome
of
sinne
,
all
must
downe
,
not
a
stone
left
of
that
Babel
.
The
Lord
will
reigne
in
the
whole
soule
,
he
will
have
no
God
,
no
King
with
him
.
And
therefore
herein
looke
unto
it
,
if
he
be
God
over
us
,
he
alone
must
rule
over
us
,
and
no
other
with
him
.
Consider
whether
Gods
dominion
hath
its
full
extent
in
us
;
whether
there
be
not
some
corruption
which
thou
desirest
to
be
spared
in
:
Canst
thou
give
up
thy selfe
wholly
to
the
power
of
grace
,
to
be
ruled
by
it
?
Canst
thou
part
with
thy
Absalom
,
thy
beloved
lust
,
and
be
content
that
God
should
set
up
his
kingdome
in
thy
whole
soule
?
Then
is
God
over
thee
,
and
thou
in
Covenant
with
him
.
But
if
thou
canst
not
submit
that
the
life
of
some
darling
lust
should
goe
;
if
there
be
any
sinne
that
is
dearer
to
thee
,
then
to
obey
God
;
if
thou
hast
thy
exceptions
,
and
reservations
,
and
wilt
not
yeeld
universall
obedience
,
then
art
thou
an
alien
from
God
and
his
Covenant
;
God
is
no
God
unto
thee
,
nor
art
thou
one
of
his
people
.
Thirdly
,
Where
the
Lord
governeth
and
setteth
up
his
kingdome
over
the
soule
,
he
carries
and
lifts
up
the
heart
to
an
higher
pitch
,
and
above
that
which
flesh
and
bloud
could
or
would
attaine
unto
.
And
that
both
in
the
things
themselves
,
and
the
ends
which
they
ayme
at
in
them
.
He
makes
a
man
undertake
such
things
as
his
owne
heart
would
refuse
and
turne
from
;
as
Ezek.
3.14
.
Ezek.
3.14
.
he
was
very
backward
to
preach
to
the
Jewes
,
and
yet
when
he
saw
it
was
the
Lords
minde
he
submitted
.
So
Paul
(
Rom.
15.20
.
Rom.
15.20
.
)
enforced
himselfe
to
preach
the
Gospel
,
yet
it
was
not
a
constrained
force
,
but
the
love
of
Christ
constrained
him
,
2
Cor.
5.
2
Cor.
5.
So
Moses
,
though
at
the
first
very
loath
to
goe
to
Pharaoh
,
yet
when
the
power
of
grace
prevailed
in
him
,
he
contends
with
Pharaoh
as
with
his
equall
in
the
cause
of
God
,
and
would
not
yeeld
to
the
fiercenes
of
the
King
,
not
for
an
hoofe
;
so
though
he
fled
from
the
serpent
at
the
first
fight
,
yet
at
Gods
commandement
he
taketh
it
up
in
his
hand
.
This
also
wee
see
in
Abraham
when
he
was
commanded
to
sacrifice
his
owne
sonne
,
though
he
loved
him
,
yet
he
loved
God
more
,
and
therefore
obeyed
,
which
nature
alone
could
never
have
done
.
In
all
these
they
wrought
against
the
streame
,
doing
that
which
flesh
and
bloud
could
never
have
done
.
Againe
,
the
power
of
Gods
Grace
in
his
government
lifts
up
the
soule
to
higher
ends
and
aymes
,
then
flesh
and
bloud
can
attaine
unto
.
The
kingdome
of
Gods
grace
,
is
called
the
kingdome
of
heaven
,
his
aymes
and
ends
are
on
high
,
not
earthly
but
heavenly
,
his
government
is
an
heavenly
regiment
,
the
Lord
governeth
the
hearts
of
his
people
to
the
same
end
which
he
hath
propounded
to
himselfe
.
Gods
ends
and
our
ends
meet
in
one
,
which
is
the
glorifying
of
his
Name
.
This
putteth
the
difference
between
all
formall
hypocrites
,
and
those
that
are
ruled
by
the
spirit
of
grace
:
hypocrites
are
ruled
by
their
owne
spirit
,
and
they
never
ayme
at
higher
then
their
owne
ends
,
their
owne
honour
,
credit
,
profit
,
&c.
Though
their
actions
may
be
spirituall
,
yet
their
ends
are
carnall
;
but
when
God
taketh
the
heart
into
his
guidance
,
then
he
maketh
us
to
set
up
him
as
highest
in
the
throne
,
and
all
is
done
for
his
honour
.
It
makes
a
man
to
use
and
imploy
himselfe
,
wisdome
,
strength
,
riches
,
credit
,
and
esteeme
in
the
Church
,
and
all
for
God
,
not
for
himselfe
;
God
is
his
last
end
in
every
thing
,
as
most
worthy
to
be
glorified
by
all
.
Indeed
a
man
in
Covenant
with
God
may
doe
many
things
for
himselfe
,
ayming
at
the
furtherance
of
his
owne
good
both
spirituall
and
temporall
,
and
also
ayme
at
the
good
of
other
men
,
but
this
is
not
in
opposition
,
but
in
subordination
to
God
and
his
glory
;
that
last
and
maine
end
must
sway
all
other
ends
.
Nothing
must
be
done
to
crosse
and
hinder
his
glory
;
this
is
the
government
of
Gods
Grace
.
Consider
how
Gods
spirit
guides
thy
heart
to
those
things
,
and
aymes
,
that
flesh
and
bloud
cannot
at
all
reach
unto
;
for
if
thou
hast
onely
thine
own
end
and
ayme
,
then
thou
art
thine
owne
,
and
not
under
the
government
of
God
.
Fourthly
,
The
Covenant
of
Gods
grace
causeth
the
peace
of
God
to
lodge
in
that
soule
in
which
it
ruleth
.
Rom.
14.17
.
Rom.
14.17
.
The
kingdome
of
God
is
righteousnesse
,
peace
,
and
joy
in
the
Holy
Ghost
.
Grace
and
peace
goe
hand
in
hand
;
There
is
a
raigne
and
rule
of
grace
,
Rom.
5.21
.
Rom.
5.21
.
And
so
there
is
of
peace
,
Colos.
3.15
.
Colos.
3.15
.
As
under
the
raigne
of
Solomon
,
there
was
abundance
of
peace
,
so
there
is
under
the
government
of
Christ
,
he
is
the
King
of
Salem
.
And
the
more
the
soule
is
subjected
unto
his
government
,
the
more
peace
it
finds
.
And
that
may
be
seene
in
these
two
things
.
First
,
In
the
dispensations
and
administrations
of
Gods
providence
,
though
things
goe
crosse
against
us
,
we
meet
with
many
troubles
,
Gods
providences
seeme
to
crosse
his
promises
,
yet
there
is
peace
to
the
soule
in
it
;
therefore
saith
Christ
,
Joh.
16.
last
.
In
the
world
you
shall
have
trouble
,
but
in
mee
you
shall
have
peace
.
Certain
it
is
,
that
if
ever
our
hearts
be
out
of
quiet
,
it
is
because
there
is
some
sedition
and
trayterous
conspiracy
,
which
hath
been
rising
up
against
the
kingdome
of
Christ
,
and
this
workes
trouble
;
but
where
the
soule
is
subjected
to
the
regiment
of
grace
,
it
maketh
it
to
rest
in
peace
;
In
all
wrongs
,
injuries
,
and
crosses
,
it
knowes
the
Lord
will
right
them
;
In
all
wants
,
it
knowes
that
he
will
provide
;
In
all
kind
of
tryalls
,
that
he
will
with
the
temptation
give
an
issue
in
due
time
.
But
the
heart
that
is
unsubdued
to
Gods
kingdome
,
is
ready
to
fret
against
God
,
and
sit
downe
discontented
when
any
thing
crosseth
him
.
Secondly
,
As
it
resteth
in
peace
under
the
dispensations
of
Gods
providences
,
so
it
rests
in
peace
in
regard
of
the
spirituall
enemies
of
our
salvation
,
which
fight
against
our
soules
.
Whatsoever
threatens
our
ruine
,
the
soule
shrowds
it selfe
under
the
wing
of
the
Almightie
,
and
concludes
with
the
Prophet
,
Isai
.
33.22
.
The
Lord
is
my
Judge
,
he
is
my
King
,
and
he
will
save
me
.
Let
us
examine
our selves
by
these
things
,
and
we
may
see
whether
we
be
under
the
government
of
God
,
and
so
whether
we
be
in
Covenant
with
him
.
Vse
3
This
may
serve
for
a
rule
of
direction
,
and
withall
for
a
ground
of
consolation
to
the
Lords
servants
,
when
they
feele
the
strength
of
their
corruptions
working
in
them
,
and
their
lusts
prevailing
against
them
,
that
they
make
them
groane
,
and
cry
with
Paul
,
O
wretched
man
that
I
am
,
&c.
when
they
find
themselves
foyled
againe
and
againe
,
and
can
get
no
helpe
against
those
evills
,
let
them
fly
to
this
promise
of
grace
;
let
them
lay
this
promise
of
the
Covenant
before
them
,
and
remember
what
the
Lord
hath
said
,
I
will
rule
over
you
with
a
mightie
hand
,
Ezek.
20.33
.
Ezek.
20.33
.
Remember
the
Lord
of
his
promise
,
and
claime
it
,
that
it
may
be
made
good
unto
thee
.
And
say
,
Lord
,
thou
hast
promised
,
that
thou
wilt
rule
over
me
;
why
is
it
then
that
these
tyrants
rule
and
raigne
in
my
soule
?
why
doth
unbeliefe
,
pride
,
worldlinesse
rule
?
Thus
make
we
our
refuge
to
the
throne
of
Grace
,
and
then
as
the
Lord
will
fulfill
the
other
promises
of
his
Covenant
,
so
he
will
also
fulfill
this
,
and
will
rule
us
by
his
Grace
;
he
will
come
and
plead
the
cause
of
his
people
against
all
their
enemies
,
and
say
as
Isai
.
52.5
.
Isai
.
52.5
.
What
have
I
to
doe
here
,
that
my
people
are
taken
away
for
nought
?
they
that
rule
over
them
make
them
to
howle
,
&c.
His
meaning
is
as
if
he
should
say
,
What
doe
you
meane
,
Aegypt
,
and
Ashur
,
to
trouble
my
people
,
that
you
put
me
also
to
trouble
in
rescuing
them
?
let
them
alone
,
or
else
I
will
make
you
feele
my
power
,
&c.
So
it
is
in
the
enemies
of
our
soules
,
when
we
are
forced
to
howle
unto
God
,
by
reason
of
the
bondage
of
our
corruptions
,
he
will
set
us
free
,
he
himselfe
will
be
a
God
over
us
,
to
rule
us
by
his
Spirit
.
This
being
one
of
the
blessings
of
the
Covenant
of
Grace
,
to
have
Vse
4
God
to
be
Lord
over
us
,
let
us
then
all
be
admonished
to
give
up
our selves
to
the
regiment
of
his
grace
,
as
the
Macedonians
,
2
Cor.
8.5
.
2
Cor.
8.5
.
They
gave
themselves
to
the
Lord
.
The
Lord
gives
himselfe
to
us
,
good
reason
that
we
should
give
up
our selves
to
him
.
O
happy
day
when
the
soule
is
perswaded
to
give
up
it selfe
into
such
an
hand
!
Thinke
it
enough
that
yee
have
spent
the
time
past
in
the
service
of
sinne
and
Satan
,
those
cruell
Lords
which
you
have
obeyed
,
1
Pet.
4.3
.
1
Pet.
4.3
.
and
now
for
time
to
come
give
up
your
soules
to
him
,
that
is
ready
with
stretched
out
armes
to
receive
those
that
come
to
him
.
When
God
calls
to
us
to
returne
,
then
let
us
answer
,
Behold
we
come
unto
thee
,
Jer.
3.22
.
Jer.
3.22
.
And
for
a
motive
,
consider
,
First
,
That
though
you
may
stand
out
against
the
government
and
authoritie
of
Gods
grace
,
yet
you
cannot
resist
the
government
of
his
power
,
but
there
the
Lord
will
be
above
you
,
as
he
was
above
Pharaoh
and
the
Aegyptians
,
Exod.
18.11
.
Exod.
18.11
.
He
thought
to
have
been
above
God
,
and
to
have
kept
the
children
of
Israel
in
bondage
,
but
wherein
they
dealt
proudly
he
was
above
them
;
If
thou
wilt
not
be
subject
to
his
grace
,
yet
thou
shalt
be
subject
to
his
power
,
which
no
creature
can
resist
,
therefore
all
the
while
that
thou
standest
out
against
the
government
of
Gods
grace
,
thou
dost
but
spurne
against
the
prick
which
is
hard
to
doe
.
Secondly
,
Looke
at
this
as
one
of
the
great
blessings
of
the
Covenant
,
to
be
under
the
Lords
government
and
guidance
;
Is
it
not
better
to
be
under
the
government
of
the
blessed
,
holy
,
gracious
,
and
mercifull
God
,
then
under
the
uncleane
,
wicked
and
cruell
enemy
Satan
the
Devill
?
But
it
may
be
some
will
say
,
they
will
be
under
neither
,
but
that
cannot
be
,
there
are
no
more
spirituall
regiments
in
the
world
;
he
that
is
not
subject
to
the
government
of
Gods
grace
,
is
a
subject
to
the
Devill
;
What
a
glorious
priviledge
is
this
,
that
a
Christian
may
say
,
that
no
creature
,
nor
Angel
,
nor
Devill
,
nor
sin
,
hath
power
over
him
,
but
God
alone
?
This
is
even
to
be
a
King
upon
earth
,
Let
every
soule
therefore
be
exhorted
to
come
under
this
government
,
and
let
us
not
doe
as
the
Israelites
,
1
Sam.
8.7
.
1
Sam.
8.7
.
who
cast
off
God
from
being
their
King
.
Cast
not
off
the
Lord
,
lest
he
cast
off
you
,
and
you
become
a
reprobate
people
,
but
if
you
will
be
your
owne
men
,
you
will
not
have
God
to
be
over
you
,
if
it
seeme
evill
unto
you
to
serve
the
Lord
,
then
choose
you
whom
you
will
serve
,
goe
every
one
and
serve
his
own
Idolls
,
as
Ezek.
20.39
.
Ezek.
20.39
.
and
walke
after
your
own
counsell
,
but
withall
remember
what
Samuel
told
the
Israelites
,
that
if
they
would
have
a
King
,
they
should
at
last
cry
out
for
the
King
that
they
had
chosen
;
so
you
,
that
will
not
have
God
to
rule
over
you
,
but
your
own
lusts
,
you
will
cry
out
one
day
and
howle
for
the
King
that
you
have
chosen
,
and
you
shall
then
know
the
difference
between
the
service
of
the
Lord
,
and
of
the
God
whom
you
have
obeyed
.
Come
in
therefore
and
seeke
the
Lord
,
and
give
up
your selves
to
be
his
people
,
that
he
may
raigne
over
you
;
come
within
the
kingdome
of
his
grace
here
,
and
he
will
prepare
a
kingdome
of
glory
for
you
hereafter
.
Thus
much
of
the
first
and
greatest
blessing
of
the
Covenant
of
grace
,
I
will
be
your
God
.
The
second
blessing
of
the
Covenant
followes
,
which
is
,
that
the
Lord
promiseth
to
his
people
the
pardon
and
forgivenes
of
sinnes
,
as
is
expressed
,
Jer.
31.34
.
Jer.
31.34
.
I
will
forgive
their
iniquitie
,
and
remember
their
sin
no
more
.
By
this
promise
the
Lord
takes
away
that
great
scruple
and
feare
that
might
fill
the
hearts
of
his
people
,
as
thinking
that
the
greatnesse
of
their
sinnes
would
exclude
them
from
ever
having
benefit
by
the
former
promise
;
for
if
the
soule
hearing
such
a
promise
revealed
,
I
will
be
your
God
,
should
now
reply
and
say
,
Yea
he
will
be
the
God
of
the
just
,
as
of
Abraham
and
such
as
have
not
sinned
against
him
,
but
I
have
sinned
,
and
my
transgressions
are
exceeding
many
,
and
they
stand
up
as
a
partition
wall
between
God
and
me
,
how
can
he
then
be
a
God
to
me
,
or
communicate
himselfe
and
his
goodnesse
unto
me
so
vile
and
sinfull
?
Now
the
Lord
in
this
promise
taketh
away
this
objection
,
and
saith
,
I
know
you
have
sinned
,
I
have
seene
your
rebellions
against
mee
,
yet
this
shall
not
hinder
,
but
yet
I
will
be
your
God
,
and
what
ever
sinnes
you
have
committed
,
I
will
doe
them
away
,
and
put
them
out
of
my
sight
,
and
will
be
your
God
:
and
thus
the
Lord
seemes
to
answer
his
people
,
Isai
.
48.4.9
.
compared
together
.
The
Lord
having
promised
deliverance
to
his
people
,
they
might
say
,
Wee
are
unworthy
;
I
know
it
,
saith
the
Lord
,
that
thou
art
obstinate
,
and
yet
verse
ninth
,
For
my
Names
sake
I
will
deferre
my
anger
,
&c.
As
if
he
should
say
,
In
regard
of
thy selfe
,
and
thy
own
stubbornnesse
,
thou
deservest
to
be
cut
off
,
and
left
in
thy
misery
,
yet
for
my
praise
I
will
doe
thee
good
.
The
sinnes
therefore
of
Gods
people
shall
not
breake
off
their
interest
in
God
,
they
may
serve
to
magnifie
the
grace
of
God
toward
them
,
but
shall
not
lessen
nor
hinder
it
.
Well
therefore
may
this
promise
be
reckoned
amongst
the
blessings
of
the
Covenant
of
Grace
,
and
be
set
in
the
next
place
to
the
former
promise
,
I
will
be
your
God
.
This
promise
of
pardon
and
forgivenesse
of
sinne
,
is
one
of
the
great
blessings
of
the
Covenant
of
grace
,
as
sounding
forth
nothing
but
Grace
and
blessing
;
Grace
from
God
,
and
blessing
to
us
;
Grace
from
God
,
according
to
that
,
Exod.
34.6
,
7.
Exod.
34.6
,
7.
The
Lord
gracious
and
mercifull
,
pardoning
sin
,
forgiving
iniquitie
and
transgression
,
&c.
So
it
also
imports
kindnes
and
blessing
to
us
,
as
Psal.
32.1
.
Psal.
32.1
.
Here
is
Grace
,
yea
rich
Grace
in
this
promise
of
forgivenesse
of
sin
,
as
Eph.
1.7
.
Ephes.
1.7
.
It
is
grace
,
because
nothing
but
grace
and
mercy
can
forgive
.
God
is
just
,
but
it
is
not
justice
that
doth
pardon
sin
;
Justice
taketh
vengeance
for
sin
,
it
will
not
spare
our
misdeeds
;
but
grace
taketh
pitie
and
forgiveth
.
Againe
,
it
is
grace
,
because
we
have
nothing
to
satisfie
withall
for
the
evills
which
wee
have
done
,
and
therefore
there
is
the
more
grace
to
us
in
pardoning
.
Againe
,
there
is
grace
in
it
,
because
God
hath
power
in
his
hand
to
take
vengeance
;
He
doth
not
passe
by
sin
,
as
men
doe
offences
,
when
they
dissemble
forgivenes
,
because
they
cannot
tell
how
to
be
avenged
,
and
yet
carry
rancor
and
malice
in
their
hearts
,
but
God
forgives
,
though
he
hath
power
to
destroy
and
take
vengeance
,
as
Deut.
32.35
.
Deut.
32.35
.
He
is
able
to
destroy
,
Mat.
10.28
.
Mat.
10.28
.
and
yet
chooseth
to
forgive
.
Hence
Exod.
34.6
.
Exod.
34.6
.
the
Lord
joyns
these
together
,
strong
and
gracious
,
&c.
This
shews
him
to
be
gracious
,
that
he
is
strong
and
yet
pardoneth
;
There
is
infinite
grace
shines
forth
in
forgiving
the
sinnes
of
men
;
And
this
will
appeare
if
wee
consider
these
things
.
First
,
consider
the
nature
of
sin
,
which
is
a
kind
of
wrong
doing
unto
God
,
there
is
injurious
provocation
in
it
,
provoking
the
jealousie
of
the
mighty
God
.
As
if
a
wise
should
wrong
her
husband
by
forsaking
him
,
and
joyning
her self
to
another
man
,
how
could
such
a
wrong
be
recompenced
?
Yet
such
wrong
we
doe
unto
God
:
for
in
every
sin
wee
commit
,
there
is
a
turning
unto
the
creature
,
and
forsaking
the
Creator
.
Here
is
grace
therefore
in
forgiving
such
injuries
,
as
Jer.
3.1
.
If
a
man
put
away
his
wife
,
and
she
become
another
mans
,
will
he
return
to
her
again
?
&c.
But
thou
hast
plaid
the
harlot
with
many
lovers
,
yet
return
unto
me
,
saith
the
Lord
.
Wherein
doth
grace
and
kindnesse
appeare
more
,
then
in
p●ssing
by
wrongs
?
It
is
an
easier
thing
to
shew
many
courtesies
and
benefits
to
one
that
never
wronged
us
,
then
to
forgive
one
petry
injury
:
yet
here
is
the
grace
of
God
unto
us
,
&c.
Secondly
,
consider
against
whom
our
sins
have
been
committed
,
and
that
will
set
forth
grace
more
:
They
are
not
committed
against
man
alone
,
but
against
the
Lord
.
Now
a
Prince
will
sometime
forgive
a
trespasse
against
a
common
ordinary
subject
,
but
that
which
is
against
their
own
person
they
seldome
spare
.
Our
sins
are
against
God
,
1
Sam.
2.25
.
1
Sam.
2.25
.
and
yet
he
pass●th
by
such
transgressions
.
This
is
abundant
grace
.
Thirdly
,
consider
to
whom
sin
is
forgiven
,
and
to
whom
it
is
not
forgiven
:
it
is
forgiven
to
us
that
were
enemies
,
but
not
to
his
own
deare
Sonne
when
hee
came
to
be
a
mediator
between
God
and
us
.
Hee
could
not
have
one
sinne
forgiven
him
,
God
would
not
spare
him
,
Rom.
8.32
.
Rom.
8.32
.
but
took
the
full
satisfaction
of
sin
from
him
;
but
yet
hee
spareth
us
that
were
enemies
.
Here
is
grace
indeed
.
Fourthly
,
consider
the
quality
of
the
Lords
forgivenesse
both
in
the
freenesse
and
fulnesse
of
it
:
he
forgiveth
freely
,
as
Rom.
3.24
,
25.
Rom.
3.24.25
.
Being
justified
freely
by
his
grace
,
&c.
Hence
saith
the
Lord
,
Isai
.
48.9
,
11.
Isai
48.9.11
.
For
my
Names
sake
will
I
deferre
my
anger
,
&c.
For
my
own
sake
will
I
doe
it
:
for
how
should
my
Name
bee
polluted
?
and
I
will
not
give
my
glory
to
another
.
I
will
doe
it
freely
:
for
if
I
should
take
any
satisfaction
from
thee
,
I
should
pollute
my
Name
,
and
darken
the
glory
of
my
grace
,
and
give
it
to
thee
,
that
thou
wouldest
think
that
thou
wert
pardoned
for
thy
sacrifices
and
thy
goodnesse
.
The
sin
that
God
pardoneth
,
he
doth
it
freely
for
his
praise
sake
.
Papists
may
talk
of
their
satisfaction
to
God
for
their
sinnes
,
but
these
are
but
the
words
of
men
,
and
they
cloud
over
the
glory
of
Gods
grace
,
and
take
the
glory
of
God
to
themselves
.
But
upon
such
termes
God
will
never
forgive
.
Amongst
men
though
one
have
offended
another
,
yet
the
consid●ration
of
former
or
after
courtesie
may
deserve
to
have
such
an
offence
passed
by
:
but
it
is
not
so
with
God
.
Nothing
that
we
can
doe
,
can
plead
any
such
worth
;
his
forgivenesse
is
free
,
as
Isai
.
43.25
,
26.
Isaiah
43.25
,
26.
I
am
he
that
blotteth
out
thy
transgressions
for
my
own
sake
;
Put
me
in
remembrance
,
(
saith
the
Lord
)
let
us
plead
together
:
whereas
we
are
ready
to
think
,
that
it
is
not
onely
for
his
own
sake
,
but
also
for
our
sakes
,
for
something
which
we
have
done
,
that
hee
forgives
our
sins
.
The
Lord
taketh
this
away
,
and
saith
,
Come
,
and
remember
me
now
,
and
tell
me
what
it
is
that
I
should
pardon
thee
for
,
the
Lord
looketh
at
nothing
in
that
soule
which
hee
pardoneth
,
but
onely
at
his
own
praise
:
he
doth
it
freely
.
Again
,
as
God
doth
it
freely
,
so
he
doth
it
fully
:
his
forgivenesse
is
a
full
forgivenesse
;
hee
putteth
away
all
our
sinnes
,
old
,
new
,
great
,
small
,
guilt
and
punishment
,
so
that
the
sinnes
of
Gods
people
are
before
God
as
though
they
had
never
been
committed
,
never
to
be
required
at
their
hand
.
The
expressions
the
Scripture
us●th
here
,
are
very
excellent
;
it
is
called
,
a
taking
away
our
iniquities
,
H●sea
14.2
.
Hosea
14.2
.
The
blotting
out
of
sinnes
,
Psalm
51.9
.
taken
from
debt-books
,
that
when
the
debt
is
paid
,
then
they
blot
it
out
of
their
book
:
so
God
when
he
pardoneth
,
he
blots
out
our
transgressions
,
that
hee
never
means
to
call
us
to
account
for
them
.
Sometimes
it
is
called
,
the
putting
them
away
as
a
mist
,
or
as
a
cloud
which
is
made
to
vanish
by
the
Sunne
,
and
is
no
more
seen
,
Isai
.
14.
Isaiah
14.
It
is
also
called
,
a
casting
of
them
behind
the
backe
,
Isai
.
38.
Isaiah
38.17
.
A
casting
of
them
into
the
bottome
of
the
sea
,
Micah
7.18
.
M●cah
7.18
.
that
they
shall
be
buried
never
to
rise
again
.
It
is
called
,
a
covering
of
our
sinnes
,
that
they
cannot
appeare
in
his
presence
,
nor
bee
seen
of
him
any
more
,
Psal.
32.1
.
Psalm
32.1
.
and
the
85.2
.
Yea
,
they
are
so
hid
and
covered
,
as
that
the
Lord
sees
no
iniquity
in
Jacob
,
nor
transgression
in
Israel
,
Numb
.
23.21
.
&
85.1
.
Numb
23.21
.
Not
meaning
as
the
Familists
dote
,
That
there
is
no
sinne
which
the
Lord
can
take
notice
of
in
hi●●●o●l●●
but
,
that
though
God
doe
see
sinne
in
them
by
the
eye
of
his
knowledge
,
yet
he
doth
not
see
them
by
the
eye
of
his
judgement
,
to
lay
them
to
their
charge
.
Nay
,
the
Lord
will
so
farre
put
away
the
sinnes
of
his
people
,
that
if
hee
should
after
come
and
make
inquisition
for
sinne
in
them
,
yet
there
shall
not
be
one
found
,
as
Jer.
50.20
.
Jer.
50.20
.
they
are
past
and
gone
as
the
waters
of
Noah
,
never
to
return
again
.
If
wee
consider
all
these
,
the
provocation
that
is
in
sinne
,
and
how
many
they
are
,
and
against
whom
they
are
committed
,
to
whom
they
are
forgiven
,
and
how
freely
and
fully
they
are
pardoned
,
we
must
needs
say
,
Here
is
grace
,
yea
riches
of
grace
in
the
forgivenesse
of
sin
:
It
is
therefore
a
blessing
of
grace
.
Secondly
,
as
there
is
grace
shewn
from
God
in
the
pardon
of
sinne
,
so
infinite
benefit
and
blessing
commeth
to
us
thereby
,
Psal.
32.1
.
Blessed
is
the
man
whose
iniquity
is
forgiven
,
&c.
This
is
not
a
promise
of
no
value
,
but
is
one
of
the
most
great
and
pretious
promises
of
the
Covenant
,
of
more
worth
then
thousands
of
gold
and
silver
.
How
great
a
benefit
this
is
,
will
appeare
,
if
we
consider
how
great
an
evill
sinne
is
which
by
forgivenesse
is
taken
away
.
The
greatnesse
of
the
one
will
set
forth
the
greatnesse
of
the
other
.
Now
sin
is
the
greatest
evill
in
the
world
,
and
that
both
in
it selfe
,
and
to
us
.
First
,
in
it selfe
it
is
the
greatest
,
whether
we
consider
it
simply
in
its
own
nature
and
being
;
or
causally
,
making
evill
the
subject
that
it
dwels
in
.
In
the
former
respect
it
is
the
greatest
evill
,
because
it
is
contrary
to
the
greatest
good
.
God
is
good
,
he
is
goodnesse
it selfe
,
his
will
also
is
holy
,
just
,
and
good
.
Now
nothing
is
so
contrary
to
God
,
and
to
the
goodnesse
of
his
holy
will
,
as
sin
is
:
this
crosseth
the
holinesse
of
his
will
.
And
as
for
the
other
,
if
we
consider
fin
causally
,
what
is
it
which
makes
the
creature
evill
(
as
we
read
of
evill
Angels
,
Psalm
78.49
.
Psal.
78.49
.
and
of
evill
men
,
2
Tim.
3.13
.
2
Tim.
3.13
.
)
Whence
is
it
that
they
are
become
evill
?
It
is
onely
by
sinne
,
they
were
created
good
,
but
sin
hath
corrupted
them
and
made
them
evill
.
And
that
which
makes
other
things
evill
,
must
needs
of
it selfe
be
much
more
evill
.
Take
away
the
sin
from
Devils
,
and
they
are
good
;
they
are
evill
onely
by
sin
.
Secondly
,
but
that
which
more
neerly
concerns
the
point
in
hand
,
is
to
consider
,
how
sin
is
the
greatest
evill
unto
us
,
and
that
appears
,
First
,
because
it
is
sin
,
and
sin
onely
,
which
excludes
us
from
God
,
and
makes
a
separation
between
God
and
us
.
Poverty
,
reproach
,
sicknesse
,
&c.
these
are
evils
,
but
they
are
not
such
evils
as
are
able
to
separate
us
from
God
,
Rom.
8.
Rom.
8.
God
was
with
Joseph
in
prison
,
with
Jeremiah
in
the
dungeon
,
with
those
that
wandred
up
and
down
in
wildernesses
in
sheep-skins
,
and
goat-skins
,
Heb.
11.37
,
38.
being
afflicted
,
destitute
,
and
tormented
.
But
sin
is
as
a
partition-wall
betwixt
God
and
us
,
it
separates
betwixt
us
and
our
God
,
Isai
.
59.1
,
2.
Isai
.
59.1
,
2.
Sin
breeds
an
alienation
and
strangenesse
betwixt
us
,
so
as
till
sin
be
taken
away
,
there
can
be
no
communion
betwixt
God
and
us
.
But
now
by
the
forgivenesse
of
sin
,
this
partition-wall
is
pulled
down
,
so
as
we
have
free
accesse
unto
God
,
and
may
come
into
his
presence
,
and
behold
his
face
,
and
stand
before
him
,
being
accepted
in
his
beloved
.
Now
by
the
forgivenesse
of
sin
we
return
again
unto
our
former
estate
in
which
wee
stood
before
our
fall
,
before
that
sin
had
broken
us
off
from
God
.
Now
as
the
Apostle
saith
,
1
John
1.3
.
We
have
fellowship
with
the
Father
,
and
with
his
Sonne
Jesus
Christ
.
In
our
fall
sin
brake
off
our
communion
with
God
,
but
by
the
forgivenesse
of
sin
wee
have
liberty
to
recover
this
our
communion
with
him
again
.
Secondly
,
sin
is
that
which
hinders
all
other
good
things
from
us
,
Jer.
5.25
.
Jer.
5.25
.
If
we
want
any
thing
that
is
good
for
us
,
thank
our
sin
for
it
:
God
is
good
,
and
ready
to
doe
good
,
free
to
communicate
his
goodnesse
to
all
his
creatures
;
why
then
are
good
things
restrained
from
us
?
It
is
our
sin
which
intercepts
them
,
and
cuts
us
short
.
But
now
when
sin
is
done
away
by
forgivenesse
,
then
is
the
former
hinderance
removed
:
this
doth
as
it
were
turn
the
cock
which
stops
the
course
of
the
blessing
from
comming
unto
us
,
and
now
we
recover
an
interest
in
all
the
good
things
of
the
world
,
so
as
all
things
are
ours
when
sinne
is
not
ours
,
but
is
taken
away
from
us
.
Thirdly
,
it
is
sin
which
brings
all
sorrowes
and
miseries
upon
us
,
this
is
that
which
brings
sword
,
famine
,
pestilence
,
nakednesse
,
and
all
such
outward
calamities
,
sin
i●●he
true
cause
of
all
these
.
These
spring
not
out
of
the
dust
,
nor
come
by
chance
,
but
are
the
fruit
which
growes
upon
the
forbidden
tree
of
sin
:
but
let
sin
once
be
forgiven
,
then
are
these
things
which
are
in
themselves
evill
,
turned
unto
good
unto
us
:
Affliction
is
good
when
the
sin
which
causeth
it
is
gone
and
done
away
;
one
that
hath
his
sin
forgiven
,
may
rejoyce
in
affliction
,
Rom.
5.
Romans
5.
yea
,
hee
may
be
exceeding
joyous
in
all
tribulations
,
2
Cor.
7.4
.
2
Cor.
7.4
.
When
sin
,
which
is
the
sting
of
every
crosse
,
is
removed
,
is
pulled
out
,
then
may
we
take
up
that
crosse
which
before
we
fled
from
as
from
a
serpent
,
and
put
it
in
our
bosome
,
and
not
be
hurt
by
it
.
Fourthly
,
it
turns
good
things
into
evill
unto
us
:
sometimes
God
gives
good
things
even
to
wicked
and
evill
men
,
making
his
Sunne
to
shine
,
and
rain
to
fall
upon
the
wicked
and
unjust
,
Matth.
5.45
.
Matth
5.45
.
But
so
long
as
sinne
is
unpardoned
,
though
the
things
be
good
in
themselves
,
yet
they
are
not
good
unto
them
;
sin
corrupts
the
good
things
they
enjoy
,
it
turns
blessings
into
curses
,
as
the
Lord
saith
in
Malachi
2.2
.
Malachi
2.2
.
I
will
curse
their
blessings
,
th●ir
health
,
wealth
,
peace
,
and
prosperity
,
are
as
snares
unto
them
to
work
their
ruine
,
Psal.
69
22.
Psalm
69.22
.
But
where
sin
is
pardoned
,
there
is
no
more
curse
,
Apoc.
22.
Apocal
22.
Then
the
blessing
returnes
to
the
creature
,
and
is
in
the
creature
;
the
rain
is
a
rain
of
blessing
,
Ezek.
34.26
.
Ezek.
34.26
.
our
meat
and
our
talk
a
blessing
,
our
prosperity
a
blessing
,
we
are
then
blessed
in
all
we
enjoy
,
in
all
we
put
our
hands
unto
.
Fifthly
,
what
an
evill
sin
is
,
and
what
a
benefit
forgivenesse
is
,
we
may
conceive
,
if
we
doe
but
look
on
such
men
as
have
felt
the
sting
of
sin
in
their
own
consciences
,
and
have
felt
the
burthen
of
it
●ying
on
them
:
Look
upon
Cain
crying
out
in
the
horror
of
his
conscience
,
My
sin
is
greater
then
can
bee
forgiven
,
Gen.
4.
Genesis
4.
Look
upon
Saul
complaining
that
God
was
departed
from
him
;
I
am
(
saith
he
)
in
great
distresse
.
2
Sam.
28.15
.
Look
upon
Judas
when
his
sin
pressed
upon
his
conscience
,
how
unable
he
was
to
beare
it
,
very
anguish
of
conscience
on
earth
makes
him
cast
himselfe
into
the
gulfe
of
hell
.
Prov.
18.14
.
The
spirit
of
a
man
will
beare
his
infirmity
,
all
outward
sorrowes
,
so
long
as
his
conscience
is
at
peace
,
free
from
the
trouble
of
sin
;
but
when
sin
comes
and
burdeneth
the
conscience
of
a
man
,
this
none
can
beare
.
This
David
found
to
bee
a
burthen
beyond
his
strength
,
he
was
not
able
to
beare
it
,
Psal.
38.3
.
Psalm
38.3
.
A
stone
is
weighty
,
and
the
sand
is
heavie
,
but
sin
upon
the
conscience
is
heavier
then
them
both
,
Pro.
27.3
.
Prov.
27.3
.
This
burthen
makes
the
whole
creation
to
groan
under
it
,
Rom.
8.
Romans
8.
And
whosoever
hath
felt
the
guilt
of
his
own
sin
lying
upon
him
,
such
an
one
wil
easily
conceive
what
a
blessing
this
is
to
have
sinne
forgiven
.
By
forgivenesse
the
burden
is
lightned
,
the
wound
is
healed
,
the
soule
is
eased
of
that
anguish
and
bitternesse
which
it
was
in
before
.
While
our
sin
was
unpardoned
,
we
looked
at
God
as
an
enemy
to
condemne
us
,
but
now
we
have
peace
towards
God
,
we
are
reconciled
,
the
cause
of
the
enmity
being
taken
away
.
All
this
considered
,
well
might
D●vid
say
as
he
did
,
Blessed
is
the
man
whose
sin
is
forgiven
,
and
iniquity
covered
,
Psal.
32.
Psalm
32.
Now
this
great
blessing
God
hath
promised
in
his
covenant
,
he
will
forgive
the
sin
of
his
people
which
give
up
themselves
to
walk
in
covenant
with
him
.
Hee
will
not
remember
against
them
their
former
iniquities
,
their
sins
shall
be
as
if
they
had
never
been
:
hee
will
see
no
iniquity
in
Jacob
,
nor
transgression
in
Israel
,
he
will
passe
by
the
sin
of
the
remnant
of
his
heritage
,
he
will
remember
their
sins
no
more
:
yea
though
their
sins
be
great
,
yet
hee
will
forgive
them
;
though
they
abound
,
yet
his
grace
shall
abound
much
more
in
the
forgivenesse
of
them
,
Rom.
5.20
.
See
Isai
.
43.25
.
And
this
the
Lord
will
doe
:
First
,
because
mercy
pleaseth
him
,
Micah
7.
It
is
a
pleasure
to
him
to
shew
mercy
to
his
covenanted
people
.
Never
did
we
take
more
pleasure
(
nor
so
much
)
in
the
acting
and
committing
of
our
sins
,
as
he
doth
in
the
pardoning
of
them
.
Hee
is
the
Father
of
mercy
,
2
Cor.
1.
2
Cor.
1.
And
therefore
delights
in
mercy
,
as
a
father
delighteth
in
his
children
.
It
doth
him
good
to
see
the
fruit
of
his
own
mercy
in
the
taking
away
of
the
sins
of
his
people
.
Secondly
,
it
is
the
purpose
which
he
hath
everlastingly
purposed
within
himselfe
,
to
make
his
grace
glorious
in
those
whom
he
hath
by
covenant
given
unto
Christ
to
be
saved
by
him
;
he
will
have
the
praise
of
the
glory
of
his
grace
,
Ephes.
1.6
.
Ephes.
1
6.
Hee
will
not
lose
this
glory
,
he
will
be
admired
in
the
Saints
,
2
Thess.
1.10
.
2
Thess
1.10
.
Hee
will
make
the
world
to
wonder
,
when
it
shall
bee
known
what
sin
hath
been
committed
by
them
,
and
pardoned
by
him
.
Gods
people
are
called
vessels
of
mercy
,
Rom.
9.
Rom.
9.
As
those
therefore
which
are
vessels
of
wrath
,
shall
be
full
of
the
wrath
and
indignation
of
the
Almighty
,
to
make
his
wrath
known
in
them
:
so
the
vessels
of
mercy
shall
be
filled
with
mercy
,
filled
up
to
the
brim
;
God
will
have
no
empty
vessels
,
all
shall
be
full
,
one
sort
filled
with
wrath
,
the
other
with
mercy
.
Thirdly
,
The
Lord
hath
received
a
satisfaction
to
his
Justice
in
Christ
;
what
ever
Justice
could
require
at
our
hand
,
Christ
hath
satisfied
for
us
to
the
utmost
farthing
.
So
that
now
Justice
cannot
complaine
,
though
that
sin
be
forgiven
unto
us
,
because
it
was
fully
punished
in
Christ
.
Fourthly
,
If
the
Lord
should
not
forgive
the
sinnes
of
his
people
which
believe
on
Christ
,
Christ
his
sufferings
should
be
in
vaine
.
To
what
end
was
it
for
him
to
suffer
,
the
just
for
the
unjust
?
Why
was
the
chastisement
of
our
peace
laid
upon
him
,
if
wee
should
also
suffer
for
our
owne
sinnes
?
God
would
never
have
laid
our
iniquities
upon
him
,
but
that
he
intended
to
forgive
them
unto
us
.
Fifthly
,
There
is
no
other
way
to
have
sinne
done
away
,
no
other
meanes
to
get
free
from
sin
,
but
by
forgivenes
.
Either
God
must
forgive
sin
,
or
all
the
world
must
be
condemned
,
and
lie
under
his
curse
for
ever
.
But
there
are
a
remnant
,
that
God
will
save
from
perishing
in
the
condemnation
of
the
world
,
&c.
Sixthly
,
The
Lord
hath
not
onely
promised
forgivenes
,
and
spoken
it
with
his
mouth
,
but
his
act
and
deed
gives
us
assurance
that
he
will
faithfully
performe
unto
us
that
which
he
hath
promised
,
his
dealing
with
us
doth
evidently
declare
his
gracious
inclination
towards
us
,
and
his
readinesse
to
forgive
.
First
,
His
great
patience
in
waiting
for
our
repentance
and
turning
unto
him
,
he
waits
for
this
very
end
,
that
he
might
be
gracious
,
Isai
.
30.18
.
Isai
.
30.18
.
Secondly
,
His
proclaiming
of
his
Name
,
as
he
doth
in
Exod.
34.6
.
The
Lord
,
the
Lord
,
gracious
,
mercifull
,
forgiving
iniquities
;
why
doth
the
Lord
thus
proclaime
his
Name
,
and
tell
us
openly
that
he
is
a
God
forgiving
iniquities
,
&c.
but
that
we
might
take
notice
of
his
graciousnesse
towards
us
,
and
might
be
encouraged
to
looke
unto
him
for
forgivenesse
?
Even
as
Kings
proclaime
their
pardon
,
that
they
might
be
acknowledged
to
be
gracious
Lords
.
Thirdly
,
His
gracious
invitation
also
assures
us
that
he
will
forgive
;
Come
unto
me
,
saith
Christ
,
Mat.
11.28
.
If
sin
burthen
you
,
I
will
ease
you
.
Yea
he
entreats
us
to
accept
of
reconciliation
,
and
to
be
reconciled
unto
God
,
2
Cor.
5.20
.
Fourthly
,
Consider
his
commanding
of
us
to
forgive
one
another
;
he
commands
other
men
to
forgive
us
,
which
is
an
argument
that
himselfe
will
forgive
.
For
,
first
,
herein
he
shewes
his
love
towards
us
,
that
he
would
not
have
the
hatred
of
any
creature
to
lye
against
us
,
no
not
so
much
as
the
displeasure
of
a
weake
man
;
but
would
have
us
to
enjoy
their
love
;
how
much
lesse
then
will
he
let
his
owne
wrath
lye
upon
us
,
which
is
infinitely
more
heavie
then
the
displeasure
of
all
the
creatures
in
the
whole
world
?
and
secondly
,
If
he
would
have
us
to
forgive
one
another
,
which
have
so
littl●
love
and
compassion
in
us
,
how
much
more
will
he
forgive
us
,
his
compassion
being
so
tender
and
pitifull
towards
the
worke
of
his
own
hands
?
These
acts
of
his
goodnesse
doe
confirme
this
unto
us
,
that
he
is
a
gracious
God
ready
to
forgive
.
This
lets
us
see
the
onely
way
to
get
free
from
the
guilt
of
our
Vse
1
sinne
,
which
lyes
upon
us
;
here
is
the
way
,
and
there
is
no
other
,
but
to
fly
to
grace
and
mercy
to
obtain
free
forgivenes
.
The
wicked
hypocrite
thinkes
to
escape
,
by
denying
his
sin
,
as
Saul
did
,
1
Sam.
15.
1
Sam.
15.
or
by
hiding
it
from
the
eyes
of
the
Almightie
,
as
they
doe
,
Psal.
94.7
.
Psal.
94.7
.
Others
thinke
that
God
cannot
know
them
,
as
Job
22.13
,
14.
Job
22.13
,
14.
or
that
he
will
not
regard
them
,
as
Psal.
94.7
.
But
marke
what
the
Lord
himselfe
saith
,
Hos.
5.3
.
Hos.
5.3
.
I
know
Ephraim
,
and
Israel
is
not
hid
from
me
.
And
in
Amos
5.12
.
Amos
5.12
.
I
know
your
manifold
transgressions
,
and
your
mightie
sinnes
.
And
in
Hos.
7.2
.
Hos.
7.2
.
I
remember
all
their
wickednesse
,
saith
the
Lord
;
yea
he
hath
Our
sinnes
laid
up
as
amongst
his
treasures
,
Deut.
32.34
.
Deut.
32.34
.
and
sealed
up
as
in
a
bag
,
Job
14.17
.
Job
14.17
.
to
bring
them
forth
against
such
Atheisticall
hypocrites
,
in
the
day
of
his
visitation
.
Others
thinke
to
make
amends
for
their
sinnes
,
that
they
will
appease
God
with
thousands
of
Rammes
,
and
ten
thousand
rivers
of
oyle
,
as
Micah
6.7
.
but
the
Lord
will
be
appeased
by
none
of
these
.
Our
onely
way
is
to
fly
to
grace
,
and
to
free
forgivenesse
,
all
other
meanes
,
whether
pardons
from
men
,
or
satisfactions
from
our selves
,
will
not
free
us
from
the
guilt
of
the
least
sin
,
the
taking
away
of
our
sinnes
must
either
be
by
free
forgivenesse
,
or
they
must
lye
upon
us
for
ever
.
Is
forgivenesse
of
sinnes
one
of
the
blessings
of
the
Covenant
?
then
Vse
2
surely
it
reacheth
no
further
,
nor
to
no
more
then
to
such
as
doe
give
up
themselves
to
God
,
to
walke
in
Covenant
with
him
;
such
therefore
as
walke
contrary
to
the
Covenant
which
is
between
God
and
his
people
,
such
as
will
be
bound
in
no
bonds
,
but
cast
away
all
bonds
from
them
,
and
will
walke
at
libertie
,
and
will
not
be
restrained
,
let
such
know
,
that
the
bond
of
the
Covenant
(
as
the
Prophet
speakes
in
Ezek.
20.37
.
)
and
the
blessing
of
the
Covenant
,
goe
together
;
so
as
those
that
will
not
come
within
the
bond
of
it
,
shall
never
partake
of
the
blessing
.
When
God
drawes
his
people
into
the
bond
of
his
Covenant
,
then
he
is
about
the
forgiving
them
their
sinnes
.
Consider
that
of
the
Apostle
,
Rom.
11.26
,
27.
Rom
11.26
,
27.
when
God
doth
take
away
the
sin
of
a
people
,
then
doth
he
also
make
a
Covenant
with
them
,
and
takes
away
ungodlinesse
from
them
.
A
loose
ungodly
walking
,
contrary
to
the
Covenant
which
God
makes
with
his
people
,
is
an
evident
demonstration
that
our
sinnes
are
still
bound
fast
upon
us
,
and
they
will
be
as
fetters
and
snares
to
bind
us
hand
and
foot
to
cast
us
into
utter
darknesse
.
This
benefit
of
forgivenesse
of
sinnes
,
is
proper
onely
unto
those
that
are
a
people
in
Covenant
with
God
,
and
doe
by
Covenant
bind
themselves
unto
him
,
to
walke
before
him
as
becoming
his
people
.
Vse
3
For
incouragement
unto
all
such
as
doe
desire
to
renew
their
communion
with
the
blessed
God
,
and
to
returne
into
acquaintance
and
fellowship
with
him
;
you
desire
to
have
God
to
be
your
God
,
you
would
faine
draw
near
and
get
into
Covenant
with
him
,
that
he
may
be
a
God
unto
you
,
and
you
a
people
unto
him
:
but
this
dismayes
you
,
this
puts
you
back
,
you
have
so
much
guilt
lying
upon
you
,
so
many
sinnes
standing
up
betwixt
God
and
you
,
that
you
thinke
it
impossible
that
the
holy
God
should
ever
take
such
a
sinfull
wretch
by
the
hand
,
and
enter
into
Covenant
with
him
,
to
become
his
God
.
But
let
such
consider
this
sweet
promise
of
grace
,
I
will
be
mercifull
to
their
iniquities
,
and
remember
their
sinnes
no
more
.
When
he
had
before
said
that
he
would
be
their
God
,
now
lest
any
should
be
beaten
off
from
drawing
neare
unto
him
,
to
renew
their
communion
with
him
,
he
subjoynes
this
promise
,
I
will
forgive
their
iniquities
.
As
if
he
should
say
,
though
you
thinke
I
will
not
be
a
God
unto
you
any
more
,
because
of
your
sinnes
,
yet
these
shall
not
hinder
;
for
I
will
forgive
them
,
they
shall
stand
in
my
sight
no
more
.
Vse
4
Hath
God
thus
promised
forgivenes
of
sin
in
his
new
Testament
and
Covenant
?
then
let
us
for
our
parts
labour
to
partake
of
this
rich
blessing
;
lye
no
longer
under
the
guilt
of
our
sinnes
,
but
seeke
to
have
them
forgiven
.
Say
not
,
there
is
no
hope
;
we
have
a
promise
,
and
we
may
be
the
children
of
the
Covenant
,
to
whom
the
promise
is
made
.
Thinke
what
the
Prophet
saith
in
Amos
5.15
.
Amos
5.15
.
It
may
be
the
Lord
will
be
mercifull
to
the
remnant
of
Joseph
,
though
before
in
ver.
12.
the
Lord
had
told
them
,
that
he
knew
their
manifold
and
mighty
sinnes
;
yet
the
Prophet
here
puts
them
in
hope
,
it
may
be
,
the
Lord
will
yet
be
mercifull
;
much
more
should
wee
be
incouraged
by
the
plaine
promises
of
God
.
And
therefore
when
we
heare
the
Lord
say
,
I
will
be
mercifull
,
I
will
forgive
;
let
every
soule
say
within
it selfe
,
Surely
then
I
will
try
,
I
will
seeke
,
I
will
sue
for
mercy
,
that
I
may
be
forgiven
.
But
what
should
I
doe
that
I
may
be
forgiven
?
Quest.
1.
Enter
into
thine
owne
heart
,
Answ.
and
search
out
all
the
sinnes
of
heart
and
life
,
which
thou
art
privie
unto
,
Lament.
3.40
.
Lam.
3.40
.
This
is
the
Lords
owne
direction
,
Jer.
3.12
,
13.
Jer.
3.12
,
13.
when
the
Lord
first
promised
that
he
would
shew
himselfe
mercifull
,
and
not
let
his
wrath
fall
upon
them
;
yet
presently
addes
,
But
know
thou
thine
iniquitie
,
for
thou
hast
fallen
by
rebellion
,
&c.
2.
When
thou
hast
found
out
thy
sin
,
goe
then
before
the
Lord
and
confesse
and
judge
thy selfe
before
him
,
as
Ezra
9.6
.
Ezra
9.6
.
Confesse
thy selfe
worthy
to
be
destroyed
.
Doe
as
the
Prodigall
did
,
Luke
15.
Luk.
15.
I
am
no
more
worthy
to
be
counted
thine
.
3.
Present
before
the
Lord
the
sacrifice
of
the
Lord
Jesus
,
bring
no
satisfaction
of
thine
owne
,
make
no
mention
of
thine
own
righteousnesse
,
or
good
deservings
,
but
fly
onely
to
the
bloudy
sufferings
and
sacrifice
of
Christ
,
to
find
acceptance
&
reconciliation
through
him
;
without
that
bloud
,
there
is
no
forgivenesse
,
Heb.
9.
Heb.
9.
4.
Come
not
before
God
with
an
heart
purposing
still
to
continue
in
thy
sinne
,
but
together
with
prayer
for
pardon
,
joyne
prayer
for
a
spirit
of
grace
and
holinesse
,
to
make
thee
a
new
heart
and
a
new
spirit
,
that
sin
may
live
in
thee
no
more
:
be
willing
to
bind
thy selfe
by
Covenant
to
the
Lord
,
to
glorifie
that
grace
shewed
on
thee
,
if
he
will
please
to
be
gracious
towards
thee
,
in
taking
away
this
sin
,
Hos.
14.3
.
with
9.
Hos.
14.3
.
with
9.
Thus
come
before
the
Lord
,
and
then
,
as
men
that
have
any
great
legacy
left
them
by
the
will
of
another
,
they
will
intreat
for
it
,
they
will
plead
the
Testament
of
the
Testatour
,
and
if
that
will
not
prevaile
,
they
will
bring
it
into
the
Court
of
Justice
,
and
there
sue
for
it
:
So
let
us
doe
,
beg
,
intreat
,
require
the
performance
of
this
legacy
of
the
new
Testament
,
which
grace
hath
bequeathed
unto
us
;
and
if
this
obtaine
not
,
then
bring
our
cause
into
the
Covenant
of
grace
,
and
there
sue
and
plead
,
before
the
throne
of
grace
.
There
bring
out
the
words
of
the
Testament
,
and
say
,
Lord
here
is
thine
owne
Covenant
and
promise
,
hold
the
Lord
fast
to
his
promise
which
he
hath
made
,
and
plead
with
him
,
and
say
,
Lord
,
why
are
thy
mercies
restrained
from
me
?
where
is
thy
faithfulnesse
?
why
dost
not
thou
pardon
mine
iniquitie
?
Though
I
be
worthy
to
perish
,
yet
remember
thy
Covenant
,
make
good
thy
promise
,
in
which
thou
hast
caused
thy
servant
to
trust
.
Such
importunitie
the
Lord
will
not
take
ill
,
he
delights
thus
to
be
overcome
by
the
pleas
of
his
people
.
Doe
thus
,
and
he
that
hath
promised
,
will
also
fulfill
,
and
will
take
away
all
thine
iniquitie
,
and
receive
thee
graciously
,
Hos.
14.3
.
Vse
5
For
singular
comfort
to
all
the
people
of
God
,
who
doe
in
any
faithfulnesse
and
truth
of
heart
endeavour
to
walke
according
to
the
Covenant
they
have
made
with
him
;
To
all
such
this
word
of
Consolation
doth
belong
,
that
their
iniquitie
is
pardoned
,
their
sin
is
forgiven
.
It
was
a
word
of
comfort
Christ
spake
to
the
palsie
man
,
Mat.
9.2
.
Mat.
9.2
.
Sonne
be
of
good
comfort
,
thy
sinnes
are
forgiven
thee
.
So
Isai
.
40
1
,
2.
Isai
.
40.1
,
2.
And
thence
was
that
speech
of
Christ
to
Mary
in
Luke
7.48.50
.
Thy
sinnes
are
forgiven
thee
,
goe
in
peace
.
There
is
peace
indeed
,
when
Christ
promiseth
sin
to
be
forgiven
.
Now
so
it
is
to
all
the
covenanted
people
of
God
,
their
sin
is
forgiven
,
here
is
their
comfort
.
See
Psal.
103.17
,
18.
Psal.
103.17
,
18.
If
wee
keepe
his
Covenant
,
his
loving
kindnesse
and
mercy
is
ours
to
forgive
us
our
sinnes
.
Shall
man
(
saith
Eliphaz
)
be
more
just
then
God
?
shall
man
be
more
pure
then
his
maker
?
Job
4.17
.
Job
4.17
.
So
may
we
say
in
this
case
,
Shall
man
be
more
faithfull
then
God
,
more
mindfull
of
his
Covenant
and
promise
then
his
Maker
?
No
;
God
is
the
faithfull
God
,
keeping
Covenant
and
mercy
with
those
that
feare
him
.
If
we
then
which
are
so
apt
to
breake
our
Covenant
with
God
and
men
,
if
wee
be
carefull
to
keepe
Covenant
with
him
,
how
much
more
will
God
performe
this
promise
of
his
Covenant
towards
us
,
to
pardon
our
sinnes
?
If
wee
be
not
unfaithfull
towards
him
,
he
cannot
be
unfaithfull
towards
us
.
Nay
though
we
were
in
part
unfaithfull
,
yet
cannot
he
deny
himselfe
,
2
Tim.
2.13
.
2
Tim.
2.13
.
Quest.
But
how
may
I
know
that
my
sinnes
are
forgiven
me
?
Answ.
1.
A
plainer
evidence
I
cannot
give
then
this
before
named
,
scil.
a
carefull
,
conscionable
,
and
constant
endeavour
to
walke
in
Covenant
with
God
,
Psal.
103.17
,
18.
Psal.
103.17
,
18.
But
I
have
many
failings
in
the
keeping
of
my
Covenant
.
Object
.
Yet
so
long
as
you
doe
not
renounce
your
Covenant
,
Answ.
and
breake
the
bond
;
till
you
doe
agree
to
the
loosing
of
the
knot
,
in
which
you
have
bound
your selfe
,
chusing
to
turne
back
after
your
former
liberties
,
the
substance
of
the
Covenant
is
not
yet
broken
,
though
some
article
of
the
Covenant
may
be
violated
.
There
be
some
trespasses
against
some
particular
clauses
in
Covenants
,
which
though
they
be
violated
,
yet
the
whole
Covenant
is
not
forfeited
.
2.
An
affectionate
and
cordiall
love
to
the
Lord
Jesus
,
who
hath
washed
us
from
our
sinnes
in
his
bloud
,
is
a
sure
signe
that
our
sins
are
forgiven
us
,
Luk.
7.47
.
when
wee
so
thinke
of
Christ
,
as
that
nothing
is
too
much
for
him
,
nothing
enough
,
all
we
doe
,
or
can
doe
,
is
too
little
for
him
,
and
as
nothing
,
to
that
which
our
soule
desireth
;
this
love
never
goes
alone
,
but
is
accompanied
with
this
blessing
of
forgivenesse
.
And
sure
thus
it
is
with
those
that
feele
in
any
measure
the
efficacy
of
Christs
bloud
easing
their
consciences
from
the
guilt
of
sin
;
They
could
be
content
to
wash
Christs
feet
,
not
with
teares
onely
,
but
with
their
hearts
bloud
,
and
to
dye
for
love
of
him
,
who
hath
loved
them
,
and
given
himselfe
for
them
to
save
them
from
their
sinne
.
3.
The
mortification
and
dying
of
sinne
in
our
hearts
,
is
a
signe
that
our
sinnes
are
forgiven
us
;
When
Christ
takes
away
Jacobs
sinnes
,
he
also
turnes
away
ungodlinesse
from
Jacob
,
Rom.
11.26
,
27.
Rom.
11.26
,
27.
If
sin
live
in
us
,
the
guilt
of
it
remaines
still
upon
us
.
I
meane
if
it
live
in
us
in
full
strength
.
4.
If
we
have
a
tender
heart
to
mourne
over
Christ
,
whom
wee
have
pierced
.
Time
was
,
when
we
could
tread
under
feet
that
precious
bloud
,
by
which
we
are
sanctified
.
But
now
it
melts
the
heart
to
thinke
,
that
that
bloud
,
which
wee
have
so
despised
,
should
yet
be
sprinkled
upon
us
,
to
wash
us
from
our
sinne
.
This
kindnesse
of
Christ
towards
us
,
makes
our
hearts
to
mourne
over
him
,
Zach.
12.10
.
Zach.
12.10
.
They
shall
mourne
over
him
,
or
for
him
,
not
for
our selves
,
but
for
him
,
mourning
that
we
have
pierced
him
,
and
grieved
his
Spirit
by
our
sinnes
.
5.
An
heart
willing
to
forgive
and
to
doe
good
unto
those
that
have
done
evill
against
us
,
Mat.
6.14
.
Mat.
6.14
.
when
wee
cannot
onely
forbeare
them
,
but
forgive
them
,
and
beare
a
loving
heart
to
them
,
that
have
been
unloving
towards
us
.
This
disposition
of
heart
in
us
,
springs
from
an
higher
fountaine
of
grace
,
which
hath
been
shed
downe
upon
us
,
in
forgiving
our
sinnes
.
When
the
heart
can
reason
with
it selfe
,
to
suppresse
revengefull
desires
,
when
they
are
stirring
in
us
,
and
can
argue
,
as
Mat.
18.
and
Eph.
4.
Mat.
18.
&
Eph.
4.
the
Lord
is
willing
to
forgive
me
my
debts
,
and
ought
not
I
also
to
forgive
my
fellow-servant
that
hath
offended
me
?
Such
a
disposition
of
heart
is
a
fruit
and
token
of
the
forgivenesse
of
our
sinnes
,
Mat.
6.14
.
The
grace
that
hath
been
shewed
us
in
the
forgivenesse
of
our
sinnes
,
workes
an
answerable
disposition
in
us
,
making
us
ready
to
forgive
the
sinnes
of
our
brethren
.
6.
A
free
and
full
confession
of
sinne
;
when
we
deale
openly
with
the
Lord
,
freely
willing
to
open
all
our
whole
heart
before
the
Lord
,
discovering
knowne
sinnes
,
secret
sinnes
,
the
most
prevailing
,
beloved
,
and
inward
corruptions
,
willing
to
take
the
shame
of
all
unto
our selves
,
and
still
to
be
more
vile
in
our selves
,
that
mercy
might
be
glorified
in
our
forgivenesse
.
When
we
can
bring
out
the
whole
pack
,
and
not
keepe
a
sin
back
,
(
so
farre
as
wee
know
any
thing
by
our selves
)
but
lay
all
open
and
naked
before
the
face
of
God
,
till
there
be
no
more
to
be
found
;
such
confession
hath
a
promise
of
forgivenesse
,
1
Joh.
1.9
.
1
Joh.
1.9
.
There
may
be
a
forced
confession
,
as
was
that
of
Saul
,
when
he
was
so
fully
convinced
of
his
sinne
,
that
he
would
no
longer
deny
it
,
1
Sam.
15.
And
of
Judas
,
who
out
of
extremitie
of
horror
and
rage
of
conscience
,
was
made
to
confesse
his
wickednesse
in
betraying
innocent
bloud
.
There
may
be
also
a
formall
,
superficiall
,
and
partiall
confession
,
when
we
doe
in
a
generall
fashion
confesse
our selves
sinners
,
which
confession
hath
no
promise
of
forgivenes
,
because
these
confessions
are
ever
accompanied
,
first
,
with
a
desire
(
if
possible
)
to
maintaine
our
own
innocency
;
secondly
,
with
a
spirit
of
unbeliefe
,
and
misgiving
heart
,
fearing
lest
our
own
mouth
should
judge
us
,
and
wee
become
witnesses
against
our selves
:
Thirdly
,
with
a
spirit
of
pride
,
loath
to
confesse
our selves
to
be
so
vile
as
we
must
acknowledge
our selves
to
be
,
if
we
should
confesse
all
our
sinnes
against
our selves
.
But
when
a
man
is
willing
to
search
out
all
his
sin
unto
the
last
,
that
he
may
lay
open
all
his
heart
,
and
confesse
all
his
iniquitie
against
himselfe
before
the
Lord
,
being
vile
in
his
own
eyes
,
and
desiring
to
be
more
vile
,
loathing
himselfe
for
all
his
abominations
:
of
such
an
one
that
can
thus
come
before
the
Lord
in
humble
confession
of
his
sinnes
,
I
doubt
not
to
say
unto
him
,
Goe
thy
way
in
peace
,
thy
sin
is
forgiven
thee
.
If
God
give
us
a
heart
thus
humbly
to
confesse
,
it
is
unto
us
a
signe
there
is
in
God
a
heart
mercifully
to
forgive
.
Exhortation
to
all
the
Saints
that
have
tasted
of
this
rich
grace
Vse
6
in
the
forgivenes
of
their
sinnes
.
Let
them
ascribe
glory
unto
him
that
hath
shewed
this
mercy
on
them
,
extolling
that
grace
which
hath
forgiven
them
;
this
the
Lord
lookes
for
;
he
would
have
his
grace
glorified
by
us
,
Eph.
1.6
.
Ephes.
1.6
.
The
Lord
himselfe
publisheth
this
as
his
own
glory
,
that
he
is
a
God
forgiving
iniquitie
,
transgression
and
sin
,
Exod.
34.6
.
Exod.
34.6
.
And
the
servants
of
God
have
herein
given
glory
unto
him
,
as
Micah
7.18
.
Micah
7.18
.
Who
is
a
God
like
unto
thee
,
who
passeth
by
the
transgression
of
the
remnant
of
thine
heritage
?
We
should
make
the
praise
of
this
grace
to
ring
through
the
whole
world
,
that
heaven
and
earth
may
take
notice
of
it
,
and
wonder
at
the
grace
that
hath
been
shewed
on
us
.
This
grace
can
never
be
sufficiently
glorified
by
us
.
To
teach
us
willingly
to
become
servants
unto
this
God
of
all
Vse
7
Grace
,
who
dealeth
thus
mercifully
with
his
people
.
See
Hos.
14.5
.
Hos.
14.5
.
When
the
Lord
there
promiseth
to
heale
the
rebellions
of
his
people
,
by
taking
away
their
iniquities
from
them
;
marke
what
this
workes
in
them
,
ver.
9.
What
have
wee
(
say
they
)
any
more
to
doe
with
Idolls
?
with
our
former
sinnes
?
we
will
serve
them
them
no
more
,
we
will
henceforth
serve
thee
our
gracious
God
,
which
promisest
to
heale
all
our
backslidings
.
His
will
wee
be
,
him
will
wee
serve
.
And
thus
much
of
the
second
Benefit
.
The
third
Benefit
of
the
Covenant
,
is
the
renewing
and
sanctifying
of
our
natures
,
by
the
graces
of
the
Spirit
.
The
Lord
having
first
justified
us
by
his
grace
,
in
the
forgivenesse
of
our
sinnes
,
he
the●
goes
on
to
sanctifie
us
,
that
we
might
be
an
holy
people
unto
him
,
to
serve
him
,
in
holinesse
and
righteousnesse
all
our
dayes
,
Luk.
1.
Luke
.
1.
When
he
hath
made
us
imputedly
righteous
,
he
will
have
us
inherently
righteous
also
.
And
by
the
promise
of
this
benefit
,
the
Lord
answers
another
scruple
,
which
his
people
might
be
subject
unto
;
We
might
thinke
with
our selves
,
this
is
indeed
a
great
benefit
,
which
the
Lord
hath
promised
hith●rto
,
namely
,
to
forgive
all
my
sin
;
But
though
the
Lord
should
performe
all
this
mercy
unto
mee
,
forgiving
unto
me
all
my
former
sins
unto
this
day
,
yet
I
have
such
a
vile
sinfull
nature
within
mee
,
that
I
shall
returne
and
sin
againe
as
wickedly
as
ever
I
did
before
,
and
so
shall
bring
a
new
guiltinesse
upon
my self
.
Hereto
the
Lord
answers
:
No
,
it
shall
not
be
,
I
will
renew
,
alter
,
and
change
that
sinfull
and
wicked
nature
that
is
in
you
,
I
will
make
your
heart
a
new
heart
,
so
as
you
shall
be
enabled
to
doe
my
will
,
and
walk
in
my
wayes
.
I
will
sanctifie
you
to
be
an
holy
and
pretious
people
to
my self
.
This
renovation
and
sanctification
of
our
nature
,
stands
first
in
cleansing
away
our
sinfull
corruption
,
and
then
in
an
infusion
and
filling
of
us
with
the
holy
graces
of
the
Spirit
.
As
a
vessell
which
wee
intend
for
any
honourable
use
,
first
wee
scoure
and
rinse
out
the
filth
that
is
in
it
,
and
then
we
sweeten
it
with
other
things
,
and
so
make
it
fit
for
service
and
use
.
Satan
had
defiled
us
with
his
loathsome
filthinesse
,
but
so
many
as
the
Lord
sets
apart
unto
himselfe
,
to
be
vessels
of
honour
in
his
house
,
those
hee
cleanseth
from
all
filthinesse
of
flesh
and
spirit
,
and
seasoneth
them
with
all
the
sweet
and
gracious
gifts
of
his
Spirit
.
Hence
it
is
that
we
are
said
to
be
made
partakers
of
the
Divine
Nature
,
2
Pet.
1.4
.
2
Peter
1.4
.
and
to
be
renewed
with
the
ren●wing
of
the
holy
Ghost
,
Titus
3.5
.
And
we
are
said
to
be
created
new
in
Christ
Jesus
,
Eph.
2.10
.
because
as
in
our
first
creation
we
were
then
created
holy
and
righteous
after
the
Image
of
God
:
so
now
we
are
renewed
unto
the
same
image
again
.
The
Lord
doth
with
us
as
the
Potter
doth
with
his
vessell
,
when
the
first
fashioning
of
it
is
broken
,
he
returns
and
makes
it
another
vessell
,
as
seems
good
in
his
eyes
,
Jer.
18.3
.
By
this
work
of
renovation
and
changing
our
natures
,
there
is
a
new
disposition
wrought
in
us
,
clean
contrary
to
that
which
was
before
.
Whereas
before
,
the
wisdome
of
the
flesh
,
and
our
corrupt
will
was
quite
contrary
,
and
even
enmity
against
the
Law
of
God
,
and
would
by
no
meanes
bee
brought
into
subjection
,
Rom.
8.7
.
Rom.
8.7
.
yet
now
we
are
made
to
love
the
Law
,
and
delight
in
the
Commandements
of
it
in
our
inward
man
,
Rom.
7.
Rom.
7.
The
law
is
not
now
any
more
a
law
without
us
,
to
urge
and
enforce
us
,
but
it
is
a
law
within
us
;
it
is
written
not
in
Tables
of
stone
,
but
in
the
heart
,
according
to
that
promise
,
Jer.
31.
Jeremy
31.
I
will
write
my
lawes
in
your
heart●
,
and
in
your
inward
parts
will
I
put
them
.
By
which
writing
there
is
stamped
upon
the
heart
an
inward
disposition
and
inclination
of
mind
and
will
,
to
doe
the
things
which
the
law
doth
command
.
The
law
being
there
within
us
,
it
is
unto
us
as
our
own
bowels
,
loving
it
and
making
pretious
account
of
it
.
This
blessing
the
Lord
promiseth
in
his
covenant
,
as
we
may
see
in
Ezek.
36.25
,
26
,
27.
Ezek.
36.25
,
26
,
27.
I
will
powre
clean
water
upon
you
,
and
yee
shall
be
clean
;
yea
,
from
all
your
filthinesse
will
I
cleanse
you
.
A
new
heart
also
will
I
give
unto
you
,
&
a
new
spirit
will
I
put
within
you
:
and
I
will
take
away
the
stony
heart
out
of
your
body
,
and
give
you
a
heart
of
flesh
,
and
I
will
put
my
spirit
withi●
you
,
&c.
And
hence
I
think
it
is
,
that
the
Lord
calls
himselfe
,
Psalm
71.21
.
The
holy
One
of
Israel
;
not
onely
because
he
is
holy
in
himselfe
,
and
will
be
so
acknowledged
by
them
;
but
because
he
sanctifies
his
Israel
unto
himselfe
,
making
them
holy
according
to
that
Levit.
20.8
.
Levit.
20.8
.
I
am
the
Lord
which
sanctifieth
you
.
And
in
Isai
.
43.15
.
Isaiah
43.15
.
I
am
the
Lord
your
holy
One.
And
in
Habbak
.
1.12
.
Habbak
.
1.12
.
the
Prophet
calls
the
Lord
his
holy
One.
Art
not
thou
of
old
,
O
Lord
,
my
God
,
my
holy
One
?
He
is
not
onely
our
mercifull
God
to
pardon
us
,
but
our
holy
one
to
sanctifie
us
.
And
for
the
same
cause
we
read
of
the
promise
of
the
Spirit
,
Gal.
3.14
.
Gal.
3.14
.
Because
God
hath
promised
to
give
his
Spirit
unto
those
that
hee
takes
to
bee
a
people
to
himselfe
.
This
bl●ssing
of
sanctification
the
Lord
will
perform
unto
all
his
people
,
making
them
an
holy
people
unto
himselfe
.
First
,
because
hee
hath
for
this
end
chosen
them
,
that
they
might
be
holy
,
Eph.
1.
Ephes.
1.
and
therefore
he
will
bring
them
to
that
estate
of
holinesse
,
to
which
hee
hath
chosen
them
.
What
he
hath
chosen
us
to
,
he
will
bring
us
to
,
Gods
purposes
are
not
in
vain
,
hee
will
perform
to
us
all
the
good
hee
hath
intended
towards
us
.
Secondly
,
Christ
hath
purchased
the
spirit
of
grace
for
us
,
Joh.
17.19
.
John
17.19
.
For
their
sakes
(
saith
Christ
)
sanctifie
I
my selfe
(
offering
up
himselfe
as
a
consecrate
offering
unto
God
)
that
they
may
bee
sanctified
by
the
truth
.
It
was
for
our
sanctification
that
he
offered
up
himself
.
Thirdly
,
hee
hath
filled
himselfe
with
all
grace
for
that
same
end
,
that
we
might
bee
filled
by
that
abundance
of
grace
which
is
in
him
.
Psal
,
68.18
.
Psalm
68.18
.
he
received
gifts
for
men
,
not
to
keep
them
to
himselfe
alone
,
but
to
communicate
unto
us
,
that
out
of
his
fulnesse
wee
might
all
receive
grace
for
grace
,
John
1.16
.
And
therefore
Christ
is
said
to
bee
not
onely
righteousnesse
unto
us
,
but
sanctification
,
because
he
hath
filled
himselfe
to
the
end
that
he
might
also
fill
us
with
his
own
sanctity
and
holinesse
.
Fourthly
,
Christ
hath
prayed
for
our
sanctification
,
John
17.17
.
And
wee
know
that
hee
was
heard
alwayes
,
no
prayer
of
his
ever
returned
empty
,
but
came
back
with
a
full
bl●ssing
.
Fifthly
,
Gods
covenant
is
to
give
us
all
things
that
pertain
to
life
and
godlinesse
,
2
Pet.
1.4
.
2
Pet.
1.4
.
Sixthly
,
the
Lord
is
an
holy
God
,
and
therefore
will
have
those
that
are
in
covenant
with
him
,
to
bee
an
holy
people
,
Lev.
11.
It
would
be
a
d●shonor
to
God
to
have
his
name
called
upon
a
sinfull
and
prophane
people
,
Ezek
36.20
.
Ezek.
36.20
.
And
beside
,
the
end
of
the
covenant
betwixt
him
and
his
people
,
is
Communion
,
God
takes
a
people
into
covenant
with
him
that
he
might
communicate
himselfe
unto
them
,
that
hee
might
possesse
them
,
and
they
enjoy
him
;
but
God
cannot
communicate
himselfe
in
the
sweetnesse
and
familiarity
of
his
love
unto
unsanctified
ones
.
And
therefore
he
will
have
his
covenanted
people
to
be
holy
,
that
he
may
communicate
himself
unto
them
.
Seventhly
,
when
the
Lord
gives
himself
unto
a
people
to
be
a
God
unto
them
,
he
gives
himselfe
wholly
unto
them
,
keeping
back
nothing
from
them
which
might
make
them
an
happy
and
blessed
people
.
And
therefore
as
he
doth
communicate
himselfe
to
them
in
his
mercy
and
grace
,
to
pardon
their
sin
,
so
he
doth
also
in
his
purity
and
holinesse
to
sanctifie
them
,
and
to
cleanse
them
from
their
sin
.
Eighthly
,
God
will
be
glorified
in
all
his
people
,
whom
he
takes
neer
unto
himselfe
,
Levit.
10.3
.
Levit.
10.3
.
and
in
Isai
.
43.21
.
Isaiah
43.21
.
This
people
have
I
formed
for
my selfe
,
they
shall
shew
forth
my
praise
.
But
God
could
have
no
glory
from
us
in
this
world
,
if
he
should
not
sanctifie
us
.
Herein
is
he
glorified
,
when
wee
bring
forth
much
good
fruit
,
John
15.
John
15.
and
shine
forth
in
good
works
,
Matth
5.
Matth.
5.
and
shew
forth
the
vertues
of
him
that
hath
called
us
,
&c.
1
Pet.
2.
In
these
things
God
is
glorified
by
us
;
but
this
glory
wee
can
never
bring
to
God
,
till
he
have
sent
down
his
Spirit
of
glory
and
grace
upon
us
.
Now
lest
this
blessing
of
sanctification
should
seem
too
little
to
be
reckoned
among
the
great
blessings
of
the
covenant
,
let
us
therfore
consider
how
great
a
priviledge
this
is
,
to
be
renewed
&
sanctified
by
the
grace
of
Gods
holy
Spirit
.
This
is
intended
to
us
as
a
blessing
,
in
Isai
.
44.1
,
2
,
3.
Isa.
44.1
,
2
,
3
The
Lord
maketh
many
sweet
promises
to
his
Israel
;
and
in
verse
3.
I
will
(
saith
the
Lord
)
powre
my
Spirit
upon
thy
seed
,
and
my
blessing
upon
thy
buds
.
When
God
powres
on
any
his
Spirit
,
then
hee
would
have
us
to
know
,
that
he
powres
on
them
a
rich
blessing
.
My
Spirit
and
my
Blessing
,
saith
God
.
As
it
is
a
mans
curse
to
bee
left
under
the
power
&
dominion
of
sin
:
so
contrà
,
it
is
a
blessing
to
be
set
free
from
sin
,
and
to
be
renewed
unto
holines
.
Therefore
it
is
that
when
Christ
converts
us
from
our
sins
,
he
is
said
to
blesse
us
in
converting
us
from
our
iniquities
,
Acts
3.
ult.
Acts
3.
ult.
It
is
a
blessing
indeed
.
This
is
a
better
blessing
then
was
that
wherewith
Esau
was
blessed
,
who
had
the
fatnesse
of
the
earth
for
his
dwelling
place
,
and
the
dew
of
heaven
to
m●ke
it
fruitfull
.
This
is
one
of
those
spirituall
blessings
wherewith
Christ
hath
blessed
us
in
heavenly
things
,
Eph.
1
3.
Eph.
1.3
.
It
is
such
a
blessing
as
makes
blessed
those
that
receive
it
.
For
first
,
by
being
sanctified
in
our selves
,
wee
come
to
have
a
sanctified
use
of
all
other
blessings
which
we
enjoy
.
To
the
pure
all
things
are
pure
,
but
to
the
impure
all
things
are
impure
and
defiled
,
Titus
1.
end
.
Titus
1.
end
Secondly
,
holinesse
is
the
Image
of
the
blessed
God
,
it
conforms
unto
him
,
makes
us
like
unto
him
.
This
is
our
excellency
and
our
glory
in
the
eyes
of
Angels
and
Men
,
in
nothing
are
wee
so
glorious
as
in
holinesse
;
this
is
a
Crown
and
Diadem
upon
our
head
:
and
therefore
David
calls
the
Saints
by
the
name
of
excellent
ones
,
Psal
.
16.3
.
Psal.
16.3
.
Sanctity
makes
a
man
to
excell
himselfe
,
and
preferres
him
above
the
common
condition
of
men
.
The
Spirit
of
Holinesse
is
a
Spirit
of
Glory
,
1
Peter
4.14
.
1
Pet
4
14.
and
Grace
is
Glory
,
2
Cor.
3.18
.
Thi●dly
,
it
makes
the
Lord
to
take
a
delight
in
us
,
even
as
a
father
doth
delight
in
seeing
his
own
Image
in
his
children
.
God
loved
us
before
with
a
love
of
benevolence
and
good
will
;
but
now
he
loves
us
with
a
love
of
complacency
,
taking
pleasure
in
his
people
,
as
the
Prophet
speaks
Psal.
147.11.149.4
.
Psal.
147.11
,
149.4
.
Fourthly
,
by
being
sanctified
wee
also
are
made
to
delight
in
God
.
How
pretious
are
thy
thoughts
to
mee
,
O
God
?
saith
D●vid
,
Psalm
139.17
.
Whom
have
I
in
heaven
but
thee
?
And
Psalm
73.25
.
Psal.
73.25
.
When
shall
I
come
and
appeare
in
the
presence
of
God
?
Psalm
42.
Psalm
42.
Hereby
the
Lord
becomes
the
God
of
our
joy
and
gladnesse
,
Psalm
43.4
.
Psalm
43
4
His
presence
is
sweet
unto
us
,
his
voice
is
pleasant
,
his
word
,
ordinances
,
and
whatsoever
else
he
communicates
himselfe
in
,
they
are
delightfull
unto
us
,
and
wee
take
pleasure
in
them
.
It
is
a
pleasant
thing
to
a
sanctified
heart
,
to
be
praising
God
,
and
to
be
exerci●●d
in
any
thing
in
which
we
may
enjoy
communion
with
him
.
Fifthly
,
By
being
sanctified
,
wee
have
peace
increased
in
our
inward
man
.
God
becomes
a
God
of
peace
unto
us
,
in
sanctifying
of
us
.
1
Thes.
5.23
.
Thereby
he
stills
those
raging
and
strong
lusts
,
which
had
wont
to
disquiet
our
hearts
.
While
sin
raignes
,
there
is
no
peace
,
not
onely
is
the
Conscience
perplexed
by
it
,
but
the
affections
of
the
soule
are
set
at
variance
one
against
another
.
Pride
would
have
one
thing
,
and
covetousnesse
would
have
another
;
Hypocrisie
and
prophanenesse
are
divided
one
against
another
;
Like
so
many
contrary
winds
which
lie
upon
the
face
of
the
deep
,
and
dash
the
waves
one
against
another
.
Thus
a
multitude
of
contrary
passions
and
lusts
,
distract
and
divide
the
soule
asunder
,
so
that
while
sin
rules
in
us
,
there
is
no
peace
.
But
when
grace
beginnes
to
have
its
kingdome
set
up
in
us
,
it
then
brings
with
it
a
blessed
peace
.
Holinesse
and
peace
goe
together
;
All
the
faculties
of
the
soule
being
sanctified
by
grace
,
they
do
now
ayme
at
one
end
,
which
is
the
doing
of
Gods
will
,
and
this
unitie
makes
peace
.
Sixtly
,
By
being
sanctified
,
we
are
made
instruments
and
meanes
of
blessing
unto
others
;
When
God
called
Abraham
to
follow
him
,
out
of
his
native
Country
,
this
was
the
promise
by
which
he
incouraged
him
to
follow
him
,
I
will
blesse
thee
,
(
saith
he
)
and
thou
shalt
be
a
blessing
.
It
was
promised
as
a
blessing
to
Abraham
,
that
he
should
be
a
blessing
to
others
.
Thus
Israel
is
a
blessing
in
the
midst
of
Aegyp●
and
Ashur
,
Isai
.
19.24
.
Isai
.
19.24
.
They
are
set
as
a
blessing
round
about
Go●●
holy
mountaine
,
Ezek.
34.26
.
Ezek.
34.26
.
The
remnant
of
Jacob
(
Gods
sanctified
ones
)
are
among
many
people
,
as
dew
from
the
Lord
,
and
showre●●●on
the
grasse
,
Micah
5.7
.
Micah
5.7
.
They
are
a
blessing
.
So
long
as
a
man
〈◊〉
grace
,
and
is
unsanctified
,
he
is
an
useles
,
unprofitable
creature
,
Psal.
14.
Psal.
14.
They
are
altogether
unprofitable
,
like
that
girdle
which
the
Prophet
speakes
of
,
which
was
corrupted
,
rotten
,
and
good
for
nothing
,
Jer.
13.7
.
Jer.
13.7
.
They
are
very
corrupt
,
yea
very
corruption
,
Psal.
5.9
.
Psal.
5.9
.
and
not
onely
corrupt
,
but
they
are
corrupters
of
others
,
Isai
.
1.
And
so
are
rather
a
plague
and
curse
to
others
,
then
a
blessing
.
But
when
the
Spirit
of
grace
hath
entred
into
the
soule
,
and
sanctified
it
,
then
〈◊〉
that
was
before
unprofitable
,
is
now
become
profitable
,
and
being
a
vessell
of
mercy
,
filled
with
blessing
himselfe
,
he
lets
out
himselfe
unto
others
,
and
becomes
a
blessing
unto
them
.
Seventhly
,
By
being
sanctified
in
our
natures
,
wee
are
made
●●t
to
live
the
life
of
God
,
from
which
we
have
been
estranged
;
ever
since
our
mothers
wombe
,
we
have
been
strangers
from
God
,
and
from
the
life
of
God
;
we
have
of
our selves
neither
knowledge
how
to
doe
well
,
nor
any
ability
to
doe
what
we
know
;
we
onely
wander
away
from
God
,
and
bid
God
depart
from
us
,
Job
21.
Job
21.
Wee
have
neither
will
nor
strength
to
doe
any
thing
that
is
holy
&
right
in
the
Lords
eyes
:
But
when
God
sanctifies
us
,
then
a
new
spirit
enters
into
us
,
and
sets
us
upon
our
feet
,
and
stirres
and
works
in
us
,
carrying
us
on
to
the
doing
of
the
will
of
God
;
Then
we
begin
to
live
for
God
and
with
God
.
In
a
word
,
how
great
a
blessing
this
is
,
we
may
conceive
by
the
lamentable
complaint
of
the
Apostle
,
groaning
under
the
bondage
of
his
corruption
,
Rom.
7.
Who
shall
deliver
me
(
saith
Paul
)
from
this
body
of
death
?
He
knew
himselfe
to
be
already
delivered
from
the
law
of
death
,
and
the
power
of
it
,
so
that
death
could
not
hurt
him
,
and
yet
Paul
would
have
another
deliverance
still
;
There
was
yet
one
thing
which
troubled
him
,
the
body
of
death
,
the
sin
which
hangeth
so
fast
on
;
the
remnant
of
corruption
which
like
fetters
hampered
him
,
that
he
could
not
so
perfectly
fulfill
the
will
of
God
.
This
plague
of
the
heart
within
,
Paul
desired
to
be
healed
of
,
who
(
saith
he
)
will
helpe
me
,
who
will
deliver
me
from
this
misery
,
and
set
me
free
out
of
this
bondage
of
corruption
?
Paul
was
many
a
time
in
bonds
,
in
persecution
,
and
manifold
sufferings
for
Christs
sake
,
but
never
doe
we
heare
him
complaine
so
of
these
;
he
never
said
,
Who
will
deliver
me
and
set
me
free
out
of
this
prison
,
out
of
these
bonds
,
out
of
these
pinching
wants
,
&c.
But
that
which
most
troubled
him
,
was
his
sinful
corruption
of
nature
within
;
This
is
the
plague
which
above
all
other
he
desires
to
be
delivered
from
.
And
surely
such
is
the
disposition
of
all
those
,
whose
hearts
God
hath
effectually
touched
with
his
spirit
of
grace
,
that
if
they
had
the
kingdomes
of
the
world
for
their
own
,
they
could
be
content
,
to
forgoe
all
,
so
they
might
be
rid
of
sin
,
and
have
their
sanctification
perfected
in
them
.
Now
as
we
have
s●●ne
that
this
sanctification
is
a
singular
benefit
and
blessing
unto
us
;
so
let
us
consider
also
how
it
springs
forth
unto
us
out
of
the
same
fountain
of
grace
,
as
did
the
former
benefit
of
forgivenesse
of
sins
.
These
two
streames
issue
out
of
the
same
fountaine
of
grace
.
When
God
sanctifies
us
,
adding
this
benefit
to
the
former
,
we
may
then
say
,
Grace
,
grace
;
wee
doe
herein
receive
a
double
grace
;
Grace
in
forgiving
,
grace
in
sanctifying
of
us
;
here
is
grace
upon
grace
.
It
is
a
blessing
of
rich
grace
.
And
this
will
appeare
,
if
we
consider
,
First
,
How
impiously
and
wickedly
we
have
forsaken
our
first
holy
and
blessed
estate
,
in
which
the
Lord
had
created
us
.
God
made
man
righteous
,
Eccles.
10.
ult.
Eccles.
10.
ult.
but
he
would
be
finding
out
many
inventions
of
his
own
,
and
if
he
could
not
invent
them
in
the
shop
of
his
own
braine
,
then
he
would
take
them
out
of
Satans
forge
,
by
those
inventions
thinking
to
make
himselfe
more
excellent
then
God
had
made
him
;
and
so
did
wilfully
cast
away
that
glory
of
grace
,
with
which
he
was
clothed
,
defaced
the
Image
of
God
which
was
stampt
upon
him
,
bringing
upon
himselfe
a
sinfull
and
shamefull
nakednesse
,
to
the
contempt
of
his
person
before
all
creatures
;
cast
off
his
God
that
had
formed
him
,
setting
light
by
the
God
of
his
salvation
,
chusing
to
obey
the
cursed
suggestion
of
Satan
,
Gods
enemy
,
rather
then
to
retaine
his
communion
with
God
.
This
did
he
,
and
we
in
him
,
and
now
the
Lord
might
have
said
unto
us
all
,
Let
him
that
is
filthy
,
be
filthy
still
.
Seeing
you
have
thus
defiled
your selves
,
you
shall
never
be
cleansed
,
untill
I
have
made
my
wrath
to
fall
upon
you
,
Ezek.
24.13
.
It
is
wonderfull
grace
,
if
ever
the
Lord
will
returne
to
such
,
to
renew
us
and
sanctifie
us
by
his
grace
;
Our
sin
was
like
the
sin
of
Angels
,
who
kept
not
their
first
estate
,
no
more
did
we
,
wee
sinned
as
they
did
,
but
we
are
sanctified
,
and
not
they
,
here
is
grace
towards
us
,
not
towards
them
.
They
are
suffered
still
to
persist
in
their
malicious
wickednesse
,
but
we
are
renewed
againe
according
to
the
Image
of
him
that
created
us
,
Ephes.
4.
Ephes.
4.
Secondly
,
Consider
the
loathsomenes
of
the
sin
and
corruption
which
we
have
brought
upon
our selves
,
and
doth
now
lie
upon
us
;
A
wicked
man
is
loathsome
(
saith
Solomon
)
Pro.
13.5
.
Prov.
13.5
.
So
loathsome
is
the
sin
that
is
in
us
,
that
we
are
made
even
to
loath
our selves
,
and
to
count
our selves
more
filthy
then
the
dung
of
the
earth
,
Ezek.
6.9
.
When
the
Lord
formed
man
in
the
beginning
,
it
was
not
silver
or
gold
,
or
any
such
precious
matter
,
out
of
which
he
fashioned
him
,
but
it
was
out
of
the
vilest
of
the
Elements
,
out
of
the
earth
,
the
dregs
&
setlings
of
all
creatures
.
The
matter
out
of
which
man
was
then
made
,
was
but
vile
and
base
.
Wonder
it
was
that
God
would
set
the
gracious
Image
of
his
holines
upon
so
contemptible
a
creature
.
But
though
it
was
then
but
vile
,
yet
it
was
(
as
I
may
so
speake
)
innocent
,
harmles
.
The
pollution
of
sinne
had
not
as
yet
defiled
it
,
there
was
nothing
in
it
as
yet
,
which
should
make
the
holy
God
to
loath
the
creature
which
he
had
made
;
sinne
had
not
as
yet
stained
the
earth
with
its
filthines
.
But
now
by
sin
man
is
become
abominable
,
his
uncleannesse
is
as
the
filthines
of
the
menstruous
;
the
filthy
leprosie
of
sin
is
not
in
his
forehead
alone
,
but
is
spread
all
over
him
;
so
that
the
Lord
might
say
unto
him
,
Depart
,
depart
yee
polluted
,
stand
apart
,
the
pure
eyes
of
my
holines
cannot
endure
to
behold
such
loathsome
filthines
.
But
now
behold
and
wonder
,
even
the
God
so
glorious
in
holines
,
Exod.
15.11
.
even
he
seeing
us
lye
polluted
in
our
bloud
,
he
doth
not
passe
by
on
the
other
side
,
but
he
takes
pitie
on
us
,
and
takes
us
and
washeth
us
with
water
;
he
washeth
us
from
our
bloud
,
and
anoynteth
us
with
oyle
,
Ezek.
16.6.9
.
yea
and
cloaths
us
againe
with
white
linnen
of
sanctity
and
holines
,
adornes
us
with
ornaments
of
grace
,
which
are
as
jewels
of
silver
and
jewels
of
gold
,
&c.
ver.
10
,
11
,
12
,
13.
and
makes
us
beautifull
by
his
owne
beauty
which
he
puts
upon
us
.
And
is
not
this
grace
?
Had
wee
seene
our
blessed
Saviour
rise
up
from
the
table
to
wash
the
foule
feet
of
his
servants
,
we
would
have
wondred
.
How
much
more
wonderfull
is
this
,
that
he
should
take
us
filthy
lepers
,
and
wash
us
in
the
waters
of
Jordan
,
untill
we
be
wholly
cleane
?
Consider
that
place
in
Ezek.
16.9
.
how
the
Lord
himselfe
amplifies
this
grace
towards
us
in
washing
us
from
our
polluted
bloud
.
No
lesse
then
three
times
together
doth
the
Lord
there
mention
this
,
When
I
saw
thee
polluted
in
thy
bloud
;
(
saith
the
Lord
)
and
againe
,
When
thou
wast
in
thy
bloud
;
and
a
third
time
,
Even
when
thou
wast
in
thy
bloud
,
then
I
took
thee
and
washed
thee
,
and
said
unto
thee
,
Thou
shalt
live
.
Why
doth
the
Lord
so
ingeminate
,
so
double
and
treble
this
,
When
thou
wast
in
thy
bloud
?
but
onely
that
we
might
the
more
observe
his
abundant
grace
towards
us
in
purifying
such
loathsome
uncleane
ones
as
wee
are
.
Doubtles
David
when
he
had
defiled
himselfe
by
that
great
and
foule
sin
,
he
counted
it
mercy
and
rich
grace
to
have
a
cleane
heart
renewed
in
him
,
Psal.
51.
Ps●l
.
51.
Thirdly
,
Consider
how
unable
we
are
to
cleanse
and
purifie
our selves
;
we
are
like
little
babes
,
who
can
defile
themselves
,
but
would
lie
in
their
uncleannes
for
ever
,
should
not
the
nurse
wash
&
cleanse
them
;
we
once
stript
our selves
of
the
garments
of
grace
,
but
now
we
know
not
how
to
put
them
on
any
more
;
we
were
men
,
at
that
time
,
when
(
in
Adam
)
wee
laid
them
by
and
put
them
off
:
But
now
like
little
children
we
should
starve
with
cold
and
nakednesse
,
should
not
the
Lord
pitie
us
,
and
put
these
garments
of
grace
upon
us
.
We
are
,
saith
the
Apostle
,
of
no
strength
,
Rom.
5.6
.
Rom
5.6
.
not
able
to
thinke
a
good
thought
,
2
Cor.
3.
nor
to
will
one
good
desire
;
but
it
is
God
that
worketh
in
us
both
will
and
deed
of
his
good
pleasure
of
grace
towards
us
,
Phil.
2.13
.
Phil.
2.13
.
It
is
not
in
our
willing
or
running
,
but
in
God
shewing
mercy
,
Rom.
9.16
.
Rom.
9.16
.
And
it
is
not
unworthy
our
observing
,
how
in
ver.
18.
he
opposeth
mercy
to
hardening
,
(
He
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
)
to
teach
us
to
look
at
it
as
a
speciall
mercy
,
when
he
is
pleased
to
take
away
the
hard
&
stony
heart
from
us
,
and
give
us
an
heart
of
flesh
,
soft
and
pliable
to
his
will
.
Fourthly
,
As
we
could
not
renew
&
sanctifie
our selves
,
so
neither
could
any
other
help
us
,
and
restore
us
againe
to
the
holines
we
had
lost
;
In
Ezek.
16.5
.
Ezek.
16.5
.
the
Lord
tells
his
people
there
,
how
little
helpe
they
had
from
any
other
,
when
they
lay
in
their
misery
,
there
was
no
eye
that
pitied
them
,
to
doe
any
thing
to
them
,
or
to
have
compassion
on
them
.
The
Priest
and
the
Levite
,
they
come
and
look
on
,
but
they
passe
by
on
the
other
side
,
there
is
nothing
done
to
heale
the
wound
which
Satan
by
sin
had
given
to
our
soules
,
but
they
are
let
alone
to
putrifie
and
corrupt
the
whole
man
more
and
more
,
so
as
from
the
crowne
of
the
head
to
the
sole
of
the
foot
,
there
is
nothing
but
sores
,
and
swelling
,
and
wounds
full
of
corruption
,
Isai
.
1.
But
when
the
Lord
saw
that
there
was
none
to
helpe
,
then
he
himselfe
(
like
the
good
Samaritan
)
comes
&
washeth
our
wounds
,
powring
in
wine
and
oyle
,
to
cleanse
and
to
heale
us
.
Such
was
our
pollution
,
so
deeply
set
,
that
all
the
water
of
the
Sea
,
all
the
bloud
of
bulls
and
goats
,
could
not
cleanse
us
;
yea
though
we
should
wash
in
Nitre
and
take
us
much
sope
,
yet
our
iniquity
would
still
stand
undone
away
before
the
face
of
God
,
Jer.
2.22
.
Onely
that
spirit
of
life
,
that
spirit
of
holines
,
that
spirit
of
power
which
is
in
Christ
Jesus
,
that
spirit
being
shed
down
upon
us
,
that
cleanseth
us
,
washeth
us
,
sanctifies
us
;
without
this
,
all
helps
under
heaven
had
been
in
vaine
,
without
this
spirit
,
neither
Word
,
Sacrament
,
Commandements
,
promises
,
or
being
trained
up
in
the
Communion
of
the
Church
,
and
Christian
families
,
neither
any
nor
all
these
could
availe
to
renew
us
to
the
grace
from
which
we
are
fallen
,
1
Cor.
6.11
.
1
Cor.
6.11
.
Fiftly
,
Let
me
adde
this
one
thing
more
,
If
we
should
look
at
God
himselfe
onely
as
just
,
and
not
as
gracious
,
we
could
never
have
hoped
to
have
obtained
this
blessing
from
him
.
Justice
could
have
said
no
other
unto
us
,
then
as
Ezek.
20.39
.
Seeing
you
would
not
obey
me
,
goe
therefore
&
serve
every
man
his
Idoll
,
serve
your
sin
.
When
we
had
turned
the
glory
of
God
into
a
lye
,
and
had
worshipped
the
creature
above
the
Creator
,
(
who
is
blessed
for
ever
)
Justice
would
then
have
given
us
up
unto
vile
affections
,
and
to
our
owne
hearts
lusts
,
and
to
a
reprobate
mind
,
to
doe
the
things
that
are
not
convenient
,
so
receiving
in
our selves
such
a
recompence
of
our
errour
as
was
meet
,
Rom.
1.
Rom.
1.
This
would
have
been
the
reward
of
Justice
upon
us
for
our
sin
;
But
here
Grace
comes
in
and
powres
downe
upon
us
a
spirit
of
grace
and
of
sanctification
,
Zach.
12.10
.
Zach.
12.10
.
to
wash
us
from
our
uncleannes
,
that
we
might
be
an
holy
people
unto
God
.
And
hence
it
is
that
in
1
Pet.
5.10
.
when
the
Apostle
prayes
for
the
perfecting
of
our
sanctification
in
us
,
he
looks
at
God
as
a
God
of
all
Grace
;
The
God
of
all
Grace
(
saith
he
)
which
hath
called
us
unto
his
eternall
glory
by
Jesus
Christ
,
confirme
,
strengthen
,
and
stablish
you
,
&c.
As
thereby
shewing
from
what
fountain
the
benefit
of
sanctification
comes
,
namely
,
from
Grace
,
from
the
God
of
all
grace
.
He
is
a
God
of
all
grace
towards
us
in
sanctifying
of
us
.
This
may
helpe
to
settle
us
and
confirme
us
in
the
truth
,
namely
,
Vse
1
that
seeing
Sanctification
is
a
blessing
of
the
Covenant
of
grace
,
even
as
forgivenes
is
,
therefore
it
is
a
warrantable
and
safe
way
for
a
man
by
and
from
his
sanctification
to
take
an
evidence
of
his
justification
,
and
of
his
estate
in
Grace
before
God
.
Forgivenes
of
sinnes
,
and
sanctification
,
are
both
of
them
blessings
of
the
same
Covenant
:
As
is
the
one
,
so
is
the
other
;
the
one
is
of
grace
,
so
is
the
other
of
grace
also
.
Here
therefore
to
take
an
evidence
of
our
justification
(
standing
in
the
forgivenes
of
our
sinnes
)
from
our
sanctification
,
is
not
a
turning
aside
from
the
Covenant
of
grace
,
to
a
Covenant
of
workes
,
but
it
is
to
prove
one
benefit
of
the
Covenant
of
Grace
,
by
another
benefit
of
the
same
Covenant
.
This
argument
is
unanswerable
.
I
reason
thus
,
If
justification
and
sanctification
be
both
of
them
b●nefits
of
the
Coven●●t
of
Grace
,
then
to
evidence
the
one
by
the
other
,
is
no
turning
aside
to
a
Covenant
of
works
;
But
they
are
both
of
them
benefits
of
the
Covenant
of
Grace
.
Ergo.
If
so
be
the
forgivenes
of
our
sinnes
were
promised
in
the
Covenant
of
Grace
,
and
Sanctification
were
a
blessing
of
the
Covenant
of
workes
,
then
might
it
well
be
said
,
that
to
evidence
one
by
the
other
,
were
a
turning
aside
from
the
Covenant
of
grace
to
that
other
of
workes
;
But
when
they
are
both
promised
,
both
communicated
to
us
by
the
same
Covenant
,
there
is
no
colour
to
charge
this
way
of
evidencing
our
estate
,
with
turning
aside
to
another
Covenant
.
Object
.
But
may
not
a
man
that
is
under
the
Covenant
of
workes
,
by
giving
himselfe
to
holy
duties
and
actions
,
and
exercising
himselfe
in
them
,
come
to
attaine
an
habite
of
holines
,
and
be
truly
sanctified
?
Answ.
Some
have
not
doubted
to
affirme
as
much
,
but
falsely
,
and
the
falsity
of
this
opinion
may
be
made
evident
by
these
Considerations
following
.
1.
This
opinion
imports
thus
much
,
That
one
under
the
covenant
of
workes
,
may
performe
acts
that
are
holy
,
which
is
false
;
he
may
indeed
doe
such
things
as
are
materially
holy
,
as
being
commanded
of
God
,
whose
word
and
Covenant
doth
sanctifie
them
,
&
make
the
things
holy
in
themselves
,
but
they
are
not
formally
holy
,
but
,
(
coming
from
their
impure
hearts
)
thereby
they
are
polluted
and
defiled
,
Tit.
1.
And
therefore
can
have
no
such
power
to
worke
sanctitie
in
the
subject
whence
they
come
.
2.
If
true
sanctification
may
be
in
one
that
is
under
the
Covenant
of
workes
,
then
must
we
of
necessity
change
the
articles
or
promises
of
the
Covenant
of
Grace
,
&
make
the
promise
of
sanctification
no
part
of
it
;
we
must
blot
out
those
promises
of
writing
the
law
in
our
hearts
,
and
putting
a
new
spirit
within
us
,
and
all
other
promises
of
the
like
nature
,
must
be
rased
out
of
the
covenant
of
grace
,
if
one
under
the
Covenant
of
workes
may
attaine
to
this
sanctification
by
his
owne
workes
.
3.
This
opinion
is
directly
crosse
and
contrary
to
the
Apostle
in
Gal.
3.2
.
where
he
tells
us
,
that
we
receive
the
spirit
of
Sanctification
,
not
by
the
workes
of
the
law
,
but
by
hearing
of
faith
preached
.
It
is
the
doctrine
of
grace
,
not
of
workes
,
which
makes
us
partakers
of
this
spirit
.
And
hence
it
is
that
in
2
Cor.
3.6
.
he
tells
us
,
that
it
is
the
new
Testament
which
is
the
ministration
of
the
Spirit
,
by
which
the
Spirit
is
ministred
and
conveyed
uto
us
.
The
law
,
or
the
workes
of
the
law
doe
not
.
4.
Our
being
sanctified
,
and
our
being
Saints
,
is
in
effect
all
one
,
but
we
are
Saints
by
calling
,
and
our
calling
is
by
the
Gospel
of
Grace
,
2
Thes.
2.14
.
and
therefore
our
sanctification
is
from
Grace
also
.
5.
We
are
sanctified
by
being
in
Christ
,
whence
are
those
expressions
frequent
in
Scripture
,
Saints
in
Christ
Iesus
,
sanctified
in
Christ
,
and
such
like
.
Now
our
implanting
into
Christ
is
onely
from
Grace
,
and
therefore
,
so
is
our
Sanctification
also
.
6.
Our
sanctification
is
called
a
new
Creation
,
Create
in
me
a
cleane
hear●
,
O
God
,
(
saith
David
)
Psal.
51.
Psal.
51.
And
in
Ephes.
2.10
.
Ephes.
2.10
.
We
are
created
unto
good
workes
.
And
in
2
Cor.
5.
We
become
new
Creatures
in
Christ
Iesus
.
And
in
Ephes.
4.24
.
Ephes.
4.24
.
The
new
man
is
created
after
God
in
holines
&c.
All
which
imply
,
that
there
must
be
a
creating
power
put
forth
to
the
working
of
this
new
man
in
us
.
We
must
therefore
deifie
the
workes
of
the
Law
,
and
make
a
God
of
them
,
induing
them
with
a
creating
power
,
if
we
will
ascribe
such
efficacy
unto
them
,
as
to
worke
true
sanctification
in
us
.
7.
We
receive
the
Spirit
by
faith
,
Gal.
3.14
.
therefore
not
by
the
workes
of
the
law
.
8.
Christ
tells
us
plainly
,
the
world
of
unbelieve●s
that
are
under
the
Law
,
cannot
receive
the
Spirit
,
Ioh.
14.17
.
Iohn
14.17
.
whom
the
world
cannot
rece●ve
.
9.
Sanctification
is
purchased
for
us
by
the
bloud
of
Christ
.
He
gave
himselfe
for
us
,
to
purge
us
,
&c.
Tit.
2.14
.
T
it
2.14
.
And
so
in
Ephes.
5.25
,
26
,
27.
He
gave
himselfe
for
his
Church
,
that
he
night
sanctifie
it
.
The
third
Part.
THE
BENEFITS
and
BLESSINGS
this
Covenant
brings
.
THE
Covenant
of
Workes
presupposeth
our
sanctification
,
but
it
promiseth
it
not
:
It
presupposeth
it
I
say
,
because
there
could
have
bin
no
place
for
a
Covenant
of
Works
if
God
had
not
first
given
Adam
a
spirit
of
holinesse
to
enable
him
thereunto
.
First
therefore
God
creates
man
holy
,
and
then
makes
a
Covenant
with
him
,
requiring
of
him
to
work
according
to
that
holiness
of
his
nature
which
he
was
endued
with
;
but
if
he
violated
and
brake
this
Covenant
,
this
Covenant
doth
not
promise
to
renew
him
to
holinesse
again
;
this
promise
belongs
to
another
Covenant
.
But
especially
consider
the
proper
and
immediate
worker
of
our
sanctication
,
which
is
the
Holy
Ghost
.
Rom.
15.16
.
for
which
cause
the
spirit
is
called
the
spirit
of
Grace
,
Zach.
12.10
.
and
the
spirit
of
holinesse
,
Rom.
1.
Election
is
the
immediate
work
of
the
Father
,
Redemption
the
work
of
the
Sonne
,
Sanctification
the
work
of
the
Holy
Ghost
.
All
the
whole
Trinity
working
together
in
the
work
of
our
salvation
;
yet
every
one
in
his
owne
order
.
First
,
the
Father
elects
;
then
the
Sonne
redeems
;
and
lastly
the
Spirit
sanctifies
.
Concerning
these
severall
works
of
the
three
Persons
,
we
are
to
consider
,
1.
That
they
are
all
of
equall
extent
.
2.
That
they
doe
all
issue
from
the
same
spring
and
fountaine
of
Grace
.
First
,
they
are
of
the
same
extent
,
none
larger
nor
narrower
then
another
:
Those
that
the
Father
hath
chosen
,
those
doth
the
Sonne
redeem
;
Those
that
the
Sonne
hath
redeemed
,
those
doth
the
Spirit
sanctifie
.
The
Father
chooseth
none
,
but
whom
hee
gives
to
the
Sonne
to
be
redeemed
by
him
;
the
Sonne
redeems
none
but
those
that
were
so
given
him
by
the
Father
;
and
so
it
holds
also
in
the
third
place
,
that
the
Holy
Ghost
sanctifies
none
but
whom
the
Father
had
chosen
,
and
the
Sonne
redeemed
.
Secondly
,
as
it
is
thus
in
the
extent
,
so
it
is
also
in
respect
of
the
ground
and
cause
from
which
they
issue
and
spring
:
Look
then
,
as
our
Election
is
of
Grace
and
not
of
works
,
Rom.
11.6
.
and
our
Redemption
is
of
Grace
,
Rom.
3.24
.
so
is
our
Sanctification
also
,
Tit.
3.4
,
5.
Not
according
to
the
works
which
we
had
done
,
but
according
to
his
mercy
he
saved
us
,
by
the
washing
of
the
new
birth
,
and
the
renewing
of
the
Holy
Ghost
:
so
that
the
same
grace
,
favour
,
and
good
will
which
moved
the
Father
to
set
his
love
upon
us
in
our
Election
,
and
caused
the
Sonne
to
give
himselfe
for
our
Redemption
,
the
same
Grace
sends
or
brings
the
Spirit
into
our
hearts
to
renew
us
unto
holinesse
.
And
thence
it
is
,
that
sometimes
we
are
said
to
be
chosen
that
we
might
be
holy
,
as
in
Eph.
1.4
.
sometimes
said
to
be
redeemed
that
we
might
be
holy
,
Luke
1.74
,
75.
to
the
end
that
we
might
know
that
our
sanctification
and
renewing
unto
holinesse
doth
come
from
the
same
grace
,
as
doe
our
election
and
redemption
;
and
therefore
as
our
election
is
not
of
works
,
but
of
grace
;
and
our
redemption
is
not
of
works
,
but
of
grace
;
so
it
is
also
concerning
our
sanctification
.
I
conclude
therefore
that
by
the
works
of
the
Law
,
no
man
being
under
the
Law
or
Covenant
of
works
,
can
attaine
to
true
sanctification
and
holinesse
.
And
if
sanctification
be
not
by
the
Law
or
Covenant
of
works
,
then
it
necessarily
and
invincibly
followes
,
that
for
a
man
to
try
his
estate
in
Grace
by
his
sanctification
,
is
no
turning
aside
to
a
Covenant
of
works
.
Thus
much
we
do
not
unwillingly
assent
unto
,
namely
that
there
is
a
kinde
of
outward
sanctification
(
improperly
so
called
)
or
rather
an
outward
reformation
,
which
a
man
under
the
Covenant
of
Works
may
attayn
unto
.
The
Law
hath
a
power
not
only
to
irritate
and
provoke
the
lust
that
is
within
,
by
its
contrariety
thereunto
,
Rom.
7.11
.
but
also
to
curb
and
restrayn
the
breaking
of
it
forth
into
outward
acts
,
by
the
terrour
of
it
,
Gal.
3.19
.
Exod.
20.
And
by
this
reformation
thus
wrought
by
the
work
of
restraynt
,
the
unclean
Spirit
may
seem
to
be
cast
forth
,
Math.
12.
but
whatsoever
reformation
is
thus
wrought
,
is
as
farre
from
true
sanctification
,
as
earth
is
from
heaven
:
For
though
this
reformation
doth
and
may
come
from
some
inward
work
of
the
Spirit
of
God
upon
the
spirit
and
soule
of
man
,
as
namely
to
convince
and
terrifie
the
conscience
,
to
stirre
the
affections
,
and
to
awe
the
will
also
,
so
that
a
man
dares
not
commit
the
things
he
would
,
yet
the
minde
and
will
is
still
unrenewed
,
the
frame
and
disposition
of
the
heart
is
still
the
same
as
it
was
before
;
and
therefore
this
reformation
is
not
true
sanctification
.
That
may
be
by
the
Law
,
this
is
only
by
the
Gospel
and
from
Grace
.
Object
.
But
in
Hebr.
10.29
.
it
is
said
of
some
,
who
in
respect
of
their
inward
estate
never
went
beyond
a
Covenant
of
works
;
yet
of
them
it
is
said
that
they
were
sanctified
by
the
blood
of
the
Covenant
,
which
is
the
blood
of
Christ
;
therefore
such
as
are
under
a
Covenant
of
works
may
be
sanctified
.
Answ.
There
is
a
twofold
sanctification
,
one
reall
,
another
in
profession
only
.
As
some
men
are
said
to
beleeve
when
the
work
of
faith
is
really
wrought
in
the
heart
,
who
are
therefore
said
to
be
found
in
the
faith
,
Tit.
1.13
.
and
2.2
.
so
others
are
said
to
beleeve
,
only
because
they
make
a
profession
of
faith
,
as
Iohn
2.23
.
Acts
8.13
.
Simon
himselfe
beleeved
also
&c.
i.e.
he
professed
to
beleeve
.
And
as
it
is
in
faith
,
so
it
is
in
sanctification
also
.
There
is
an
holinesse
of
truth
really
wrought
,
Eph.
4.24
.
and
there
is
an
holinesse
of
profession
,
when
we
professe
to
carry
the
lamp
of
holinesse
in
our
hands
,
but
want
the
oyle
of
grace
in
the
vessell
of
our
heart
,
Mat.
25.
2
There
is
a
sanctification
externall
reaching
to
the
purifying
of
the
flesh
,
standing
in
the
observance
of
the
outward
ordinances
of
the
Church
;
and
there
is
another
sanctification
internall
,
standing
in
the
inward
purging
of
the
conscience
from
dead
works
,
by
which
wee
are
enabled
to
serve
the
living
God
,
Heb.
9.13
,
14.
3
There
is
a
sanctification
to
men
,
making
us
so
to
be
esteemed
by
men
;
and
there
is
also
a
sanctification
to
God
,
when
we
are
so
indeed
in
the
sight
of
God
.
Now
this
sanctification
here
spoken
of
was
in
profession
,
externall
,
in
respect
of
men
,
and
in
esteem
of
men
,
but
not
reall
,
inward
,
and
in
respect
of
God
,
so
as
to
make
them
holy
and
blamelesse
in
his
sight
.
Object
.
But
they
had
reall
gifts
,
as
illumination
,
some
delight
in
the
word
,
and
such
like
,
Hebr.
6.
therefore
they
were
really
sanctified
.
Answ.
It
followeth
not
,
because
there
may
be
some
reall
work
wrought
in
the
soule
,
which
yet
may
not
reach
so
farre
as
to
reall
and
true
sanctification
.
There
may
be
some
morall
dispositions
wrought
in
a
man
,
which
are
reall
in
their
kinde
,
and
yet
may
come
farre
short
of
true
sanctification
.
Object
.
As
where
there
is
the
substance
and
being
of
a
man
,
there
is
a
true
man
;
so
where
there
is
such
a
being
of
reall
gifts
,
there
must
needs
be
reall
and
true
sanctification
.
Answ.
Where
there
is
the
substance
of
a
man
there
is
a
true
man
,
if
true
be
taken
for
verum
naturale
,
which
hath
a
true
naturall
existence
and
being
,
and
is
not
a
meere
spectrum
,
a
phantasm
,
an
image
or
shadow
of
a
thing
.
And
thus
taking
true
in
this
sence
,
a
rank
theef
is
a
true
man
.
But
take
true
for
verum
morale
,
for
that
morall
truth
which
is
required
in
the
word
,
then
may
there
be
the
substance
of
a
man
,
head
,
armes
,
feet
,
&c.
and
yet
this
man
may
not
bee
a
true
man
considered
thus
morally
:
bring
this
man
to
the
rule
of
the
word
,
try
his
actions
by
the
truth
which
the
word
requires
,
and
then
he
which
was
found
a
true
man
in
the
former
consideration
,
will
here
be
found
a
man
false
and
deceitfull
.
So
here
,
gifts
may
be
really
wrought
in
a
man
by
a
physicall
work
of
the
spirit
,
and
yet
bring
these
same
gifts
and
the
actions
produced
by
them
to
the
rule
of
the
word
,
and
try
whether
they
will
answer
to
the
patterne
of
true
sanctification
which
the
word
layes
down
,
and
then
their
sanctification
will
be
found
false
,
comming
short
of
that
holinesse
of
truth
which
is
in
the
true
Saints
.
Object
.
But
these
here
mentioned
are
said
to
be
sanctified
by
the
blood
of
the
Covenant
,
that
is
the
blood
of
Christ
;
but
the
blood
of
Christ
doth
not
sanctify
only
outwardly
,
as
touching
the
purifying
of
the
flesh
;
but
it
purgeth
the
conscience
also
within
,
to
serve
the
living
God
;
and
therefore
these
here
mentioned
were
inwardly
and
truly
sanctified
.
Answ.
The
blood
of
Christ
is
taken
either
Properly
,
or
Sacramentally
:
Properly
,
as
in
1
Iohn
1.7
.
where
he
saith
,
the
blood
of
Jesus
Christ
his
Sonne
clenseth
us
from
all
sinne
:
the
blood
in
the
spirituall
efficacy
of
it
being
applyed
unto
us
,
doth
indeed
inwardly
clense
us
from
all
sinne
.
But
sometimes
the
blood
of
Christ
is
taken
Sacramentally
,
and
it
is
received
Sacramentally
only
;
and
thus
the
Water
in
Baptism
,
and
the
Wine
in
the
Supper
,
is
the
blood
of
Christ
,
Math.
26.
1
Cor.
10.
and
11.
Now
this
Sacramentall
blood
was
sprinkled
upon
them
,
they
were
washed
with
the
Sacramentall
blood
of
Christ
in
Baptism
;
but
the
spirituall
efficacy
of
the
blood
it selfe
never
touched
their
conscience
,
though
the
sign
of
it
might
be
sprinkled
on
the
outward
man
.
And
thus
Paraeus
,
Erat
eorum
sanctificatio
non
interna
sed
externa
,
in
professione
fidei
&
participatione
sacramentorum
externâ
consistens
.
They
were
sanctified
,
that
is
,
(
sayth
he
)
they
were
by
profession
segregated
from
the
Iewes
and
Pagans
,
and
were
accounted
for
true
Christians
or
for
Saints
.
To
conclude
,
the
answer
to
the
place
alleadged
,
the
allusion
is
to
that
of
Moses
in
Exod.
24.3
.
to
9.
where
Moses
makes
up
the
Covenant
betwixt
God
and
the
people
:
there
Moses
first
rehearseth
unto
them
the
words
of
the
Covenant
,
to
which
they
shew
themselves
willing
to
assent
,
verse
3
;
then
having
taken
order
for
the
killing
of
the
Sacrifice
,
the
blood
whereof
was
to
ratify
and
confirm
the
Covenant
,
verse
4
,
5.
next
he
takes
part
of
the
blood
and
sprinkles
it
upon
the
people
,
verse
8.
using
these
words
,
behold
the
blood
of
the
Covenant
which
the
Lord
hath
made
with
you
,
concerning
all
these
things
.
And
now
the
people
having
thus
farre
accepted
the
terms
and
conditions
of
the
Covenant
,
and
accepted
the
blood
of
the
Covenant
,
being
willing
to
be
sprinkled
with
it
:
now
(
I
say
)
this
people
was
a
sanctified
and
holy
people
,
a
people
in
Covenant
with
God
,
separated
from
the
prophane
people
of
the
world
,
and
were
now
esteemed
a
peculiar
and
holy
people
,
though
yet
many
of
them
were
not
inwardly
sanctified
,
but
only
thus
farre
in
respect
of
externall
confederation
and
profession
;
so
it
is
with
these
here
spoken
of
,
they
were
content
to
accept
the
sprinkling
of
the
sacramentall
blood
upon
them
,
and
outwardly
professed
themselves
willing
(
as
Israel
did
)
to
become
the
people
of
God
;
but
yet
all
this
while
they
were
never
in
truth
inwardly
sanctified
,
never
washed
with
the
washing
of
the
new
birth
,
Tit.
3.
This
allusion
I
gather
by
the
words
of
the
Apostle
,
calling
the
blood
here
mentioned
the
blood
of
the
Covenant
;
just
the
same
expression
as
Moses
used
before
,
Behold
the
blood
of
the
Covenant
,
Exod.
24.8
.
And
look
how
the
one
blood
was
sprinkled
,
so
was
the
other
;
and
what
sanctification
was
wrought
by
the
one
,
the
same
was
also
by
the
other
,
namely
an
externall
federall
holinesse
;
they
having
(
both
one
and
other
)
accepted
the
blood
of
the
Covenant
to
be
sprinkled
upon
them
,
whereby
they
were
sanctified
thus
farre
,
as
to
become
a
separate
people
unto
God
.
So
that
(
notwithstanding
all
that
which
hath
been
objected
,
or
can
be
)
this
stands
good
,
that
sanctification
is
a
blessing
of
the
Covenant
of
Grace
only
:
And
being
so
,
therefore
to
prove
our
justification
by
our
sanctification
,
is
not
to
go
aside
to
a
Covenant
of
works
.
Vse
2.
Is
our
sanctification
a
benefit
of
the
Covenant
of
grace
,
and
springs
it
from
Grace
?
what
then
can
our
works
of
sanctification
merit
for
us
at
the
hands
of
God
?
what
have
wee
herein
which
we
have
not
received
?
1
Cor.
4.
of
his
own
hand
doe
we
give
unto
him
,
as
David
spake
in
another
case
,
1
Chron.
29.
but
of
this
there
will
be
fitter
place
to
speak
elswhere
.
Vse
3.
To
teach
us
hereby
to
try
our selves
,
whether
we
have
any
part
in
that
salvation
which
God
promiseth
in
his
Covenant
:
when
we
heare
the
Lord
say
as
he
doth
herein
my
Text
,
As
for
thee
also
,
thou
shalt
bee
saved
by
the
blood
of
thy
Covenant
;
wee
should
search
and
see
whether
we
have
been
made
partakers
of
this
salvation
promised
.
But
how
shall
we
know
that
?
even
by
our
sanctification
,
if
the
Lord
hath
renewed
and
sanctified
our
natures
,
and
made
us
new
creatures
in
Christ
.
At
what
time
God
saveth
his
people
,
at
the
same
time
he
sanctifieth
them
.
And
thus
he
tells
the
Israelites
,
Ezek.
36.
when
he
promiseth
them
to
bring
them
back
into
the
Land
which
their
Fathers
dwelt
in
(
which
was
unto
them
a
type
of
heaven
,
and
was
therefore
called
the
Lords
Land
,
Hos.
9.3
.
2
Chron.
7.20
.
)
he
tells
them
withall
,
that
when
and
at
what
time
he
would
performe
this
unto
them
,
at
the
same
time
he
would
poure
out
his
spirit
upon
them
,
and
would
cleanse
them
from
their
iniquities
,
vers.
33.
sutable
to
that
of
the
Apostle
,
Tit.
3.4
,
5.
he
hath
saved
us
by
the
washing
of
the
new
birth
,
and
by
the
renewing
of
the
Holy
Ghost
.
At
what
time
God
sanctifieth
us
,
at
the
same
time
he
saveth
us
;
he
gives
us
the
one
as
a
pledge
of
the
other
.
And
therefore
it
is
,
that
when
the
Lord
had
converted
and
sanctified
the
heart
of
Zacheus
,
and
made
him
a
new
creature
,
hee
did
withall
thus
testifie
unto
him
,
This
day
is
salvation
come
to
thy
soule
,
&c.
Luke
19.9
.
Some
do
deny
this
way
of
triall
,
as
if
no
evidence
could
bee
had
from
our
sanctification
,
till
we
first
know
our
election
and
justification
by
immediate
revelation
of
the
Spirit
:
This
mediate
witnesse
of
the
spirit
which
is
by
habituall
and
inherent
graces
,
is
not
to
be
harkned
unto
,
untill
the
immediate
witnesse
hath
spoken
.
But
if
there
be
no
triall
and
knowledge
of
our
estate
to
be
had
by
habituall
grace
;
then
1
What
did
Christ
mean
when
he
told
his
Disciples
,
that
hereby
should
all
men
know
them
to
be
his
Disciples
,
if
they
love
one
another
?
Iohn
13.
What
did
Paul
mean
,
when
he
bids
us
prove
our selves
whether
we
be
in
the
faith
or
no
?
2
Cor.
13.
David
surely
was
deceived
,
when
he
said
,
hereby
I
know
that
I
shall
not
be
confounded
,
when
I
have
respect
unto
all
thy
Commandements
;
if
so
be
no
knowledge
of
our
good
estate
may
be
gathered
hereby
?
Yea
,
to
what
end
did
Iohn
lay
down
all
those
signes
and
tokens
of
a
blessed
estate
,
which
are
scattered
here
and
there
through
the
whole
first
Epistle
?
his
scope
in
that
Epistle
being
this
,
even
to
give
unto
the
faithfull
some
certaine
evidence
of
their
salvation
,
as
is
manifest
by
Chap.
5.13
.
And
this
being
his
scope
,
mark
then
how
frequent
and
plentifull
he
is
in
bringing
in
evidences
of
this
nature
,
as
now
we
speak
of
,
as
we
may
see
Chap.
1.7
.
If
we
walk
in
the
light
(
of
holinesse
)
as
he
is
in
the
light
,
then
have
we
fellowship
one
with
another
(
that
is
)
God
with
us
,
and
we
with
him
;
so
Chap.
2.3
,
4.
hereby
we
are
sure
that
we
know
him
(
so
as
to
have
eternall
life
by
the
knowledge
of
him
,
John
17.3
.
)
if
we
keep
his
Commandements
;
and
in
verse
29.
Know
yee
that
he
which
doth
righteousnesse
is
borne
of
him
;
and
in
Chap.
3.7
.
hee
that
doth
righteousnesse
(
walking
in
the
righteousnesse
of
a
good
conscience
,
and
upright
conversation
)
is
righteous
(
namely
by
imputation
)
even
as
Christ
is
righteous
;
and
in
verse
9.10
.
he
that
is
borne
of
God
sinneth
not
:
In
this
are
the
children
of
God
known
from
the
children
of
the
Devill
,
even
by
righteousnesse
,
and
loving
of
our
brethren
;
and
verse
14.
hereby
wee
know
that
we
are
translated
from
d●ath
to
life
,
because
we
love
the
brethren
;
so
also
verse
18
,
19.
and
24
;
and
Chap.
4.
verse
7
,
12
,
13
,
16.
Surely
these
are
no
lying
Testimonies
,
these
witnesses
are
true
:
If
in
taking
evidence
from
these
things
,
we
be
deceived
,
we
may
herein
say
as
Ieremiah
said
in
another
case
,
O
Lord
I
am
deceived
,
and
thou
hast
deceived
me
,
Ier.
20.7
.
2.
If
there
were
no
evidence
to
be
taken
hereby
,
this
were
to
leave
the
work
of
the
Spirit
in
as
much
darknesse
and
obscurity
,
as
is
the
work
of
the
Father
and
the
Son
:
But
the
work
of
the
Spirit
is
to
make
known
and
manifest
unto
us
the
things
that
are
given
us
of
God
,
1
Cor.
2.
So
long
as
the
Fathers
work
of
election
stands
alone
,
and
is
not
accompanied
with
the
work
of
redemption
and
sanctification
,
his
electing
of
us
is
so
hidden
in
his
own
bosome
,
that
none
can
tell
what
he
will
doe
with
any
of
the
sonnes
of
men
,
whether
he
will
save
any
or
destroy
all
:
But
when
the
sonne
comes
and
layes
down
his
life
for
mans
redemption
,
hee
doth
thereby
bring
to
light
the
Fathers
intention
thus
farre
,
that
it
is
now
known
that
certainly
there
be
some
whom
the
Lord
will
save
:
But
yet
who
these
(
some
)
be
,
that
is
counsell
still
,
that
is
unknown
;
therefore
in
the
third
place
the
Spirit
comes
,
and
sanctifies
those
that
are
so
chosen
and
redeemed
.
And
now
by
this
work
of
the
Spirit
,
it
is
known
not
onely
that
there
be
some
that
God
will
save
,
but
the
very
persons
themselves
are
thereby
singled
out
and
marked
;
these
have
the
seale
and
marke
of
God
upon
them
,
whereby
they
are
known
to
bee
the
sheep
for
which
Christ
laid
down
his
life
,
according
to
the
counsell
and
will
of
the
Father
;
Even
as
in
Matth.
3.17
.
when
the
Spirit
came
down
upon
Christ
,
then
God
witnessed
,
This
is
my
beloved
Sonne
:
So
it
is
here
concerning
our selves
,
hereby
we
have
Gods
witnesse
,
testifying
of
us
that
we
are
his
children
,
even
by
his
Spirit
of
sanctification
which
he
hath
sent
down
into
our
hearts
:
By
this
we
know
that
we
are
children
redeemed
and
chosen
;
If
we
be
sanctified
we
are
saved
;
Our
salvation
is
begun
,
and
shall
be
perfected
in
due
time
.
Object
.
But
when
the
Apostle
saith
we
know
that
wee
are
translated
from
death
&c.
his
meaning
is
,
as
if
he
should
say
,
we
which
have
first
received
the
seale
and
immediate
witnesse
of
the
Spirit
,
we
know
&c.
but
others
cannot
know
it
.
Answ.
This
is
not
the
meaning
of
the
Apostle
,
as
is
evident
to
any
one
that
with
attention
doth
observe
the
scope
and
manner
of
the
Apostles
writing
:
The
matter
stands
thus
;
There
were
a
number
in
the
Apostles
time
,
such
as
Iames
elsewhere
speakes
of
,
which
professed
to
know
and
believe
in
Christ
,
and
would
say
,
they
had
faith
,
as
it
is
in
Iam.
2.14
and
yet
they
had
no
works
:
They
would
say
they
had
fellowship
with
the
Father
,
1
Ioh.
1.6
.
and
yet
they
would
walk
in
darknesse
:
They
would
say
they
knew
God
,
1
Ioh.
2.3
.
and
yet
would
not
keep
his
Commandements
.
They
would
say
they
did
abide
in
Christ
,
and
yet
did
not
walk
after
the
steps
of
Christ
,
ver.
6.
They
would
say
they
were
in
the
light
,
and
yet
would
live
in
hatred
of
their
brother
,
ver.
9.
They
would
say
they
loved
God
,
&
yet
loved
not
their
brethren
,
1
Ioh.
4.20
.
Now
against
these
Sayers
(
as
I
may
call
them
)
that
were
all
in
profession
,
and
in
word
,
saying
,
Lord
,
Lord
,
but
not
doing
his
will
,
against
these
I
say
,
the
Apostle
opposeth
these
others
which
had
the
true
work
of
sanctification
in
their
heart
,
and
tells
us
that
hereby
we
know
&c.
Namely
,
if
we
doe
not
onely
say
we
love
the
brethren
,
but
doe
indeed
love
them
,
&c.
hereby
we
know
that
we
are
passed
from
death
to
life
.
Thus
by
these
expressions
taken
out
of
the
Apostles
own
mouth
,
we
see
clearely
who
they
are
whom
the
Apostle
meaneth
by
this
(
we
)
namely
,
not
we
onely
who
have
received
that
immediate
witnesse
of
the
Spirit
,
assuring
us
of
our
election
and
justification
,
but
we
also
which
have
this
work
of
sanctification
wrought
in
our
hearts
by
the
holy
Ghost
.
Quest.
But
some
may
say
,
why
should
we
goe
about
to
evidence
our
justification
by
our
sanctification
,
rather
then
our
sanctification
by
our
justification
?
Ans.
Because
though
they
goe
both
together
in
time
,
yet
they
are
not
both
alike
in
respect
of
manifestation
:
Our
sanctification
is
more
manifest
to
us
then
is
our
justification
.
It
s
easier
discerned
:
First
,
because
our
sanctification
is
the
work
of
the
Spirit
,
whose
part
it
is
(
as
was
said
before
)
to
make
known
unto
us
the
hid
things
of
God
;
for
which
cause
he
is
called
the
Spirit
of
Revelation
,
&c.
Eph.
1.17
.
Secondly
,
because
our
sanctification
is
a
work
within
us
,
wrought
in
out
own
hearts
;
Our
justification
is
an
act
of
God
without
us
,
God
not
imputing
to
us
our
iniquities
;
but
our
sanctification
is
an
inward
work
wrought
in
a
mans
own
bowels
,
of
which
he
hath
(
and
cannot
but
have
)
a
sensible
feeling
in
himselfe
.
Obj.
But
by
this
reason
(
may
some
say
)
a
man
may
as
well
know
his
justification
as
his
sanctification
,
because
we
are
justified
by
faith
,
and
faith
is
an
inward
Grace
planted
in
the
heart
,
as
well
as
any
other
sanctifying
Grace
which
springs
therefrom
.
And
therefore
we
may
know
our
justification
by
our
faith
,
as
well
as
by
our
sanctification
.
Answ.
True
,
so
farre
as
we
discerne
our
faith
,
we
may
thereby
discerne
our
justification
also
:
But
this
makes
for
us
,
not
against
us
,
Though
this
withall
is
to
be
considered
,
that
faith
being
as
the
root
of
all
other
Graces
,
is
more
hidden
then
they
are
,
as
the
root
of
the
tree
is
more
hidden
in
the
earth
then
the
body
or
branches
;
but
this
we
stand
not
upon
:
This
therefore
we
would
grant
that
a
man
may
know
his
justification
by
his
faith
;
but
this
toucheth
not
the
point
in
hand
.
For
when
we
goe
about
to
try
our
justification
by
our
sanctification
,
and
by
qualifications
inherent
in
us
,
in
this
way
of
tryall
,
faith
is
excluded
,
as
much
as
any
other
sanctifying
Graces
be
.
And
the
meaning
of
those
that
doe
oppose
this
way
of
evidencing
by
our
sanctification
,
is
to
remove
all
evidence
by
any
thing
in
our selves
,
whether
by
faith
or
by
any
other
Grace
,
and
to
urge
only
the
immediate
revelation
of
the
Spirit
;
The
summe
is
,
that
this
is
a
safe
way
of
tryall
,
being
laid
down
unto
us
by
the
Lord
himselfe
in
the
Word
:
And
it
is
a
possible
way
,
in
as
much
as
our
sanctification
is
more
evident
then
our
justification
,
this
being
an
act
of
God
without
us
as
was
said
before
,
and
that
a
work
within
us
,
which
we
feele
and
finde
in
our
own
soules
.
Would
we
then
know
whether
we
be
of
the
number
of
those
that
are
saved
by
the
blood
of
the
Covenant
?
we
need
not
for
this
ascend
up
into
heaven
,
to
search
the
book
of
Gods
election
,
nor
need
we
to
goe
down
into
the
lower
parts
of
the
earth
,
for
any
there
to
tell
us
that
we
are
delive●ed
thence
;
but
goe
down
into
our
own
hearts
,
and
if
we
finde
this
work
of
sanctification
there
wrought
,
then
what
Moses
said
of
Israel
,
Blessed
art
thou
O
Israel
,
a
people
saved
by
the
Lord
,
the
same
may
be
truly
said
of
us
;
Our
salvation
is
begun
,
we
have
the
seale
of
it
,
the
earnest
,
the
first
fruits
,
which
shall
at
length
bring
the
full
possession
of
the
whole
harvest
:
Blessed
therefore
are
they
which
are
undefiled
in
their
way
(
saith
David
)
which
walk
in
the
Law
of
the
Lord
,
Psal.
119.1
.
Blessed
are
the
pure
in
heart
,
Matth.
5.8
.
Those
that
have
innocent
hands
,
and
a
pure
heart
,
shall
surely
ascend
into
the
mountaine
of
the
Lord
and
stand
in
his
holy
place
,
Psal.
24.3
,
4.
Such
as
these
shall
never
be
moved
or
confounded
,
Psal.
15.
end
.
But
if
in
our
hearts
we
doe
still
nourish
impurity
,
if
we
be
fleshly
,
carnall
,
such
as
have
not
the
Spirit
,
then
have
we
no
part
nor
portion
in
that
salvation
which
the
Covenant
brings
unto
Gods
people
;
without
holinesse
no
man
shall
see
the
Lord
,
Heb.
12.14
.
No
unrighteous
person
,
no
uncleane
thing
shall
enter
into
Gods
Kingdome
,
1
Cor.
6.
Quest.
But
how
shall
we
discern
our
sanctification
to
be
right
,
sincere
,
and
sound
?
Answ.
1.
By
the
extent
of
it
:
It
goes
over
the
whole
man
,
soule
body
and
spirit
,
1
Thes.
5.23
.
and
therefore
compared
to
leaven
:
Matth.
13.33
.
which
runnes
through
the
dough
till
all
bee
leavened
.
As
corruption
had
defiled
all
,
so
Grace
sanctifies
all
:
The
minde
which
was
darknesse
before
is
now
light
in
the
Lord
,
to
know
and
understand
the
will
of
God
,
and
to
discerne
things
that
differ
:
The
judgement
made
to
approve
the
good
which
is
known
,
the
will
to
desire
and
endeavour
after
the
doing
of
it
:
The
conscience
is
made
watchfull
,
and
tender
,
fearefull
to
offend
:
The
affections
ordered
aright
to
love
the
things
which
God
loveth
,
and
to
hate
the
things
which
he
hateth
:
The
body
is
made
an
instrument
to
execute
and
doe
that
which
is
holy
and
good
:
Both
body
and
spirit
are
Gods
,
set
to
doe
the
things
that
please
him
,
by
which
he
may
be
glorified
:
1
Cor.
6.
all
that
is
within
us
and
without
,
us
is
imployed
to
praise
God
.
2.
True
Sanctification
as
it
doth
sanctifie
the
whole
man
,
so
it
doth
forme
the
heart
to
a
closing
with
the
whole
will
of
God
without
exception
or
reservation
:
when
God
writes
his
Law
in
our
hearts
,
he
writes
all
his
Commandements
there
,
as
he
wrote
all
of
them
before
in
the
Tables
of
stone
;
and
they
being
all
written
in
the
heart
,
now
we
love
all
the
Commandements
of
it
,
saying
,
as
Paul
,
The
Law
is
holy
,
and
just
,
and
good
;
now
his
Commandements
are
not
burthenous
or
grievous
,
all
are
equall
and
right
,
we
love
all
,
embrace
all
,
and
labour
to
practice
all
;
duties
of
holinesse
towards
God
,
duties
of
love
and
righteousnesse
towards
men
,
goe
hand
in
hand
in
the
life
of
a
sanctified
Christian
:
He
makes
account
he
hath
done
but
half
his
duty
,
if
either
of
these
be
omitted
:
He
counts
himselfe
as
debtor
to
God
and
man
to
glorifie
God
,
and
procure
the
good
of
men
;
and
desires
to
keep
a
cleare
conscience
towards
both
,
Acts
24.16
.
It
is
but
false
sanctification
which
neglects
either
of
these
duties
,
or
any
part
of
them
;
when
we
put
on
a
forme
of
Religion
,
and
yet
deale
unrighteously
with
men
,
this
is
cursed
hypocrisie
:
And
when
we
deale
squarely
with
men
,
but
are
carelesse
Gallio's
in
the
things
of
God
,
this
is
but
a
kinde
of
civill
profanesse
:
there
is
no
true
sanctification
in
one
or
other
of
them
:
True
sanctification
cleaves
to
the
whole
law
,
and
to
all
the
Commandements
of
it
,
seeking
to
doe
and
fulfill
all
:
such
an
heart
the
Lord
requires
,
Deut.
5.29
.
and
such
he
works
,
where
he
works
Grace
in
truth
,
2
King
.
23.25
.
3.
True
sanctification
will
never
suffer
the
soule
to
finde
rest
and
peace
,
but
only
in
the
way
which
is
called
holy
:
A
sanctified
soule
may
step
aside
into
the
way
which
is
not
good
,
but
it
can
finde
no
rest
there
;
Holinesse
stands
in
a
conformity
with
God
:
It
will
not
agree
with
any
thing
which
is
contrary
to
God
,
or
to
his
will
;
a
godly
heart
can
finde
no
peace
there
.
As
on
the
one
side
a
sinfull
heart
may
do
the
thing
that
is
good
,
but
it
takes
no
pleasure
in
such
things
;
so
contrà
the
sanctified
heart
,
may
by
occasion
and
by
strength
of
temptation
,
and
prevailing
power
of
inward
corruption
,
be
drawn
to
act
amisse
;
but
when
hee
hath
done
so
,
he
finds
no
rest
in
his
spirit
,
till
he
be
returned
againe
into
the
way
of
holinesse
which
he
had
turned
from
.
Thus
David
stept
aside
,
but
what
peace
found
he
?
Peter
fell
into
shamefull
denyall
,
but
how
grieved
was
he
afterward
?
Thus
Paul
he
confessed
he
did
the
evill
that
he
would
not
;
but
how
was
he
pained
at
the
very
heart
,
till
he
was
rid
of
that
body
of
sinne
?
It
was
his
continuall
vexation
.
As
the
needle
in
the
compasse
may
by
shaking
be
turned
from
the
right
point
,
and
from
the
pole
,
but
it
will
finde
no
rest
till
it
be
turned
to
it
againe
:
So
here
.
When
therefore
the
heart
sinnes
and
finds
rest
in
it
,
and
is
not
labouring
to
work
out
the
corruption
which
is
within
,
this
is
an
evill
sign
and
dangerous
;
this
argues
a
carnall
disposition
,
and
an
unsanctified
Spirit
.
But
when
we
are
grieved
for
the
evill
which
is
in
us
,
when
our
sinne
is
counted
our
misery
,
making
us
lament
with
Paul
and
say
O
miserable
man
that
I
am
&c.
and
that
not
only
as
it
troubles
the
conscience
,
but
as
it
cloggs
the
Spirit
hindring
us
in
well
doing
;
this
is
a
sign
of
a
sanctified
estate
,
and
springs
from
a
Spirit
of
grace
.
4.
True
sanctification
will
make
us
most
wary
and
watchfull
against
those
sinnes
which
doe
most
staine
our
holy
profession
and
blemish
the
glory
of
Christ
,
and
make
us
most
studious
of
those
things
in
which
God
is
most
glorified
:
As
Paul
said
of
himselfe
,
I
can
doe
nothing
against
the
truth
,
but
for
the
truth
;
so
indeed
a
sanctified
soule
can
doe
nothing
against
Gods
glory
,
but
all
things
for
his
glory
.
Sanctity
devotes
a
man
unto
God
,
he
is
for
God
,
not
for
himselfe
,
not
for
the
world
,
he
accounts
himselfe
that
he
is
Gods
.
If
we
live
we
live
for
God
;
whether
we
eat
or
drink
or
labour
or
rest
,
we
doe
them
for
God
,
1
Cor.
10.31
.
If
we
get
riches
,
we
grow
rich
for
God
,
to
honour
God
with
our
riches
,
Prov.
3.9
.
Our
whole
life
is
for
God
,
Rom.
14.6
.
This
is
a
sanctified
disposition
,
when
it
is
thus
with
us
:
And
when
otherwise
we
eat
for
our selves
as
Zachary
speaks
,
chap.
7.6
.
we
labour
for
our selves
,
get
riches
for
our selves
,
not
caring
how
our
profession
is
blemished
,
and
God
dishonoured
by
our
worldly
and
coveteous
conversation
;
this
is
from
the
flesh
,
which
loves
its
own
,
and
minds
its
own
things
,
and
not
the
things
of
Christ
.
5.
True
sanctification
makes
a
man
affect
society
with
those
that
are
holy
:
It
s
a
good
signe
when
the
heart
doth
inwardly
cleave
to
those
that
excell
in
grace
;
especially
,
when
it
is
for
Grace
sake
and
because
of
the
Grace
that
is
in
them
.
There
may
be
an
outward
complying
with
them
,
and
some
externall
society
had
with
them
also
,
when
yet
the
heart
is
not
with
them
;
there
may
be
some
sutablenesse
of
disposition
,
some
morall
qualifications
,
in
a
godly
soule
,
which
may
give
content
unto
a
carnall
heart
;
but
to
love
them
inwardly
,
and
that
not
for
any
other
respect
but
for
the
grace
which
is
in
them
,
this
is
from
a
sutable
Spirit
of
grace
working
in
our selves
:
Thus
it
was
with
David
,
Psal
.
16.3
.
and
Psal.
119.
Come
unto
mee
all
yee
that
feare
God
&c.
and
away
from
me
ye
wicked
,
&c.
6.
True
sanctification
makes
us
aspire
after
communion
and
fellowship
with
God
himselfe
;
it
loves
fellowship
with
the
Saints
,
but
rests
not
in
them
,
but
aspires
higher
;
nothing
will
satisfie
a
sanctified
soule
,
but
God
;
yea
,
it
is
God
which
he
loves
and
seeks
in
his
Saints
.
So
it
is
also
in
the
use
of
Ordinances
,
they
are
all
empty
things
without
God
,
unlesse
the
Lord
be
there
;
The
Word
,
Prayer
,
Sacraments
,
are
but
leane
and
empty
things
,
unlesse
hee
enjoy
God
in
them
;
He
is
the
fat
,
the
marrow
,
and
sweetnesse
of
them
all
:
when
God
meets
the
soule
in
any
of
these
,
it
is
then
satisfied
as
with
marrow
and
fatnesse
;
but
when
he
withdrawes
and
absents
himselfe
,
it
findes
no
satiety
,
no
rellish
in
any
thing
:
The
soule
is
empty
still
,
till
he
fill
it
,
who
is
the
fulnesse
of
all
things
:
God
only
doth
fill
and
satisfie
the
soule
that
is
sanctified
;
See
Ier.
50.4
.
There
you
shall
see
the
children
of
Israel
and
children
of
Iudah
together
comming
to
Ierusalem
the
place
of
Gods
worship
;
but
is
that
all
they
goe
for
?
No
,
saith
the
Prophet
,
they
goe
seeking
the
Lord
their
God
;
they
goe
to
Ierusalem
to
worship
there
;
but
there
is
a
further
thing
they
seek
for
,
even
God
himselfe
;
without
whom
,
Ierusalem
,
and
Temple
,
and
all
would
be
but
as
a
solitary
cave
in
a
wildernesse
,
if
God
were
not
found
there
;
This
Gods
servants
finde
in
frequent
experience
:
Sometimes
they
finde
God
sweetly
present
with
them
in
prayer
,
Sacrament
,
or
the
like
,
and
then
they
goe
away
as
a
man
refreshed
with
new
wine
:
Sometimes
they
seek
him
but
find
him
not
,
as
Cant.
5.
and
then
they
are
like
men
that
faine
would
eat
to
the
satisfying
of
their
hungry
soule
,
but
they
want
their
appointed
food
:
or
like
those
in
the
Prophet
,
they
doe
eat
,
but
they
are
not
satisfied
,
they
have
not
enough
:
Whom
have
I
in
heaven
but
thee
?
saith
David
,
Psal
.
73.25
.
Whom
?
there
are
Angels
,
there
are
Saints
,
the
Spirits
of
just
and
perfect
men
,
Hebr.
12.
Are
all
these
nothing
with
David
?
These
were
in
heaven
,
and
are
also
in
earth
:
yet
saith
David
,
Whom
have
I
in
heaven
or
earth
but
thee
?
These
are
good
with
God
;
but
not
able
to
satisfie
a
sanctified
soule
without
God
:
If
it
were
possible
for
such
a
soule
to
be
in
heaven
it selfe
,
there
to
enjoy
all
the
glory
of
it
,
and
communion
with
all
the
company
of
Saints
and
Angels
there
,
yet
if
it
should
not
there
enjoy
God
,
it
would
say
,
I
finde
not
him
whom
my
soule
loveth
and
longeth
for
;
where
is
he
?
I
must
finde
him
ere
my
joy
can
be
full
.
Thus
a
sanctified
heart
aspires
to
fellowship
with
,
and
enjoyment
of
God
himselfe
;
It
stayes
not
till
it
come
to
the
top
of
the
ladder
where
God
is
;
Ordinances
are
as
so
many
steps
to
ascend
up
unto
him
,
be
only
is
the
end
which
the
godly
heart
seeks
in
them
;
when
we
rest
in
them
,
not
seeking
or
not
finding
God
in
them
,
this
is
but
formality
,
not
true
sanctity
:
True
sanctity
stayes
not
till
we
can
say
as
1
●oh
.
1.3
.
Verily
our
fellowship
is
with
the
Father
and
with
his
Son
Iesus
Christ
.
7.
True
sanctification
makes
us
exceeding
sensible
of
our
own
wants
and
weaknesses
in
Grace
;
making
us
to
see
how
farre
short
we
come
of
that
perfection
which
should
be
in
us
:
Thus
it
was
with
Paul
,
he
strove
unto
a
conformity
wi●h
Christ
;
but
(
saith
he
)
I
have
not
yet
attained
unto
it
:
And
so
it
was
with
David
,
Psal
.
119.5
.
Oh
that
my
wayes
were
directed
to
keep
thy
statutes
!
q.d.
but
alas
,
how
short
doe
I
come
of
such
a
course
?
when
men
are
so
full
,
and
so
perfect
,
that
they
lack
nothing
,
it
s
a
sign
that
pride
,
and
selfe-conceit
,
and
hypocrisie
hath
filled
their
heart
,
rather
then
true
sanctity
;
These
are
proud
Pharises
,
Hypocrites
,
Laodiceans
,
who
are
indeed
poore
,
and
blind
,
and
naked
and
miserable
,
having
no
truth
of
Grace
in
them
.
It
s
a
true
saying
,
He
that
wants
nothing
in
Grace
,
hath
nothing
;
others
there
are
which
are
ever
wanting
,
ever
craving
&
begging
,
as
men
that
are
made
up
of
wants
,
seeing
such
abundance
of
corruption
in
themselves
,
that
it
makes
them
to
abhorre
themselves
when
they
come
before
God
;
only
this
they
doe
,
they
are
still
purging
themselves
in
that
fountaine
of
Grace
,
Zach.
13.
seeking
to
grow
up
to
full
holinesse
in
his
feare
,
2
Cor.
7.1
.
These
are
sanctified
soules
,
such
Christ
pronounceth
blessed
;
Blessed
are
the
poore
in
Spirit
,
Blessed
are
these
that
thus
hunger
and
thirst
after
righteousnesse
.
Matth.
5.
8.
There
bee
sundry
sanctified
affections
and
dispositions
,
which
doe
shew
forth
true
sanctification
were
it
is
:
As
First
,
holy
mourning
for
sinne
,
when
our
sinne
is
our
chiefest
sorrow
,
as
it
was
in
David
,
Psal
.
51.4
.
Secondly
,
a
chusing
of
the
way
of
Grace
;
when
godlinesse
and
Grace
with
losse
accompanying
them
,
are
chosen
and
preferred
before
riches
and
treasures
of
the
world
,
doing
as
Moses
who
chose
affliction
,
rather
then
the
treasures
of
Aegypt
,
Heb.
11.
and
David
who
said
of
himselfe
,
I
have
chosen
the
way
of
thy
precepts
,
&c.
What
ever
befall
us
,
this
is
our
resolution
,
in
this
way
I
will
live
,
in
this
I
will
die
.
Thirdly
,
a
caring
and
taking
thought
for
the
things
of
Christ
;
Paul
that
chiefest
of
Saints
,
had
his
head
full
of
these
cares
,
even
cumbred
with
them
every
day
:
This
was
from
the
abundant
Grace
of
God
which
was
in
him
;
those
that
are
after
the
flesh
,
they
take
thought
for
the
flesh
to
fulfill
the
lusts
of
it
,
Rom.
13.
but
those
that
are
after
the
spirit
,
they
take
thought
for
the
things
of
Christ
,
Phil.
2.
Fourthly
,
an
holy
zeale
and
earnestnesse
for
good
,
to
be
active
and
working
for
Christ
,
with
an
holy
emulation
and
contention
of
Spirit
,
being
provoked
thereto
not
only
by
the
zeale
of
others
,
as
2
Cor.
9.
but
even
by
their
lukewarmnesse
;
the
lesse
they
doe
we
will
doe
the
more
,
and
seek
to
draw
on
others
by
our
example
;
loth
that
any
should
bee
more
forward
in
evill
then
wee
for
good
.
By
these
things
try
we
our selves
,
try
we
our
sanctification
;
where
these
things
are
,
there
is
the
Spirit
of
holinesse
;
and
where
they
are
not
in
some
degree
more
or
lesse
,
there
the
Spirit
of
Grace
is
not
,
nor
have
those
(
that
doe
wholly
want
these
things
before
named
)
any
part
or
portion
in
any
saving
blessing
of
the
Covenant
.
Vse
4.
For
direction
unto
all
Gods
people
which
have
given
up
themselves
by
Covenant
unto
God
;
These
doe
many
times
complaine
of
the
power
of
their
corruptions
prevailing
against
them
;
They
see
so
much
sinfull
uncleanesse
in
themselves
,
that
it
makes
them
to
doubt
whether
the
Spirit
of
Grace
ever
had
any
abiding
in
them
.
Now
for
these
,
here
is
direction
how
to
get
help
,
that
they
may
become
pure
,
holy
,
undefiled
,
and
clean
from
their
sin
;
Let
them
look
unto
the
promises
of
this
Covenant
,
which
God
hath
made
with
his
people
:
Here
is
a
fountaine
of
Grace
opened
unto
them
to
wash
in
;
God
hath
promised
,
That
he
will
poure
clean
water
upon
them
,
and
will
cleanse
them
from
all
their
filthinesse
,
Ezek.
3.25
.
He
hath
said
,
he
will
wash
away
the
filthinesse
of
the
daughters
of
Zion
,
that
they
may
be
cleane
.
Are
you
then
Ieprous
and
unclean
in
your
own
eyes
?
Goe
then
and
wash
seven
times
in
these
waters
of
Iordan
,
and
so
your
leprosie
shall
depart
from
you
:
Goe
to
God
and
plead
his
Covenant
and
promise
,
and
say
unto
God
,
Lord
,
thou
hast
made
promises
unto
thy
servants
,
that
thou
wilt
not
only
forgive
the
sinnes
of
thy
people
,
but
that
thou
wilt
sanctifie
them
,
and
make
them
an
holy
people
unto
thee
;
why
then
am
I
still
thus
corrupt
,
sinfull
and
uncleane
?
Lord
,
wash
me
,
wash
me
throughly
till
I
be
cleane
from
all
my
sin
.
This
is
our
way
to
get
help
against
our
corruptions
;
wee
think
(
for
the
most
part
)
that
if
we
have
sinned
,
we
must
indeed
goe
to
God
for
pardon
and
forgivenesse
;
but
we
think
we
must
work
out
our
sanctification
of
our selves
,
by
our
own
watchfulnesse
,
resolutions
,
vowes
and
promises
made
unto
God
:
But
herein
we
wrong
our selves
;
were
there
not
more
help
in
Gods
promises
which
he
makes
to
us
,
then
in
our
promises
to
him
,
we
might
lie
in
our
pollutions
for
ever
;
we
must
therefore
goe
to
God
for
help
against
all
our
corruptions
,
seeking
to
him
by
faith
in
his
Covenant
and
promise
,
saying
as
Iehoshaphat
,
Lord
,
I
am
so
borne
downe
by
the
power
of
my
sinne
,
that
I
know
not
what
to
doe
;
only
mine
eyes
are
unto
thee
;
doe
thou
subdue
mine
iniquities
,
doe
thou
help
me
.
The
whole
life
of
a
Christian
is
a
life
of
faith
;
the
life
of
justification
,
the
life
of
sanctification
;
we
live
both
these
lives
by
the
faith
of
the
Sonne
of
God
,
Gal.
2.20
.
and
therefore
we
are
said
to
be
sanctified
by
faith
,
because
by
faith
we
seek
for
,
and
receive
the
Spirit
of
sanctification
which
is
promised
unto
us
.
Herein
then
lies
our
help
.
What
is
the
reason
that
after
so
many
resolutions
,
against
such
or
such
a
sinne
,
yet
we
are
overcome
againe
and
againe
?
It
is
(
in
a
great
part
)
because
we
look
at
the
victory
against
them
to
come
as
from
our selves
;
we
think
this
or
that
shall
doe
it
:
but
the
Apostle
tells
us
,
that
the
victory
by
which
we
must
overcome
,
is
our
faith
,
1
Ioh.
5.4
Rest
upon
Gods
faithfulnesse
for
help
and
strength
against
sinne
,
as
well
as
for
forgivenesse
of
sinne
:
And
then
though
there
be
no
help
on
earth
,
yet
we
shall
see
that
there
is
help
in
heaven
;
though
none
in
our selves
,
yet
there
is
in
God
and
in
his
faithfull
Covenant
.
Vse
5.
To
stirre
up
those
that
doe
yet
finde
themselves
destitute
of
all
Grace
not
able
to
discern
the
least
spark
of
goodnesse
in
themselves
;
let
them
(
notwithstanding
)
consider
what
God
hath
promised
in
his
Covenant
:
He
hath
therein
promised
a
new
heart
,
a
new
spirit
,
to
create
us
anew
in
Christ
Jesus
:
He
hath
promised
to
poure
out
waters
upon
the
dry
ground
,
Esay
44.3
.
where
there
is
no
sap
,
no
moisture
,
no
goodnesse
,
but
their
moisture
is
turned
into
the
drought
of
Sommer
:
yet
upon
such
dry
grounds
,
on
such
dry
trees
,
the
waters
of
the
Spirit
shall
be
poured
out
,
and
they
shall
be
made
to
bring
forth
fruit
.
The
wilde
forrest
of
Lebanon
shall
become
as
Carmell
,
the
Desart
a
fruitfill
Field
;
goe
therefore
thou
poore
lost
creature
,
thou
sinfull
soule
,
who
never
yet
to
this
day
hadst
one
drop
of
Grace
wrought
in
thy
heart
;
goe
thou
to
the
Throne
of
Grace
,
lament
thy
sinfull
and
wicked
heart
before
God
,
begge
this
mercy
of
him
,
say
unto
him
,
Lord
,
thou
hast
promised
to
give
thy
Spirit
unto
such
as
aske
him
of
thee
.
Now
Lord
give
it
unto
me
a
poore
sinfull
creature
;
make
me
,
even
me
also
a
partaker
of
this
bless●ng
.
Object
.
But
here
perhaps
you
will
say
,
these
promises
are
made
only
unto
those
that
are
in
Covenant
with
God
;
but
alas
,
thou
art
a
stranger
and
an
alien
,
and
hast
ever
so
been
unto
this
day
,
thou
hast
no
part
in
these
promises
.
Answ.
They
belong
to
all
that
either
are
in
Covenant
with
God
or
ever
shall
be
;
though
they
be
not
as
yet
fulfilled
in
thee
;
yet
they
may
be
intended
unto
thee
:
these
promises
may
be
thine
in
respect
of
Gods
purpose
of
grace
and
intention
,
though
not
as
yet
in
respect
of
actuall
performance
and
execution
.
To
encourage
all
to
seek
after
this
blessing
:
Consider
with
your selves
three
things
.
1.
The
extent
of
these
promises
;
I
will
poure
out
my
Spirit
upon
all
flesh
,
Joel
.
2.28
.
Whosoever
is
thirsty
,
come
,
and
drink
of
the
waters
of
life
freely
;
yea
,
turne
you
(
saith
Christ
to
scornfull
sinners
)
at
my
correction
;
and
then
behold
,
I
will
poure
out
my
Spirit
upon
you
:
And
in
Ezek.
36.
compare
verse
20.
with
25
,
26.
There
you
may
see
that
those
upon
whom
he
promiseth
to
poure
his
Spirit
,
they
were
such
as
had
polluted
Gods
name
among
the
Heathen
and
made
it
to
be
blasphemed
;
and
yet
even
to
those
the
Lord
promiseth
that
(
when
the
time
of
Grace
was
come
,
for
mercy
to
manifest
it selfe
in
them
)
upon
them
hee
would
poure
out
his
Spirit
and
cleanse
them
from
all
their
uncleannesse
.
2.
Consider
the
freenesse
of
these
promises
;
come
and
buy
without
money
or
money-worth
,
Isai
.
55.2
.
drink
of
the
waters
of
life
freely
,
Apoc.
22.17
.
3.
Consider
Christ
forwardnesse
and
readinesse
to
give
to
every
one
that
askes
;
hadst
thou
but
asked
(
saith
Christ
to
the
woman
in
Ioh.
4.20
.
)
I
would
have
given
thee
the
water
of
life
:
Mark
the
place
and
occasion
of
Christs
words
:
Christ
being
then
weary
and
thirsty
by
reason
of
his
journey
,
he
askes
of
the
woman
a
cup
of
water
to
drink
;
no
great
matter
to
give
,
bring
but
a
cup
of
water
;
and
being
by
the
well
side
,
where
was
water
enough
and
ready
at
hand
yet
she
gives
it
not
but
stands
wondering
that
he
being
a
Iew
should
aske
water
of
her
that
was
a
Samaritane
;
well
saith
Christ
,
thou
denyest
me
a
cup
of
cold
water
to
drink
,
being
weary
and
thirsty
;
but
hadst
thou
asked
of
me
,
I
would
have
given
thee
the
water
of
life
:
Nay
,
and
did
give
it
unto
her
,
though
shee
denyed
him
a
cup
of
water
out
of
the
well
,
yet
Christ
gave
her
the
water
of
life
.
What
would
the
Lord
Iesus
have
us
to
take
notice
of
in
this
his
speech
unto
her
,
and
her
dealing
towards
him
,
but
that
he
is
more
forward
to
give
that
water
of
life
(
his
holy
Spirit
)
to
a
poore
sinner
,
then
we
are
to
give
a
cup
of
common
water
to
a
thirsty
soule
?
O
blessed
redeemer
,
who
would
not
come
unto
thee
?
Goe
therefore
thou
that
hast
denyed
the
least
mercy
and
kindnesse
to
Christ
in
any
of
his
members
,
though
thou
hast
thought
a
cup
of
water
too
much
for
them
,
yet
seek
grace
from
him
;
Aske
his
Spirit
,
intreat
him
to
make
thy
heart
new
within
thee
,
doe
but
aske
and
seek
,
and
he
will
doe
more
then
thou
canst
hope
or
think
;
plead
the
promise
of
his
Covenant
and
wait
in
hope
.
Thus
much
for
the
third
benefit
.
4.
The
fourth
benefit
which
God
promiseth
unto
his
in
his
Covenant
is
our
preservation
in
the
state
of
Grace
to
which
we
are
called
:
This
is
a
part
of
his
Covenant
with
us
,
that
he
once
taking
us
to
be
a
people
unto
him
in
Christ
,
he
will
never
forsake
us
any
more
,
but
keep
us
in
that
estate
for
ever
:
And
by
this
promise
the
Lord
takes
away
that
last
great
scruple
which
the
soule
is
apt
to
make
in
this
manner
;
although
(
may
one
think
)
the
Lord
hath
shewed
mercy
unto
me
thus
farre
,
that
he
hath
given
me
hope
of
the
forgivenesse
of
my
sinnes
past
,
and
hath
changed
my
heart
in
some
measure
,
so
as
it
is
my
desire
to
do
his
will
;
yet
for
all
this
I
finde
still
such
strong
opposition
against
mee
by
enemies
within
and
without
,
so
many
corruptions
within
,
and
temptations
from
without
,
that
I
shall
never
be
able
to
hold
out
unto
the
end
;
but
as
David
said
,
I
shall
one
day
perish
by
the
hand
of
Saul
;
so
thinks
the
soule
here
in
mids
of
many
pursuits
by
the
enemy
;
I
shall
one
day
perish
by
the
hand
of
Sathan
;
I
shall
not
be
able
to
withstand
him
.
Now
to
this
feare
of
our
heart
,
the
Lord
answers
by
this
promise
and
benefit
,
which
he
hath
Covenanted
to
make
good
unto
us
;
he
undertakes
to
keep
us
in
the
same
estate
of
Grace
to
which
he
hath
brought
us
;
he
tells
us
,
no
,
yee
shall
never
perish
,
feare
it
not
;
he
which
hath
begun
the
work
will
perfect
it
in
us
and
for
us
;
And
as
God
said
unto
Iacob
,
in
Gen.
28.15
.
I
am
with
thee
,
I
will
keep
thee
(
saith
the
Lord
)
I
will
not
forsake
thee
,
till
I
have
performed
unto
thee
all
that
I
have
promised
thee
;
So
he
saith
unto
us
,
I
will
keep
you
,
till
I
have
perfected
towards
you
all
the
good
pleasure
of
my
goodnesse
,
2
Thes.
1.11
.
I
will
keep
you
in
my
own
hand
,
I
will
guide
you
by
my
councell
,
and
afterward
will
bring
you
to
glory
,
Psal.
73.
This
blessing
we
have
promised
to
us
,
in
Ier.
32.39.40
.
They
shall
fear
me
for
ever
,
and
I
will
make
an
everlasting
Covenant
with
them
that
I
wil
never
turn
away
from
them
to
doe
them
good
,
but
I
will
put
my
feare
into
their
hearts
,
that
they
shall
not
depart
from
me
:
and
in
Isai
.
54.8
.
With
everlasting
mercy
have
I
had
compassion
on
thee
,
saith
the
Lord
thy
Redeemer
;
For
this
is
unto
me
as
the
waters
of
Noah
;
for
as
I
have
sworn
,
that
the
waters
of
Noah
shall
no
more
goe
over
the
earth
:
so
have
I
sworr
,
that
I
would
not
be
angry
with
thee
.
The
mountaines
shall
remove
,
and
the
hills
shall
fall
down
,
but
my
mercy
shall
not
depart
from
thee
,
neither
shall
the
Covenant
of
my
peace
fall
away
,
saith
the
Lord
that
hath
compassion
on
thee
.
Plentifull
is
the
Scripture
in
such
promises
as
these
,
In
Hos.
2.19
,
20.
I
will
marry
thee
unto
my selfe
,
&c
:
when
the
Lord
marrieth
us
to
himselfe
,
he
doth
it
with
a
purpose
to
be
ours
for
ever
;
whom
God
loves
once
with
this
conjugall
love
,
hee
loves
them
for
ever
unto
the
end
,
Ioh.
13.2
.
And
thence
it
is
that
those
that
are
truly
regenerate
and
sanctified
,
are
compared
to
Mount
Sion
,
which
cannot
be
removed
,
Psal.
125.1
.
And
to
a
tree
planted
by
the
river
of
water
,
which
continually
flourisheth
,
and
withers
not
,
&c.
Psal.
1.3
.
and
to
an
house
built
upon
a
Rock
,
Matth.
7.
And
hence
is
that
glorious
triumph
of
the
Apostle
,
setting
all
contrary
power
at
a
defiance
;
Who
shall
separate
us
from
the
love
of
God
?
&c.
Rom.
8.33
.
Neither
heigth
,
nor
depth
,
nor
things
present
,
nor
things
to
come
shall
ever
separate
us
from
the
love
of
God
,
wherewith
he
hath
loved
us
in
Christ
Jesus
;
and
in
2
Tim.
4.8
.
Hence
forth
is
laid
up
for
me
a
crown
of
righteousnes
:
And
thence
was
that
confident
speech
of
the
Prophet
in
Psal.
73.
Thou
wilt
guide
me
by
thy
counsell
,
and
afterward
bring
me
to
glory
.
This
benefit
the
Lord
will
fulfill
unto
his
people
;
when
he
hath
begun
the
work
of
his
Grace
,
he
will
finish
it
unto
the
day
of
Christ
,
Phil.
1.6
.
he
will
shew
himselfe
to
be
both
the
author
and
finisher
of
our
salvation
,
H●b
.
12.
Arminians
and
Papists
which
reach
a
falling
away
from
Grace
,
know
not
the
difference
between
the
Covenant
of
Works
and
the
Covenant
of
Grace
.
Their
Doctrine
of
the
Apostacy
of
the
Saints
,
that
those
that
are
adopted
,
sanctified
,
and
planted
into
Christ
,
may
fall
away
and
perish
,
is
a
doctrine
contrary
to
the
whole
tenour
of
the
Covenant
of
Grace
,
injurious
unto
God
,
and
uncomfortable
unto
the
Saints
.
It
is
true
that
there
is
a
kinde
of
seeming
holinesse
which
may
be
lost
,
a
forme
of
godlinesse
which
may
vanish
and
come
to
nought
,
Heb.
6.4
,
6.
&
10.29
.
It
s
true
also
that
Gods
own
people
called
and
chosen
may
much
damp
&
quench
the
Grace
of
God
which
is
in
them
,
and
may
shew
much
infirmity
in
particular
falls
,
which
they
are
subject
unto
,
being
sometimes
so
farre
left
unto
themselves
,
as
we
see
in
David
and
Solomon
,
Peter
,
&c.
Acts
of
grace
may
be
interrupted
in
them
for
a
season
,
sense
of
it
may
be
much
lessened
,
power
of
it
weakned
,
the
degree
of
it
abated
:
but
the
habit
cannot
be
utterly
lost
,
the
life
of
it
never
goes
out
;
a
man
may
be
in
a
swoun
,
and
yet
his
life
be
in
him
still
.
The
certainty
of
the
Saints
perseverance
is
built
upon
these
foundations
.
1.
God
is
able
to
stablish
them
,
and
therefore
they
shall
be
established
He
is
able
to
keep
us
Iude
24.
He
is
able
to
make
us
stand
,
Rom.
16.25
.
and
therefore
we
shall
never
be
removed
nor
overthrown
.
Object
.
But
this
is
a
weak
argument
to
reason
from
Gods
power
to
his
will
.
Answ.
Then
the
Apostle
himselfe
argues
weakly
,
in
Rom.
14.4
.
where
speaking
of
the
weak
believer
,
hee
saith
that
such
an
one
shall
bee
established
;
and
how
proves
he
that
?
because
God
is
able
to
make
him
stand
.
This
is
the
Apostles
Argument
:
Indeed
its
true
,
God
will
not
doe
all
things
which
he
can
doe
;
he
can
out
of
the
stones
and
rocks
raise
up
children
unto
Abraham
,
but
he
neither
doth
it
nor
will
doe
it
:
But
though
God
will
not
doe
all
things
which
he
can
,
yet
he
will
doe
all
things
which
he
hath
promised
to
doe
.
Now
this
is
Gods
promise
(
as
we
have
seen
before
)
that
he
will
preserve
his
people
;
and
therefore
if
he
can
doe
it
,
surely
,
he
will
doe
it
,
because
he
hath
promised
it
.
And
hence
it
is
that
in
Ioh.
10.28
,
29.
Christ
argues
from
the
power
of
God
,
&
doth
by
that
argument
prove
the
undoubted
salvation
of
those
that
believe
,
namely
because
God
is
in
power
greater
then
all
,
and
none
is
able
to
pull
them
out
of
his
hand
:
Indeed
till
we
have
a
promise
,
there
is
no
arguing
from
Gods
power
;
no
man
can
groundedly
argue
that
God
will
out
of
stones
raise
up
children
to
Abraham
,
because
he
never
promised
it
;
but
when
we
have
the
promise
,
then
we
may
reason
from
his
power
:
And
thus
did
Abraham
reason
,
I
shall
have
a
Sonne
(
saith
Abraham
)
because
(
though
my
body
bee
as
good
as
dead
,
yet
)
God
is
able
to
doe
it
.
The
argument
was
good
,
because
God
had
before
promised
to
doe
it
.
So
in
the
case
in
hand
;
God
hath
said
that
he
will
keep
us
to
his
heavenly
Kingdome
;
and
therefore
if
he
can
doe
it
,
he
will
doe
it
;
he
hath
engaged
all
his
power
and
goodnesse
to
be
for
our
salvation
;
God
is
ours
,
his
power
is
ours
to
stablish
and
strengthen
us
that
we
fall
not
;
yea
,
here
are
two
immutable
things
to
support
us
;
the
power
and
will
of
God
.
These
two
are
as
the
two
pillars
before
Salomons
Temple
;
Jachin
and
Boaz
:
Boaz
signifying
(
in
him
is
strength
)
and
Iachim
(
he
will
stablish
:
)
these
two
pillars
stand
together
to
establish
all
those
that
are
ready
to
fall
;
if
there
be
strength
in
him
,
he
would
have
us
to
know
that
he
will
put
it
forth
for
our
establishment
,
that
we
might
bee
supported
by
his
power
;
his
power
and
will
stand
together
to
support
us
.
2.
All
the
gifts
of
God
which
accompany
salvation
,
are
given
without
repentance
,
Rom.
11.29
.
Hos.
13.14
.
God
never
repents
him
of
the
Grace
he
hath
shewed
to
his
people
that
he
knew
before
:
Hence
is
that
in
2
Sam.
7.14
.
when
God
promiseth
to
David
,
that
he
would
take
of
his
seed
,
and
set
upon
his
Throne
after
him
,
and
then
saith
the
Lord
,
I
will
be
his
Father
,
and
he
shall
bee
my
Sonne
,
and
my
mercy
will
I
not
take
away
from
him
,
as
I
took
a
from
Saul
;
to
teach
us
when
hee
hath
once
brought
us
into
the
state
of
Adoption
,
to
be
his
sonnes
,
he
will
never
cease
to
follow
us
with
Fatherly
love
,
he
will
never
take
away
his
Fatherly
mercy
from
us
:
adde
hereto
that
in
Isai
.
46.3.4
.
and
Mal.
3.6
.
3.
It
would
shake
the
foundation
of
Gods
election
,
if
those
that
are
once
sanctified
should
fall
away
and
perish
;
for
those
onely
whom
he
knew
before
,
those
onely
doth
he
sanctifie
:
If
he
hath
in
mercy
drawn
us
unto
himselfe
,
it
s
a
sign
he
hath
loved
us
from
everlasting
,
Ier.
31.3
.
our
calling
and
sanctification
is
according
,
to
his
purpose
,
Rom.
8.28.30
.
2
Tim.
1.9
.
Those
that
are
sanctified
,
justified
and
called
,
are
all
first
chosen
:
And
thence
faith
is
called
the
faith
of
Gods
elect
,
Tit.
1.
and
those
that
are
sanctified
are
said
to
be
chosen
unto
it
,
Eph.
1.3
,
4.
And
why
are
these
things
said
to
flow
from
Gods
election
,
but
that
we
knowing
that
that
foundation
of
Gods
election
remaineth
sure
,
we
might
know
that
our
state
in
Grace
is
sure
also
,
as
being
built
on
that
foundation
which
cannot
be
moved
?
And
this
doth
our
blessed
Saviour
make
good
in
that
speech
of
his
in
Matth.
24.
where
speaking
of
the
strong
delusions
and
deceits
which
many
should
be
deceived
with
,
he
saith
,
that
those
deceivers
shall
shew
forth
such
signes
and
wonders
as
if
it
were
possible
,
should
deceive
the
very
Elect
:
If
it
were
possible
,
but
that
they
cannot
doe
,
the
Elect
cannot
perish
.
4.
It
would
frustrate
the
vertue
and
efficacy
of
the
mediation
and
intercession
of
the
Lord
Iesus
,
who
not
onely
once
offred
up
himselfe
,
as
a
sacrifice
for
us
,
but
appeares
for
ever
at
the
right
hand
of
the
Father
to
make
intercession
for
us
,
Rom.
8.34
.
That
prayer
of
his
Ioh.
17.
which
he
made
for
us
when
he
was
here
upon
earth
,
was
and
is
a
testification
of
the
care
he
hath
of
us
now
in
heaven
:
He
then
prayed
,
Father
keep
them
in
thy
name
;
and
the
same
doth
he
for
us
now
:
He
is
not
changed
,
he
is
yesterday
and
to
day
and
the
same
for
ever
;
he
is
our
faithfull
High-Priest
,
who
beares
our
names
upon
his
breast
in
the
holy
place
he
is
now
entred
into
,
Exod.
28.29
.
presenting
us
with
his
heartiest
affection
unto
his
Father
,
he
having
set
us
a
seale
upon
his
heart
,
and
carrying
us
in
his
bosome
,
and
loving
us
with
his
bosome
love
.
This
comfort
Christ
gave
unto
Peter
;
I
have
prayed
for
thee
(
saith
Christ
)
that
thy
faith
faile
not
,
Luke
22.32
.
And
look
what
Christ
prayed
for
in
the
behalfe
of
Peter
and
the
rest
of
his
Disciples
,
the
same
prayer
he
makes
for
all
those
that
believe
in
him
through
their
word
,
Joh.
17.20
.
And
if
Christ
make
such
intercession
for
us
,
we
know
that
he
is
alwayes
heard
and
accepted
by
the
Father
,
Joh.
11.
It
is
not
possible
that
those
for
whom
he
intercedes
,
should
perish
.
5.
If
there
were
falling
away
from
Grace
,
then
it
must
come
either
by
Gods
departing
from
us
,
or
by
our
departing
from
him
:
But
neither
of
these
shall
do
it
;
neither
will
God
depart
from
us
,
not
shall
we
(
when
once
effectually
called
)
depart
any
more
from
him
Jer.
32.40
.
He
will
not
forsake
his
people
,
1
Sam.
12.22
.
Nor
will
they
goe
away
from
him
,
Joh.
6.68
.
Lord
whether
shall
we
goe
?
thou
hast
the
fountaine
of
life
and
blessednesse
in
thee
;
whether
should
we
goe
to
forsake
thee
?
Object
.
But
Adam
who
had
perfect
holinesse
in
him
,
and
had
more
grace
then
we
have
,
did
fall
;
therefore
we
which
have
lesse
grace
then
he
,
may
fall
much
more
.
Answ.
It
followes
not
;
because
Adam
and
we
are
to
be
considered
under
different
Covenants
:
Adam
was
under
the
Covenant
of
works
;
those
that
are
regenerate
,
are
under
a
Covenant
of
Grace
;
He
was
therefore
left
to
himselfe
to
work
either
in
one
kinde
or
other
,
well
or
ill
,
as
he
would
himselfe
;
but
now
we
are
under
a
Covenant
of
Grace
,
and
are
kept
by
the
power
of
God
through
faith
unto
salvation
,
1
Pet.
1.5
.
he
had
no
promise
of
being
kept
as
we
have
;
He
had
that
which
we
have
not
,
Posse
si
vellet
,
he
had
power
to
have
stood
,
but
abused
his
will
;
we
have
that
which
he
had
not
,
we
have
will
,
but
we
want
power
;
but
though
we
want
power
of
our
own
,
yet
we
are
kept
by
the
power
of
God
.
Object
.
But
we
have
no
promise
of
being
kept
in
the
state
of
Grace
,
but
onely
so
farre
as
wee
are
not
wanting
to
our selves
,
&c.
Answ.
1.
If
so
,
no
flesh
should
bee
saved
;
for
who
is
not
wanting
to
himselfe
more
or
lesse
?
Are
those
that
plead
thus
,
so
watchfull
and
diligent
never
to
be
wanting
to
themselves
?
I
suppose
they
dare
not
for
shame
once
affirm
it
;
and
yet
I
believe
,
they
will
not
therefore
say
,
that
because
of
such
want
,
they
are
fallen
from
Grace
.
2.
If
this
were
all
that
God
promised
unto
us
now
under
Grace
,
then
I
demand
,
what
have
we
promised
to
us
more
then
was
promised
to
Adam
?
for
surely
if
Adam
had
not
been
wanting
to
himselfe
,
he
should
have
continued
still
in
that
holy
estate
;
And
if
the
Lord
should
now
promise
us
no
more
,
what
grace
is
shewed
to
us
more
then
to
him
?
where
is
the
Grace
of
the
second
Covenant
above
the
first
?
3.
The
Lord
hath
promised
this
also
,
that
we
shall
never
be
so
farre
wanting
to
our selves
,
as
wholly
to
turn
away
from
him
,
Ier.
32.40
.
He
puts
into
the
hearts
of
his
people
an
holy
feare
of
departing
away
from
him
;
they
feare
to
be
deprived
,
Heb.
4.1
.
This
feare
makes
them
pray
,
knit
my
heart
unto
thee
,
and
to
resolve
with
David
,
It
is
good
for
me
to
draw
nigh
unto
God
,
Psal.
73.
And
thus
in
Ier.
32.39
.
I
will
give
them
one
heart
that
they
shall
feare
me
for
ever
.
This
fearing
him
for
ever
makes
Gods
children
for
ever
to
cleave
to
him
,
so
as
though
they
may
have
their
particular
slips
and
failings
,
yet
they
can
no
more
cease
to
feare
God
,
and
to
cleave
unto
him
,
then
this
promise
of
God
can
faile
,
wherein
hee
hath
said
,
I
will
give
them
an
heart
to
feare
me
for
ever
.
At
what
time
they
cease
to
feare
God
,
at
the
same
time
,
this
promise
of
God
failes
and
comes
to
nought
.
Object
.
But
these
promises
which
doe
sound
as
if
they
were
absolute
,
are
to
be
expounded
by
other
promises
which
are
expressed
conditionally
,
if
yee
continue
,
Colos.
1.
if
yee
faint
not
,
Galat.
6.
Answ.
1.
These
conditionall
expressions
are
added
,
not
to
weaken
the
force
of
those
absolute
promises
before
named
,
as
if
one
sort
of
promises
did
crosse
another
,
and
were
to
weaken
our
confidence
in
them
:
but
there
are
two
other
causes
of
adding
these
conditions
.
One
is
this
:
Namely
,
because
the
Apostle
in
writing
to
visible
Churches
,
hee
knew
that
in
all
such
Churches
there
were
some
,
that
though
they
made
as
faire
profession
as
the
rest
,
yet
they
would
in
time
discover
some
unsoundnesse
at
heart
;
for
their
sakes
therefore
the
Apostle
addes
these
(
Ifs
)
as
if
hee
should
say
,
if
yee
be
truly
grounded
on
Christ
and
so
continue
,
then
shall
yee
be
presented
blamelesse
,
&c.
Col.
1.22
,
23.
but
this
doth
nothing
at
all
tend
to
weaken
the
assurance
of
those
that
are
truly
called
and
sanctified
.
The
other
is
this
;
These
conditionall
expressions
have
in
them
the
force
of
a
secret
warning
and
quickning
exhortation
for
every
one
that
standeth
or
thinks
that
he
standeth
to
take
heed
lest
he
fall
;
and
so
in
stead
of
weakning
our
confidence
,
they
make
us
to
stand
more
cautelously
and
sure
.
2.
It
is
a
sweet
and
usefull
consideration
observed
by
that
learned
Lawyer
,
and
active
.
Instrument
in
the
Cause
of
Gods
truth
,
that
in
the
comparing
and
compounding
of
these
conditionall
promises
with
the
absolute
,
we
must
place
conditionall
in
the
first
rank
,
and
then
absolute
in
the
second
:
Set
the
former
as
the
major
Proposition
,
the
later
as
the
minor
;
as
thus
.
If
yee
continue
,
yee
shall
be
saved
:
here
is
the
conditionall
promise
in
the
major
;
then
followes
;
But
yee
shall
continue
,
yee
shall
never
depart
from
me
;
Here
is
the
absolute
promise
in
the
Minor
;
whence
followes
the
conclusion
of
assurance
in
the
conscience
of
the
believer
,
I
shall
be
saved
.
The
inverting
of
this
order
,
breeds
the
disturbance
and
confusion
,
when
they
set
the
conditionall
after
the
absolute
.
Object
.
We
grant
(
saith
the
Jesuite
)
we
may
be
assured
,
that
God
will
hold
his
promise
;
but
no
man
can
assure
himselfe
of
the
use
of
his
particular
will
.
Answ.
Then
belike
the
Grace
of
God
and
efficacy
of
it
must
depend
wholly
upon
the
will
of
man
:
So
that
where
the
Apostle
saith
,
It
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
;
we
must
now
change
the
Text
,
and
say
,
It
is
in
man
that
willeth
,
and
not
in
God
that
sheweth
mercy
.
Object
.
But
to
what
end
are
those
caveats
and
warnings
given
,
to
take
heed
of
falling
away
from
the
Grace
of
God
,
if
so
be
that
those
which
are
under
Grace
cannot
fall
from
Grace
?
Answ.
They
serve
to
keep
the
Saints
more
watchfull
,
by
which
watchfulnesse
they
are
helped
to
stand
more
firmely
:
They
are
thereby
admonished
of
their
owne
infirmity
,
and
made
more
carefull
to
rest
on
Christ
,
by
whom
they
are
preserved
:
2.
They
serve
also
to
leave
all
Hypocrites
and
Apostates
without
excuse
,
they
being
warned
of
the
danger
,
but
they
would
not
take
heed
.
Object
.
But
this
Doctrine
of
Perseverance
is
a
Doctrine
of
security
,
tending
to
make
men
carelesse
,
when
they
know
they
cannot
fall
nor
perish
.
Answ.
It
doth
indeed
breed
an
holy
security
,
that
knowing
these
promises
which
the
Lord
hath
made
unto
us
,
thus
to
keep
us
for
ever
unto
himselfe
,
now
we
may
say
as
the
holy
Prophet
,
I
will
even
lay
me
down
and
sleep
in
peace
,
for
the
Lord
sustaineth
me
:
And
though
Legions
of
Divells
beset
me
round
about
,
yet
I
will
trust
in
this
,
The
Lord
is
my
life
and
salvation
;
of
whom
should
I
be
afraid
?
he
will
deliver
me
from
every
evill
work
,
and
preserve
me
blamelesse
to
his
heavenly
Kingdome
.
This
holy
peace
and
blessed
security
doth
indeed
flow
from
the
doctrine
delivered
,
but
not
that
sinfull
and
carnall
security
which
these
men
meane
:
Look
into
the
Saints
who
have
felt
most
assurance
hereof
in
themselves
,
and
see
whether
it
wrought
any
such
effect
in
them
;
David
saith
,
Thou
wilt
guide
me
by
thy
counsell
,
and
afterward
wilt
bring
me
to
glory
,
Psal.
73.
But
did
this
his
assurance
make
him
carnally
secure
?
did
he
now
conclude
with
himselfe
,
I
may
now
take
mine
own
liberty
,
and
live
as
I
list
?
No
such
thought
entred
into
his
heart
,
but
the
contrary
;
it
is
good
for
me
to
draw
nigh
unto
God
:
It
made
him
to
love
God
more
,
and
to
cleave
unto
him
in
his
inward
affection
,
and
to
make
God
the
portion
of
his
soule
for
ever
.
And
so
the
Apostle
;
who
more
assured
then
Paul
?
Rom.
8.
yet
who
ever
more
watchfull
and
more
zealous
for
Christ
?
Certainly
,
they
know
not
what
this
assurance
is
,
which
think
this
to
bee
the
fruit
of
it
,
to
make
us
carnally
secure
and
carelesse
of
well
doing
.
Quest.
If
the
Lord
will
thus
stablish
and
keep
his
Saints
from
falling
,
how
and
by
what
meanes
doth
he
effect
it
,
and
bring
it
to
passe
?
Answ.
Here
are
two
things
concurring
:
First
,
an
inward
principle
and
work
of
faith
wrought
in
us
,
inherent
and
abiding
within
us
:
Secondly
,
an
externall
assisting
power
of
God
upholding
and
strengthening
that
weak
faith
which
is
in
us
,
and
treading
down
our
enemies
under
our
feet
:
Both
these
are
joyned
together
in
that
one
saying
of
the
Apostle
,
1
Pet.
1.5
.
Wee
are
kept
by
the
power
of
God
through
faith
unto
salvation
:
Here
is
saith
within
us
,
and
the
power
of
God
without
us
,
both
united
and
working
together
to
keep
us
unto
salvation
.
Faith
makes
us
see
wherein
our
strength
lyeth
,
not
in
our selves
,
but
in
God
through
Christ
;
being
then
sensible
of
our
own
infirmity
and
weaknesse
,
faith
flies
unto
this
power
of
God
to
be
kept
by
him
:
Faith
speaks
in
the
heart
of
a
Christian
as
Jehoshaphat
did
2
Chron.
20.
Lord
I
know
not
what
to
doe
,
I
am
not
able
to
stand
against
all
this
multitude
of
enemies
which
beset
my
soule
on
evey
side
,
but
mine
eyes
are
towards
thee
,
I
rest
on
thee
,
2
Chron.
14.
And
then
the
soule
thus
looking
unto
God
by
the
eye
of
faith
,
and
resting
upon
his
power
;
now
the
power
of
God
comes
in
for
our
help
,
so
as
faith
stands
still
to
see
and
behold
the
salvation
of
God
;
And
hereto
agrees
that
of
the
Prophet
Isai
.
26.3
.
The
Lord
keeps
in
perfect
peace
the
minde
which
is
staid
on
him
:
We
stay
upon
him
by
faith
,
and
he
keeps
us
in
peace
and
safety
by
his
power
;
And
to
the
same
purpose
is
that
in
Ephes.
6.
where
we
are
exhorted
to
stand
fast
in
the
power
of
his
might
;
we
must
have
recourse
unto
the
power
of
his
might
by
faith
,
and
then
we
shall
stand
fast
,
and
never
be
moved
;
Now
as
wee
have
seen
that
the
Lord
will
preserve
his
people
in
the
state
of
Grace
to
which
he
hath
called
them
,
so
let
us
consider
what
grace
is
herein
shewed
unto
us
from
God
,
and
what
benefit
comes
thereby
unto
our selves
.
Here
is
Grace
from
God
;
For
by
Grace
we
stand
;
were
we
left
unto
our selves
,
we
should
soone
doe
as
our
first
Father
did
;
There
is
naturally
the
same
revoking
Spirit
in
us
,
as
was
in
him
;
an
aptnesse
and
inclination
of
heart
,
ready
to
depart
away
,
Jer.
5.23
.
Heb.
3.12
.
loving
to
wander
,
Jer.
14.10
.
we
have
also
the
same
Enemy
,
the
same
Tempter
to
draw
us
,
with
like
temptations
from
our
communion
with
God
,
Luk.
22.41
.
And
in
those
that
are
not
preserved
by
Grace
,
these
things
(
corruption
within
,
and
temptation
without
)
doe
prevaile
so
farre
,
as
to
turn
back
many
who
seemed
to
begin
in
the
Spirit
,
to
cause
them
to
make
an
end
in
the
flesh
:
They
turning
back
againe
after
their
washing
,
to
the
wallowing
in
the
mire
.
2
Pet.
2.19
.
It
s
Grace
therefore
whereby
we
stand
,
else
we
should
fall
as
well
as
they
.
And
a
singular
benefit
it
is
,
considering
that
without
this
one
,
all
the
former
blessings
,
to
have
God
to
be
a
God
in
Covenant
with
us
,
to
have
our
sinnes
forgiven
,
to
have
our
natures
renewed
and
sanctified
,
all
these
(
I
say
)
were
evacuated
and
made
as
nothing
,
if
this
one
blessing
of
perseverance
were
wanting
;
for
then
we
might
lose
our
interest
in
God
againe
,
we
might
come
againe
under
the
guilt
of
sinne
,
&c.
and
what
benefit
then
of
all
this
,
that
sometime
we
had
God
for
our
God
?
we
had
our
sinne
forgiven
,
but
now
all
this
is
disanulled
;
we
have
lost
God
againe
,
and
are
now
ensnared
againe
in
the
snare
of
our
sinnes
:
It
is
therefore
no
lesse
blessing
to
be
kept
in
a
state
of
Grace
,
then
to
be
brought
into
it
.
And
then
,
consider
also
the
danger
of
Apostacy
that
the
end
of
such
is
worse
then
was
their
beginning
,
2
Pet.
2.
though
their
beginning
was
naught
,
sinfull
,
and
miserable
,
yet
their
end
is
worse
:
And
it
had
been
better
for
them
never
to
have
known
the
way
of
righteousnesse
,
then
when
they
have
known
it
,
to
turn
from
it
:
Such
shall
receive
the
sorer
vengeance
,
Heb.
10.29
.
The
greater
the
danger
is
of
falling
back
,
the
greater
is
the
blessing
in
being
preserved
in
the
grace
in
which
we
stand
.
Vse
1.
This
serves
for
endlesse
comfort
unto
all
the
Saints
of
God
.
Temporary
blessings
yeeld
temporary
refreshings
;
but
this
benefit
of
perseverance
assures
us
of
good
things
more
abiding
and
eternall
,
in
the
consideration
whereof
we
should
be
comforted
with
endlesse
comfort
,
everlasting
joy
should
be
upon
our
heads
,
Esay
35.10
.
Be
our
enemies
,
never
so
strong
and
mighty
,
our
infirmities
never
so
many
,
yet
shall
neither
their
strength
,
nor
our
weaknesses
expose
us
to
their
will
,
but
we
shall
be
kept
safe
unto
salvation
by
a
divine
power
which
is
above
all
and
over
all
;
The
Lyons
may
roare
at
us
,
but
they
shall
not
teare
us
in
pieces
;
Pharaoh
may
pursue
us
with
his
Chariots
and
horsemen
;
but
wait
awhile
and
we
shall
see
the
Lord
fight
for
Israel
against
the
Aegyptians
;
wee
shall
see
the
salvation
of
God
.
In
Joh.
17.13
.
when
Christ
was
there
praying
to
his
Father
in
the
behalfe
of
his
Disciples
(
which
prayer
he
uttered
before
them
in
their
presence
and
audience
)
marke
what
he
did
aime
at
in
it
,
which
was
that
they
might
have
his
joy
fulfilled
in
themselves
:
Hee
was
commending
them
by
prayer
unto
his
Father
,
that
he
would
keep
them
in
his
name
,
and
preserve
them
from
evill
;
that
none
of
them
might
be
lost
.
And
this
he
did
,
that
they
knowing
how
Christ
the
beloved
Sonne
interceded
with
the
Father
for
them
,
might
be
filled
with
comfort
,
as
knowing
that
his
petitions
put
up
for
them
could
not
possibly
return
in
vaine
.
This
makes
our
joy
a
full
joy
,
that
we
are
not
only
brought
into
a
state
of
Grace
,
to
have
God
for
our
God
,
and
to
have
our
sinnes
forgiven
&c.
but
we
shall
be
●ept
in
this
estate
for
ever
.
Though
we
be
not
yet
exempted
from
falling
into
sinne
through
manifold
infirmities
,
yet
we
are
sure
we
have
a
God
which
will
pardon
our
sins
:
Though
we
be
weak
,
yet
when
we
are
ready
to
fall
,
the
Lord
will
either
put
under
his
hand
and
prevent
us
that
we
fall
not
;
or
if
he
suffer
us
to
fall
,
yet
he
will
raise
us
up
againe
;
we
shall
not
so
fall
as
to
rise
no
more
:
In
the
midst
of
all
our
infirmities
,
we
may
say
with
the
Church
,
in
Micah
7.8
.
Rejoyce
not
against
me
O
mine
enemy
,
though
I
fall
I
shall
rise
againe
.
Let
not
Gods
people
bee
dejected
over
much
,
to
walk
uncomfortably
because
of
their
infirmities
.
Bee
comforted
against
them
by
this
consolation
of
God
;
he
hath
made
a
Covenant
with
you
,
that
he
will
never
forsake
you
:
If
it
hath
pleased
him
once
to
make
you
his
people
,
he
will
cast
you
off
no
more
,
1
Sam.
12.
Thou
that
complainest
and
walkest
heavily
because
of
thy
sinfull
corruptions
which
burthen
thee
and
presse
thee
down
,
tell
me
,
Let
me
ask
and
let
thy
heart
make
answer
within
thee
,
doe
thy
corruptions
and
failings
make
thee
lesse
to
esteeme
of
Christ
,
or
doe
they
make
Christ
more
precious
unto
thee
?
If
thy
corruptions
get
within
thy
heart
,
and
make
any
thing
more
deare
and
precious
to
thee
then
Christ
is
,
this
is
dangerous
;
but
if
by
the
sence
of
thy
corruption
,
thou
art
made
to
draw
nearer
unto
Christ
,
to
esteem
more
of
him
,
to
cling
faster
unto
him
,
such
infirmity
may
serve
to
humble
thee
,
but
it
shall
never
destroy
thee
:
Though
thou
be
weak
,
yet
his
Grace
is
sufficient
for
thee
,
sufficient
to
pardon
thy
failings
,
sufficient
also
to
keep
thee
that
neither
gates
of
hell
,
nor
sinne
,
nor
death
shall
ever
prevaile
against
thee
:
Commit
thy
soule
therefore
in
well-doing
to
thy
faithfull
Creator
,
who
hath
created
thee
anew
in
Christ
Iesus
,
and
know
that
as
hee
is
able
to
keep
,
so
hee
will
keep
that
which
is
committed
unto
him
against
that
day
.
Vse
2.
This
may
serve
also
for
councell
and
direction
unto
all
Gods
faithfull
ones
,
to
take
heed
of
selfe
confidence
and
thinking
to
stand
by
their
own
strength
:
know
wherein
your
strength
lyeth
;
it
is
not
in
your selves
;
In
his
own
might
shall
no
man
be
strong
,
1
Sam.
2.9
.
but
your
strength
and
safety
lies
in
this
Covenant
of
peace
,
which
the
Lord
hath
made
with
you
;
he
keeps
the
feet
of
his
Saints
,
1
Sam.
2.9
.
he
preserves
the
soules
of
his
Saints
,
Psal.
97.
&
34.
So
as
none
that
trust
in
him
shall
perish
.
It
is
with
us
as
it
was
with
Sampson
,
all
men
wondred
wherein
his
great
strength
should
lie
;
but
it
was
neither
in
his
haire
,
nor
in
his
limbs
,
but
in
the
Covenant
of
his
God
;
whiles
hee
kept
his
Covenant
with
God
,
God
was
with
him
,
and
by
his
power
assisting
,
and
strengthening
,
he
made
heaps
upon
heaps
,
and
slew
thousands
of
the
Philistimes
;
but
when
he
had
broken
the
Covenant
of
his
Nazar●ship
and
so
had
caused
the
Lord
to
depart
from
him
,
then
Sampson
became
weak
as
another
man
;
whiles
we
cleave
to
our
Covenant
and
keep
the
Lord
with
us
,
then
are
we
strong
and
doe
valiantly
;
but
when
we
trust
in
our selves
and
withdraw
our selves
from
God
who
is
our
strength
,
then
we
are
weak
and
are
overcome
.
There
is
nothing
which
makes
a
readier
way
for
the
falls
of
Gods
children
,
then
this
,
that
they
grow
to
confidence
in
themselves
and
in
that
Grace
which
they
have
received
:
They
think
as
Samson
,
they
will
rouse
up
and
shake
themselves
,
and
then
they
think
to
doe
as
at
other
times
;
but
when
the
Lord
sees
this
distemper
growing
upon
us
,
then
he
lets
us
take
a
knock
or
two
,
to
heale
this
evill
in
us
,
and
to
make
us
know
that
our
way
to
be
strong
is
to
be
weak
;
weak
in
our selves
,
that
we
may
bee
strong
in
the
power
of
his
might
.
And
indeed
when
we
are
thus
weak
,
then
are
we
strong
,
2
Cor.
12.9
.
And
contrà
,
when
we
are
strong
,
then
are
we
weak
,
bereft
of
the
power
of
God
,
which
is
our
stay
and
strength
.
And
therefore
let
us
learn
of
the
Prophet
to
say
,
In
the
Lord
I
have
righteousnesse
and
strength
,
Isai
.
45.
know
how
unable
we
are
of
our selves
to
doe
any
thing
,
so
much
as
to
think
a
good
thought
2
Cor.
3.
but
are
made
able
to
do
all
things
by
the
power
Christ
strengthening
us
,
Phil.
4.13
.
And
therefore
whatsoever
we
have
to
doe
,
look
we
up
unto
his
help
,
to
work
all
our
works
for
us
,
whether
we
be
to
meditate
,
to
speak
or
to
do
any
thing
,
which
might
bee
pleasing
unto
him
,
rely
upon
him
for
help
,
make
him
our
strength
,
as
well
as
our
redeemer
,
Psal.
19.
vers.
last
.
Vse
3.
For
exhortation
unto
all
,
to
labour
for
a
state
in
Grace
,
to
get
within
this
Covenant
of
Grace
,
get
our
souls
indued
with
such
truth
of
Grace
as
may
assure
us
of
our
abiding
in
it
for
ever
.
True
Grace
is
of
an
abiding
nature
:
It
is
a
treasure
that
will
never
faile
;
It
s
that
part
which
can
never
be
taken
from
us
,
Luk.
10.
All
the
things
of
the
world
are
fading
and
perishing
.
Riches
take
their
wings
as
an
Eagle
and
flye
away
,
Prov.
23.
or
else
they
are
made
a
prey
and
spoyle
by
the
enemy
,
as
the
Sabaeans
and
Caldaeans
did
of
the
goods
of
Job
.
Had
we
Solomons
Treasures
,
who
made
silver
as
stones
in
Ierusalem
;
yet
we
must
goe
naked
out
of
the
world
,
and
take
nothing
away
with
us
.
But
Grace
is
a
durable
and
an
everlasting
possession
;
It
never
failes
,
if
we
live
,
it
lives
with
us
;
if
we
die
,
it
will
not
leave
us
nor
forsake
us
.
One
graine
of
true
sanctifying
Grace
,
though
it
be
but
as
a
graine
of
mustard
seed
,
is
more
worth
then
the
riches
and
treasures
of
a
Kingdome
;
you
that
want
it
,
●eek
it
as
your
life
;
you
that
have
it
,
keep
it
as
you
would
keep
your
soule
;
Let
both
take
heed
of
being
deceived
with
shews
and
shadows
of
Grace
in
stead
of
truth
:
All
is
not
gold
that
glisters
;
every
one
which
makes
a
shew
,
and
carries
out
in
his
profession
a
forme
of
godlinesse
,
hath
not
the
truth
and
power
of
it
in
his
heart
:
These
shadows
will
vanish
and
come
to
nothing
;
it
is
the
substance
only
which
remaines
.
Let
us
take
heed
we
be
not
deceived
;
in
nothing
is
a
mistake
so
dangerous
,
as
in
this
matter
in
hand
.
Seeming
shews
and
shadows
of
Grace
,
will
end
in
reall
misery
;
whereas
truth
and
soundnesse
of
Grace
will
bring
to
a
weight
of
glory
.
We
here
in
these
parts
,
where
Religion
hath
a
name
,
and
profanesse
is
discountenanced
by
all
,
we
(
I
say
)
had
most
need
to
look
to
our selves
:
It
is
to
be
feared
that
many
an
one
,
which
now
makes
a
good
profession
before
men
,
yet
if
the
state
of
things
and
times
should
change
,
would
quickly
be
turned
into
other
men
.
Those
that
now
seeme
to
live
,
and
to
bee
for
Christ
,
for
Religion
,
for
Gospel
,
and
for
Ordinances
,
would
then
turn
to
be
either
enemies
or
Neuters
,
and
shew
themselves
to
be
hollow-hearted
and
double-minded
,
unstable
in
the
way
which
now
they
walk
in
:
And
there
be
divers
sorts
of
these
.
As
1.
Some
rest
in
outward
Reformation
of
grosse
sins
,
they
make
cleane
the
outside
of
the
cup
,
that
they
may
seeme
cleane
before
men
;
but
they
harbour
many
corrupt
lusts
within
,
which
they
doe
not
seek
to
cast
forth
:
Into
such
the
unclean
Spirit
,
though
he
seem
to
be
dispossed
,
will
return
again
.
2.
Some
take
up
a
profession
of
Religion
for
carnall
ends
,
following
Christ
for
loaves
,
Joh.
6.26
.
becomming
Disciples
because
they
look
to
rise
and
come
to
preferment
by
Christ
:
Iudas
would
never
have
cleaved
to
Christ
but
that
he
hoped
for
some
advantage
by
him
;
and
what
came
of
it
in
the
end
?
when
he
saw
that
his
hope
failed
him
,
then
he
falls
off
,
and
takes
part
with
the
High-Priest
against
Christ
.
When
men
doe
thus
take
up
a
profession
of
Religion
for
gaine
,
for
credit
,
for
outward
respects
in
the
world
;
a
crosse
day
will
come
which
will
blast
their
hopes
in
these
things
;
God
will
on
purpose
crosse
the
hopes
of
such
men
that
they
might
thereby
be
discovered
&
made
known
.
He
will
have
both
approved
and
not
approved
to
be
known
,
1
Cor.
11.
and
when
this
unlooked-for-event
falls
out
,
then
as
they
see
their
hopes
to
faile
them
,
so
other
men
shall
see
their
Religion
and
profession
to
faile
with
them
.
This
assumed
body
of
Religion
not
being
animated
and
quickned
with
life
,
and
vigour
of
Spirit
within
,
will
at
length
be
laid
down
when
they
have
made
use
of
it
for
a
season
to
serve
their
turn
.
3.
Some
professe
the
feare
of
God
,
and
yet
carry
in
them
an
heart
estranged
from
such
as
are
most
faithfull
and
upright
in
their
walking
before
God
,
like
Cain
that
would
come
and
sacrifice
as
well
as
Abel
,
and
yet
nourish
grudge
in
heart
against
Abel
;
one
Altar
shall
serve
them
both
to
sacrifice
on
,
but
they
have
not
one
heart
in
them
,
nor
one
way
to
walk
in
.
There
will
be
a
day
which
will
declare
and
make
manifest
what
is
in
them
.
4.
Some
will
doe
as
those
in
Isai
.
58.2
.
and
in
Ezek.
33.
They
will
come
as
Gods
people
use
to
come
,
as
if
they
would
seek
after
Ordinances
of
righteousnesse
,
and
would
know
the
way
of
truth
;
but
yet
when
the
Word
toucheth
their
sore
,
and
comes
to
the
quick
to
meddle
with
that
which
they
have
hid
under
their
tongue
,
then
they
begin
to
mislike
and
to
murmure
against
Moses
and
to
finde
fault
with
him
that
rebuketh
them
:
So
long
as
the
word
speaks
pleasing
things
,
they
like
it
well
,
but
when
(
like
salt
)
it
begins
to
bite
,
then
they
put
it
from
them
:
Such
as
these
often
have
the
word
in
their
eares
(
they
will
heare
it
)
and
in
their
tongue
(
they
will
talke
of
it
)
and
in
their
fore-heads
,
(
make
a
profession
of
it
)
and
it
shall
be
written
on
the
posts
of
their
doors
(
they
keeping
a
course
of
family
duties
)
that
all
men
may
think
the
best
of
them
;
but
it
is
not
in
their
heart
to
love
it
,
it
is
not
written
in
the
inward
parts
;
and
not
being
there
,
there
is
nothing
within
to
maintaine
the
life
of
Grace
.
The
oyle
that
should
feed
the
lamp
is
wanting
,
and
therefore
the
light
of
such
will
at
length
goe
out
,
and
end
in
darknesse
.
5.
Some
attaine
unto
great
gifts
in
knowledge
,
utterance
,
ability
in
prayer
,
(
&c.
)
but
withall
they
grow
high-minded
and
conceited
by
meanes
of
them
,
and
are
pufft
up
,
thinking
themselves
more
excellent
then
their
neighbours
,
that
they
are
not
as
other
men
.
These
swelling
walls
will
not
stand
long
;
these
that
are
so
pufft
up
with
a
fleshly
minde
;
the
Apostle
saith
of
them
,
that
they
hold
not
the
head
Christ
,
Colos.
2.18
,
19.
And
if
they
hold
not
the
head
,
they
are
but
unsound
members
of
the
body
;
if
they
receive
not
life
and
quickning
from
the
head
,
they
will
die
and
wither
.
Let
us
look
to
our selves
,
that
we
be
none
of
these
.
These
may
be
written
in
Jerusalem
,
Isai
.
4.3
.
they
may
subscribe
with
their
hand
and
name
themselves
by
the
name
of
Israel
,
Isai
.
44.5
.
but
they
are
not
written
in
heaven
,
nor
shall
they
enter
into
the
land
of
Israel
,
Ezeck
.
13.9
.
These
want
that
Grace
which
accompanies
salvation
:
Rest
we
not
in
these
things
,
but
seek
after
truth
of
heart
,
labour
for
that
Grace
which
will
last
and
hold
out
.
Get
an
humble
,
meek
,
upright
frame
of
Spirit
;
Let
our
hearts
be
knit
unto
Christ
more
then
the
rewards
of
Christ
.
Instead
of
that
fulnesse
with
our
own
gifts
,
get
a
sence
and
feeling
of
our
own
wants
and
weaknesses
,
and
come
to
him
that
hath
all
fulnesse
dwelling
in
him
,
that
out
of
his
fulnesse
we
may
receive
.
Such
an
humble
,
thirsting
and
impotent
creature
,
sensible
of
its
own
unsufficiency
,
yet
lying
daily
at
the
beautifull
gate
of
mercy
to
receive
some
gift
of
Grace
from
him
whose
glory
fills
his
temple
,
shall
stand
and
continue
to
the
end
,
till
they
receive
the
end
of
their
faith
and
hope
,
the
salvation
of
their
soule
;
when
thousands
fall
at
their
side
,
and
ten
thousands
at
their
right
hand
,
yet
shall
they
stand
upright
,
they
shall
never
fall
,
2
Pet.
1.
This
abiding
Grace
let
us
every
one
labour
for
;
seek
it
as
silver
;
call
,
cry
for
it
,
digge
deep
,
and
search
for
it
as
for
Treasures
,
Prov.
2.
Blessed
is
he
that
findeth
it
,
blessed
now
and
blessed
for
ever
.
Thus
much
of
the
fourth
benefit
,
and
so
also
of
all
the
spirituall
blessings
of
the
Covenant
.
2.
It
followes
now
to
speak
of
the
temporary
,
which
concern
the
good
things
of
this
present
life
.
Concerning
which
kind
of
promises
,
the
Lord
is
not
wanting
in
making
his
goodnesse
known
towards
his
people
in
full
measure
.
The
Lord
knowing
how
apt
we
are
to
have
our
minds
taken
up
with
carefull
thoughts
about
them
,
and
knowing
also
that
we
cannot
(
in
ordinary
course
)
bee
without
them
he
hath
therfore
made
known
unto
us
his
care
which
he
hath
over
us
,
that
he
will
provide
for
us
whatsoever
is
needfull
and
convenient
for
us
,
to
the
end
that
we
knowing
his
promises
concerning
these
things
,
we
might
by
faith
rest
upon
his
faithfulnesse
,
and
might
be
free
in
our
minds
from
all
vexing
distracting
cares
,
serving
him
chearefully
in
our
places
according
to
his
will
,
looking
to
him
for
supply
of
all
such
things
as
we
stand
in
need
of
.
And
concerning
these
kind
of
blessings
,
we
may
observe
how
the
Lord
hath
made
us
some
generall
promises
of
all
good
things
,
so
as
we
shall
want
nothing
that
is
good
,
Psal.
34.10
.
&
84.11
.
The
want
of
some
one
thing
needfull
,
might
more
disquiet
us
,
then
the
possession
of
many
things
could
cheare
us
.
And
therefore
he
hath
promised
to
give
us
all
things
:
And
besides
these
generall
promises
,
he
hath
also
given
us
promises
of
many
particular
blessings
;
as
of
length
of
dayes
,
Deut.
5.3
.
&
25.15
.
&
30.20
.
Prov.
3.16
.
of
protection
,
Gen.
15.
Prov.
6.1
.
ult.
Psal
.
84.11
.
Zach.
2.
of
health
and
freedome
from
the
diseases
of
Aegypt
,
Exod.
15.26
.
&
23.25
.
Deut.
7.15
.
and
many
other
of
like
kinde
which
I
passe
by
;
Onely
one
kinde
or
sort
of
them
I
mean
to
insist
upon
a
little
;
those
I
meane
,
which
concern
our
sustenance
and
comfortable
provision
of
necessaries
for
life
;
as
food
convenient
and
cloathing
convenient
,
&c.
bread
to
eat
,
and
clothes
to
put
on
,
as
Jacob
speaks
Gen.
28.
These
the
Lord
hath
promised
that
he
will
minister
unto
his
Covenanted
people
;
These
promises
we
have
laid
down
,
Levit.
26.3
.
to
14.
Deut.
28.2
.
to
15.
Psal.
112.2.3
.
&
132.15
.
Isai
.
33.15
,
16.
Jerem.
31.12
.
Ezek.
36.30
.
Matth.
6.33
.
2
Cor.
9.8
.
1
Tim.
4.8
.
I
mention
the
more
of
these
,
that
we
seeing
so
many
and
large
promises
made
unto
us
,
we
might
be
encouraged
the
rather
to
believe
&
rest
upon
the
faithfulnesse
of
him
that
hath
promised
.
If
the
Lord
should
have
spoken
but
once
unto
us
in
the
whole
Scripture
,
concerning
these
things
,
we
should
not
have
needed
to
doubt
of
his
word
.
But
when
hee
is
pleased
so
often
to
repeat
his
promises
over
and
over
,
againe
and
againe
,
so
often
telling
us
that
he
will
not
be
wanting
to
us
in
these
things
,
it
is
too
much
incredulity
in
us
,
if
after
all
these
we
believe
him
not
,
and
cast
not
our
care
upon
him
.
Especially
considering
how
the
Lord
himselfe
reckoneth
these
promises
a
part
of
his
Covenant
which
he
hath
made
with
his
people
.
Note
that
in
Deut.
8.8
.
the
Lord
thy
God
gives
thee
power
to
get
substance
,
to
establish
his
Covenant
which
he
made
with
thy
Fathers
,
&c.
God
doth
herein
fulfill
his
Covenant
with
us
,
when
he
gives
us
such
sustance
as
pertaines
to
the
comfort
of
this
life
;
and
so
in
Levit.
26.5
,
6.
&c.
I
will
cause
the
land
to
yeeld
her
encrease
,
and
your
threshing
shall
reach
unto
the
vintage
,
&c.
And
why
will
the
Lord
doe
this
unto
them
?
He
tells
them
in
the
ninth
verse
following
,
sc.
I
will
establish
my
Covenant
with
you
,
that
is
,
I
will
therein
performe
and
make
good
my
Covenant
,
&c.
Psal.
111.5
.
He
hath
given
meat
(
or
a
portion
)
to
his
people
;
what
moves
him
thereto
?
Even
his
Covenant
:
He
is
ever
mindfull
of
his
Covenant
;
the
like
we
have
in
Ezek.
34.25
,
27.
In
all
which
we
see
how
the
Lord
reckons
this
as
apart
of
his
Covenant
in
which
he
hath
bound
himselfe
unto
his
people
,
even
to
give
unto
them
such
things
as
they
stand
in
need
of
for
this
present
life
.
And
because
it
is
the
duty
of
Gods
people
to
live
by
faith
,
as
well
concerning
those
things
that
pertaine
to
this
present
life
,
as
those
which
concern
the
life
to
come
,
to
the
end
therefore
that
we
may
with
more
assured
confidence
rest
upon
the
faithfulnesse
of
God
in
these
things
,
Let
us
help
our
faith
by
these
considerations
following
.
1.
Look
at
the
fulnesse
and
bounty
of
our
God
,
he
hath
a
full
hand
a
rich
treasure
,
full
of
all
good
things
;
there
is
no
end
of
his
riches
;
he
is
able
to
make
us
abound
unto
all
sufficiency
,
2
Cor.
9.
and
is
most
liberall
and
free-hearted
,
aboundant
in
goodnesse
,
bountifull
,
not
sparing
and
close-handed
,
but
ready
to
communicate
to
every
one
that
stands
in
need
.
2.
As
he
is
bountifull
,
so
he
is
also
kind
and
loving
to
his
people
;
he
loves
the
prosperity
and
welfare
of
his
servants
:
It
delighteth
him
to
see
it
go
well
with
them
;
he
is
tender-hearted
towards
them
,
pittying
their
wants
,
sensible
of
their
sorrows
and
necessities
.
3.
He
hath
already
given
us
greater
things
then
these
,
he
hath
given
to
us
his
Son
,
his
Spirit
,
himselfe
;
how
shall
he
not
then
give
unto
us
these
lesser
things
?
Rom.
8.32
.
4.
Christ
hath
purchased
them
for
us
,
he
hath
given
a
full
price
for
them
;
hee
emptyed
himselfe
,
and
became
poore
to
make
us
rich
.
5.
Our
bodies
are
the
members
of
Christ
,
and
temples
for
the
Spirit
to
dwell
in
,
and
therefore
not
only
the
love
which
he
beares
unto
us
,
but
that
love
which
he
beares
unto
Christ
,
may
assure
us
that
he
will
for
his
sake
give
us
that
which
is
convenient
,
because
we
are
members
of
his
body
.
6.
It
is
not
for
the
honour
of
Christs
Kingdom
that
those
which
are
his
subjects
should
be
exposed
to
wants
in
needfull
things
.
If
he
should
leave
them
destitute
,
the
sorrow
might
lie
upon
them
,
but
the
dishonour
would
redound
unto
Christ
,
as
if
he
sought
not
or
cared
not
for
the
welfare
of
his
people
.
And
thence
it
is
that
in
Ezek.
24.29
.
&
36.30
.
when
hee
promises
unto
them
the
encrease
of
the
field
and
such
other
outward
blessings
,
hee
tells
them
that
he
will
thereby
take
away
from
them
the
reproach
of
the
Heathen
,
they
should
henceforth
beare
the
reproach
of
the
Heathen
no
more
,
and
in
Deut.
28.12
,
13.
It
is
an
honour
which
God
puts
upon
his
people
in
the
sight
of
other
Nations
,
that
hee
makes
them
able
to
lend
unto
others
,
makes
them
the
head
,
and
others
the
taile
&c.
sets
up
his
own
above
,
and
the
other
beneath
.
7.
God
is
in
Covenant
with
our
whole
man
;
he
is
the
God
of
our
body
,
as
well
as
soule
and
spirit
;
we
are
wholly
his
,
he
hath
taken
us
wholly
to
be
his
own
;
and
therefore
even
as
our
Saviour
Christ
in
Matth.
22.
doth
hereby
prove
the
resurrection
of
Abrahams
body
,
because
God
was
in
Covenant
with
Abraham
,
he
was
the
God
of
Abraham
,
of
whole
Abraham
,
body
as
well
as
soule
,
and
therefore
God
being
the
God
of
the
living
and
not
of
the
dead
,
Abrahams
body
must
live
and
rise
againe
;
so
by
the
same
argument
,
we
may
gather
assurance
that
God
will
provide
for
our
outward
man
,
because
he
is
the
God
of
the
whole
man
,
he
is
a
God
to
us
,
not
only
to
pardon
our
sinnes
,
to
sanctifie
and
save
our
soules
,
but
he
is
the
God
of
our
bodies
also
,
to
feed
and
to
cloth
them
,
to
minister
to
them
such
things
as
are
convenient
for
them
.
And
hence
is
that
in
1
Cor.
6.13
.
as
our
body
is
for
the
Lord
to
serve
and
glorifie
him
,
so
is
the
Lord
also
for
the
body
to
redeem
it
,
to
nourish
it
,
to
glorifie
it
.
8.
The
Lord
knowes
how
many
discouragements
we
meet
with
here
to
dishearten
us
in
his
service
:
And
therefore
he
casts
in
these
outward
blessings
as
encouragements
to
provoke
us
to
serve
him
with
more
willingnesse
,
and
cheerefulnesse
of
Spirit
:
As
Hezekiah
caused
the
Levites
to
have
provision
brought
in
unto
them
that
they
might
be
encouraged
in
the
service
of
the
Lord
,
2
Chron.
31.4
.
so
will
the
Lord
doe
much
more
,
hee
will
have
his
servants
to
know
,
that
they
shall
not
serve
him
for
nought
,
Iob
1.
not
so
much
as
to
shut
a
doore
in
his
house
in
vaine
,
Mal.
1.
9.
The
Lord
hath
commanded
such
duties
unto
his
servants
as
they
cannot
performe
without
a
supply
in
these
outward
things
,
works
of
love
,
mercy
,
kindnesse
,
helpfulnesse
one
to
another
;
yea
,
he
would
have
us
to
abound
in
these
things
,
and
(
as
examples
)
to
goe
before
all
other
people
.
And
therefore
he
will
also
furnish
us
with
sufficiency
,
that
we
may
be
compleat
unto
every
good
work
.
He
will
not
send
on
a
message
and
cut
off
the
feet
of
him
whom
he
sends
,
Prov.
26.6
.
10.
The
Lord
looks
for
service
from
our
outward
man
,
give
up
your
body
as
an
holy
living
Sacrifice
unto
God
,
Rom.
12.1
.
Glorifie
God
in
your
bodies
and
spirits
,
for
they
are
God's
,
saith
Paul
,
1
Cor.
6.
but
he
will
not
reap
where
he
hath
not
sown
,
nor
look
to
gather
where
he
hath
not
scattered
;
he
will
sustaine
us
,
if
he
look
for
service
from
us
.
11.
We
are
Gods
houshold
and
family
,
and
therefore
hee
will
provide
for
his
own
:
If
he
have
charged
us
to
provide
for
our
own
,
1
Tim.
5.8
.
he
will
not
he
cannot
be
wanting
to
his
:
If
he
feed
the
Ravens
,
Job
.
39.3
.
and
cloath
the
Lilies
,
Matth.
6.26
.
he
will
not
suffer
his
children
to
want
bread
.
12.
By
giving
us
these
outward
things
,
the
Lord
would
nourish
our
faith
in
the
hope
of
things
spirituall
and
heavenly
;
for
when
we
see
his
care
over
us
in
these
lesser
things
,
it
may
assure
us
,
that
he
will
not
neglect
us
in
those
that
are
of
greater
moment
.
The
outward
blessings
which
God
gave
unto
Israel
,
were
not
outward
blessings
alone
,
but
pledges
and
tokens
of
better
things
;
he
gave
them
bread
from
heaven
,
and
it
was
an
outward
bodily
food
,
but
not
that
only
;
but
it
was
a
pledge
to
them
of
the
true
bread
from
heaven
;
he
gave
them
water
out
of
the
Rock
,
which
did
quench
their
bodily
thirst
,
but
not
that
only
,
but
was
a
sign
and
pledge
of
Christ
the
true
Rock
,
out
of
whom
springs
the
water
of
life
;
he
gave
them
a
good
and
fat
land
to
dwell
in
,
where
they
had
vine-yards
,
orchards
,
gardens
,
and
lived
in
pleasure
therein
through
his
great
goodnesse
,
Neh.
9.
but
not
as
an
outward
blessing
only
,
but
as
a
pledge
of
a
better
inheritance
:
And
thus
doth
he
unto
us
;
though
every
thing
is
not
now
typicall
to
us
,
as
to
them
,
yet
thus
far
we
may
go
,
to
say
that
these
outward
blessings
are
made
pledges
unto
us
of
Gods
love
towards
us
in
better
things
,
so
as
we
may
argue
from
the
lesse
to
the
greater
,
that
if
he
be
so
mindfull
of
us
in
these
smaller
things
of
this
life
,
then
doubtlesse
he
will
not
neglect
us
in
those
greater
things
which
concerne
the
eternall
salvation
of
our
soules
.
13.
He
knowes
we
have
need
of
these
things
Matth.
6.32
.
and
therefore
he
having
commanded
us
to
give
unto
him
that
needeth
,
Ephes.
4.28
.
and
open
our
hand
wide
unto
the
poore
,
Deut.
15.11
.
surely
he
will
not
shut
up
the
bowels
of
his
compassion
from
his
own
needy
servants
,
but
will
open
his
good
treasure
unto
them
,
to
satisfie
them
with
good
things
,
Deut.
28.12
.
Quest.
But
sometimes
wee
see
Gods
faithfull
servants
to
bee
kept
short
in
these
outward
blessings
;
how
comes
this
to
passe
,
the
Lord
having
made
such
ample
promises
unto
them
?
and
how
farre
forth
may
any
bee
assured
to
have
a
sufficiency
in
these
things
?
Answ.
To
the
first
I
conceive
thus
:
First
,
all
the
promises
of
things
pertaining
to
this
life
are
subordinate
and
subservient
to
the
promises
which
concern
our
inward
man
,
and
our
eternall
salvation
:
God
doth
not
promise
us
these
outward
things
,
so
as
to
make
against
our
spirituall
good
,
but
so
as
to
further
and
help
it
forward
:
he
promiseth
them
with
Christ
,
not
against
Christ
,
nor
to
hinder
his
Kingdome
in
our
hearts
,
Rom.
8.32
.
If
it
so
fall
out
,
that
sufficiency
in
these
may
better
us
in
the
inward
man
,
wee
shall
not
want
them
;
but
because
the
Lord
sees
us
sometimes
to
abuse
them
to
the
fulfilling
of
our
wanton
desires
,
to
pride
,
security
,
confidence
,
and
trusting
in
them
;
here
the
Lord
is
free
from
his
promise
,
least
by
filling
us
with
those
things
that
are
outward
,
he
should
empty
us
of
that
little
grace
that
is
in
us
.
Secondly
,
there
are
times
of
tryall
,
in
which
the
Lord
will
try
all
his
children
,
The
Lord
will
try
the
righteous
,
saith
the
Prophet
,
Psal.
11.5
.
thus
he
tryed
them
in
Heb.
11.36
,
37.
they
were
tryed
with
mockings
and
scourgings
,
being
destitute
,
afflicted
and
tormented
:
Thus
also
he
tryed
Israel
in
the
wildernesse
,
Deut.
8.2
,
16.
and
thus
he
tryed
holy
Job
;
God
will
know
what
is
in
us
;
he
will
see
whether
we
serve
him
for
wages
,
yea
,
or
no
;
or
whether
wee
would
continue
to
serve
him
out
of
love
,
though
he
should
give
us
nothing
.
Hee
will
see
whether
we
follow
him
for
loaves
,
or
whether
we
can
be
content
to
cleave
to
him
in
wants
and
necessities
,
having
nothing
.
But
though
the
Lord
will
thus
try
us
,
yet
these
times
of
tryall
last
not
alwayes
,
these
are
not
the
wayes
of
Gods
ordinary
dispensation
towards
his
people
:
During
these
times
of
tryall
,
the
Lord
doth
sometimes
cut
short
his
servants
in
outward
things
,
but
it
is
to
do
them
good
in
the
later
end
,
Deut.
8.16
.
The
hardships
which
Israel
suffered
for
awhile
in
the
wildernesse
,
was
recompenced
with
a
Land
flowing
with
milke
and
honey
.
Thirdly
,
sometimes
God
withholds
good
things
from
us
for
a
chastisement
of
our
sinne
;
according
to
that
in
Jer.
5.25
.
your
iniquities
have
hindred
good
things
from
you
;
when
wee
goe
out
of
the
way
in
which
the
blessing
falls
,
it
s
no
marvell
if
it
fall
beside
us
;
In
these
cases
when
either
by
sin
we
turn
aside
from
the
path
of
righteousnesse
,
or
if
the
Lord
will
take
a
time
to
try
our
uprightnesse
before
him
,
or
if
he
see
our
enjoying
of
these
outward
blessings
would
be
an
hinderance
to
our
spirituall
good
,
in
these
cases
(
I
say
)
Gods
children
may
be
exercised
with
wants
and
necessities
,
and
yet
the
promise
of
God
failes
not
;
not
in
the
first
case
,
because
the
promise
of
outward
things
in
the
making
of
it
,
is
subservient
to
the
spirituall
good
of
our
inward
man
;
nor
in
the
second
case
,
because
the
Lord
hath
put
an
exception
of
tryall
,
by
which
he
will
try
all
his
:
Nor
in
the
third
case
,
because
these
outward
good
things
are
promised
as
rewards
of
Grace
,
whereby
the
Lord
doth
recompence
the
love
and
obedience
of
his
people
.
But
to
the
third
part
of
the
demand
,
if
it
be
further
questioned
how
farre
forth
a
childe
of
God
(
out
of
these
cases
forenamed
)
may
assure
himselfe
of
the
fulfilling
of
these
promises
unto
him
:
hereunto
I
answer
thus
:
Wee
must
consider
two
things
;
first
,
what
is
promised
;
secondly
,
how
and
in
what
manner
.
First
,
consider
what
is
promised
;
for
here
may
be
a
mistake
,
in
taking
the
promise
to
containe
more
then
indeed
it
doth
;
when
the
Lord
promiseth
,
that
riches
and
treasure
shall
be
in
the
house
of
the
righteous
,
what
doth
he
meane
by
riches
and
treasure
?
not
the
riches
of
a
Kingdome
;
or
that
which
shall
be
sufficient
for
a
man
of
high
degree
;
but
such
a
sufficiency
as
is
sutable
to
every
ones
estate
and
condition
which
God
hath
set
them
in
:
That
which
is
want
and
poverty
to
one
,
may
be
fulnesse
and
abundance
to
another
:
That
then
is
riches
to
any
man
,
when
God
gives
him
so
much
as
is
sufficiently
enough
for
him
in
his
estate
and
condition
,
though
he
may
still
come
short
of
many
others
of
higher
ranke
;
this
is
that
which
is
promised
.
Secondly
,
consider
in
what
manner
God
promiseth
these
things
,
and
that
is
(
as
was
said
before
)
as
rewards
and
as
fruits
of
that
faith
and
obedience
which
he
requires
of
his
people
;
Dwell
in
the
land
and
doe
good
,
and
thou
shalt
be
fed
assuredly
,
saith
the
Prophet
,
Psal.
37.3
.
But
what
is
this
good
that
we
must
doe
?
Answ.
1.
In
generall
.
Be
upright
with
God
in
our
conversation
before
him
;
2.
Walk
diligently
and
faithfully
in
our
particular
callings
,
be
not
slothfull
and
unprofitable
unto
our selves
:
It
is
the
diligent
hand
that
hath
the
promise
of
abundance
,
The
talk
of
the
lips
brings
nothing
but
want
,
Prov.
10.
3.
And
then
we
must
depend
upon
God
by
faith
in
the
use
of
meanes
,
not
trusting
either
to
our
own
uprightnesse
,
or
to
the
meanes
used
,
but
rest
by
faith
on
the
grace
of
the
promise
,
as
knowing
that
when
we
have
done
all
that
wee
can
,
both
in
our
generall
and
particular
calling
,
yet
the
Lord
might
justly
blast
all
our
endeavours
,
so
as
all
our
labour
and
strength
might
be
spent
in
vaine
:
Here
therefore
our
confidence
must
be
pitcht
,
not
upon
our selves
,
nor
meanes
,
but
look
by
faith
to
the
blessing
promised
,
which
blessing
is
all
in
all
.
Believe
and
yee
shall
prosper
,
said
Iehoshaphat
,
2
Chron.
20.20
.
and
contra
,
if
yee
believe
not
,
yee
shall
not
be
established
,
said
Isaiah
,
Isai
.
7.9
.
There
is
much
in
the
faith
of
Gods
people
:
It
s
a
speciall
meanes
to
obtaine
the
blessing
:
It
was
usuall
with
Christ
,
when
any
came
unto
him
for
help
in
outward
things
,
to
ask
them
whether
they
believed
or
no
;
and
then
he
would
tell
them
,
according
to
your
faith
be
it
unto
you
;
All
Gods
blessings
are
wrapt
within
his
promises
:
And
faith
is
the
hand
to
receive
all
,
whether
they
be
spirituall
blessings
,
or
outward
concerning
this
life
:
whatsoever
the
blessings
be
,
if
they
spring
from
Grace
,
they
must
be
received
by
faith
.
The
hand
of
Grace
gives
them
,
and
the
hand
of
faith
receives
them
:
And
sometimes
the
want
of
faith
onely
,
cuts
us
short
of
the
blessing
we
might
enjoy
;
we
prosper
not
,
because
we
believe
not
:
The
summe
is
this
:
Let
a
man
walk
uprightly
before
God
in
his
generall
calling
;
Let
him
be
provident
and
diligent
in
his
particular
calling
;
Let
him
withall
in
both
these
look
by
faith
to
the
faithfulnesse
of
the
promise
of
God
,
believing
that
in
this
way
he
will
give
that
which
is
sufficient
for
him
,
Then
I
say
,
that
in
the
ordinary
course
of
Gods
dealing
,
hee
may
be
sure
the
Lord
will
not
be
wanting
to
him
,
in
such
things
as
his
state
and
condition
doth
require
.
Vse
1.
For
confutation
.
Are
these
outward
blessings
pertaining
to
this
life
,
blessings
of
Grace
promised
in
the
Covenant
of
Grace
?
then
first
eternall
life
cannot
come
by
merit
,
when
lesse
blessings
then
that
must
come
from
Grace
.
2.
Hence
also
falls
down
Popish
satisfactions
,
which
they
think
are
made
by
almes-deeds
and
such
like
works
.
What
satisfaction
can
we
make
to
justice
,
from
that
which
we
receive
of
meere
grace
?
of
his
own
hand
give
we
unto
him
,
1
Chron.
29.
3.
It
makes
against
placing
perfection
in
a
state
of
voluntary
poverty
,
as
if
perfection
could
stand
in
renouncing
the
blessings
of
Gods
Covenant
.
Vse
2.
For
information
.
1.
Concerning
wicked
men
,
this
may
let
us
see
that
they
have
no
true
right
before
God
,
unto
the
good
things
of
this
life
:
I
speak
not
of
right
before
men
,
but
before
God
;
for
if
they
have
,
I
ask
by
what
Covenant
?
Is
it
by
the
Covenant
of
works
?
then
they
must
fulfill
it
,
which
they
doe
not
,
nor
can
doe
;
is
it
then
by
the
Covenant
of
Grace
?
but
they
are
not
within
that
Covenant
:
They
are
within
the
Covenant
of
works
,
but
cannot
fulfill
it
;
they
are
without
the
Covenant
of
Grace
,
and
therefore
they
can
claime
nothing
by
it
.
But
they
say
,
there
is
debitum
naturae
;
nature
may
claime
so
much
as
tends
to
the
upholding
of
naturall
life
and
being
.
But
I
say
again
,
what
claime
can
they
have
to
life
,
or
to
any
thing
which
concernes
life
,
which
have
deserved
to
be
destroyed
and
brought
to
nothing
?
for
ought
I
can
see
the
old
opinion
herein
must
stand
as
truth
,
that
wicked
men
are
but
usurpers
of
the
things
they
doe
enjoy
.
And
if
Christ
bee
the
Heire
of
all
things
,
and
we
come
to
our
right
to
them
onely
by
Christ
,
then
those
that
are
not
Christs
have
no
right
unto
them
.
2.
Whereas
some
weak
ones
doe
think
they
should
pray
only
for
spirituall
blessings
and
not
for
outward
things
of
this
life
,
they
may
hence
see
their
errour
:
They
may
lawfully
pray
for
outward
things
;
look
what
God
doth
promise
,
we
may
lawfully
pray
for
;
but
God
doth
promise
to
us
these
outward
things
,
therefore
we
may
pray
for
them
;
Christ
also
hath
taught
us
the
same
,
Matth.
6.
and
it
s
our
duty
to
doe
it
,
thereby
to
testifie
our
dependence
upon
God
our
heavenly
Father
,
for
the
supply
of
all
our
necessities
,
and
in
so
doing
wee
give
glory
to
God
,
as
acknowledging
that
every
good
gift
must
come
from
him
,
James
1.17
.
3.
Whereas
some
of
Gods
servants
are
possessed
with
doubts
concerning
their
estate
before
God
,
as
fearing
that
they
are
not
the
Lords
people
,
because
they
are
suffered
to
prosper
so
much
in
outward
things
,
this
point
may
serve
to
remove
that
scruple
,
because
these
outward
blessings
are
blessings
of
grace
to
the
people
of
God
,
and
therefore
may
well
stand
with
a
gracious
estate
.
If
we
endeavour
to
walk
before
God
in
truth
and
uprightnesse
,
striving
to
keep
a
pure
conscience
in
all
things
towards
God
and
man
,
then
for
any
one
to
say
,
I
feare
I
am
none
of
Gods
people
because
I
prosper
in
the
world
,
is
all
one
as
if
he
should
say
,
I
feare
the
Lord
intends
me
no
good
,
because
he
makes
good
unto
me
the
blessings
which
he
hath
promised
in
his
Covenant
.
Vse
3.
For
direction
.
-
1.
In
the
want
of
these
outward
blessings
.
-
2.
In
the
enjoyment
of
them
.
First
,
In
the
want
of
them
,
and
here
consider
:
1.
The
cause
whence
it
is
that
we
are
deprived
of
them
:
2.
What
to
doe
to
get
them
supplyed
.
I.
As
for
the
cause
of
our
wants
,
what
shall
we
say
?
is
God
unfaithfull
?
doth
his
promise
faile
?
is
he
unmindfull
of
his
Covenant
?
if
not
,
then
think
what
is
the
cause
of
these
wants
which
lie
upon
us
;
&c.
In
Iosh.
7.
when
Ioshua
saw
the
people
flie
before
their
enemies
(
which
seemed
contrary
to
the
promise
of
God
,
the
Lord
having
before
promised
to
Joshuah
that
not
a
man
should
stand
before
him
all
the
dayes
of
his
life
)
Joshuah
falls
on
his
face
before
God
,
and
begins
to
expostulate
with
him
why
he
had
brought
them
thither
to
destroy
them
;
But
mark
the
Lords
Answer
,
Get
thee
up
saith
the
Lord
to
Ioshuah
,
why
lyest
thou
upon
thy
face
?
Israel
hath
sinned
,
and
therefore
they
cannot
stand
before
their
enemies
:
Ioshuah
not
knowing
,
nor
considering
the
sinne
of
the
people
;
hee
wonders
at
their
overthrow
as
if
the
Lord
had
not
been
mindfull
of
his
promise
,
he
having
promised
that
not
a
man
should
be
able
to
stand
before
them
:
But
the
Lord
tells
Ioshuah
,
Nay
(
saith
the
Lord
)
It
is
not
I
that
have
failed
in
my
Covenant
towards
you
,
but
you
have
bro●en
Covenant
with
me
;
Israel
hath
sinned
and
transgressed
my
Covenant
,
and
therefore
it
is
that
they
cannot
stand
before
their
enemies
.
So
we
,
when
we
feele
our selves
pressed
with
wants
and
necessities
,
we
are
apt
to
think
that
Gods
falls
short
of
his
promise
towards
us
.
He
hath
promised
sufficiency
of
all
good
things
to
his
servants
,
but
we
see
not
his
promise
made
good
unto
us
,
we
suffer
wants
:
And
now
we
are
ready
to
aske
,
why
hath
the
Lord
brought
us
hither
into
this
wildernesse
,
to
destroy
us
?
But
let
us
know
,
it
is
not
the
Lord
which
hath
broken
promise
with
us
,
but
we
have
sinned
and
broken
Covenant
with
him
.
There
is
amongst
us
an
accursed
thing
,
which
till
it
be
cast
out
of
the
campe
of
Israel
,
we
shall
not
stand
before
our
necessities
,
but
they
will
prevaile
against
us
,
as
an
armed
man
.
They
are
our
iniquities
which
have
turned
away
these
things
,
and
our
sins
have
hindred
good
things
from
us
,
Jer.
5.25
.
Our
own
wayes
and
doings
have
procured
these
things
unto
us
;
we
may
thank
our selves
,
if
we
be
cut
short
in
the
things
we
would
have
:
Let
God
be
true
,
and
every
man
a
lyar
;
Let
him
be
acknowledged
faithfull
in
his
promise
,
but
we
have
dealt
treacherously
against
him
;
we
have
sinned
,
and
there
is
the
true
cause
of
our
misery
.
1.
We
have
amongst
us
Achans
sinne
;
I
saw
,
and
coveted
,
saith
he
;
we
have
amongst
us
worldlinesse
and
coveteousnesse
,
which
hath
seised
upon
us
and
hath
eaten
up
our
hearts
.
The
rust
hereof
hath
consumed
the
good
that
was
in
us
;
we
pretended
to
come
hither
for
ordinances
,
but
now
ordinances
are
light
matters
with
us
,
and
we
are
turned
after
the
prey
.
Had
any
other
people
that
professed
themselves
to
be
of
the
world
,
and
for
the
world
,
had
they
thus
walked
,
the
Lord
would
have
said
of
them
,
they
are
gone
thither
for
the
worlds
goods
,
and
let
them
take
their
fill
of
it
,
let
them
have
what
they
goe
for
:
But
as
for
us
,
the
Lord
will
not
suffer
us
so
:
If
he
see
us
forsaking
the
substance
,
the
true
treasure
,
to
runne
after
these
shadows
,
they
shall
flie
from
us
the
more
that
we
pursue
them
,
till
we
turn
againe
unto
the
Lord
,
and
then
though
we
follow
not
them
,
yet
they
shall
follow
us
,
and
shall
pursue
us
and
overtake
us
,
as
Moses
speaks
,
Deut.
28.2
.
As
now
we
are
pressed
with
wants
,
so
then
we
shall
be
laden
with
benefits
,
Psal.
68.
2.
We
have
amongst
us
excesse
and
pride
of
life
;
pride
in
apparell
,
daintiness
in
dyet
,
and
that
in
those
who
in
times
past
would
have
been
glad
to
have
been
satisfied
with
bread
;
this
is
the
sinne
of
the
lowest
of
our
people
.
3.
Another
sort
are
idle
and
walk
inordinately
,
not
labouring
at
all
,
but
live
unprofitably
,
going
from
house
to
house
:
They
cannot
put
their
hand
to
works
.
4.
We
have
abundance
of
oppression
and
injustice
in
our
dealings
,
with
breach
of
Covenants
and
promises
;
there
is
want
of
truth
and
justice
,
it
is
almost
departed
from
our
streets
.
The
Lord
may
now
complaine
of
us
,
as
sometimes
he
did
before
of
Israel
,
I
looked
for
judgement
,
but
behold
oppression
;
for
righteousnesse
,
but
behold
a
crying
,
Isai
.
5.7
.
and
this
sin
will
make
a
fire
which
is
not
blown
(
by
man
)
to
kindle
of
it selfe
to
consume
us
,
Job
20.19
,
26.
5.
By
these
our
sinnes
,
we
have
brought
a
reproach
upon
the
Gospel
,
the
glorious
Gospel
of
our
Lord
Jesus
Christ
,
which
should
have
been
glorified
by
us
.
So
long
as
the
Gospel
held
its
credit
amongst
us
,
so
long
the
Lord
also
manifested
his
marvellous
goodnesse
towards
us
,
upholding
us
also
and
keeping
us
from
those
wants
which
now
we
feele
;
But
when
the
credit
of
the
Gospel
began
to
suffer
by
us
,
we
began
to
suffer
with
it
also
;
receiving
therein
a
just
recompence
of
our
evill
as
was
meet
.
6.
There
is
amongst
us
a
straight-heartednesse
,
and
close-handednesse
towards
the
Lord
;
in
not
ministring
to
the
things
which
concern
his
worship
;
the
least
portion
is
enough
,
and
the
worst
is
good
enough
,
for
those
things
that
concern
his
honour
:
This
is
a
sinne
which
the
Lord
hath
ever
been
wont
to
punish
with
scarcity
,
as
we
may
see
in
Hag.
1.
Mal.
3.9
,
10.
Prov.
20.25
.
These
are
the
Achans
which
have
robbed
us
of
our
silver
and
gold
,
these
sinnes
have
spoyled
us
of
our
substance
;
and
where
the
e
things
are
found
,
it
is
no
marvell
though
we
complaine
of
wants
;
yet
not
through
breach
of
Covenant
on
the
Lords
part
,
but
through
our
sinfull
breaking
with
him
;
Israel
hath
sinned
,
wee
have
sinned
,
and
therefore
it
is
that
we
are
fallen
,
and
come
down
so
low
.
Secondly
,
Are
we
in
want
and
doe
we
desire
to
enjoy
a
sufficiency
of
these
outward
blessings
?
would
we
be
set
in
a
way
in
which
wee
may
be
sure
to
be
provided
for
?
we
have
the
way
here
set
before
us
;
we
heare
that
these
blessings
are
promised
in
Gods
Covenant
:
The
promising
of
them
is
one
branch
of
that
Covenant
which
the
Lord
makes
with
his
people
:
The
way
then
is
this
:
First
,
to
enter
into
a
Covenant
with
God
,
and
then
to
walk
in
Covenant
with
him
,
as
becomes
his
people
:
1.
Enter
into
Covenant
with
him
.
Art
thou
in
hunger
,
nakednesse
,
or
(
if
not
in
such
extremities
,
yet
)
wantest
thou
those
things
which
thy
condition
stands
in
need
of
?
It
may
be
thou
art
a
stranger
to
the
Covenant
betwixt
God
and
his
people
,
and
hast
lived
an
alien
from
God
.
Thou
hast
with
the
Prodigall
forsaken
thy
Fathers
house
,
departed
away
from
God
,
living
viciously
and
sinfully
,
and
therefore
the
Lord
hath
brought
thee
to
the
same
condition
as
the
Prodigall
was
brought
unto
in
these
thy
necessities
;
doe
thou
then
as
the
Prodigall
did
,
when
he
was
in
necessity
,
and
knew
not
what
to
doe
,
he
then
bethinks
himselfe
;
In
my
Fathers
house
(
saith
he
)
there
is
bread
enough
,
but
I
am
ready
to
perish
for
hunger
;
I
will
therefore
arise
and
goe
to
my
Father
and
humble
my selfe
unto
him
,
desiring
to
be
as
one
of
his
hired
servants
.
Think
with
thy selfe
what
provision
the
Lord
makes
for
those
that
are
of
his
houshold
;
his
children
and
servants
have
bread
enough
.
Arise
therefore
out
of
thy
sin
by
repentance
,
goe
unto
him
and
sue
to
be
taken
into
his
family
,
and
to
be
one
of
his
servants
;
and
then
will
the
Father
call
for
roabs
to
cover
thy
nakednesse
,
and
bring
out
the
fatted
calfe
to
satisfie
thy
hunger
,
thou
shalt
be
fed
with
food
convenient
for
thee
:
Thy
bread
shall
not
faile
,
and
thy
water
shall
be
sure
:
Though
he
suffer
aliens
to
want
,
yet
his
family
shall
bee
provided
for
;
but
then
remember
this
withall
,
to
walk
in
Covenant
with
God
;
walk
as
becomes
one
of
the
family
of
heaven
,
and
of
the
houshold
of
God
;
be
faithfull
and
diligent
in
his
service
,
have
a
care
of
his
honour
;
doe
nothing
to
blemish
his
name
,
bee
carefull
to
please
him
in
all
things
;
be
zealous
for
his
glory
:
Be
thankfull
that
he
hath
taken
thee
to
bee
one
of
his
:
Be
faithfull
in
thy
particular
calling
,
as
therein
serving
the
Lord
,
and
not
to
serve
thine
own
turn
.
Study
to
bee
usefull
and
serviceable
to
others
of
Gods
servants
,
which
are
of
the
same
houshold
of
faith
with
thee
,
and
in
this
way
of
the
Covenant
,
look
for
,
and
expect
the
blessing
of
it
;
Doe
good
(
saith
the
Prophet
)
and
thou
shalt
be
fed
assuredly
,
Psal.
37.3
.
If
yee
be
willing
and
obedient
,
ye
shall
eat
the
good
things
of
the
land
,
Isai
.
1.19
.
and
if
at
any
time
thou
be
put
to
straights
and
wants
,
doe
as
Jacob
did
,
put
God
in
minde
of
his
Covenant
and
promise
:
Lord
thou
saidst
(
saith
Jacob
)
that
thou
wouldest
doe
me
good
:
Lord
(
say
thou
)
thou
hast
said
thou
wilt
care
for
me
,
and
provide
things
needfull
for
thy
servants
,
and
therefore
though
I
be
not
worthy
of
the
least
of
all
thy
mercies
,
not
worthy
to
be
fed
with
the
crums
which
fall
from
thy
childrens
table
,
yet
because
thou
hast
said
that
thou
wilt
satiate
thy
people
with
thy
goodnesse
,
make
good
thy
word
which
thou
hast
spoken
;
Let
thy
mercy
come
,
unto
me
,
as
I
trust
in
thee
.
Thus
doe
and
then
lay
thy
life
upon
it
,
thou
shalt
not
want
:
Bread
shall
be
given
thee
,
and
thy
waters
shall
not
faile
;
thou
shalt
have
thy
daily
portion
provided
for
thee
.
Though
thou
hast
not
much
laid
up
in
store
for
many
yeares
or
dayes
,
yet
thou
shalt
have
thine
Omer
day
by
day
.
And
as
those
in
Nehem.
11.23
.
&
12.47
.
they
had
by
the
Kings
appointment
every
day
a
set
portion
,
so
shalt
thou
have
thy
daily
allowance
,
daily
bread
,
with
all
such
other
things
as
concern
this
present
life
.
II.
As
in
the
want
,
so
in
the
enjoyment
of
outward
good
things
,
the
former
consideration
gives
us
direction
also
;
doe
we
enjoy
them
?
hath
God
made
good
his
promise
unto
us
?
have
we
a
portion
convenient
for
us
?
Then
1.
Learn
hereby
to
acknowledge
God
in
these
gifts
of
his
goodnesse
and
grace
towards
us
;
see
his
hand
in
them
,
and
know
that
it
is
he
that
gives
us
all
things
to
enjoy
,
1
Tim.
6.18
.
say
not
it
is
our
own
hand
that
hath
done
this
.
Though
these
outward
things
be
but
the
blessings
of
the
left
hand
,
the
lesser
blessings
of
the
Covenant
,
yet
the
Lord
would
be
acknowledged
even
in
these
.
This
is
one
reason
why
the
Lord
promiseth
these
things
to
us
in
his
Covenant
,
that
we
might
learn
thereby
to
acknowledge
that
they
come
not
unto
us
by
chance
or
fortune
as
Heathens
thought
,
calling
them
therefore
Bona
Fortunae
,
nor
yet
as
carnall
Christians
think
,
by
our
own
providence
or
wisedome
,
but
look
at
them
as
blessings
comming
from
the
Lord
himselfe
.
This
lesson
the
Lord
teacheth
us
Deut.
8.17
,
18.
Say
not
it
is
mine
own
hand
which
hath
prepared
me
this
abundance
,
but
it
is
the
Lord
which
gives
thee
power
to
get
substance
,
&c.
and
when
we
are
wanting
in
acknowledging
his
hand
in
them
,
the
Lord
complaines
of
our
neglect
,
as
we
may
see
in
Hos.
2.8
.
shee
did
not
know
that
I
gave
her
her
corne
,
and
wine
,
and
oyle
,
and
multiplyed
her
silver
and
gold
,
&c.
And
thence
it
is
(
as
I
think
,
though
others
interpret
the
place
otherwise
)
that
in
Iob
31.27
.
where
Iob
speaks
of
his
great
substance
and
riches
;
hee
saith
his
mouth
did
not
kisse
his
hand
:
That
is
,
he
did
not
applaud
himselfe
,
nor
did
he
ascribe
it
to
his
own
handy
works
.
Some
other
would
have
said
,
this
hand
hath
done
it
,
as
Isai
.
10.13
.
which
had
been
a
kissing
of
his
hand
and
an
honouring
of
himselfe
,
and
not
a
giving
glory
to
God
.
But
Job
abhorred
this
;
so
should
we
;
let
us
in
our
heart
acknowledge
that
it
is
not
our
own
hand
,
but
the
Lord
which
hath
given
us
all
our
abundance
of
good
things
:
In
them
see
his
bounty
towards
us
.
As
he
hath
let
the
streame
of
his
bounty
run
forth
towards
us
,
so
should
wee
run
back
,
and
acknowledge
the
bountifulnesse
of
the
Lord
for
the
wheat
and
for
the
wine
which
he
hath
given
us
,
Ier.
31.12
.
Should
God
withhold
his
hand
,
we
might
labour
long
enough
,
and
put
all
our
gettings
into
a
broken
bag
,
Hag.
1.
The
race
is
not
alwayes
to
the
swift
,
nor
the
battle
to
the
strong
,
nor
riches
to
men
of
understanding
,
and
of
strength
,
but
the
Lord
gives
to
every
one
as
pleaseth
him
.
And
as
we
should
see
Gods
bounty
towards
us
in
these
,
so
wee
should
see
his
Grace
also
in
them
.
Look
at
them
as
blessings
of
Grace
;
which
are
communicated
to
us
by
the
Covenant
of
Grace
which
he
hath
made
with
us
in
Christ
.
They
are
not
so
unto
the
wicked
,
who
are
not
in
Covenant
with
the
Lord
,
but
to
the
Saints
they
are
,
in
Gen.
33.5
.
when
Iacob
speaks
of
his
children
,
these
(
saith
he
)
are
the
children
which
God
of
his
Grace
hath
given
thy
servant
:
Iacob
saw
Grace
in
this
;
so
should
we
see
Grace
in
every
outward
blessing
wee
enjoy
.
Object
.
But
these
outward
blessings
are
common
to
good
and
bad
,
and
no
man
can
know
love
or
hatred
by
these
things
which
are
before
him
;
how
then
may
I
know
that
God
gives
me
these
things
out
of
Grace
and
love
?
Answ.
1.
If
we
come
by
them
in
the
way
of
the
Covenant
,
we
walking
before
God
in
the
way
of
holy
obedience
and
dependance
upon
him
,
It
s
certain
they
doe
then
come
to
us
as
blessings
,
and
are
given
us
by
vertue
of
his
Covenant
:
And
therefore
it
is
that
in
Deut.
28.1
,
2
,
8
,
12.
If
thou
shalt
diligently
observe
the
Commandements
of
the
Lord
thy
God
,
(
saith
Moses
)
then
shall
he
command
the
blessing
to
come
upon
thee
,
and
all
these
blessings
shall
overtake
thee
,
&c.
he
doth
not
say
,
thus
shall
thou
be
enriched
,
thus
shalt
thou
encrease
in
goods
,
&c.
but
thus
shall
the
Lord
blesse
thee
,
and
these
blessings
shall
come
upon
thee
,
to
note
unto
us
,
that
when
we
walk
with
God
in
this
way
of
obedience
conscionably
,
then
what
ever
good
things
come
unto
us
,
they
come
as
a
blessing
:
The
Lord
not
only
gives
the
blessing
it selfe
,
but
hee
gives
it
as
a
blessing
,
and
a
blessing
of
Grace
comming
through
his
Covenant
.
2.
If
they
be
as
bands
and
cords
of
love
betwixt
God
and
us
;
as
bands
to
draw
us
nearer
unto
him
,
and
as
cords
to
tie
us
faster
unto
him
,
causing
us
to
love
him
more
,
and
to
honour
him
in
the
use
of
those
good
things
which
we
have
received
from
him
,
doubtlesse
they
doe
then
come
from
his
Grace
towards
us
,
and
are
blessings
of
the
Covenant
.
I
have
loved
thee
(
saith
the
Lord
)
in
Jer.
31.3
.
and
with
mercy
have
I
drawn
thee
;
If
God
draw
us
unto
him
by
any
meanes
,
there
is
mercy
in
it
,
and
there
is
a
blessing
in
it
.
Take
this
as
a
rule
for
ever
,
what
ever
brings
us
to
God
is
a
blessing
;
as
contrariwise
whatever
separates
us
from
God
is
a
curse
.
And
that
which
causeth
love
,
comes
from
love
.
If
these
things
work
love
in
our
hearts
towards
God
,
then
doe
they
come
from
his
love
towards
us
.
Consider
then
,
are
our
hearts
carried
away
from
God
by
the
things
we
enjoy
?
this
is
dangerous
:
But
are
our
hearts
thereby
more
drawn
and
knit
unto
him
?
then
own
them
as
blessings
of
the
Covenant
,
as
springing
from
the
fountaine
of
Grace
which
God
hath
opened
to
us
in
Christ
.
2.
Seeing
these
outward
good
things
are
given
to
Gods
people
by
Covenant
,
as
blessings
,
and
as
springing
from
Grace
,
this
must
teach
us
to
be
content
with
such
a
measure
of
them
as
our
Father
seeth
meetest
for
us
;
though
we
have
lesse
in
outward
things
,
yet
there
is
the
same
grace
in
that
little
,
as
if
we
had
an
hundred
fold
.
Sometimes
there
is
much
love
seen
in
a
little
thing
;
and
so
it
is
in
these
gifts
which
God
gives
to
his
children
:
The
gift
may
be
small
,
but
the
love
is
great
from
which
it
comes
:
This
love
should
satisfie
,
whether
the
gift
we
receive
from
it
,
be
lesse
or
more
:
As
a
younger
childe
which
his
Father
loves
tenderly
,
though
he
have
not
so
large
allowance
,
and
liberall
maintenance
,
as
his
elder
brother
that
is
grown
to
yeares
,
yet
he
comforts
himselfe
in
this
,
he
saith
in
his
heart
,
I
know
my
Father
loves
me
as
well
as
any
childe
he
hath
,
and
thus
satisfies
himselfe
in
his
Fathers
love
,
though
his
yearely
allowance
bee
not
equall
with
some
other
;
so
should
we
:
Though
we
have
not
so
much
wheat
and
wine
and
oyle
,
&c.
yet
we
may
satiate
our
soule
with
the
Lords
goodnesse
,
Ier.
31.12
,
14.
that
goodnesse
of
his
being
the
same
towards
us
in
our
little
,
as
if
our
portion
were
much
more
abundant
.
And
this
contentation
we
should
the
rather
labour
for
,
because
if
we
be
not
satisfied
with
that
lesser
portion
which
the
Lord
bestows
upon
us
,
untill
we
abound
,
it
is
suspicious
,
and
we
have
cause
to
doubt
,
whether
our
contentment
be
not
more
in
the
gift
then
in
the
grace
and
love
of
the
Giver
;
For
if
it
be
his
love
that
satisfies
us
,
why
are
we
not
satisfied
when
we
have
lesse
,
as
if
we
had
more
?
if
we
have
food
and
rayment
(
having
them
from
the
gift
of
his
Grace
)
let
us
therewith
bee
content
.
Satisfie
us
with
thy
mercy
saith
Moses
,
Psal
.
90.14
.
Moses
could
be
satisfied
with
mercy
,
though
he
had
but
little
else
;
there
is
a
satisfying
sufficiency
in
it
,
if
wee
can
but
see
it
,
and
rellish
it
in
the
things
we
enjoy
:
Let
us
make
sure
of
this
,
that
what
we
have
,
it
may
come
from
the
hand
of
Grace
,
and
then
let
us
be
contented
with
it
,
be
it
lesse
or
more
.
3.
Doth
the
Lord
thus
provide
for
his
servants
in
these
outward
things
?
let
us
then
serve
him
with
our
outward
man
.
Hee
blesseth
us
with
all
kinde
of
blessings
,
in
spirituall
things
pertaining
to
our
inward
man
,
and
in
outward
things
pertaining
to
our
outward
man
to
the
end
that
we
might
serve
him
and
glorifie
him
in
both
;
he
feeds
and
cloaths
our
bodies
,
he
maintaines
the
health
and
strength
of
them
;
therefore
give
them
up
as
a
living
sacrifice
unto
him
,
R●m
.
12.1
.
Let
him
be
magnified
in
our
body
,
Phil.
1.20
.
Our
body
must
be
for
the
Lord
,
as
the
Lord
is
for
the
body
,
1
Cor.
6.13
.
And
it
is
the
Apostles
exhortation
,
Let
us
glorifie
him
both
in
body
and
Spirit
,
for
they
are
God's
.
4.
This
same
consideration
before
named
,
may
teach
us
how
to
use
the
good
things
of
this
life
which
we
doe
enjoy
:
For
1.
Doe
we
receive
them
from
Grace
?
doe
not
then
abuse
them
unto
sinne
,
to
pride
,
wantonnesse
,
excesse
,
&c.
This
is
to
turn
the
Grace
of
God
(
shewed
in
giving
of
them
to
us
)
into
licentiousnesse
.
In
Hosea
2.8
.
the
Lord
complaines
there
,
that
when
he
had
given
them
corne
and
wine
,
silver
and
gold
,
they
bestowed
them
upon
Baal
,
abusing
them
to
Idolatry
and
to
sinne
:
And
it
s
noted
as
the
sinne
of
wicked
Athaliah
,
that
the
dedicate
things
which
should
have
been
to
the
honouring
of
God
,
these
shee
bestowed
upon
Baalim
;
2
Chron.
24.7
.
When
we
thus
abuse
his
blessings
unto
sinne
,
we
turne
that
against
God
,
which
we
have
received
from
him
for
good
.
And
in
so
doing
we
may
justly
feare
,
least
they
become
testimonies
against
us
,
in
the
day
of
our
account
:
Therefore
do
not
so
requite
the
Lord
,
Deut.
32.
Remember
from
what
hand
wee
have
received
them
,
and
take
heed
we
abuse
them
not
.
2.
Hence
learn
to
return
part
of
our
substance
unto
God
;
Give
up
that
unto
him
,
which
we
have
received
from
him
.
The
Lord
gives
us
leave
to
eat
and
to
drink
,
and
to
cheere
our
hearts
by
partaking
in
the
portion
we
enjoy
under
the
same
;
wee
may
take
the
comfort
of
what
hee
hath
given
us
and
make
use
of
it
for
our
own
good
:
But
he
never
allowed
us
to
keep
all
unto
our selves
,
but
commands
us
to
distribute
them
as
good
Stewards
,
one
part
to
the
reliefe
of
his
poore
Saints
,
another
part
for
the
benefit
of
the
Common-Wealth
,
either
in
peace
or
warre
,
as
occasions
require
,
and
part
also
for
the
upholding
of
his
worship
and
service
,
and
the
good
of
his
Church
.
Thus
Prov.
3.9
.
honour
God
with
thy
riches
,
and
with
the
first
fruit
of
all
thine
encrease
.
He
doth
not
say
honour
thy selfe
with
thy
riches
,
but
honour
God
with
them
;
as
they
come
from
his
Grace
,
so
they
should
be
used
to
his
glory
.
All
things
are
of
him
and
for
him
:
when
we
are
in
any
need
,
the
Lord
fulfils
all
our
necessities
,
Phil.
4.
So
when
the
Lord
stands
in
need
of
any
thing
,
we
must
let
goe
that
which
he
stands
in
need
of
,
according
to
that
of
our
blessed
Saviour
,
in
Matth.
21.3
.
Tell
them
the
Lord
hath
need
of
him
,
and
then
straight
way
they
will
let
him
goe
;
we
doe
willingly
receive
from
God
,
and
we
should
as
willingly
give
back
unto
God
;
wee
are
ready
to
say
with
Abraham
Lo●●
w●●●
w●lt
thou
give
me
?
Gen.
15.2
.
but
we
should
be
as
ready
to
●●y
with
David
,
What
shall
I
render
unto
the
Lord
?
Psal.
116.12
.
And
if
any
shall
say
the
Lord
needs
not
any
thing
,
Acts
1●
.
25
.
It
s
true
,
he
needeth
not
for
himselfe
,
but
in
his
Saints
,
in
his
servants
,
these
may
stand
in
need
:
And
this
know
that
what
we
have
done
to
them
for
his
names
sake
,
the
same
will
he
acknowledge
as
done
to
himself
;
he
will
say
,
In
as
much
as
yee
have
done
it
to
these
,
yee
have
done
it
to
me
.
5.
Lastly
,
whether
wee
want
or
whether
we
abound
,
let
this
teach
us
to
depend
upon
the
faithfulnesse
of
Gods
Covenant
,
either
for
the
supply
of
these
outward
things
if
wee
want
them
,
or
for
the
continuance
and
maintenance
of
that
portion
which
he
hath
given
us
;
we
have
his
promise
;
believe
it
,
rest
upon
it
,
and
though
all
things
may
seeme
to
make
against
us
,
yet
his
promise
will
hold
,
it
cannot
faile
.
The
Lord
now
calls
for
this
exercise
of
faith
,
to
live
by
faith
in
his
promises
;
we
are
here
in
a
wildernesse
,
and
we
may
think
as
they
,
Psal.
7●
.
19
,
20.
Can
God
prepare
a
table
in
the
wildernesse
?
&c.
but
though
they
were
in
a
wildernesse
then
,
as
we
are
now
,
yet
God
was
not
a
wildernesse
to
them
nor
will
be
to
us
,
if
we
trust
upon
his
mercifull
and
faithfull
promise
:
The
Lord
will
not
fors●ke
his
people
,
1
Sam.
12.22
.
His
name
would
suffer
in
our
suffrings
and
wants
,
if
he
should
then
forsake
us
,
when
wee
walk
before
him
in
faith
and
obedience
,
according
to
his
will
;
yea
,
though
we
for
our
parts
have
deserved
to
be
forsaken
by
reason
of
our
great
departings
away
from
him
,
yet
if
we
return
unto
him
with
all
our
soul
,
he
will
not
forsake
us
,
for
his
own
great
names
sake
,
because
it
hath
pleased
him
to
make
us
his
people
,
1
Sam.
12.
Therefore
cast
we
our
care
upon
the
Lord
and
he
will
care
for
us
;
and
though
we
see
our
wants
encreasing
upon
us
,
yet
remember
the
earth
is
the
Lords
and
the
fulnesse
of
it
;
he
hath
an
hid
treasure
that
we
know
not
of
;
he
fed
Israel
with
Manna
,
which
neither
they
nor
their
Fathers
knew
,
Deut.
8.3
.
And
he
will
finde
out
such
wayes
for
our
supply
,
as
neitheir
we
nor
our
Fathers
before
us
ever
knew
of
;
only
believe
and
be
obedient
to
his
word
,
and
then
let
not
our
hearts
bee
troubled
nor
feare
,
the
Lord
will
rather
make
the
Rocks
to
flow
forth
with
honey
,
and
the
clouds
to
drop
down
milk
,
and
the
grasse
of
the
wildernesse
to
become
as
wooll
to
provide
us
cloathing
,
rather
then
we
shall
want
those
things
which
we
stand
in
need
of
.
This
word
is
a
sure
word
,
a
faithfull
saying
,
The
Lord
will
not
forsake
his
people
;
and
what
he
hath
spoken
concerning
all
in
generall
,
he
speaks
to
every
one
in
particular
,
I
will
not
faile
Thee
,
nor
forsake
Thee
.
Thus
we
see
what
promises
the
Lord
makes
unto
us
,
what
benefits
he
conveyes
by
his
Covenant
both
spirituall
and
temporary
;
for
the
inward
and
outward
man
;
all
which
are
communicated
unto
us
in
this
life
.
But
besides
these
forenamed
benefits
,
there
are
greater
things
to
come
,
which
the
Lord
hath
promised
,
and
will
make
good
to
his
Covenanted
people
.
And
these
things
which
are
to
come
,
are
the
great
benefits
of
the
Covenant
;
these
which
we
now
enjoy
in
this
life
present
,
are
sweet
and
precious
,
yea
,
and
great
also
if
compared
with
the
things
of
this
world
:
But
if
we
compare
them
with
the
things
to
come
,
then
are
they
but
as
the
first
fruits
to
the
rich
harvest
,
the
whole
crop
.
The
best
part
of
that
which
God
hath
promised
us
in
his
Covenant
,
it
is
to
be
waited
for
by
hope
,
it
is
laid
up
,
it
is
reserved
for
us
,
to
be
revealed
in
the
last
times
,
1
Pet.
1.
They
are
within
the
vaile
,
whither
our
eye
cannot
pierce
,
to
see
and
say
what
they
are
;
they
are
things
which
(
in
the
fulnesse
of
them
)
can
neither
be
uttered
by
tongue
,
nor
can
heart
conceive
them
.
Neither
doth
the
world
know
,
no
nor
Gods
people
themselves
do
not
know
the
things
which
are
prepared
for
them
.
It
s
a
sweet
gradation
which
the
Apostle
hath
in
that
speech
of
his
,
1
Cor.
2.9
.
where
he
saith
,
That
neither
eye
hath
seen
,
nor
eare
heard
,
nor
did
they
enter
into
the
heart
of
man
,
&c.
Did
never
eye
see
such
things
?
Many
men
have
seene
strange
things
;
A
man
may
see
all
the
excellency
and
glory
the
world
hath
,
though
he
possesse
it
not
.
But
though
a
man
may
see
much
,
yet
he
may
heare
more
by
the
hearing
of
the
eare
,
then
ever
his
eye
saw
;
And
yet
more
,
when
he
hath
seen
and
heard
all
that
can
be
seene
or
uttered
,
yet
his
heart
may
conceive
greater
things
then
all
these
;
But
here
is
the
surpassing
excellency
of
the
things
to
come
,
which
God
hath
prepared
for
his
people
,
that
neither
eye
hath
seene
them
,
no
nor
yet
did
ever
eare
heare
of
them
,
no
nor
can
they
be
conceived
by
the
heart
of
man
;
they
are
above
all
that
ever
was
seen
,
heard
or
thought
;
we
are
now
sons
,
heirs
,
but
it
is
only
in
hope
Tit.
3.7
.
but
though
our
portion
be
by
hope
to
be
waited
for
,
yet
it
is
a
blessed
hope
,
Tit.
2
.
1●
.
which
when
it
comes
to
be
enjoyed
in
present
possession
,
will
be
sound
to
be
above
all
that
we
heard
,
conceived
,
or
could
have
hoped
for
.
There
is
life
(
to
die
no
more
)
there
is
glory
(
no
more
shame
nor
contempt
)
there
is
pleasure
(
no
more
sighing
or
sorrowing
)
there
is
life
,
and
that
in
abundance
,
Joh.
10.
Glory
and
that
surpassing
the
glory
of
the
Sunne
,
Matth.
13.43
.
pleasure
and
that
in
all
fulnesse
.
And
all
these
not
for
a
little
season
,
but
for
evermore
,
Psal.
16.
ult.
Whiles
we
are
here
we
enjoy
life
,
here
is
glory
also
in
a
degree
,
and
here
are
pleasures
too
,
but
here
they
are
not
full
;
there
is
some
death
mixed
with
our
life
,
some
basenesse
with
our
glory
,
some
sorrowes
with
our
pleasures
.
And
though
they
were
full
,
which
they
are
not
;
yet
they
last
but
for
a
time
.
But
there
,
and
then
,
they
shall
be
full
and
for
evermore
;
I
cannot
passe
by
that
admirable
expression
of
the
Apostle
,
in
2
Cor.
4.17
.
where
speaking
of
the
blessed
estate
of
Gods
people
in
the
life
to
come
,
he
calls
it
a
farre
more
excellent
eternall
weight
of
glory
:
1.
There
is
glory
:
2.
A
weight
of
glory
,
as
much
as
we
are
able
to
beare
:
3.
There
is
an
excellency
in
it
,
and
excellent
weight
of
glory
:
4.
There
is
one
excellency
added
to
another
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
most
excellent
glory
:
5.
and
lastly
,
all
this
eternall
,
a
most
excellent
eternall
weight
of
glory
;
here
is
a
large
expression
in
few
words
.
This
is
the
hope
of
Gods
people
which
they
wait
for
;
And
for
this
they
have
Gods
faithfull
word
and
promise
,
his
Covenant
and
Testament
;
and
for
our
assurance
he
hath
already
given
us
the
earnest
of
it
in
our
hearts
,
even
the
Spirit
of
Grace
and
the
Spirit
of
glory
,
which
by
guiding
of
us
in
the
wayes
of
Grace
here
,
leads
us
on
day
by
day
,
to
come
nearer
to
our
salvation
then
when
we
first
believed
,
till
at
last
he
bring
us
to
glory
,
even
to
the
full
end
of
our
faith
and
hope
,
the
salvation
of
our
soules
.
And
thus
much
of
the
benefits
of
the
Covenant
.
The
fourth
Part.
THE
CONDITION
OF
THIS
COVENANT
.
IT
remaines
now
that
we
come
to
consider
the
condition
of
the
Covenant
,
in
which
we
must
walke
that
the
Lord
may
performe
unto
us
the
mercy
which
he
hath
promised
us
.
There
is
a
way
of
the
Covenant
in
which
the
Lord
conveyes
his
blessings
,
as
we
may
see
in
that
expression
used
by
the
Lord
himselfe
concerning
Abraham
,
Gen.
18.19
.
I
know
Abraham
(
saith
the
Lord
)
that
he
will
teach
his
houshold
,
&c.
that
I
may
bring
upon
Abraham
that
which
I
have
spoken
unto
him
:
The
Lord
fully
intended
to
doe
to
Abraham
as
he
had
promised
,
but
yet
the
Lord
will
have
Abraham
to
walk
so
,
and
so
,
before
him
;
and
then
God
will
bring
upon
Abraham
the
blessing
which
he
had
promised
;
the
like
we
have
in
Ier.
11.5
,
6.
Great
are
the
blessings
which
God
hath
promised
to
those
which
are
the
faithfull
seed
of
Abraham
:
and
therefore
as
we
desire
to
enjoy
the
blessing
promised
,
so
we
must
see
also
what
he
requires
of
us
,
that
he
may
performe
unto
us
what
he
hath
promised
,
and
this
is
called
the
stipulation
or
condition
of
the
Covenant
.
And
concerning
this
I
will
shew
these
foure
things
.
1.
That
there
is
a
condition
required
.
2.
Why
the
Lord
hath
put
a
condition
to
the
promise
of
life
.
3.
What
the
condition
is
.
4.
Whether
the
putting
of
such
a
condition
doth
or
can
stand
with
the
free
Grace
of
the
Covenant
,
yea
or
no.
First
,
That
there
is
a
condition
of
the
Covenant
:
The
Lord
doth
not
absolutely
promise
life
unto
any
;
he
doth
not
say
to
any
soule
,
I
will
save
you
and
bring
you
to
life
,
though
you
continew
impenitent
and
unbelieving
,
but
commands
and
works
us
to
repent
and
believe
,
and
then
promises
that
in
the
way
of
faith
and
repentance
,
he
will
save
us
.
He
prescribes
a
way
of
life
for
us
to
walk
in
,
that
so
wee
may
obtaine
the
salvation
which
he
hath
promised
;
he
brings
us
first
through
the
doore
of
faith
,
Act.
14.
And
then
carries
us
on
in
the
way
of
faith
,
till
he
bring
us
to
the
end
of
our
faith
the
salvation
of
our
soules
.
There
are
indeed
some
promises
which
seeme
so
absolute
as
to
exclude
all
condition
on
our
part
,
as
that
promise
in
Esay
43.25
.
For
mine
own
sake
will
I
put
away
thy
transgressions
,
&c.
and
so
Ezek.
36.22
.
Where
there
is
no
mention
made
either
of
faith
or
any
other
Grace
in
us
,
as
a
condition
required
on
our
part
.
But
if
any
shall
hence
argue
that
the
promise
of
life
is
so
absolute
as
to
exclude
all
respect
unto
faith
in
those
to
whom
the
promise
is
made
,
and
because
there
is
no
mention
made
of
faith
in
such
promises
,
therefore
there
is
no
intendment
of
it
,
as
if
it
were
not
understood
,
but
wholly
excluded
,
I
may
as
well
argue
against
the
merits
of
Christ
also
,
and
exclude
them
by
the
like
reason
,
because
there
is
no
mention
of
them
,
no
more
then
of
faith
in
those
absolute
promises
.
But
as
there
is
no
remission
without
the
blood
of
Christ
,
Heb.
9.22
.
So
neither
is
there
without
faith
in
that
blood
,
Rom.
3.25
.
as
God
never
promised
to
forgive
us
our
sins
without
respect
to
Christ
,
though
Christ
be
not
alwayes
mentioned
in
every
such
promise
,
so
neither
doth
he
promise
to
save
without
faith
,
though
it
be
not
alwayes
mentioned
particularly
.
To
prove
that
there
is
a
condition
in
the
Covenant
of
Grace
,
it
may
be
made
evident
sundry
wayes
.
1.
From
the
nature
of
a
Covenant
,
which
is
an
agreement
between
severall
parties
Covenanting
together
upon
mutuall
conditions
required
on
both
parties
:
Foedus
(
saith
Rollock
)
is
promissio
sub
certa
conditione
,
Roll.
de
vocatione
efficaci
:
A
man
may
make
a
promise
alone
without
any
condition
:
But
a
Covenant
properly
binds
both
parties
,
and
hath
a
condition
annexed
;
Abraham
and
Abimeleck
promise
one
to
another
in
their
Covenant
made
betwixt
them
,
they
mutually
binde
themselves
,
Gen.
20.
And
so
it
is
betwixt
God
and
Abraham
,
Gen.
17.27
.
I
grant
that
the
word
Covenant
is
sometimes
used
concerning
such
promises
as
are
without
condition
,
as
in
Gen.
9.9
.
Where
the
Lord
speaking
of
his
purpose
and
promise
never
to
destroy
the
earth
any
more
,
he
calls
that
promise
his
Covenant
,
though
there
be
no
condition
there
annexed
:
But
the
Question
is
not
how
a
word
may
be
used
upon
some
speciall
occasion
;
but
what
is
the
proper
nature
of
a
Covenant
,
which
doth
require
mutuall
stipulation
or
condition
on
both
parties
;
This
is
but
one
place
where
the
word
Covenant
is
taken
for
a
promise
without
a
condition
;
more
such
places
I
know
not
any
in
Scripture
;
and
besides
there
was
speciall
reason
of
calling
it
a
Covenant
;
namely
,
to
shew
the
unchangeablenesse
of
his
purpose
touching
the
mercy
promised
,
that
it
is
as
sure
as
if
we
had
tyed
him
thereunto
by
Covenant
,
upon
some
condition
performed
by
us
before
hand
:
But
this
is
not
properly
a
Covenant
,
where
there
is
not
a
mutuall
obligation
and
binding
of
the
parties
one
to
another
by
condition
:
Hereto
agreeth
that
saying
of
Beza
,
in
2
Tim.
1.12
.
Mutua
est
(
inquit
)
depositi
obligatio
inter
Deum
&
Sanctos
ipsius
;
Though
on
Gods
part
this
obligation
is
prorsus
gratuita
,
wholly
free
,
as
hee
there
speaks
;
though
Gods
binding
of
himselfe
to
us
bee
free
,
yet
ours
is
not
so
to
God
:
But
concerning
the
freenesse
of
the
Covenant
,
we
shall
speak
hereafter
;
thus
much
only
for
the
present
he
affirmes
that
there
is
mutua
obligatio
,
a
mutuall
bond
or
tie
,
by
which
God
binds
us
to
himselfe
,
as
well
as
he
binds
himselfe
to
us
,
&c.
2.
But
for
further
confirmation
hereof
,
consider
the
different
kinds
of
expressions
which
the
Scripture
useth
in
speaking
of
the
Covenant
betwixt
God
and
us
:
There
is
mention
made
of
a
Covenant
promised
;
And
there
is
mention
also
of
a
Covenant
commanded
,
not
to
imply
two
Covenants
,
but
two
parts
of
the
same
Covenant
;
one
part
of
it
standing
in
the
promise
from
God
to
us
,
the
other
,
in
duty
from
us
to
God
:
Thus
Deut.
7.12
.
there
is
the
Covenant
which
God
promised
and
by
oath
swore
unto
his
people
;
and
then
in
Josh.
7.11
.
there
is
the
Covenant
commanded
,
which
is
the
condition
on
our
part
required
;
take
away
the
condition
,
you
must
also
take
away
the
Covenant
commanded
;
and
if
there
be
a
Covenant
commanded
,
there
must
of
necessity
be
a
condition
.
3.
Consider
that
expression
used
in
Ezek.
20.37
.
I
will
bring
you
into
the
bond
of
the
Covenant
(
saith
the
Lord
;
)
why
doth
the
Lord
speak
of
a
bond
of
the
Covenant
?
If
the
Lord
had
bound
himselfe
only
,
and
put
no
condition
upon
the
Covenant
for
us
,
he
could
not
have
said
that
he
would
bring
us
into
the
bond
of
it
;
But
hereby
he
would
teach
us
,
that
when
he
makes
with
us
a
Covenant
of
Grace
and
mercy
,
he
doth
not
then
leave
us
at
liberty
to
live
as
we
list
;
but
he
binds
us
by
Covenant
to
him●elfe
;
he
doth
not
only
bind
himselfe
to
us
,
but
us
to
himselfe
,
as
in
Jer.
13.11
.
He
is
said
to
have
tyed
to
himselfe
the
whole
house
of
Israel
,
binding
them
to
himselfe
as
with
a
girdle
,
in
the
bond
of
the
Covenant
;
wee
were
sometimes
free
from
God
,
and
free
from
righteousnesse
,
Rom.
6.20
.
But
now
we
are
by
Covenant
become
the
Lords
servants
,
1
Cor.
7.22
.
being
bound
unto
him
by
the
bond
of
the
Covenant
.
4.
Consider
how
we
are
said
sometimes
to
keep
Covenant
,
sometimes
to
break
Covenant
with
God
;
In
Psal.
25.10
.
and
Psal.
103.18
.
Here
we
are
said
to
keep
Covenant
;
but
in
Psal.
44.17
.
and
Esay
24.5
.
There
is
mention
made
of
breaking
Covenant
with
God
;
and
in
Deut.
29.25
.
they
have
forsaken
the
Covenant
of
the
Lord
their
God
.
This
keeping
of
Covenant
,
and
b●eaking
or
forsaking
of
it
,
cannot
bee
conceived
to
be
done
otherwise
then
by
observing
or
violating
the
condition
of
the
Covenant
required
on
our
part
.
Such
as
are
most
profane
and
wa
k
most
loosely
,
they
will
be
forward
enough
to
claime
Gods
promise
;
but
they
are
faulty
in
performing
their
own
part
of
the
Covena●t
:
Thus
the
Jewes
they
would
hold
to
the
promise
,
that
God
was
their
God
,
Joh.
8.
and
yet
they
brake
the
Covenant
,
by
failing
in
the
condition
required
of
them
.
5.
Consider
how
the
name
of
Covenant
is
given
not
only
to
the
promise
which
God
makes
unto
us
,
but
to
that
duty
which
he
requires
on
our
part
,
to
be
done
by
us
,
in
Gen.
17.7
.
There
the
name
of
Covenant
is
given
to
Gods
promise
which
he
makes
to
us
;
but
afterwards
in
vers.
9.
the
same
name
of
Covenant
is
also
given
to
the
duty
required
of
us
,
I
will
(
saith
the
Lord
to
Abraham
)
establish
my
Covenant
with
thee
,
and
what
is
that
?
I
will
be
a
God
unto
thee
,
&c.
and
thou
also
shalt
keep
my
Covenant
,
that
is
,
there
is
the
duty
I
require
of
thee
,
by
which
thou
shalt
testifie
thy
observance
of
the
Covenant
;
namely
,
in
circumcising
thy
seed
.
This
use
of
the
word
(
Covenant
)
being
applyed
to
that
which
is
required
of
us
,
shewes
plainly
that
there
is
a
stipulalation
or
condition
in
the
Covenant
required
on
our
part
.
6.
We
reade
expresse
mention
made
of
the
condition
,
upon
which
the
promise
of
life
and
salvation
is
made
;
as
in
Act.
16.31
.
Believe
on
the
Lord
Jesus
,
and
thou
shalt
be
saved
,
Rom.
10.9
.
If
thou
believest
,
thou
shalt
be
saved
,
&c.
7.
Gods
dealing
with
the
Israelites
when
he
made
his
Covenant
with
them
at
Mount
Sinai
,
shewes
plainly
that
there
is
a
condition
in
the
Covenant
,
Exod.
24.3
.
to
9.
when
the
Lord
was
about
to
make
up
his
Covenant
betwixt
him
and
them
,
you
see
how
Moses
rehearseth
before
them
the
words
of
the
Covenant
,
that
they
might
know
what
it
was
which
the
Lord
required
of
them
;
and
to
the
end
it
might
be
done
more
seriously
,
he
repeats
the
termes
of
the
Covenant
to
be
observed
by
them
,
twice
over
,
and
they
doe
twice
promise
to
observe
the
words
of
the
Covenant
,
before
the
bloud
of
the
Covenant
,
by
which
it
was
confirmed
,
was
sprinkled
upon
them
,
shewing
unto
us
thereby
,
that
we
must
for
our
part
assent
unto
the
Covenant
,
not
only
accepting
the
promise
of
it
,
but
also
submit
to
the
duty
required
in
it
;
or
else
there
is
no
Covenant
established
betwixt
God
and
us
;
we
must
as
well
accept
of
the
condition
as
of
the
promise
,
if
we
will
be
in
Covenant
with
God
.
Object
.
But
the
Covenant
is
otherwise
called
a
Testament
,
Heb.
7.8
,
9.
Answ.
This
terme
or
name
of
Testament
,
is
given
to
the
Covenant
;
not
to
exclude
the
condition
but
to
shew
the
firmnesse
,
and
inviolable
and
unchangeable
nature
of
it
,
being
confirmed
by
the
death
of
Christ
the
Testator
,
and
therefore
never
to
bee
altered
nor
changed
:
Whiles
men
live
,
they
may
alter
their
Wills
or
Testaments
,
as
oft
as
they
please
;
but
when
they
are
dead
it
is
unalterable
,
Gal.
3.
Christ
hath
dyed
to
confirm
his
Testament
,
it
s
therefore
now
unchangeable
,
being
ratified
by
his
death
,
as
a
Testament
is
by
the
death
of
the
Testator
.
And
that
this
is
the
true
reason
why
the
Apostle
calls
it
a
Testament
,
is
evident
by
Heb.
9.16
,
17.
Where
a
Testament
is
(
saith
the
Apostle
)
there
must
be
the
death
of
the
Testator
;
and
he
gives
the
reason
,
even
now
alledged
,
because
the
Testament
is
confirmed
when
men
are
dead
,
and
not
before
;
And
that
the
Apostle
had
no
intent
(
in
so
calling
it
)
to
exclude
the
condition
,
is
evident
by
verse
15.
where
he
saith
,
That
Christ
is
made
the
Mediator
of
a
better
Testament
,
that
through
his
death
those
which
were
called
might
receive
the
promise
of
eternall
inheritance
;
These
words
(
those
which
were
called
)
doe
plainely
and
fully
imply
the
condition
required
in
the
Covenant
of
life
,
our
calling
being
finished
in
the
working
of
faith
,
which
is
the
condition
of
the
Covenant
;
no
man
is
effectually
called
so
as
to
have
part
in
that
eternall
inheritance
,
untill
he
believe
,
so
that
the
Legacies
of
the
Testament
being
to
those
that
are
called
,
that
is
,
to
those
that
do
believe
;
it
is
most
manifest
that
the
intent
of
the
Apostle
in
calling
the
Covenant
by
the
name
of
a
Testament
,
was
not
to
exclude
the
condition
,
but
only
(
as
was
said
)
to
shew
the
stability
and
immutability
of
the
Covenant
;
It
being
now
like
a
Testament
,
confirmed
by
the
death
of
him
that
made
it
:
The
forme
of
the
former
Covenant
which
God
made
with
Israel
in
the
Wildernesse
,
was
changed
in
respect
of
the
manner
of
Administration
of
it
,
because
it
was
not
confirmed
by
the
death
of
the
Testator
;
but
this
is
confirmed
by
death
,
and
therefore
herein
neither
matter
nor
forme
can
be
changed
any
more
;
in
Joh.
17.24
.
We
have
Christ
there
making
his
last
Will
and
Testament
,
to
be
executed
by
his
Father
;
and
what
his
Will
is
,
we
have
it
expressed
in
his
own
words
,
Father
I
will
those
whom
thou
hast
given
me
may
be
where
I
am
,
&c.
And
who
those
be
that
hee
meaneth
by
them
that
are
given
him
,
is
plainly
expressed
,
verse
20.
Even
those
that
believe
in
his
name
;
Christ
doth
not
bequeath
the
Legacy
of
his
Testament
unto
all
in
generall
,
but
to
such
as
doe
believe
;
as
for
the
rest
he
bequeathes
nothing
unto
them
.
Joh.
17.9
.
Object
.
But
there
be
same
absolute
promises
of
the
Covenant
,
which
are
without
any
condition
at
all
on
our
part
,
as
the
promises
of
the
first
grac●
&c.
in
which
God
promiseth
to
his
Elect
,
as
yet
uncalled
,
that
he
will
give
them
a
new
heart
,
and
take
away
the
stony
heart
from
them
,
Ezek.
11.
&
36.
Answ.
1.
We
must
consider
the
Covenant
not
only
as
consummate
and
made
up
with
our selves
in
our
own
persons
,
but
as
it
was
begun
,
and
first
made
with
us
and
for
us
in
Christ
,
in
which
regard
it
is
said
to
bee
made
with
us
before
the
world
began
,
Tit.
1.2
.
a
promise
of
grace
being
made
to
Christ
for
us
,
and
to
us
in
him
:
Now
if
we
thus
consider
the
Covenant
,
as
made
with
us
in
Christ
,
so
the
first
grace
it selfe
is
conditionall
,
as
well
as
the
last
;
Christ
receives
the
promises
of
grace
for
us
,
but
he
receives
not
the
least
of
them
but
upon
condition
that
he
must
lay
down
his
life
for
them
,
that
he
may
performe
them
unto
us
as
we
see
in
Esay
55.5
.
Where
God
the
Father
makes
a
promise
to
Christ
,
that
he
shall
call
a
Nation
or
People
to
the
knowledge
of
himselfe
;
which
is
a
promise
of
the
first
grace
given
us
in
our
first
conversion
and
calling
:
but
in
respect
of
Christ
,
this
is
not
absolute
,
but
conditionall
,
as
appeares
in
verse
4.
for
he
must
be
a
witnesse
unto
the
people
,
to
testifie
unto
them
the
will
of
the
Father
,
which
he
performed
in
his
Propheticall
and
Priestly
Office
;
yea
,
he
must
make
his
soule
an
offering
for
sinne
,
Esay
53.10
.
and
upon
this
condition
he
must
have
power
to
call
a
Nation
,
to
bring
them
home
by
effectuall
calling
unto
God
;
and
thus
in
respect
of
Christ
the
very
first
Grace
is
conditionall
,
though
without
condition
on
our
part
.
2.
Consider
the
Covenant
in
respect
of
the
end
of
it
,
which
it
leads
unto
,
which
is
life
and
salvation
,
in
which
respect
it
is
called
a
Covenant
of
life
and
peace
,
Ma●th
.
2.5
.
and
if
wee
thus
consider
it
,
it
is
conditionall
in
respect
of
our selves
;
for
these
promises
of
life
and
peace
are
not
made
but
upon
condition
of
faith
and
obedience
,
not
to
the
unbelieving
and
profane
,
Rom.
10.9.10
,
13.
Rom.
8.13
.
Mat.
5.3
.
to
10.
and
thus
whether
we
look
to
the
first
Grace
as
the
beginning
of
the
Covenant
,
or
to
the
last
Grace
as
the
end
of
it
,
the
one
is
conditionall
in
respect
of
Christ
,
the
other
in
respect
of
our selves
;
there
is
a
condition
of
both
.
3.
The
giving
of
the
first
Grace
in
our
calling
,
goes
before
our
pesonall
Covenant
betwixt
God
and
us
,
by
which
we
bind
our selves
unto
him
to
take
him
for
our
God
,
to
depend
upon
him
,
and
to
submit
our selves
unto
his
will
;
first
the
Lord
doth
dispose
us
and
fit
us
to
a
walking
in
Covenant
with
him
,
by
putting
into
us
his
own
spirit
,
as
it
is
in
Ezek.
36.
and
then
he
requires
an
actuall
performance
of
Covenant
on
our
part
,
to
walk
according
to
the
Grace
received
;
Look
how
it
was
in
that
Covenant
made
with
Adam
,
so
it
is
in
this
Covenant
of
Grace
,
in
respect
of
the
point
in
hand
,
though
otherwise
there
be
wide
differences
betwixt
them
,
as
we
have
seen
before
;
first
God
indues
Adam
with
an
habituall
righteousnesse
,
thereby
enabling
him
for
that
obedience
which
he
was
to
walk
in
,
and
then
having
thus
qualified
him
,
the
Lord
enters
into
a
Covenant
with
him
,
requiring
of
him
to
walk
according
to
all
that
Law
which
was
set
before
him
,
and
in
that
way
of
working
righteousnesse
,
to
look
for
the
life
which
was
promised
him
;
so
it
is
here
in
the
Covenant
of
Grace
;
first
,
the
Lord
comes
and
takes
away
from
us
the
heart
of
stone
,
that
evill
heart
of
unbeliefe
,
and
gives
us
a
spirit
of
faith
,
and
renewing
Grace
,
and
then
draweth
the
soule
into
a
Covenant
with
him
,
to
walk
with
him
in
a
way
of
faith
,
depending
upon
him
by
faith
,
and
obeying
him
by
faith
:
so
looking
for
the
promise
of
eternall
life
;
Thus
it
was
with
Abraham
;
first
God
gives
unto
Abraham
a
believing
heart
,
then
he
comes
to
him
and
tells
him
,
Abraham
,
I
am
come
to
enter
into
a
Covenant
with
thee
:
and
withall
tells
him
what
are
the
articles
and
conditions
of
the
Covenant
both
on
Gods
part
,
and
on
Abrahams
;
on
Gods
part
,
That
he
will
be
to
Abraham
and
to
his
seed
a
God
to
blesse
him
,
and
to
be
an
alsufficient
good
unto
him
;
and
on
Abrahams
part
,
Requiring
,
That
he
walk
before
him
and
be
upright
,
and
keep
his
Covenant
which
was
commanded
him
;
and
so
it
is
with
all
the
Adult
Children
of
Abraham
,
first
,
God
gives
us
a
spirit
of
Grace
,
beginning
to
renew
us
,
then
propounds
to
us
the
great
things
of
his
Covenant
which
he
will
bestow
upon
us
,
and
commands
us
to
depend
by
faith
upon
him
for
the
performance
of
them
;
and
if
we
thus
consider
of
the
giving
of
the
first
Grace
,
this
doth
no
whit
crosse
the
condition
of
the
Covenant
,
but
makes
way
for
it
,
enabling
us
to
walk
in
Covenant
with
God
;
that
so
he
may
bring
upon
us
the
good
which
he
hath
promised
us
.
Object
.
But
this
putting
of
a
condition
to
the
Covenant
of
grace
may
seeme
to
confound
it
and
to
make
it
the
same
with
the
Covenant
of
works
.
Answ.
It
is
not
the
having
of
a
condition
,
but
the
identity
or
samenesse
of
the
condition
which
makes
them
the
same
Covenant
;
all
Covenants
have
a
condition
,
but
all
Covenants
are
not
therefore
one
and
the
same
,
but
do
differ
according
to
the
difference
of
the
conditions
which
are
made
;
there
being
then
one
condition
in
the
Covenant
of
works
,
and
another
in
the
Covenant
of
grace
,
they
are
therefore
distinct
Covenants
,
though
there
be
a
condition
in
both
.
Thus
then
we
see
there
is
a
condition
of
the
Covenant
.
But
(
to
come
to
the
second
point
before
propounded
)
why
(
may
some
say
)
doth
the
Lord
require
any
condition
of
us
,
and
not
bring
us
to
life
and
glory
without
requiring
any
thing
at
our
hand
?
Answ.
1.
It
is
meet
we
should
glorifie
God
and
his
grace
towards
us
,
before
he
exalt
us
and
bring
us
unto
glory
;
in
this
way
it
was
that
Christ
himselfe
went
into
glory
,
according
to
that
Prayer
of
his
in
Iohn
17.4
.
I
have
glorified
thee
here
on
earth
,
now
therefore
glorifie
me
with
thy selfe
,
with
that
glory
which
I
had
with
thee
,
&c.
so
must
we
doe
,
we
must
walke
by
the
same
way
,
we
must
here
glorifie
that
grace
,
by
which
we
look
for
glory
and
honour
and
eternall
life
.
2.
The
Lord
would
hereby
justifie
the
way
of
his
grace
,
and
stop
the
mouthes
of
all
such
as
ate
ready
to
murmure
against
him
,
herein
shewing
his
righteousnesse
in
saving
those
that
do
beleeve
;
the
wicked
are
forward
to
complain
against
the
Lord
himselfe
;
they
had
wont
to
say
,
The
wayes
of
the
Lord
are
not
equall
,
Ezek.
18.
and
in
Mat.
20.11
.
there
are
that
murmure
against
him
,
as
if
he
dealt
not
equally
with
them
;
they
are
complainers
Iude
16.
ready
to
challenge
God
righteousnesse
,
that
they
themselves
are
not
saved
as
well
as
others
;
These
mouthes
must
be
stopped
;
and
when
the
Lord
hath
carried
on
his
people
,
in
a
way
of
grace
,
through
faith
,
patience
,
submission
and
obedience
to
his
will
,
others
continuing
still
in
their
ca●nall
licentiousnesse
,
this
will
stop
the
mouthes
of
all
such
compla●nours
and
murmurers
.
It
will
shew
forth
the
righteousnesse
and
equity
of
the
Lords
proceeding
in
judgement
against
them
,
in
condemning
them
,
and
saving
those
that
doe
beleive
,
1
Thes.
1.6
.
3.
It
s
also
for
the
greater
consolation
of
the
Saints
,
that
wee
seeing
the
condition
to
be
wrought
in
us
,
and
finding
our selves
to
be
guided
by
his
Spirit
,
and
inabled
in
any
gracious
measure
to
keep
the
way
of
his
Covenant
which
he
hath
appointed
for
us
to
walke
in
,
we
might
thereby
have
the
more
strong
consolation
,
assuring
our selves
of
the
fulfilling
of
his
gracious
promise
towards
us
;
that
his
loving
kindnesse
shall
be
for
ever
and
ever
on
them
that
fear
him
,
and
keepe
his
covenant
thinking
upon
his
Commandements
to
do
them
,
Psal.
103.17
,
18.
And
thus
both
in
respect
of
glorifying
of
God
,
the
stopping
of
the
mouthes
of
the
wicked
,
and
for
the
comfort
of
the
Saints
,
it
was
meet
there
should
be
a
condition
annexed
to
the
Covenant
.
Before
we
proceed
to
the
third
point
,
let
us
make
a
little
use
of
that
already
delivered
.
If
there
be
a
condition
of
the
Covenant
,
then
hence
it
follows
,
That
for
the
tryall
of
our
interest
in
the
Salvation
which
the
Covenant
promiseth
,
there
can
be
no
more
direct
,
evident
,
and
certain
way
taken
,
then
by
examining
our selves
concerning
the
condition
of
the
Covenant
,
expressed
in
the
conditionall
promises
.
The
promise
of
life
is
made
onely
to
beleevers
,
who
are
described
by
other
graces
accompanying
their
faith
,
and
therefore
termed
sometimes
such
as
love
God
,
sometimes
merciful
,
poor
in
heart
upright
,
and
such
other
,
all
these
flowing
from
faith
,
faith
shewing
it selfe
by
them
.
Now
then
,
faith
being
the
condition
of
the
Covenant
,
(
as
we
shall
shew
afterwards
)
and
being
known
by
these
other
graces
accompanying
it
,
here
is
the
way
for
us
to
try
our selves
before
God
,
whether
the
promise
of
salvation
doe
belong
unto
us
even
by
looking
to
the
condition
of
Faith
,
and
such
other
graces
,
as
doe
accompany
it
in
them
that
doe
beleive
:
This
is
so
sure
away
of
tryall
,
that
the
Apostle
himself
directs
us
thereunto
,
2
Cor.
13.15
.
Prove
your selves
whether
yee
be
in
the
faith
or
no
:
If
we
would
know
our selves
to
be
such
as
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
disallowed
or
rejected
,
there
is
no
better
way
to
know
it
then
by
our
faith
.
And
Iohn
tells
us
that
in
this
way
we
shall
assure
our
hearts
,
1
Iohn
3.14
,
18
,
19.
In
Rom.
10.
The
Apostle
doth
propound
the
doubt
of
a
weak
beleever
,
inquiring
how
he
may
know
that
he
shall
be
saved
;
and
the
Apostle
himself
answers
his
doubt
,
telling
him
that
it
is
not
by
ascending
or
descending
hither
or
thither
,
but
by
looking
to
his
faith
,
For
if
thou
beleevest
with
thine
heart
in
the
Lord
Iesus
,
thou
shalt
be
saved
,
v.
9.
This
way
of
tryal
sheweth
the
true
use
of
those
promises
which
we
call
conditional
;
we
do
not
make
the
graces
expressed
in
them
as
the
matter
of
our
righteousnesse
,
and
yet
neither
do
we
cast
them
aside
as
if
they
were
Legall
promises
,
and
not
Evangelicall
;
but
the
use
of
them
is
thereby
to
try
our selves
by
the
graces
expressed
in
them
;
and
this
is
the
chiefest
way
of
tryall
which
the
Word
doth
direct
us
unto
;
Yea
I
doubt
not
to
affirme
that
if
we
will
in
ordinary
course
,
have
any
tryall
of
our
estates
by
the
Word
,
we
must
have
it
in
this
way
,
by
the
conditionall
promises
;
The
absolute
promises
do
not
describe
the
persons
to
whom
the
blessings
of
the
Covenant
doe
belong
;
onely
the
conditionall
promises
do
point
out
the
persons
to
be
saved
,
as
the
absolute
do
shew
the
cause
of
our
salvation
;
if
therefore
we
will
try
,
and
in
a
way
of
tryall
have
any
knowledge
of
our
personall
interest
in
the
salvation
promised
,
we
must
either
come
to
know
it
by
the
conditionall
promises
,
or
not
have
it
from
the
word
at
all
,
&c.
Yet
neither
would
I
make
rhe
absolute
promises
uselesse
,
as
some
have
gone
about
to
do
with
those
that
are
conditionall
;
I
acknowledge
they
are
of
singular
use
;
First
,
in
that
they
shew
unto
us
the
onely
cause
of
our
salvation
,
even
free
grace
,
and
no
other
;
Secondly
,
they
are
a
foundation
for
the
faith
of
adherence
or
dependence
to
stay
upon
;
they
yeeld
a
singular
incouragement
to
a
poor
dejected
soul
that
finds
nothing
in
it self
but
sin
and
misery
,
with
hope
to
cast
it selfe
upon
the
free
grace
of
God
,
seeing
he
looks
at
nothing
in
us
for
which
he
should
save
us
,
but
onely
to
glorifie
his
own
grace
in
us
.
But
still
though
in
these
regards
there
be
great
use
of
these
absolute
promises
,
yet
the
tryall
of
our
estates
is
not
by
them
,
because
they
doe
not
note
out
the
persons
to
whom
the
salvation
is
promised
,
but
this
is
done
(
as
was
said
)
by
the
conditionall
.
There
be
two
acts
of
faith
,
one
of
adherence
or
dependance
,
another
of
assurance
;
There
be
also
two
kinds
of
promises
,
absolute
and
conditionall
;
marke
now
how
these
doe
fit
and
answer
one
to
the
other
,
the
absolute
promises
to
the
faith
of
adherence
,
the
conditionall
to
the
faith
of
assurance
;
For
example
,
God
comes
and
sayes
;
For
mine
owne
sake
will
I
doe
thus
and
thus
unto
you
in
an
absolute
promise
;
here
is
a
ground
for
the
faith
of
adherence
to
cleave
unto
;
though
I
be
most
unworthy
,
yet
I
will
hang
upon
this
promise
because
it
is
for
his
owne
sake
that
the
Lord
will
perform
this
mercy
,
that
he
may
be
glorified
.
There
be
also
conditionall
promises
,
(
He
that
beleeveth
shall
be
saved
)
by
meanes
of
which
(
we
having
the
experience
and
feeling
of
such
grace
in
our selves
)
we
grow
to
an
assurance
that
we
are
of
those
that
he
will
shew
that
free
grace
upon
.
And
thus
the
absolute
promises
are
laid
before
us
as
the
foundation
of
our
salvation
which
is
wrought
in
the
adhering
to
the
promise
)
and
the
conditionall
as
the
foundation
of
our
assurance
.
But
may
not
(
will
some
say
)
and
doth
not
the
Lord
sometimes
give
comfort
to
his
servants
by
an
absolute
promise
?
and
if
so
,
then
what
need
we
looke
to
those
that
are
conditionall
?
Ans.
I
doubt
not
but
the
Lord
doth
give
refreshings
to
the
souls
of
his
beloved
by
such
absolute
promises
;
for
there
being
a
sum
of
grace
contained
in
every
promise
,
whether
absolute
or
conditionall
,
the
Lord
may
let
the
soule
raste
of
the
comfort
of
that
grace
by
what
promise
he
will
when
the
soule
is
taken
up
with
some
deep
and
serious
meditation
of
that
abundant
grace
and
free
goodnes
of
God
towards
us
,
and
the
minde
is
fastned
upon
some
expression
of
such
a
promise
setting
forth
that
grace
unto
us
,
the
Spirit
sends
down
that
sweetnesse
of
grace
into
our
hearts
,
letting
us
taste
and
feel
the
comfort
of
it
.
This
none
will
deny
.
But
1.
the
question
is
not
,
whether
we
may
taste
of
comfort
by
an
absolute
promise
;
but
by
what
kinde
of
promise
we
are
to
try
our selves
;
the
Spirit
may
give
refreshing
by
an
absolute
promise
,
but
our
way
of
tryall
is
by
the
conditionall
,
examining
our selves
by
the
graces
expressed
in
them
,
and
thereupon
making
application
to
our selves
of
the
mercy
promised
,
which
we
cannot
doe
by
the
absolute
,
there
being
nothing
expressed
in
them
to
helpe
us
in
this
way
,
2.
Though
comfort
may
he
had
by
an
absolute
promise
,
yet
it
is
never
given
(
if
it
be
true
and
not
a
delusion
)
but
where
the
condition
of
Faith
and
other
graces
are
in
being
,
and
are
first
wrought
;
otherwise
it
is
lying
,
false
comfort
,
not
true
and
saving
,
3.
Though
we
may
have
comfort
by
an
absolute
promise
,
yet
when
times
of
temptation
doe
return
,
when
scruples
and
doubts
doe
afterwards
arise
in
our
heart
,
we
must
then
turn
to
the
conditionall
promises
,
trying
whether
the
graces
expressed
in
them
be
wrought
in
us
;
and
then
finding
in
our selves
that
faith
and
love
which
is
in
Christ
Jesus
,
we
doe
thereby
grow
up
in
assurance
that
the
former
consolation
was
no
other
but
the
consolation
of
Gods
own
Spirit
.
So
that
upon
the
point
,
here
is
the
usuall
and
ordinary
way
of
tryall
of
our
estates
,
even
to
try
our selves
by
the
graces
expressed
in
the
conditionall
promises
.
And
though
the
comfort
so
tasted
as
was
before
expressed
,
be
the
more
sweet
and
delightfull
whiles
it
is
felt
,
yet
the
assurance
which
we
have
by
the
tryall
of
our
graces
,
is
the
more
constant
and
durable
.
If
upon
pretence
of
the
seale
and
witnesse
of
the
Spirit
in
an
absolute
promise
,
any
shall
despise
this
way
of
tryall
by
the
graces
that
are
in
them
,
let
them
take
heed
,
least
Sathan
(
who
knows
how
to
transforme
himselfe
into
an
Angel
of
light
)
doe
deceive
them
with
false
flashes
of
comfort
,
which
in
the
end
will
cause
them
to
lie
down
in
sorrow
.
It
is
but
an
unpleasing
businesse
to
separate
and
oppose
the
things
which
God
hath
so
nearely
joyned
together
,
to
oppose
the
absolute
promises
against
the
conditionall
,
or
the
conditionall
against
the
absolute
;
the
Lord
hath
made
no
such
separation
or
opposition
betwixt
them
;
The
absolute
and
conditionall
promises
are
both
one
in
substance
,
though
they
differ
in
manner
of
expression
;
For
when
the
Lord
saith
,
he
will
forgive
our
sins
for
his
own
sake
,
Esay
43.
(
which
is
an
absolute
promise
)
this
promise
intends
faith
in
those
in
whom
it
shall
be
fulfilled
;
though
he
do
forgive
our
sinnes
for
his
own
sake
,
yet
he
doth
it
only
to
such
as
doe
believe
;
faith
therefore
is
implyed
in
that
promise
,
though
not
expressed
;
And
on
the
other
side
,
when
God
promiseth
life
to
such
as
doe
believe
(
which
is
a
conditionall
promise
)
this
promise
implies
the
former
freenesse
of
Grace
,
as
was
before
expressed
in
the
absolute
promise
to
doe
it
for
his
own
sake
;
the
expressing
of
faith
the
condition
,
doth
not
exclude
the
freenesse
of
Grace
,
nor
doth
the
expressing
of
freenesse
of
Grace
exclude
the
condition
;
these
two
kinde
of
promises
,
help
to
explaine
one
another
,
not
to
contradict
or
overthrow
the
truth
of
either
;
When
we
heare
a
conditionall
promise
,
(
believe
and
be
saved
)
if
any
shall
now
aske
,
Why
will
the
Lord
save
such
as
believe
without
works
?
To
this
the
Lord
answers
in
the
absolute
promise
,
for
mine
own
sake
will
I
doe
it
;
On
the
otherside
,
when
hearing
an
absolute
promise
,
(
As
,
for
mine
own
sake
will
I
doe
this
:
)
If
any
shall
here
aske
,
To
whom
will
the
Lord
performe
this
mercy
promised
?
To
this
he
answers
in
the
conditionall
promise
,
I
will
doe
it
to
them
which
doe
believe
;
so
sweetly
doe
these
promises
agree
betwixt
themselves
,
helping
to
explaine
and
expound
one
another
.
Let
us
not
then
dash
them
on
against
another
,
and
betwixt
themselves
they
will
not
jarre
.
The
Apostle
found
no
disagreement
betwixt
Grace
and
Faith
,
or
betwixt
being
saved
by
Grace
,
and
being
saved
by
Faith
,
Ezek.
2.8
.
and
if
Grace
and
Faith
agree
so
well
,
then
must
the
absolute
and
conditionall
promises
agree
also
;
the
one
expressing
the
Grace
of
God
as
the
cause
of
our
salvation
;
the
other
expressing
the
condition
(
Faith
)
by
which
it
is
received
,
and
our
interest
in
it
discerned
;
this
way
of
tryall
by
conditionall
promises
,
Let
none
count
a
legall
course
,
as
not
agreeable
to
the
spirit
of
the
Gospel
,
This
is
that
way
of
tryall
which
Paul
(
who
was
no
legall
Preacher
)
directed
the
Saints
unto
:
So
doth
Peter
also
,
2
Pet.
5.
to
11.
v.
Some
that
love
to
be
wise
above
that
which
is
written
,
and
not
according
to
sobriety
,
despise
this
way
as
fit
for
novices
,
but
not
for
such
as
are
perfect
as
they
are
:
They
have
their
assurance
by
revelation
,
seeing
the
very
book
of
life
unsealed
and
opened
unto
them
,
so
that
they
may
see
and
reade
their
own
names
written
in
it
;
it
is
too
low
a
work
for
them
to
descend
into
themselves
,
and
to
examine
how
it
is
with
them
within
,
whether
they
be
in
the
faith
or
no.
But
if
this
people
have
any
eare
to
heare
,
Let
them
take
heed
of
speaking
evill
of
the
way
of
the
Lord
,
which
is
so
clearely
laid
down
in
the
Word
;
or
if
they
be
already
hardned
in
their
own
way
,
and
being
wise
in
their
own
eyes
,
will
count
this
way
legall
,
and
contrary
to
the
free
Grace
of
the
Covenant
,
I
doubt
not
to
tell
them
,
that
an
humble
soule
which
is
able
to
prove
his
estate
in
life
by
his
faith
,
and
other
Graces
accompanying
it
,
as
holy
mourning
for
sinne
(
which
they
set
so
light
by
)
love
of
God
,
and
of
the
bretheren
,
care
to
please
God
,
and
such
like
,
shall
finde
more
setled
and
sure
comfort
,
in
the
truth
of
these
,
then
they
shall
doe
in
their
fancyed
revelations
,
and
absolute
way
,
neglecting
the
state
of
the
inward
man
.
That
wretched
Jezabell
(
whom
the
Devill
sent
over
hither
to
poyson
these
American
Churches
,
with
her
depths
of
Sathan
which
she
had
learned
in
the
Schoole
of
the
Familists
,
who
made
her selfe
a
Prophetesse
,
as
understanding
all
secrets
of
the
counsell
of
God
,
)
shee
counted
all
such
but
legall
Christians
,
and
legall
Preachers
,
as
allowed
this
way
:
All
her
assurance
was
from
revelation
,
it
was
revealed
unto
her
that
shee
was
one
of
the
Elect
of
God
;
and
shee
knew
all
things
by
immediate
revelation
from
above
;
but
I
fear
she
knows
not
that
her
glorious
revelations
were
but
Satanicall
delusions
:
Let
her
damned
heresies
shee
fell
into
,
(
denying
the
resurrection
,
&c.
)
and
the
just
vengeance
of
God
,
by
which
she
perished
,
terrifie
all
her
seduced
followers
from
having
any
more
to
doe
with
her
leaven
,
which
shee
spred
among
them
.
Beware
of
her
sinne
,
least
yee
perish
in
her
plague
.
Vse
2.
Is
there
a
condition
of
the
Covenant
?
Then
let
this
provoke
us
all
,
who
look
for
the
blessing
which
it
brings
,
to
be
faith●ull
with
God
in
keeping
our
Covenant
with
him
;
take
heed
we
fall
not
short
of
the
condition
,
least
we
be
deprived
of
the
blessing
;
this
is
that
which
the
Apostle
teaches
us
,
Heb.
4.1
.
Seeing
we
have
a
promise
left
us
of
entering
into
his
rest
,
(
there
is
the
blessing
promised
)
let
us
feare
least
(
through
unbeliefe
)
any
of
us
should
be
deprived
(
there
is
the
condition
required
:
)
The
words
(
through
unbeliefe
)
are
not
in
the
Text
expressed
,
but
they
are
evidently
implyed
,
as
appears
both
by
the
coherence
with
the
third
Chapter
,
and
by
that
which
followes
,
Chap.
4.2
.
To
be
deprived
of
such
a
blessing
is
a
heavy
losse
,
such
as
can
never
be
recompenced
,
and
the
preventing
of
this
losse
,
(
so
far
as
concernes
us
)
is
by
keeping
of
our
Covenant
,
which
the
Lord
commands
us
to
walk
in
.
If
we
forsake
the
condition
,
we
forsake
the
promise
;
and
therefore
it
is
also
that
when
God
took
Abraham
into
a
Covenant
with
him
,
he
did
not
only
tell
Abraham
what
he
would
be
unto
him
,
a
God
to
blesse
him
;
but
he
brings
Abraham
to
walk
in
Covenant
with
him
;
Thou
also
shalt
keep
my
Covenant
,
(
saith
the
Lord
,
)
Gen.
17.9
.
Thou
shalt
walk
before
me
and
bee
upright
,
Gen.
17
1.
When
God
takes
us
into
Covenant
with
him
,
we
are
said
to
be
brought
into
the
bond
of
the
Covenant
,
Ezek.
20.
to
teach
us
that
now
we
must
look
at
our selves
as
tyed
and
bound
unto
God
,
in
a
Covenant
never
to
be
broken
;
we
are
not
now
any
longer
at
our
own
liberty
,
to
walke
as
we
list
,
but
must
observe
our
Covenant
to
walk
therein
;
when
we
walk
so
,
that
we
may
truly
say
before
the
Lord
,
our
heart
is
not
turned
back
from
thee
,
neither
have
we
dealt
falsely
with
thee
in
thy
Covenant
,
as
it
in
Psal.
44.17
,
18
this
keeps
the
heart
in
a
comfortable
expectation
of
the
blessed
hope
which
is
set
before
us
,
Thus
Paul
,
I
have
kept
the
faith
,
I
have
finished
my
course
,
and
now
henceforth
there
is
laid
up
for
me
a
crown
of
righteousnesse
,
2
Tim.
4.7
,
8.
Let
us
carefully
walk
in
the
condition
,
and
then
the
promise
will
be
sure
;
not
only
sure
in
it self
,
but
su●e
to
us
,
2
Pet.
1.10
.
These
bonds
of
the
Covenant
are
not
like
the
fetters
of
a
prison
;
they
are
like
the
pleasing
bonds
of
wedlock
;
(
vincula
nuptiarum
)
which
every
one
gladly
enters
into
;
Oh
let
us
love
these
bonds
;
give
up
both
our
hands
unto
the
Lord
;
yea
,
and
our
hearts
also
,
to
be
bound
in
them
for
ever
;
these
are
sweet
bonds
,
they
work
no
griefe
;
seek
not
therefore
to
break
them
,
Psal.
2.
nor
cast
them
from
you
;
say
not
we
will
be
our
own
,
and
walk
by
our
will
;
such
lawlesse
and
licentious
spirits
as
will
be
at
liberty
,
they
shall
be
at
liberty
to
their
wo
:
they
shall
have
such
a
liberty
as
Jeremy
threatned
to
the
rebellious
Jewes
,
a
liberty
to
the
sword
,
to
the
famine
,
and
to
the
pestilence
,
Jer.
34.
a
liberty
to
goe
to
hell
to
their
eternall
destruction
;
a
liberty
with
a
curse
;
granted
unto
them
in
wrath
,
which
shall
end
in
chaines
of
everlasting
darknesse
,
and
bring
them
into
that
prison
from
whence
there
is
no
going
out
:
Therefore
let
all
such
as
look
for
the
blessing
and
life
promised
in
the
Covenant
,
Let
them
walk
faithfully
in
the
condition
of
it
,
and
in
this
way
expect
the
mercy
which
is
promised
.
Thus
wee
have
shewed
;
First
,
That
there
is
a
condition
of
the
Covenant
;
Secondly
,
Why
the
Lord
hath
put
a
condition
unto
it
.
3.
The
third
point
follows
to
shew
what
the
condition
is
,
which
though
it
hath
been
obiter
mentioned
before
,
yet
is
now
to
be
spoken
of
more
particularly
.
The
condition
then
of
the
Covenant
of
Grace
is
faith
,
Rom.
4.16
.
&
Rom.
10.9
,
10.
If
thou
believest
in
the
Lord
Jesus
,
thou
shalt
be
saved
;
so
Acts
18.31
.
&
Joh.
3.16
.
hence
in
Rom.
3.27
.
The
Gospel
is
called
the
Law
of
Faith
,
because
as
the
Law
of
works
doth
put
works
as
the
condition
of
that
Covenant
;
so
the
Gospel
puts
faith
as
the
condition
of
the
new
Covenant
.
Quest.
But
why
is
faith
made
the
condition
of
the
Covenant
.
Answ.
1.
The
blessing
of
life
promised
,
is
not
in
our selves
,
but
in
Christ
;
Christ
is
life
,
and
he
which
hath
the
Sonne
hath
hath
life
,
and
he
which
hath
not
the
Son
hath
not
life
,
1
Joh.
5.12
.
We
are
dead
,
Colos.
3.3
.
and
our
Works
are
dead
,
Heb.
9.14
.
there
is
no
life
in
them
,
they
cannot
bring
life
unto
them
that
doe
them
;
nor
can
wee
quicken
our
own
soules
,
but
Christ
is
the
life
of
men
,
Joh.
1.4
.
Colos.
3.4
.
and
the
way
to
receive
Christ
,
and
the
life
which
is
in
him
,
is
only
by
faith
,
Ioh.
1.12
.
unbeliefe
rejects
Christ
and
puts
him
away
;
But
faith
as
an
hand
puts
forth
it selfe
to
receive
him
in
whom
our
life
is
:
If
we
had
life
in
our selves
,
and
could
have
found
it
in
our
own
works
,
it
had
then
been
needlesse
to
appoint
faith
as
the
condition
of
the
Covenant
;
but
being
that
both
we
our selves
are
dead
in
sinne
,
and
our
works
are
dead
works
,
nothing
but
death
to
be
found
in
either
;
therefore
it
s
required
that
wee
believe
in
Christ
,
that
we
may
receive
life
from
him
.
2.
The
condition
of
the
law
is
now
become
impossible
unto
us
,
through
the
infirmity
of
our
flesh
,
Rom.
8.3
.
and
therefore
the
Apostle
saith
,
that
the
Law
cannot
possibly
give
life
,
Gal.
3.21
.
Therefore
the
Lord
would
go
that
way
with
us
no
more
;
the
Lord
saw
by
Adam
,
what
would
be
the
fruit
of
that
condition
;
if
we
had
been
put
upon
the
same
as
Adam
was
,
we
should
have
done
as
he
did
;
we
should
have
shewed
our selves
men
,
like
men
transgressing
the
Covenant
,
as
Hoseah
speaks
,
Hos.
6.7
.
This
condition
being
above
our
ability
to
performe
,
the
Lord
hath
in
goodnesse
appointed
another
,
which
is
possible
through
grace
to
be
fulfilled
by
us
,
having
now
received
a
spirit
of
faith
,
(
2
Cor.
4.13
.
)
It
is
now
given
us
to
believe
,
Phil.
1.29
.
this
is
possible
.
3.
It
is
by
faith
that
it
might
be
by
grace
,
Rom.
4.16
.
The
Covenant
is
stablished
upon
the
condition
of
faith
,
that
it
might
appeare
to
be
by
grace
that
wee
obtain
the
blessing
:
the
condition
must
answer
the
nature
of
the
Covenant
;
therefore
being
a
Covenant
of
grace
,
the
condition
must
be
such
as
may
stand
with
grace
;
but
if
works
had
been
the
condition
,
this
could
not
have
stood
with
grace
,
Rom.
11.6
.
Gods
maine
end
in
this
Covenant
,
is
the
mani●estation
of
his
grace
towards
his
chosen
,
that
his
grace
may
be
glorified
in
them
,
Ephes.
1.6
.
2
Thes.
1.10
.
that
nothing
might
be
left
unto
man
to
glory
in
;
but
that
he
which
glorieth
might
glory
in
the
Lord
,
1
Cor.
1.
ult.
&c.
4.
It
is
faith
,
that
the
blessing
might
be
sure
to
those
to
whom
it
is
promised
,
Rom.
4.16
.
Adam
had
a
promise
of
life
,
but
being
made
upon
condition
of
working
,
he
never
got
the
blessing
by
that
Covenant
;
when
Adam
first
entred
into
Covenant
with
God
,
it
was
uncertaine
whether
he
should
live
by
it
or
no
,
in
regard
that
it
was
uncertaine
whether
he
would
fulfill
the
condition
,
and
thereupon
it
was
that
he
had
one
Sacrament
of
death
,
as
well
as
another
of
life
,
to
assure
him
of
death
in
case
he
sinned
,
as
well
as
to
assure
him
of
life
in
case
he
obeyed
:
but
now
the
promise
of
life
being
made
to
us
upon
condition
of
faith
,
it
is
thereby
made
sure
to
those
that
doe
believe
;
Christ
is
a
sure
foundation
for
them
to
rest
upon
,
Esay
28.16
.
the
promise
also
is
sure
and
faithfull
,
2
Sam.
23.5
.
and
faith
is
as
an
anchor
sure
and
stedfast
,
Heb.
6.19
.
and
,
Christ
being
so
sure
a
foundation
,
the
promise
sure
,
and
faith
taking
such
sure
hold
upon
both
,
these
three
together
are
as
a
three●old
cord
not
easily
broken
,
so
that
the
blessing
in
the
Covenant
of
grace
now
is
not
so
uncertaine
and
doubtfull
as
in
the
Covenant
of
works
,
but
is
sure
to
those
that
believe
.
And
hence
it
is
that
in
this
Covenant
though
we
have
two
seales
added
unto
it
,
as
well
as
in
the
Covenant
of
works
;
yet
there
is
no
Sacrament
or
seale
of
death
:
but
they
are
both
seales
of
life
and
salvation
,
assuring
us
that
if
we
believe
in
the
name
of
the
Lord
Jesus
,
we
shall
surely
have
everlasting
life
.
5.
Faith
is
sufficient
to
make
us
partakers
of
all
the
blessings
of
the
Covenant
;
Look
back
unto
all
those
blessings
before
named
,
and
you
shall
see
how
faith
doth
possesse
us
of
them
all
.
God
promiseth
to
be
a
God
unto
us
,
Jer.
31.
but
how
comes
he
to
be
our
God
?
It
is
by
faith
,
Rom.
3.29
,
30.
He
promiseth
forgivenesse
of
sinnes
,
and
to
remember
our
iniquities
no
more
,
and
it
is
faith
which
maketh
us
partakers
of
this
blessing
also
,
Acts
10.43
.
Rom.
3.24
,
25.
By
faith
wee
are
made
partakers
of
the
Spirit
of
holinesse
,
Gal.
3.14
.
faith
purifies
the
heart
,
Acts
15.9
.
&
26.18
.
By
faith
we
are
kept
in
the
estate
of
grace
unto
salvation
,
1
Pet.
1.5
.
Rom.
11.20
.
we
stand
by
faith
,
2
Cor.
1.24
.
By
faith
we
are
made
heires
and
owners
of
all
the
good
things
of
this
life
;
We
are
sonnes
by
faith
,
Gal.
3.21
.
and
being
sonnes
we
are
also
heires
,
Rom.
8.17
.
even
heires
of
the
world
,
as
Abraham
was
,
Rom.
4.13
.
and
if
by
faich
we
be
partakers
of
Christ
,
then
are
we
with
him
interested
in
all
other
things
also
,
Rom.
8.32
.
yea
,
all
things
are
ours
,
whether
things
present
or
things
to
come
,
all
are
ours
,
we
being
Christs
,
1
Cor.
3.
Lasty
,
by
faith
we
obtaine
that
great
and
last
blessing
of
the
Covenant
even
the
blessing
of
eternall
life
,
Joh.
3.16
,
36.
So
that
faith
alone
makes
us
possessors
of
all
the
blessings
of
the
Covenant
,
and
therefore
there
needs
no
other
condition
but
faith
alone
.
Object
.
But
(
may
some
say
)
if
faith
alone
be
the
condition
of
the
Covenant
,
and
doe
make
us
partakers
of
life
,
and
forgivenesse
of
sinne
,
then
what
need
is
there
of
any
obedience
,
or
works
of
holinesse
?
faith
alone
is
sufficient
in
stead
of
all
.
Answ.
This
was
the
old
plea
of
loose
Libertines
in
the
Apostles
times
;
I
have
faith
saith
one
,
and
though
I
have
no
works
,
yet
my
faith
will
save
me
;
But
understand
,
O
thou
vaine
man
(
saith
the
Apostle
James
,
chap.
3.
)
that
if
thy
faith
be
without
works
,
such
faith
is
vaine
,
but
like
a
dead
carkasse
without
soule
or
spirit
,
it
is
dead
in
it selfe
,
and
leaves
the
soule
in
death
,
wanting
life
in
it selfe
,
and
yeelding
no
living
fruit
,
it
cannot
bring
life
unto
the
soule
.
A
good
tree
saith
Christ
,
is
known
by
its
fruit
,
and
so
a
right
and
sound
faith
.
Let
a
man
believe
in
truth
,
he
cannot
but
love
;
and
if
he
love
,
he
cannot
but
seek
to
please
God
in
well
doing
;
faith
is
as
a
tree
of
life
which
abounds
with
good
fruit
;
as
therefore
when
a
man
desires
to
have
good
fruit
in
his
orchard
,
he
doth
not
set
the
fruits
themselves
in
it
,
but
plants
the
trees
which
use
to
beare
the
fruit
,
as
knowing
that
if
the
trees
be
good
and
kindly
,
the
trees
will
yeeld
the
fruit
;
so
God
delighteth
to
see
the
fruits
of
righteousnesse
in
the
lives
of
his
Saints
,
and
for
this
end
plants
in
their
hearts
the
tree
of
faith
,
as
knowing
where
this
tree
is
planted
,
and
takes
root
,
the
fruit
will
and
cannot
but
follow
;
faith
and
holinesse
can
no
more
be
separated
,
then
light
can
be
separated
from
the
Sunne
;
such
as
say
they
have
faith
,
and
hope
to
partake
in
the
blessing
of
the
Covenant
,
and
yet
live
loosely
,
carnally
,
unconscionably
,
they
doe
but
deceive
themselves
;
they
may
be
in
Covenant
with
hell
and
death
,
but
have
no
part
of
the
Covenant
of
life
and
peace
.
Quest.
2.
But
whereas
in
speaking
of
faith
,
wee
speak
sometimes
of
the
habit
,
sometimes
of
the
act
of
it
;
It
may
be
demanded
which
of
these
is
the
condition
of
the
Covenant
?
whether
is
it
the
habit
or
the
act
of
faith
which
is
required
of
us
?
Answ.
It
is
the
latter
,
that
is
,
the
act
,
faith
acting
and
working
towards
the
promise
,
and
from
the
promise
,
and
causing
us
to
live
by
faith
in
the
promise
,
according
to
that
in
Gal.
2.20
.
the
life
which
I
now
live
,
I
live
by
the
faith
of
the
Sonne
of
God
;
the
habit
is
freely
given
us
,
and
wrought
in
us
by
the
Lord
himselfe
,
to
inable
us
to
act
by
it
,
and
to
live
the
life
of
faith
;
and
then
we
having
received
the
gift
,
the
habit
,
then
(
I
say
)
the
Lord
requires
of
us
that
we
should
put
forth
acts
of
faith
,
both
by
waiting
upon
him
,
to
receive
from
him
all
the
good
which
he
hath
promised
,
and
by
walking
in
all
obedience
of
faith
,
in
an
humble
submission
to
his
will
;
this
work
of
faith
the
Apostle
shews
fully
to
have
been
in
those
Saints
,
in
Heb.
11.
both
in
expecting
the
promise
,
with
patient
suffering
under
the
hope
of
it
,
and
in
obedient
submission
to
any
Commandement
of
God
;
and
these
acts
of
faith
are
implyed
in
that
expression
of
walking
by
faith
,
2
Cor.
5.
and
the
work
of
faith
,
1
Thes.
1.3
.
and
in
that
faith
is
said
to
work
by
love
,
Gal.
5.
all
tending
to
shew
that
it
is
the
act
and
work
of
of
faith
which
is
required
on
our
part
.
Reas.
1.
It
is
the
act
of
faith
which
receives
the
promise
,
and
Christ
in
the
promise
,
Joh.
1.12
.
Heb.
11.13
.
A
man
may
have
an
hand
and
yet
not
have
the
gift
which
is
offered
him
unlesse
hee
put
forth
his
hand
to
receive
it
;
faith
is
the
hand
of
the
soule
,
and
the
putting
of
it
forth
is
the
act
by
which
wee
receive
Christ
offered
.
2.
Look
as
it
was
with
Adam
in
that
Covenant
made
with
him
,
he
had
an
habituall
righteousnesse
within
him
;
but
that
was
not
the
condition
of
the
Covenant
betwixt
God
and
him
,
but
the
acting
of
that
inward
habit
in
acts
of
obedience
,
was
the
condition
of
the
Covenant
;
so
here
in
the
Covenant
of
grace
,
first
,
God
puts
into
us
the
habit
of
faith
,
and
then
requires
of
us
act
of
faith
;
to
lay
hold
of
the
promise
,
and
to
receive
the
grace
which
i●
offered
in
the
Covenant
.
3.
It
is
not
an
habit
of
faith
,
but
a
life
of
faith
which
is
required
of
the
Saints
that
are
in
Covenant
with
God
;
it
is
the
habit
which
enables
and
fits
us
to
live
by
faith
;
but
the
life
of
faith
consists
in
the
acts
of
faith
,
put
forth
according
to
the
severall
occasions
we
meet
withall
,
Gal.
2.20
.
2
Cor.
5.8
.
Heb.
11.
4.
There
must
needs
be
a
difference
betwixt
that
which
God
promiseth
as
a
part
of
the
Covenant
on
his
part
,
and
that
which
he
requires
of
us
on
our
part
;
now
the
habit
is
that
which
God
promiseth
to
us
:
when
he
saith
,
I
will
give
you
a
new
heart
,
&c.
and
this
he
worketh
in
us
in
our
effectuall
calling
;
and
then
the
acting
of
that
faith
received
,
is
that
which
is
required
on
our
part
.
Quest.
But
what
is
that
act
or
acts
of
faith
,
by
which
we
perform
the
condition
of
the
Covenant
?
Answ.
1.
First
,
there
is
an
act
of
faith
by
which
we
doe
(
as
it
were
)
first
close
with
the
Covenant
revealed
and
offered
unto
us
.
2.
There
is
also
another
act
of
it
,
by
which
we
are
carried
on
to
an
answerable
walking
before
God
according
to
the
Covenant
made
with
him
.
1.
For
the
former
before
we
give
a
direct
answer
,
we
must
lay
down
these
two
grounds
.
First
,
That
in
the
making
up
of
the
Covenant
betwixt
God
and
us
,
God
is
first
with
us
,
he
is
the
first
mover
,
he
begins
with
us
,
before
we
begin
with
him
;
we
should
never
seek
to
be
in
Covenant
with
him
,
if
he
did
not
allure
us
,
and
draw
us
unto
him
,
Thus
in
Ezek.
20.37
.
I
will
bring
them
(
saith
the
Lord
)
into
the
bond
of
the
Covenant
;
It
is
the
Lord
which
brings
them
;
they
doe
not
first
offer
themselves
.
And
first
God
prepares
his
own
way
for
entering
into
Covenant
with
us
,
and
then
he
finisheth
the
work
;
and
in
this
preparation
he
doth
these
three
things
.
1.
He
breaks
us
off
from
our
Covenant
with
Hell
and
Death
,
makes
us
sensible
of
our
undone
estate
,
makes
us
see
that
we
are
without
God
,
without
Christ
,
without
hope
,
Ephes.
2.
that
we
are
not
under
mercy
,
that
wee
are
not
of
his
people
,
1
Pet.
2.
2.
He
opens
unto
us
his
minde
and
will
,
shewing
himselfe
willing
to
receive
us
to
grace
,
and
to
enter
into
a
new
Covenant
with
us
,
yet
againe
to
take
us
to
be
his
people
,
and
hee
to
be
our
God
;
he
goes
into
the
streets
and
open
places
as
it
is
in
Prov.
1.20
,
21.
and
there
makes
publike
proclamation
,
Ho
,
ho
,
every
one
that
will
,
Come
yee
unto
me
,
and
I
will
make
an
everlasting
Covenant
with
you
,
Esay
55.3
.
Esay
65.1
.
yea
more
,
he
comes
and
beseeches
us
to
be
reconciled
unto
him
,
2
Cor.
5.20
.
and
speaks
to
us
as
pittying
us
;
Jer.
3.12
.
and
lamenting
over
us
,
Ezek.
33.11
.
thereby
to
perswade
us
to
come
into
a
Covenant
with
him
.
3.
By
the
hearing
of
these
promises
and
offers
of
grace
,
the
Lord
usually
scattereth
some
little
seeds
of
faith
in
the
hearts
of
those
that
he
will
bring
unto
himselfe
;
which
seed
being
sown
,
doth
sometimes
quickly
put
forth
,
and
acts
towards
the
Covenant
propounded
,
and
layes
hold
of
it
,
as
we
see
in
Lydia
,
the
Jaylor
,
Zacheus
,
and
such
others
;
but
sometimes
(
and
that
most
usually
)
before
that
faith
hath
done
any
great
thing
in
seeking
after
God
,
to
make
a
Covenant
with
him
,
the
Lord
doth
againe
withdraw
himselfe
,
and
goes
away
as
,
Hoseah
5.
end
:
hiding
himselfe
,
as
if
he
would
regard
us
and
look
after
us
no
more
;
so
that
now
if
we
will
get
into
Covenant
with
him
,
we
must
seek
after
him
,
as
he
before
sought
after
us
,
and
must
sue
unto
him
for
grace
,
to
take
us
into
Covenant
with
himselfe
;
and
herein
faith
begins
to
shew
it selfe
,
beginning
to
work
and
move
towards
the
Covenant
which
the
Lord
offereth
to
make
with
us
.
For
though
the
Lord
hath
withdrawn
himselfe
,
yet
he
hath
left
such
a
touch
of
his
Spirit
upon
the
heart
as
makes
the
soule
affectionate
towards
him
,
so
as
now
it
cannot
rest
,
but
feeling
its
own
wo
,
being
without
God
,
and
without
Covenant
,
and
having
heard
of
the
Lords
willingnesse
to
enter
into
a
Covenant
with
us
,
it
now
begins
to
seek
after
the
Lord
,
to
be
in
Covenant
wirh
him
;
This
is
the
first
ground
,
that
God
is
first
,
he
begins
with
us
.
Secondly
,
The
second
is
,
that
whatsoever
faith
doth
in
seeking
to
enter
into
Covenant
with
God
,
it
doth
it
alwayes
in
that
way
,
and
according
to
that
order
in
which
the
Lord
hath
gone
before
us
,
in
the
offer
of
his
Covenant
unto
us
;
faith
doth
alwaies
follow
the
Word
,
and
doth
nothing
but
as
it
hath
a
word
of
Faith
to
guide
its
way
,
it
goes
step
by
step
as
it
hath
the
light
of
the
word
directing
and
going
before
;
faith
doth
not
prescribe
unto
God
,
it
will
not
presume
to
appoint
the
conditions
of
the
Covenant
,
onely
it
answers
and
applyes
it selfe
to
Gods
offer
,
taking
conditions
of
peace
,
but
giving
none
.
It
doth
not
seek
to
wind
about
the
promise
of
grace
to
our
own
minde
and
will
.
It
doth
not
say
I
will
have
it
thus
,
thus
it
shall
be
,
or
else
I
will
admit
of
no
conditions
of
peace
;
but
the
soul
now
finding
that
the
everlasting
estate
of
it
for
weal
or
woe
,
life
or
death
,
stands
at
the
meer
good
pleasure
and
mercy
of
God
;
and
knowing
that
either
it
must
submit
to
that
way
of
the
Covenant
,
and
to
those
conditions
which
the
Lord
is
pleased
to
set
down
,
or
it
must
perish
for
ever
;
it
gladly
comes
in
humbly
accepting
the
offer
of
grace
,
in
the
same
way
as
it
is
tendred
and
offered
unto
us
of
God
.
Here
then
(
that
we
may
see
how
faith
closeth
with
the
Covenant
propounded
)
we
must
see
first
how
God
offers
himselfe
in
his
Covenant
unto
us
.
Now
in
that
main
promise
of
the
Covenant
(
which
is
indeed
the
sum
of
all
)
I
will
be
thy
God
,
God
offers
himself
unto
us
two
wayes
,
(
as
hath
been
before
shewed
in
the
opening
of
that
promise
,
)
First
,
he
offers
himselfe
unto
us
as
a
God
of
mercy
to
pardon
us
;
as
a
God
of
blessing
to
blesse
us
with
all
sufficient
blessings
.
2.
As
a
God
over
us
,
and
above
us
,
to
order
us
and
to
rule
us
in
all
our
wayes
,
to
governe
us
according
to
his
owne
will
that
he
may
be
glorified
in
us
;
Thus
God
offers
himselfe
unto
us
in
his
Covenant
,
&c.
Now
the
answer
is
ready
to
the
question
propounded
,
how
faith
doth
act
in
closing
with
the
Covenant
;
the
work
of
faith
herein
is
to
carry
the
soule
towards
the
Covenant
in
the
same
order
and
way
as
it
is
propounded
;
First
accepting
the
grace
offered
,
resting
upon
God
for
all
the
mercy
which
he
hath
promised
.
2.
Taking
God
to
bee
a
God
over
us
submitting
to
his
government
and
authority
,
to
command
us
and
to
rule
us
in
all
things
according
to
his
own
will
;
these
two
things
faith
doth
,
and
so
takes
hold
of
the
Covenant
in
the
same
way
and
order
as
God
offers
it
.
1.
God
makes
himself
known
to
us
as
a
God
of
mercy
,
gracious
,
long-suffering
,
pardoning
iniquity
,
transgression
,
and
sin
,
he
offers
himselfe
to
be
reconciled
unto
us
,
though
we
have
rebelled
against
him
,
promising
to
be
a
Father
unto
us
,
and
to
accept
of
us
as
his
sons
and
daughters
in
his
beloved
.
Now
the
worke
of
Faith
in
respect
of
this
offer
of
grace
is
only
to
accept
the
grace
offered
,
to
lay
hold
on
it
and
take
it
unto
our selves
being
so
freely
offered
;
Faith
brings
nothing
to
God
of
our
owne
,
it
offers
nothing
to
stand
in
exchange
for
the
mercy
offered
;
it
receives
a
gift
,
but
giveth
no
price
.
The
Lord
holds
out
and
offers
the
free
grace
of
the
Covenant
;
faith
receives
it
,
and
makes
it
our
owne
.
Hence
is
that
expression
used
by
the
Prophet
in
Esay
56.
where
we
are
said
to
lay
hold
of
the
Covenant
;
God
holds
it
forth
,
and
we
take
hold
of
it
,
the
hand
of
grace
offers
it
,
and
the
hand
of
faith
receives
it
and
makes
it
our
owne
,
and
this
it
doth
by
such
steps
and
degrees
as
these
that
follow
,
wherein
though
I
should
not
limit
the
Lords
dealing
with
all
his
,
yet
I
will
shew
what
I
conceive
is
the
most
usuall
and
ordinary
course
of
Gods
dispensation
towards
those
whom
he
brings
into
Covenant
with
himselfe
:
Here
then
faith
closeth
with
the
Covenant
in
this
manner
.
1.
By
hearing
the
great
things
proposed
in
the
Covenant
,
it
stirs
up
in
the
heart
a
deep
and
serious
consideration
of
the
blessed
condition
of
those
people
that
are
in
Covenant
with
God
;
Oh
what
a
blessed
estate
is
it
(
thinkes
such
a
one
,
)
to
be
in
favour
with
God
,
to
be
one
of
his
covenanted
people
?
It
makes
him
say
with
Moses
,
Blessed
art
thou
O
Israel
,
a
people
saved
by
the
Lord
,
Deut.
33.
It
saith
with
David
,
No
people
O
Lord
,
is
like
thy
people
Israel
,
whom
thou
hast
redeemed
unto
thy selfe
,
2
Sam.
7.23
.
Time
was
when
we
counted
the
proud
blessed
,
and
placed
our
felicity
in
other
things
,
as
in
riches
,
preferments
,
favour
,
and
credit
with
men
,
&c.
but
now
these
are
become
vile
and
things
of
no
value
;
faith
makes
us
change
our
voice
,
and
to
speake
with
a
new
tongue
,
and
to
say
,
not
,
Blessed
are
the
people
that
be
so
,
but
,
Blessed
are
the
people
whose
God
is
the
Lord
,
Psal.
144.
ult.
This
high
esteeme
of
grace
being
accompanied
with
a
sence
of
the
want
of
it
,
wee
seem
unto
our selves
as
undone
men
,
lost
,
wretched
,
miserable
.
The
poor
soul
thinkes
with
it selfe
,
no
sin
like
my
sin
,
no
misery
like
my
misery
:
I
am
separated
from
the
Lord
,
an
alien
from
his
people
;
Oh
blessed
are
they
that
are
are
at
peace
,
and
in
covenant
with
him
!
this
is
now
the
onely
pearle
of
price
;
the
rich
treasure
in
the
field
,
for
which
such
a
one
is
content
to
give
all
the
substance
of
his
house
.
In
the
prodigall
when
he
began
to
thinke
of
returning
to
his
father
,
these
two
things
were
found
in
him
.
First
,
a
deep
sence
of
his
owne
misery
,
(
I
die
for
hunger
.
)
Secondly
,
a
consideration
of
the
wellfare
of
those
that
were
in
his
Fathers
house
(
they
have
bread
enough
.
)
So
it
is
with
those
poor
soules
in
which
faith
begins
to
work
,
to
draw
them
back
into
Covenant
with
God
;
sensible
are
they
of
their
own
woe
,
highly
also
doe
they
prize
the
excellency
of
grace
,
if
by
any
means
they
might
attain
to
have
a
part
in
it
.
2.
This
high
esteem
of
grace
,
and
being
in
Covenant
with
God
,
begets
a
longing
desire
of
it
;
good
being
beleived
,
cannot
but
be
desired
,
and
longed
for
,
and
therefore
faith
now
beleeving
the
benefit
of
being
in
favour
and
Covenant
with
God
,
it
cannot
but
work
desires
after
it
;
desire
naturally
springeth
from
the
apprehension
of
any
good
made
knowne
.
Faith
is
both
in
the
understanding
and
in
the
will
;
as
it
is
in
the
understanding
,
it
opens
the
eye
to
see
,
and
clearly
to
discerne
the
blessing
of
the
Covenant
,
and
then
stirs
up
the
will
to
pursue
and
desire
the
attaining
of
the
grace
revealed
:
Never
did
David
more
long
for
the
waters
of
the
well
of
Bethlehem
,
then
such
a
soul
touched
with
the
sence
of
sin
,
doth
desire
to
be
at
peace
with
God
and
in
covenant
with
him
,
and
therefore
it
is
that
they
are
said
to
thirst
after
the
the
Lord
,
Psal.
42.2
.
to
pant
after
him
,
Psal.
42.1
.
to
gaspe
after
him
,
Psal.
119.
longing
for
communion
and
peace
with
him
.
Thus
in
Esay
26.9
.
with
their
soules
they
desire
him
in
the
night
,
and
with
their
spirit
in
the
morning
;
the
desire
of
their
soul
is
set
upon
him
,
and
cannot
be
satisfied
by
any
thing
without
him
;
peace
with
him
is
their
life
;
and
to
be
separated
from
him
,
is
unto
them
as
the
shadow
of
death
.
3.
Faith
being
yet
weak
,
and
but
as
in
the
bud
,
or
in
the
seed
,
and
being
yet
unacquainted
with
the
Lords
dealing
with
his
people
,
not
knowing
how
he
useth
by
terrors
of
death
to
bring
them
to
life
and
peace
;
hence
it
comes
to
passe
that
the
soule
being
pressed
with
sence
of
sin
,
therefore
though
its
desires
be
strong
,
yet
hope
of
obtaining
is
but
feeble
and
weak
,
we
seeming
to
our selves
utterly
unworthy
(
as
indeed
we
are
)
and
uncapable
(
which
we
are
not
)
of
so
high
a
priviledge
as
this
is
,
to
be
in
favour
and
Covenant
with
the
most
high
God
.
Here
therefore
faith
is
taken
up
with
many
thoughts
,
thereby
to
support
and
keepe
up
the
heart
in
hope
,
carrying
the
eye
of
the
soul
towards
God
,
though
as
beholding
him
afarre
off
;
faine
would
the
poor
soul
be
joyned
to
the
Lord
,
Isai
.
56.
but
being
as
yet
dismayed
with
the
sence
of
sin
,
he
stands
like
the
poor
Publican
afar
off
,
as
one
afraid
to
come
neere
into
the
presence
of
the
holy
God
;
as
yet
faith
can
scarce
speak
a
word
to
God
,
it
cannot
come
neer
to
call
upon
him
,
only
it
can
with
Ionah
look
towards
his
holy
Temple
,
as
being
like
the
poor
weak
babe
which
lies
in
the
cradle
,
being
both
sick
,
and
weak
and
speechlesse
,
and
can
onely
look
towards
the
mother
for
helpe
,
the
cast
of
the
eye
(
after
a
sort
)
expressing
and
signifying
what
it
would
say
:
Thus
doth
faith
being
yet
weak
,
it
would
speak
unto
God
but
cannot
,
onely
it
hath
its
eye
towards
heaven
,
looking
for
grace
and
mercy
according
to
Iehoshaphats
speech
,
Our
eyes
are
towards
thee
,
2
Chron.
20.
It
hungers
and
thirsts
after
grace
,
but
feares
it
shall
never
be
satisfied
;
it
feeles
a
need
and
faine
would
have
;
but
sence
of
unworthinesse
,
consciousnesse
of
manifold
sinnes
,
the
sentence
of
the
Law
like
the
thundering
and
lightning
at
Mount
Sinai
,
all
of
them
being
sharpned
by
Satans
working
in
them
and
with
them
,
doe
strike
such
a
fear
into
the
heart
,
(
as
was
in
Israel
then
,
)
that
though
desires
be
stirring
and
working
,
yet
hope
is
very
feeble
,
causing
us
to
doe
as
Israel
did
there
,
who
though
they
heard
the
Lord
say
,
I
am
the
Lord
your
God
,
yet
the
terror
of
the
thunder
made
them
to
stand
afar
off
;
and
so
we
,
we
hear
the
Lord
offering
to
be
our
God
in
covenant
with
us
,
but
such
are
the
discouragements
that
we
dare
not
come
near
to
seek
after
the
grace
which
is
revealed
;
Hitherto
therefore
the
mind
of
the
poor
sinner
desiring
to
bee
in
Covenant
with
God
,
is
unquiet
within
it selfe
,
hurried
too
and
fro
finding
no
rest
;
it
heares
of
peace
with
God
,
but
feels
it
not
;
but
in
stead
of
peace
,
finds
trouble
,
feare
,
doubtings
,
discouragements
to
keep
it
off
from
the
way
of
peace
;
faith
being
yet
yong
and
faint
,
hath
much
adoe
to
sustain
the
heart
in
any
hope
that
it
sink
not
down
in
discouragement
.
But
yet
though
it
bee
weak
,
it
will
be
doing
what
it
is
able
;
setting
the
minde
to
consider
the
promises
,
and
encouragements
which
God
hath
given
us
in
his
word
;
how
hee
invites
all
to
come
unto
him
,
even
every
one
that
thirsts
,
Esay
55.
telling
us
,
That
whosoever
comes
unto
him
,
he
will
not
cast
away
,
Joh.
6.37
.
And
hence
,
while
the
minde
is
possessed
with
these
things
,
because
so
great
a
businesse
as
making
a
Covenant
of
peace
with
the
high
God
,
and
about
so
great
an
affaire
as
the
life
and
salvation
of
our
soule
,
cannot
be
transacted
in
a
tumult
,
Therefore
4.
In
the
fourth
place
,
faith
takes
the
soule
aside
,
and
carries
it
into
some
solitary
place
;
that
there
it
may
be
alone
with
it selfe
,
and
with
God
,
with
whom
it
hath
to
doe
.
This
businesse
,
and
multitude
of
other
occasions
,
cannot
be
done
together
,
and
therefore
the
soule
must
be
alone
,
that
it
may
the
more
fully
commune
with
it selfe
,
and
utter
it selfe
fully
before
the
Lord
;
Thus
the
poore
Church
in
the
time
of
her
affliction
,
when
the
Lord
seemed
to
hide
himselfe
from
her
,
shee
sate
alone
,
as
she
speaks
,
Lament.
3.28
,
29.
and
Jer.
15.17
.
I
sate
alone
,
because
of
thy
plague
:
The
way
of
the
Lord
is
prepared
in
the
Desert
,
Esay
40.3
.
when
the
Lord
will
come
to
the
soule
,
and
draw
it
into
communion
with
himselfe
;
he
will
have
his
way
hereto
prepared
in
the
Desert
;
not
in
the
throng
of
a
City
,
but
in
a
solitary
Desert
place
,
he
will
allure
us
,
and
draw
us
into
the
Wildernesse
,
from
the
company
of
men
,
when
he
will
speak
to
our
heart
,
and
when
he
prepares
our
heart
to
speak
unto
him
,
Hoseah
2.
Not
that
such
a
one
doth
despise
or
neglect
the
fellowship
of
Gods
people
,
but
he
now
sees
and
knows
full
well
,
that
his
help
is
not
in
man
,
and
therefore
waits
not
upon
the
sonnes
of
Adam
,
Mich.
5.7
.
He
is
glad
to
hear
of
any
hope
,
and
how
others
have
beene
succoured
and
pulled
out
of
the
like
distresse
,
&c.
but
though
he
hath
an
eare
open
unto
these
and
the
like
helps
,
yet
the
soule
cannot
rest
in
them
,
but
must
retire
it selfe
,
and
get
alone
,
where
it
may
think
its
full
,
and
satisfie
it self
;
e
in
thoughts
of
its
own
estate
,
and
of
the
offers
and
promises
of
Grace
,
which
God
hath
made
to
such
lost
sinners
:
And
whiles
the
soule
is
thus
alone
,
with
it selfe
and
with
God
,
sometimes
thinking
of
its
own
misery
and
sinne
,
sometimes
of
the
Lords
mercy
now
presented
in
such
and
such
promises
;
sometimes
calling
to
minde
how
others
have
found
favour
with
God
,
notwithstanding
their
sinnes
,
sometimes
thinking
what
should
move
the
Lord
thus
to
invite
us
,
and
call
us
unto
him
,
and
to
give
us
these
desires
after
him
;
why
(
thinks
the
soule
)
should
the
Lord
doe
thus
,
if
there
were
no
hope
that
he
would
receive
me
?
whiles
I
say
,
the
soule
being
alone
,
is
thus
exercised
in
these
thoughts
,
at
length
the
fire
kindles
,
so
as
the
soule
can
now
rest
no
longer
,
but
a
spirit
of
faith
being
within
,
like
fire
in
the
bones
,
the
heart
hitherto
having
beene
as
a
Wine-vessell
,
which
hath
had
no
vent
,
yet
now
the
spirit
within
,
compels
him
to
open
his
lips
,
and
to
utter
before
the
Lord
the
meditations
of
his
heart
:
And
therefore
5.
In
the
fifth
place
,
the
soule
resolves
now
to
go
to
the
throne
of
Grace
,
suing
for
Grace
,
proving
whether
the
Lord
will
bee
gracious
and
mercifull
,
to
accept
of
a
reconciliation
;
faith
speaks
within
,
as
they
did
in
Jonah
3.9
.
who
can
tell
whether
the
Lord
will
return
&c.
and
as
Amos
5.15
.
It
may
be
the
Lord
may
yet
be
mercifull
;
such
an
one
cannot
yet
say
that
he
will
,
yet
knowes
not
but
he
may
be
gracious
,
and
therefore
doth
as
those
lepers
in
2
King
.
7.3
.
who
knowing
that
they
were
sure
to
perish
if
they
sate
still
,
resolved
to
try
what
might
befall
them
in
going
into
the
Camp
of
the
Aramites
;
and
as
Esther
who
would
try
whether
the
King
would
hold
out
his
golden
Sceper
towards
her
,
yea
or
no
;
so
the
poore
sinner
,
knowing
how
it
is
with
him
,
and
thinking
hee
must
perish
if
he
thus
continue
,
and
hearing
also
such
gracious
invitations
,
&c.
thereupon
resolves
to
goe
and
seek
the
Lord
begging
Grace
and
acceptance
before
him
.
(
Doth
the
Lord
say
,
seek
yee
my
face
?
the
heart
answers
within
,
Lord
I
will
seek
thy
face
;
Doth
the
Lord
say
,
Come
unto
me
?
the
heart
answereth
,
Behold
we
come
unto
thee
,
for
thou
art
the
Lord
our
God
,
Ier.
3.22
.
)
And
now
the
soule
betakes
it selfe
unto
God
,
sending
up
complaints
against
it selfe
,
with
lamentations
for
its
own
sinfull
rebellions
,
accompanyed
with
strong
cryes
to
heaven
,
with
sighes
and
groanes
of
Spirit
which
cannot
be
expressed
;
it
confesseth
with
grief
and
bitter
mourning
,
all
former
iniquities
,
smites
upon
the
thigh
with
repenting
Epharim
,
lies
down
at
Gods
foot-stoole
,
putting
its
mouth
in
the
dust
,
acknowledging
Gods
righteousnesse
if
he
should
condemn
and
cast
off
for
ever
,
and
yet
withall
pleads
for
Grace
,
that
it
may
be
accepted
as
one
of
his
;
It
sayes
unto
God
,
Lord
,
I
have
nothing
to
plead
why
thou
maist
not
condemn
me
;
but
if
thou
wilt
receive
me
,
thy
mercy
shall
appeare
in
me
,
thou
maist
shew
forth
all
thy
goodnesse
;
take
away
therefore
all
mine
iniquities
,
and
receive
mee
graciously
,
Hoseah
14.3
.
It
pleads
Gods
promise
,
Lord
,
thou
hast
said
thou
wilt
be
gracious
;
Lord
make
good
this
word
to
the
soule
of
thy
servant
,
be
my
God
,
my
mercifull
God
,
and
make
me
thy
servant
;
thus
the
soule
lies
at
the
throne
of
Grace
and
pleads
for
Grace
.
6.
As
faith
is
thus
earnest
in
suing
to
God
for
Grace
and
acceptance
with
him
,
so
it
is
no
lesse
vigilant
,
and
watchfull
in
observing
and
taking
notice
what
answer
comes
from
the
Lord
,
how
he
answers
the
desires
we
have
presented
before
him
.
As
the
prisoner
at
the
barre
,
not
only
cries
for
mercy
,
but
marks
every
word
which
falls
from
the
Judges
mouth
,
if
any
thing
may
give
him
hope
,
and
as
Benhadads
servants
lay
at
catch
with
the
King
of
Israel
,
to
see
if
they
could
take
occasion
by
any
thing
which
fell
from
him
,
to
plead
for
the
life
of
Benhadad
;
so
doth
the
poore
soule
that
is
now
pleading
for
life
and
grace
,
it
watcheth
narrowly
to
see
if
any
thing
may
come
from
God
,
any
intimation
of
favour
,
any
word
of
comfort
that
may
tend
to
peace
;
thence
it
is
that
the
Saints
have
so
often
called
upon
God
for
answer
of
their
prayers
;
they
thought
it
not
enough
to
pray
,
but
they
would
see
how
the
Lord
answered
them
,
Psal.
102.1
,
2.
Thus
Psal.
51.8
.
O
let
me
heare
joy
and
gladnesse
,
&c.
David
did
not
only
pray
for
mercy
,
but
desires
to
heare
from
heaven
a
word
spoken
to
his
conscience
,
by
which
he
might
know
he
was
accepted
;
though
David
was
not
in
the
beginning
of
that
work
we
now
speak
of
,
yet
the
case
is
alike
,
he
was
now
in
his
own
sence
as
if
he
had
been
to
begin
anew
,
and
thus
in
Psal.
85.8
.
I
will
heare
what
the
Lord
will
say
,
for
he
will
speak
peace
unto
his
people
,
&c.
7.
As
faith
doth
thus
wait
for
an
answer
from
God
,
so
likewise
according
as
the
Lord
doth
either
answer
or
not
answer
,
so
doth
faith
demeane
it selfe
.
First
,
Sometimes
he
answers
not
,
to
our
sence
(
I
mean
)
and
discerning
,
as
we
see
in
Davids
case
;
he
felt
himselfe
as
one
forsaken
,
and
prayed
unto
God
,
but
found
no
audience
,
Psal.
22.
What
doth
faith
in
this
case
?
it
followes
God
still
,
and
cryes
after
him
with
more
strength
and
earnestness
,
as
resolving
never
to
give
over
,
till
the
Lord
either
save
or
destroy
;
if
the
Lord
will
destroy
,
yet
the
soule
chuseth
to
die
at
Gods
foot
,
as
Joab
did
at
the
hornes
of
the
Altar
,
when
he
was
bidden
to
come
forth
from
thence
,
to
take
his
death
in
another
place
;
Nay
(
saith
Ioab
)
but
I
will
die
here
;
Here
the
humbled
soule
doth
as
that
woman
did
in
Mat.
15.
shee
sues
to
Christ
,
but
Christ
seemes
to
have
no
regard
of
her
,
gives
her
not
one
word
,
but
shee
seeks
still
;
still
she
cryes
after
him
,
and
though
still
repulsed
,
yet
shee
comes
a
third
time
,
and
cryes
,
Lord
help
me
;
and
though
still
the
Lord
gives
her
another
repulse
,
yet
still
she
hangs
upon
him
,
and
follows
him
for
mercy
,
and
would
never
give
over
till
she
he
had
gotten
even
what
shee
desired
.
Even
as
Christ
in
his
agony
,
when
he
saw
deliverance
came
not
,
he
prayed
more
earnestly
,
Luk.
22.44
.
so
doth
the
poore
sinner
in
the
time
of
his
agony
,
when
he
is
striving
,
as
for
life
,
and
death
;
if
help
come
not
at
first
call
,
he
prays
againe
,
and
that
more
earnestly
;
faith
will
be
urgent
with
God
,
with
an
humble
importunity
;
and
the
more
slack
the
Lord
seemes
to
be
in
answering
,
the
more
instant
is
faith
in
plying
God
with
prayers
.
It
will
be
wrastling
with
God
,
as
Iacob
did
with
the
Angel
;
it
will
not
rest
without
a
blessing
,
it
will
take
no
denyall
,
but
will
crave
still
,
as
hee
did
,
blesse
me
,
even
me
also
,
send
me
not
away
without
a
blessing
;
it
resolves
to
wait
,
and
look
up
,
untill
the
Lord
shew
mercy
,
Psal.
123.2
.
Lament.
3.49
,
50.
Secondly
,
Sometimes
againe
the
Lord
doth
answer
,
but
yet
he
speaks
but
as
out
of
the
dark
cloud
giving
som●
little
ease
,
but
not
speaking
full
peace
;
much
like
as
he
spake
to
the
woman
,
Ioh.
8.11
.
Goe
thy
way
and
sinne
no
more
,
saith
Christ
;
he
doth
not
say
,
goe
in
peace
,
thy
sinne
is
forgiven
thee
(
that
had
been
a
word
of
full
comfort
)
but
goe
thy
way
and
sinne
no
more
;
a
middle
kind
of
expression
,
neither
assuring
her
that
her
sinne
was
pardoned
,
nor
yet
putting
her
out
of
hope
,
but
it
might
be
forgiven
.
And
hereby
faith
gets
a
little
strength
,
and
looks
after
the
Lord
with
more
hope
,
and
begins
to
plead
with
God
,
as
Moses
did
,
Lord
thou
hast
begun
to
shew
grace
unto
thy
servant
;
goe
on
Lord
to
manifest
in
me
all
thy
goodnesse
;
here
faith
takes
a
little
hold
on
the
Covenant
,
though
with
a
feeble
hand
,
as
yet
shaking
and
trembling
for
want
of
strength
,
and
yet
now
it
begins
to
follow
the
Lord
with
more
encouragement
,
as
finding
that
its
former
seeking
hath
not
been
wholly
in
vaine
.
Thirdly
,
Sometimes
againe
the
Lord
speaks
more
fully
and
satisfactorily
to
the
soules
of
his
people
;
applying
some
promise
of
Grace
to
the
conscience
by
his
own
spirit
,
letting
the
soule
feele
and
taste
the
comfort
of
such
a
promise
,
more
effectually
then
ever
it
could
before
;
it
hath
often
heard
and
thought
on
such
a
promise
,
but
could
never
feele
any
peace
in
it
,
because
it
could
never
apply
it
to
its
own
particular
;
but
now
being
applyed
by
the
help
of
the
Spirit
,
it
finds
and
feeles
peace
.
Here
then
the
Lord
doth
not
any
longer
hold
the
soule
in
suspence
and
doubting
,
by
propounding
unto
it
such
promises
of
hope
,
(
as
I
may
so
call
them
)
It
may
be
yee
shall
bee
hid
in
the
day
of
wrath
,
Zeph.
2.3
.
but
he
speaks
full
peace
,
as
Esay
41.10
.
Feare
not
,
for
I
am
thy
God
;
I
will
subdue
your
iniquities
,
and
cast
all
your
sinnes
behind
my
back
,
and
I
will
remember
them
against
you
no
more
;
I
have
received
a
reconciliation
,
Iob
33.
Goe
in
peace
.
Here
●aith
waxeth
bold
,
and
with
a
glad
heart
entertaineth
the
promise
thus
brought
home
unto
it
;
the
Apostle
expresseth
this
with
a
word
very
significant
,
calling
it
an
embracing
of
the
promise
,
Heb.
11.13
.
embracing
implyes
an
affectionate
receiving
,
with
both
armes
opened
,
to
shew
an
heart
enlarged
to
those
that
come
unto
us
;
and
now
the
soule
having
thus
embraced
the
promise
,
and
the
Lord
Iesus
Christ
in
the
promise
,
and
having
him
(
like
Simeon
)
in
our
armes
,
it
layes
him
in
the
bosome
,
and
having
before
gone
forth
to
meet
him
,
hee
being
now
come
,
it
brings
him
into
the
chamber
of
the
heart
,
there
to
rest
,
and
abide
for
ever
;
now
the
soule
possesseth
him
as
her
own
,
rests
in
him
,
and
is
satisfied
with
him
,
layes
it selfe
down
in
a
holy
rest
,
after
all
its
former
troubles
,
praysing
God
for
his
mercy
as
Simeon
did
when
he
had
Christ
in
his
armes
,
and
committing
it selfe
for
ever
to
that
mercy
and
goodnesse
which
hath
been
thus
revealed
unto
it
.
And
thus
the
poor
soul
which
hath
been
at
emnity
with
God
,
comes
by
little
and
little
to
touch
the
top
of
the
golden
Scepter
,
and
to
enter
into
a
Covenant
of
peace
with
the
high
God
;
now
the
hand
is
given
to
the
Lord
;
as
Hezekiah
spake
2
Chron.
30.
As
God
reacheth
out
to
us
the
hand
of
Grace
and
of
saving
help
;
so
doe
wee
give
unto
him
the
hand
of
faith
,
yeilding
up
our selves
unto
him
,
committing
our selves
unto
him
to
bee
kept
by
him
unto
salvation
according
to
his
Covenant
and
promise
.
And
thus
is
this
part
of
the
Covenant
made
up
betwixt
God
and
us
,
and
the
soule
now
sayes
within
it selfe
,
I
that
was
sometimes
an
enemy
,
he
hath
now
reconciled
unto
himselfe
;
I
that
was
in
times
past
without
God
,
without
Christ
,
without
promise
,
without
Covenant
,
without
hope
,
none
of
Gods
people
,
not
under
mercy
;
yet
now
I
have
God
for
my
God
,
Christ
is
my
peace
,
in
him
I
have
obtained
mercy
,
and
am
now
become
one
of
Gods
people
;
the
Covenant
of
his
peace
now
belongs
unto
me
,
the
Lord
also
is
become
my
salvation
;
and
here
the
soule
rests
,
and
is
satisfied
,
as
with
marrow
and
fatnesse
;
saying
as
Jacob
,
The
Lord
hath
had
mercy
on
me
;
therefore
I
have
enough
,
I
have
all
that
my
heart
hath
desired
,
Gen.
33.11
.
Thus
we
see
how
faith
closeth
with
the
first
part
of
the
Covenant
,
that
God
will
be
a
God
of
mercy
unto
us
,
to
blesse
us
with
blessings
of
peace
,
&c.
2.
Concerning
the
other
part
of
it
;
wherein
God
offers
himselfe
unto
us
to
be
a
God
over
us
,
to
rule
us
and
govern
us
in
obedience
to
his
will
,
faith
works
the
soule
to
a
closing
with
this
also
.
The
converting
sinner
,
having
tasted
the
fruit
of
his
own
former
wayes
,
and
finding
how
bitter
and
evill
it
is
that
he
hath
sinned
,
doth
now
desire
to
resign
up
himself
to
the
Lords
government
,
being
willing
to
deny
his
own
will
,
and
to
take
up
the
Lords
yoke
,
and
to
be
subject
thereunto
;
he
now
sayes
no
more
,
who
is
Lord
over
me
,
Psa.
12.
He
doth
no
longer
look
at
himself
as
his
own
,
to
live
to
himself
,
after
his
own
minde
and
will
;
but
being
weary
of
his
own
wayes
,
and
finding
it
sufficient
(
and
too
much
)
that
he
hath
spent
the
time
past
in
the
lusts
of
the
flesh
,
now
he
commits
himselfe
to
the
Lords
government
,
taking
him
to
be
a
God
over
him
;
to
rule
and
order
him
in
all
his
wayes
:
The
Covenant
which
passeth
betwixt
God
and
us
,
is
like
that
which
passeth
between
a
King
and
his
people
;
the
King
promiseth
to
rule
and
govern
in
mercy
and
in
righteousnesse
;
and
they
againe
promise
to
obey
in
loyalty
and
in
faithfulnesse
;
faith
sets
up
God
upon
his
throne
,
and
sayes
;
Let
the
Lord
reigne
for
ever
and
ever
,
reigne
thou
over
mee
,
(
O
Lord
)
and
lead
me
in
the
way
which
leads
unto
thee
.
And
this
doth
faith
work
in
us
by
these
or
the
like
meanes
.
1.
Faith
looks
at
the
manner
of
Gods
invitation
and
call
,
when
he
invites
us
to
come
and
enter
into
Covenant
with
him
;
he
doth
not
offer
himselfe
to
be
a
God
to
us
to
blesse
us
,
without
being
a
God
over
us
,
to
order
and
govern
us
,
but
links
these
two
both
together
;
If
we
will
have
his
blessing
,
his
peace
,
we
must
bee
under
his
Dominion
:
Look
as
in
a
Common-wealth
or
Kingdom
,
none
hath
the
benefit
of
the
Law
,
but
those
that
subject
themselves
to
the
Law
:
none
have
the
protection
of
authority
,
but
those
that
obey
it
;
so
here
;
God
doth
not
promise
to
pardon
our
sins
,
leaving
us
still
at
our
own
liberty
to
live
as
we
list
,
but
if
he
doe
at
all
make
a
Covenant
with
us
,
he
will
be
a
God
to
us
,
as
well
to
rule
us
,
as
to
save
us
;
To
say
,
live
as
yee
will
,
sinne
as
yee
will
,
and
yet
you
shall
be
saved
,
is
the
Devils
Covenant
,
not
Gods
;
and
therefore
it
is
that
when
the
Lord
calls
us
into
a
Covenant
with
himselfe
,
he
bids
us
come
out
from
among
the
wicked
,
separate
your selves
,
and
touch
no
uncleane
thing
saith
the
Lord
,
2
Cor.
6.17
.
and
in
this
way
he
promises
to
receive
us
,
and
to
be
a
God
unto
us
;
How
vile
soever
we
have
been
before
time
,
it
hinders
us
not
from
entring
into
Covenant
with
God
,
but
if
we
will
now
become
his
people
,
we
must
henceforth
walke
no
more
as
we
had
wont
to
doe
;
we
must
henceforth
be
separate
from
our
uncleannesse
,
Ephes.
4.17
.
Esay
1.
ver.
6.7
,
8.
Come
let
us
reason
together
,
let
us
make
an
agreement
,
but
withall
wash
you
,
make
you
clean
,
&c.
This
is
the
Lords
manner
of
invitation
,
so
that
faith
sees
a
necessity
of
submitting
to
Gods
authority
,
because
it
may
not
take
hold
of
one
part
of
the
Covenant
without
the
other
:
If
we
will
have
God
to
bee
our
God
to
pardon
us
,
and
to
blesse
us
,
wee
must
have
him
a
God
over
us
to
govern
us
after
his
own
will
.
2.
Faith
opens
the
understanding
,
convincing
us
by
arguments
,
how
just
,
how
equall
and
reasonable
it
is
,
that
God
should
rule
and
we
obey
;
by
faith
we
see
the
invisible
things
of
God
,
that
is
,
his
eternall
power
and
Godhead
,
which
before
we
saw
not
;
by
faith
we
see
him
in
his
Excellency
and
Majesty
,
cloathed
with
glory
and
honour
,
riding
upon
the
Heavens
,
attended
upon
with
thousand
thousands
of
Angels
ministring
unto
him
:
By
faith
we
see
him
moderating
the
whole
world
by
his
wisdome
and
power
,
Psal.
103.
We
look
at
him
as
King
of
Kings
,
as
Prince
of
all
the
Rulers
of
the
earth
;
Neither
doe
we
by
faith
thus
see
God
,
as
he
is
in
himselfe
,
but
as
he
is
to
us
,
as
having
power
in
his
hand
either
to
save
or
destroy
;
so
that
there
is
no
resisting
;
we
know
now
that
if
we
fall
upon
that
stone
,
by
our
rebellion
,
it
will
grinde
us
to
powder
;
now
there
is
no
more
question
made
,
who
shall
have
the
dominion
,
though
in
times
past
we
had
said
,
this
man
shall
not
reign
over
us
,
Luk.
19.
yet
now
it
is
our
chiefe
desire
,
that
his
Kindome
may
come
into
us
and
beare
sway
in
us
;
Faith
sets
before
us
also
the
benefits
and
kindnesse
of
God
towards
us
,
and
so
perswades
us
by
those
mercies
of
God
to
give
up
our selves
as
a
sacrifice
in
humble
obedience
unto
his
will
,
Rom.
12.1
.
Faith
reasoneth
in
the
heart
as
David
did
,
I
will
prayse
thee
O
Lord
with
my
whole
heart
;
yea
,
I
will
glorifie
thy
name
for
ever
,
for
great
is
thy
mercy
towards
me
,
thou
hast
delivered
my
soule
from
the
lowest
grave
,
Psal.
86.12
,
13.
Faith
makes
us
speak
to
God
as
the
Israelites
did
to
Gideon
,
when
he
had
delivered
them
out
of
the
hand
of
the
Midianites
,
Come
(
say
they
)
unto
him
,
and
reign
over
us
,
both
thou
and
thy
son
,
for
thou
hast
delivered
us
out
of
the
hand
of
Midian
,
Iudg.
8.22
.
Now
God
is
counted
worthy
of
all
honour
and
service
,
Apoc.
4.7
.
&
5.12.13
.
Worthy
to
be
exalted
and
glorified
;
thus
faith
urgeth
it
as
a
thing
most
reasonable
,
that
God
so
glorious
in
himselfe
,
having
power
over
us
,
to
save
or
destroy
,
and
when
he
might
have
destroyed
us
,
yet
hath
saved
us
from
so
great
a
death
,
and
prepared
for
us
so
great
salvation
,
should
be
glorified
by
us
,
wee
submitting
our selves
unto
the
obedience
of
his
will
.
3.
Faith
makes
us
look
at
the
Lords
government
as
a
mercifull
goverment
,
bringing
peace
and
blessing
unto
those
that
are
under
it
;
it
looks
at
this
King
of
Israel
as
a
mercifull
King
,
1
King
.
20.
It
counts
those
subjects
happy
that
are
free
of
this
Kingdome
,
and
those
servants
happy
that
stand
before
this
King
,
1
King
.
10.
It
makes
the
soule
lament
its
bondage
under
other
Lords
;
as
in
Esay
26.13
.
Lord
(
saith
the
Church
there
)
other
Lords
besides
thee
,
have
ruled
over
us
,
but
in
thee
is
our
onely
hope
;
having
felt
the
misery
of
those
former
slaveries
in
which
it
hath
been
holden
,
having
been
in
the
Iron
Furnace
of
Aegypt
,
and
sate
by
the
waters
of
Babel
,
and
wept
there
,
having
been
under
such
cruell
Lords
,
now
they
are
weary
of
the
yoke
of
the
oppressor
;
and
now
the
blessing
of
the
Lords
government
,
the
Laws
of
God
which
were
before
counted
as
cords
and
bands
,
fitter
for
bondslaves
then
for
free-men
,
are
now
esteemed
holy
,
and
just
,
and
good
Rom
7.
Faith
believes
that
which
the
Lord
hath
said
,
that
he
hath
given
us
his
Commandements
for
our
good
,
that
it
may
goe
well
with
us
for
ever
,
Deut.
12.
4.
Faith
reconciles
the
heart
unto
God
,
it
doth
not
only
believe
that
he
is
reconciled
unto
us
,
but
also
reconciles
us
unto
God
,
whereas
before
we
hated
him
,
and
would
none
of
him
,
and
thrust
him
away
from
us
,
as
the
Israelites
did
Moses
,
Acts
7.27
.
Yet
now
the
soule
having
by
faith
believed
his
goodnesse
towards
us
,
is
thereby
reconciled
unto
him
,
it
layes
down
all
weapons
of
defiance
,
and
submits
in
love
.
Like
as
a
Traytor
having
found
the
gracious
favour
of
his
Prince
,
in
pardoning
his
treacherous
practises
,
his
naughty
heart
which
was
before
so
full
of
treachery
,
is
now
overcome
with
this
undeserved
favour
;
so
we
also
,
having
been
in
times
past
rebels
against
God
,
haters
of
him
,
enemies
unto
him
,
having
had
our
mindes
set
upon
evill
things
,
Col.
1.
are
now
overcome
by
his
goodnesse
towards
us
,
our
heart
is
turned
to
him
,
our
hatred
is
turned
into
love
,
faith
working
love
causing
us
to
love
him
,
for
that
great
love
wherewith
hee
hath
loved
us
in
Christ
,
1
Joh.
4.
So
that
now
we
come
to
God
,
as
they
did
to
David
,
in
1
Chron.
12.18
.
Thine
are
we
,
we
are
wholly
thine
:
And
thus
faith
slayes
the
hatred
,
and
puls
down
the
partition
wall
which
was
betwixt
God
us
,
reconciles
the
enmity
,
and
makes
of
two
one
,
working
peace
and
love
;
so
that
now
the
believing
soule
desires
nothing
more
then
to
bee
subject
to
his
government
;
and
grieves
when
it
is
hindred
,
that
it
cannot
doe
that
which
he
hath
commanded
:
And
thus
the
Covenant
is
made
up
in
both
parts
of
it
,
offered
unto
us
by
God
,
and
received
of
us
by
faith
,
1
King
.
20.34
.
2.
As
faith
closeth
with
the
Covenant
,
and
brings
us
into
Covenant
with
God
;
so
it
doth
also
act
and
work
in
us
,
to
enable
us
to
walk
with
God
according
to
the
Covenant
which
we
have
made
with
him
;
there
is
a
keeping
of
Covenant
required
of
us
,
as
well
as
a
making
of
Covenant
with
God
,
Gen.
17
7
,
9.
in
Psal.
50.5
.
the
Saints
are
said
to
make
a
Covenant
with
God
;
but
in
Psal.
103.18
.
they
are
said
to
keep
his
Covenant
;
so
there
is
both
a
making
,
and
a
keeping
of
Covenant
;
and
both
these
are
done
by
faith
;
faith
doth
first
enter
us
into
Covenant
with
God
(
as
we
have
seen
above
)
and
then
by
the
same
faith
we
are
carried
on
to
a
keeping
of
the
Covenant
made
;
and
that
according
to
both
parts
of
the
Covenant
,
before
laid
down
.
1.
Whereas
God
enters
into
Covenant
with
us
,
to
heale
our
back-slidings
,
to
blesse
us
with
all
kinds
of
blessings
convenient
for
us
;
Now
the
work
of
faith
is
to
carry
on
the
soule
in
a
continuall
dependence
upon
God
for
all
the
good
which
he
hath
promised
;
If
we
be
in
danger
,
faith
looks
unto
God
for
safety
and
deliverance
,
2
Chron.
14.11
.
Acts
27.25
.
It
believes
the
promises
of
deliverance
,
and
depends
upon
them
;
If
we
have
sinned
,
and
done
the
things
wee
should
not
,
faith
brings
the
soule
back
unto
God
againe
,
in
a
way
of
repentance
;
and
looks
to
the
faithfulnesse
and
stability
of
his
Covenant
;
hoping
still
to
finde
mercy
,
and
forgivenesse
with
him
,
albeit
we
have
sinned
against
him
;
and
so
in
all
other
occasions
which
befall
us
in
this
life
,
according
as
any
evill
presseth
upon
us
,
or
any
blessing
is
wanting
unto
us
,
faith
hath
recourse
to
the
promise
and
Covenant
of
God
;
waiting
upon
him
for
all
that
mercy
which
we
stand
in
need
of
in
every
kind
:
And
when
we
doe
thus
put
forth
our
faith
in
the
exercise
and
acts
of
it
,
depending
by
it
upon
God
in
all
our
occasions
,
this
is
the
life
of
faith
,
which
the
Scripture
speaks
of
,
this
is
to
live
by
faith
,
Hab.
2.
and
to
walk
by
faith
,
2
Cor.
5.
And
this
life
of
faith
is
then
especially
seen
,
when
the
course
of
Gods
providence
and
dealing
with
us
seemes
to
make
against
his
promise
;
herein
the
life
of
Abrahams
faith
was
seen
;
that
though
his
body
grew
more
impotent
,
and
dead
every
yeare
,
yet
God
having
promised
him
a
Son
,
Abraham
believes
even
above
hope
;
notwithstanding
the
deadnesse
of
his
body
,
and
of
Sarahs
womb
.
And
so
Moses
,
God
having
promised
good
to
Israel
,
though
for
the
present
he
saw
nothing
but
wants
and
necessities
and
mortality
among
the
people
,
so
many
thousands
dying
in
the
Wildernesse
;
yet
was
he
so
confident
of
Gods
goodnesse
towards
that
people
,
that
he
was
bold
to
promise
good
to
Jethro
his
Father-in-Law
,
in
case
he
would
joyn
himselfe
unto
them
,
and
be
one
of
them
,
Come
with
us
(
saith
Moses
unto
him
)
and
we
will
doe
thee
good
,
for
God
hath
promised
good
unto
Israel
,
Num.
10.29
.
When
Moses
promised
to
doe
him
good
,
hee
might
have
said
,
You
may
bring
me
to
sorrow
,
and
misery
enough
,
here
you
are
in
a
miserable
Wildernesse
where
you
sometimes
want
water
and
have
nothing
to
eat
;
and
here
you
die
,
and
your
carkases
fall
in
the
Wildernesse
;
what
good
can
I
expect
that
you
can
doe
for
mee
?
and
yet
Moses
by
the
power
of
faith
,
is
confident
to
promise
him
good
.
God
(
saith
he
)
hath
promised
good
unto
Israel
.
Moses
looks
beyond
the
present
workes
of
Gods
providence
,
and
considers
the
stability
of
Gods
promise
,
and
that
doth
he
rest
upon
;
God
not
being
as
man
that
he
should
lye
or
repent
,
1
Sam.
16.
therefore
Moses
concludes
.
Let
the
Lord
for
the
present
doe
as
he
will
;
let
all
things
seem
to
crosse
his
promise
never
so
much
,
yet
this
I
am
sure
of
,
God
hath
promised
good
to
Israel
,
and
therefore
good
shall
come
;
and
thus
doth
faith
enable
the
soule
to
walke
in
Covenant
with
God
,
depending
upon
him
for
that
mercy
and
goodnesse
which
he
hath
promised
.
God
saith
,
I
will
be
a
God
unto
thee
to
blesse
thee
,
and
to
doe
thee
good
;
and
this
I
require
of
thee
,
that
thou
trust
to
me
,
and
depend
upon
me
for
all
the
good
thou
standest
in
need
of
;
and
faith
doth
so
,
it
rests
upon
Gods
promise
.
And
thus
faith
fulfills
this
part
of
the
Covenant
.
2.
As
for
the
other
part
of
the
Covenant
,
(
I
will
be
a
God
over
thee
,
and
thou
shalt
glorifie
me
,
)
to
this
faith
assents
also
,
and
carries
us
on
in
an
answerable
conversation
,
thereby
testifying
before
all
the
world
,
that
we
have
set
up
the
Lord
to
be
our
God
,
to
command
us
,
and
to
rule
us
,
and
that
we
have
given
up
our selves
to
be
his
people
;
And
here
are
sundry
acts
of
faith
by
which
it
inables
us
so
to
walk
.
As
1.
Faith
hath
alwayes
an
eye
to
the
rule
and
command
of
God
which
he
hath
set
before
us
to
walke
by
,
it
attends
constantly
to
the
Tables
of
the
Covenant
;
in
things
to
be
beleived
it
looks
to
the
promise
;
and
in
things
to
be
practised
it
looks
to
the
Commandement
.
As
in
matters
of
faith
it
will
beleeve
nothing
without
a
word
of
faith
to
rest
it self
upon
;
so
in
matters
of
fact
,
it
will
doe
nothing
without
a
word
to
command
or
warrant
that
which
is
done
,
because
without
a
word
it
cannot
be
done
in
faith
,
and
it
is
no
act
of
faith
which
is
not
done
in
faith
,
Rom.
14.23
.
Faith
will
present
no
strange
fire
before
the
Lord
,
Levit.
10.
It
is
inquisitive
to
understand
what
the
will
of
the
Lord
is
,
as
knowing
that
he
accepts
nothing
but
what
is
according
to
his
own
will
and
word
;
therefore
it
is
that
David
prayes
,
Teach
me
good
judgement
and
knowl●dge
,
for
I
have
beleeved
thy
Commandements
,
Psal.
119.66
.
as
if
he
should
say
,
I
beleve
and
know
that
what
thou
commandest
is
good
,
teach
me
to
judge
aright
and
know
thy
Commandements
;
faith
will
be
circumspect
and
fearfull
,
till
it
see
a
word
to
direct
and
warrant
its
way
;
but
when
it
sees
a
plain
word
,
then
it
growes
bold
and
confident
as
knowing
that
this
way
is
right
.
This
then
is
the
worke
of
faith
,
to
attend
to
the
word
of
faith
in
every
thing
;
if
we
be
to
perform
any
act
of
worship
unto
God
,
it
will
worship
him
not
after
the
traditions
and
precepts
of
men
,
but
after
the
will
of
God
;
if
we
bee
to
perform
any
office
of
love
,
mercy
,
or
justice
towards
men
,
it
hath
an
eye
to
the
word
in
all
these
,
to
doe
every
thing
according
to
the
pattern
set
down
in
the
word
;
to
walk
without
a
word
to
direct
us
by
,
is
the
work
of
unbeliefe
not
of
Faith
.
2.
As
Faith
takes
direction
from
the
true
rule
,
so
it
directs
us
to
the
right
end
,
it
lifts
us
up
above
our selves
,
and
above
our
owne
ends
and
aimes
,
making
God
our
highest
and
chiefest
end
,
for
which
we
live
and
work
,
as
we
are
of
him
,
and
live
in
him
and
by
him
,
so
by
faith
we
live
to
him
and
for
him
,
Rom.
14.7
,
8.
1
Cor.
10.31
.
1
Pet.
4.11
.
2
Cor.
5.15
.
Reason
tells
us
we
must
be
for
our selves
,
but
faith
tells
us
we
must
be
for
God
;
this
God
claimes
as
his
right
and
due
,
and
faith
also
assents
unto
;
God
faith
,
Thou
shalt
glorifie
me
,
Psal.
50.15
.
Faith
saith
,
I
will
glorifie
thee
for
ever
,
Psal.
66.12
.
3
Faith
shields
us
against
the
hindrances
and
temptations
which
we
daily
meet
withall
in
our
Christian
course
;
sometimes
we
are
tempted
on
the
right
hand
by
the
baites
and
allurements
of
the
world
,
as
Christ
was
Mat.
4.
All
this
will
I
give
thee
,
saith
the
World
if
thou
wilt
be
mine
;
but
here
Faith
overcomes
the
world
,
(
1
John
5.4
.
)
by
setting
before
us
better
things
then
these
;
even
a
better
and
more
enduring
substance
,
Heb.
10.
those
earthly
pleasures
which
seem
so
pleasing
to
the
eye
of
sence
,
are
but
empty
and
vain
shaddowes
in
the
eye
of
faith
,
which
looks
at
things
afar
off
,
at
things
to
come
,
at
things
within
the
vaile
,
where
Christ
the
fore-runner
is
gone
before
to
prepare
a
place
for
us
,
Hebr.
6.
Sometimes
again
we
are
tempted
on
the
left-hand
with
crosses
,
persecutions
,
afflictions
,
and
sufferings
for
the
Name
of
Christ
,
by
which
Sat●n
seekes
to
turne
us
out
of
the
way
,
and
to
make
us
falsifie
our
Covenant
with
God
;
but
here
also
our
faith
helpes
us
to
overcome
,
and
makes
us
conquerors
through
Christ
that
hath
loved
us
,
by
setting
before
us
the
end
of
our
patience
and
faith
,
telling
us
that
these
short
sufferings
of
this
present
time
,
will
bring
unto
us
an
eternall
waight
of
glory
,
2
Cor.
4.17
.
and
that
all
the
sufferings
of
this
present
life
are
not
worthy
of
the
glory
to
be
revealed
,
Rom.
8.18
.
and
thus
faith
makes
us
to
despise
the
shame
and
the
sorrow
which
we
now
suffer
,
looking
to
the
joy
which
is
set
before
us
,
Heb.
12.2
.
and
thus
faith
is
our
victory
by
which
we
overcome
the
world
,
and
do
continue
faithful
and
stedfast
in
our
Covenant
unto
the
end
.
4.
Faith
incourages
us
unto
well
doing
,
by
perswading
us
that
our
services
are
accepted
of
God
in
Christ
;
and
by
propounding
unto
us
the
promises
of
reward
.
First
it
perswades
us
of
acceptance
that
the
Lord
will
have
a
gracious
respect
unto
our
services
which
we
present
before
him
,
Gen.
4.
The
Lord
hath
promised
to
accept
our
services
which
are
done
in
faith
,
Isai
.
56.7
.
and
thereby
faith
encourageth
us
to
every
good
worke
:
The
beleever
knowes
all
his
workes
as
they
come
from
him
to
be
full
of
imperfection
,
yet
considering
withall
that
it
is
Gods
good
and
acceptable
will
,
which
he
conformes
himselfe
unto
,
and
offering
up
his
service
in
Christs
name
,
hence
faith
looks
for
acceptance
according
to
that
witnesse
of
the
Apostle
,
Acts
10.35
.
And
this
is
no
small
incouragement
to
well
doing
,
when
we
believe
what
we
doe
shall
be
accepted
graciously
.
What
will
not
a
subject
do
,
if
he
know
his
King
will
take
in
good
part
the
service
which
is
tendred
unto
him
?
sometimes
they
run
themselves
out
of
all
to
humour
them
:
Now
faith
assures
us
that
there
is
not
one
prayer
,
one
holy
desire
,
one
good
thought
,
or
word
,
or
good
purpose
which
is
thought
or
spoken
or
done
to
the
glory
of
God
,
but
God
takes
notice
of
it
and
accepts
it
in
good
part
,
Mal.
3.16
.
Secondly
,
faith
assures
us
of
a
reward
which
shall
be
given
us
,
faith
sees
a
recompence
in
the
hand
of
God
,
Heb.
11
.
2●
.
as
knowing
that
he
will
not
forget
our
labour
of
love
which
we
have
shewed
unto
his
name
;
Heb.
6.
but
will
one
day
say
unto
us
,
come
hither
,
Well
done
good
and
faithfull
servant
,
enter
into
thy
masters
joy
.
5.
Faith
doth
not
onely
encourage
us
unto
well
doing
,
but
it
doth
furnish
us
with
strength
and
ability
by
which
we
may
performe
;
Faith
is
a
strengthening
grace
,
renewing
our
strength
as
the
Eagles
,
increasing
power
in
our
inward
man
,
Ephes.
3.16
,
17.
unbeleefe
weakens
the
heart
,
and
makes
the
hands
to
hang
down
,
Heb.
12.12
.
and
doth
not
onely
discourage
,
but
also
disable
unto
that
which
is
good
;
but
faith
makes
us
full
of
power
and
strength
by
the
Spirit
of
the
Lord
,
Micah
3.8
.
to
goe
through
the
worke
which
is
committed
unto
us
;
so
as
if
we
want
strength
,
it
is
because
we
want
faith
,
or
at
least
do
not
make
use
of
our
faith
as
we
should
do
.
Now
there
is
a
twofold
strength
and
power
which
we
get
by
faith
.
First
,
a
power
inherent
and
dwelling
in
us
.
Secondly
,
a
power
assisting
and
being
with
us
.
By
faith
we
get
a
power
of
grace
inherent
and
abiding
in
us
,
and
that
is
in
this
manner
,
and
by
these
meanes
.
1.
By
faith
we
look
at
Christ
as
having
all
fulnesse
of
grace
in
himselfe
,
Joh.
1.16
.
Col.
1.19
.
All
others
(
Angels
or
Saints
)
have
but
their
measure
,
some
more
,
some
lesse
,
according
to
the
measure
of
the
gift
of
Christ
,
Ephes.
4.7
.
but
Christ
hath
received
the
spirit
not
by
measure
but
in
the
fulnesse
of
it
,
John
3.34
.
Faith
looks
at
this
fulnesse
of
Christ
.
2.
By
faith
we
know
that
what
ever
fulnesse
of
grace
is
in
Christ
,
he
hath
received
it
not
for
himselfe
only
,
but
for
us
,
that
he
might
communicate
unto
us
,
and
we
might
receive
from
him
;
In
Psal.
68.18
.
it
is
said
,
He
received
gifts
for
men
;
not
for
himself
,
but
for
men
,
that
we
might
receive
from
him
;
and
thence
it
is
that
in
Iohn
1.16
.
Of
his
fulnesse
we
receive
grace
for
grace
;
his
wisedome
is
to
make
us
wise
;
his
meeknesse
and
patience
,
to
make
us
meek
and
patient
,
and
so
in
the
rest
,
&c.
3.
By
faith
we
look
at
Christ
as
faithfull
to
distribute
unto
us
all
such
grace
as
he
hath
received
for
us
;
he
is
faithfull
in
all
the
house
of
God
,
Heb.
3.
faithfull
in
dispensing
all
the
treasure
of
grace
committed
unto
him
for
his
Churches
good
;
he
keeps
nothing
backe
,
his
faithfulnesse
will
not
suffer
him
to
keep
that
to
himselfe
which
he
hath
received
for
us
;
but
as
he
hath
received
all
for
us
,
so
in
faithfulnesse
he
will
communicate
the
same
unto
us
according
to
our
need
;
and
therefore
it
is
that
as
in
Psal.
68.
he
is
said
to
receive
gifts
for
men
,
so
in
Ephes.
4.
The
Apostle
alledging
the
same
place
of
the
Psalme
,
he
changeth
the
word
received
into
giving
,
and
saith
,
He
gave
gifts
unto
men
;
as
he
receives
,
so
hee
gives
,
being
faithfull
in
all
that
is
committed
to
him
;
and
this
faithfulnesse
of
Christ
,
doth
faith
look
at
,
that
we
may
receive
grace
from
him
.
4.
Faith
looks
at
the
promise
of
Christ
,
promising
to
give
us
his
spirit
,
Ezek.
36.
Prov.
1.23
.
upon
him
rests
a
spirit
of
strength
,
Esay
11.2
.
and
he
hath
promised
,
that
the
holy
Ghost
shall
take
of
his
,
and
shall
give
unto
us
,
Ioh.
16.
and
that
the
father
shall
give
the
holy
Ghost
unto
those
that
desire
him
,
Luk.
11.
these
promses
faith
feeds
upon
,
and
sucks
life
and
spirit
out
of
them
,
begging
performance
of
them
according
to
our
need
.
Doe
we
want
wisdome
,
meeknesse
,
patience
,
or
any
other
grace
?
faith
carries
us
by
prayer
to
this
fountaine
,
and
in
this
way
waits
for
,
and
expects
to
receive
the
grace
we
want
;
as
the
childe
by
sucking
the
breast
,
draws
forth
milk
for
its
own
nourishment
,
and
thereby
grows
in
strength
,
so
doe
we
by
the
prayer
of
faith
suck
from
the
promise
of
grace
,
and
doe
thereby
derive
strength
to
our
inward
man
to
enable
us
unto
all
wel-doing
:
And
thus
it
is
,
that
in
Gal.
3.14
.
we
are
said
to
receive
the
promise
of
the
spirit
by
faith
,
which
spirit
being
a
spirit
of
power
,
2
Tim.
1.7
.
and
being
thus
received
by
faith
,
we
see
how
faith
enables
us
with
all
power
to
fulfill
the
Covenant
which
we
have
made
with
God
,
&c.
2.
Faith
gets
an
assisting
strength
from
Christ
;
Besides
that
which
is
inherent
,
dwelling
within
us
,
there
is
an
assisting
power
of
Christ
,
by
which
he
helps
his
servants
that
cast
themselves
upon
his
help
;
In
those
great
works
which
were
done
by
the
Apostles
,
it
was
not
any
indwelling
power
within
themselves
,
by
which
they
did
them
,
but
a
power
of
God
without
them
,
assisting
and
working
with
them
;
and
so
it
is
(
after
a
sort
)
in
the
ordinary
duties
we
take
in
hand
.
1
Chron.
15.26
.
In
carrying
the
Ark
God
helped
the
Levites
which
were
to
beare
it
,
the
Lord
assisted
them
;
and
this
doth
the
Apostle
also
seeme
to
point
unto
,
in
1
Cor.
15.10
.
speaking
of
his
aboundant
labour
in
the
Gospel
,
hee
saith
,
yet
it
is
not
I
,
but
the
grace
of
God
which
is
with
me
;
he
doth
not
say
,
which
is
in
me
,
though
there
was
such
grace
within
him
also
;
but
which
is
with
me
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
as
implying
an
assisting
grace
,
strengthening
him
to
doe
above
that
which
any
thing
in
himselfe
could
have
reached
unto
;
Compare
together
,
1
Pet.
5.9
.
with
Rom.
16.20
.
in
the
one
of
these
places
,
the
Apostle
bids
us
to
resist
Sathan
by
faith
;
but
in
the
other
place
,
Paul
tells
us
that
it
is
God
which
treads
Sathan
under
our
feet
;
both
these
Scriptures
together
imply
thus
much
,
that
the
faith
within
us
,
must
bee
working
in
resistng
of
Sa●han
;
but
yet
the
power
by
which
we
overcome
him
,
is
not
by
the
power
of
faith
or
any
grace
in
us
alone
;
but
the
assisting
power
of
God
without
us
,
is
that
which
subdues
Sathan
to
us
,
and
treads
him
under
our
feet
.
This
assisting
power
the
Lord
hath
promised
to
his
people
,
Judg.
6.14
,
15
,
16.
2
Chro.
15.2
.
Act.
18.9
,
10.
And
faith
rests
upon
these
promises
,
2
Chron.
14.11
.
and
this
makes
all
things
possible
to
a
believer
,
Mark
.
9.23
.
because
faith
sets
Gods
own
power
awork
,
to
work
that
by
us
which
of
our selves
we
could
never
doe
;
he
works
all
our
works
for
us
,
while
we
rest
upon
him
for
help
,
Esay
26.12
.
Thus
faith
furnisheth
us
with
all
strength
,
enabling
us
to
walk
with
God
in
a
holy
conversation
,
according
to
the
tenour
of
the
Covenant
which
the
Lord
hath
made
with
us
.
6.
As
faith
doth
thus
strengthen
us
,
&c.
so
if
at
any
time
wee
be
by
occasion
over
taken
with
any
fault
;
faith
recovers
us
out
of
our
falls
,
and
restores
us
againe
to
our
former
estate
;
the
true
believer
though
he
doth
not
deale
falsely
with
God
in
his
Covenant
,
Psal.
44.17
.
yet
he
may
and
sometimes
doth
walk
weakly
in
the
keeping
of
it
,
because
he
doth
not
stirre
up
his
faith
,
in
which
his
strength
lyeth
;
though
his
heart
is
not
turned
back
,
yet
his
foot
may
sometimes
goe
out
of
the
path
;
many
slips
Gods
own
covenanted
people
are
subject
unto
:
But
though
they
fall
and
fall
often
,
yet
they
do
not
so
fall
,
but
they
rise
againe
;
they
turn
aside
,
but
yet
they
return
again
into
the
way
of
the
Covenant
;
faith
brings
us
back
to
God
in
exercises
of
humiliation
,
and
renewing
of
our
repentance
before
him
;
It
casts
shame
upon
our
faces
,
that
after
all
the
grace
which
hath
been
shewed
unto
us
,
we
should
so
requite
the
Lord
,
with
such
undutifull
carriages
,
Deut.
32.
Ezrah
9.6
.
But
yet
it
doth
withall
encourage
us
with
hope
,
speaking
thus
in
the
heart
of
a
believer
,
yet
there
is
hope
in
Israel
for
all
this
,
Ezrah
10.3
.
It
remindes
us
of
those
promises
,
Return
unto
mee
,
and
I
will
return
unto
you
,
Zach.
1.
Ye
have
indeed
sinned
a
great
sinne
,
ye
have
done
all
this
wickednesse
;
but
yet
depart
not
from
following
the
Lord
;
for
the
Lord
will
not
forsake
his
people
,
whom
he
hath
pleased
to
make
his
people
,
1
Sam.
12.20
,
21
,
22.
By
these
and
such
other
promises
,
faith
encourageth
us
to
return
unto
our
God
,
taking
words
unto
our selves
and
pleading
the
Covenant
of
his
grace
towards
us
,
intreating
him
to
receive
us
graciously
,
Hoseah
14.
This
work
of
faith
brought
Peter
back
to
Christ
,
after
his
shamefull
denyall
of
him
,
it
made
him
to
lament
his
sinne
,
and
to
look
up
unto
him
for
grace
and
forgivenesse
,
whereas
Judas
wanting
this
faith
,
lies
down
in
desperate
sorrow
,
never
able
to
rise
up
nor
recover
himselfe
any
more
.
And
thus
we
see
how
faith
doth
act
,
both
in
bringing
us
into
Covenant
with
God
,
and
helps
us
also
to
walk
in
Covenant
with
him
.
And
thus
we
have
shewed
;
first
,
That
faith
is
the
condition
of
the
Covenant
;
secondly
,
Why
faith
is
appointed
to
be
the
condition
rather
then
works
;
thirdly
,
It
is
the
act
,
not
the
habit
which
is
the
condition
on
our
parts
;
fourthly
,
What
those
acts
of
faith
be
,
by
which
it
brings
us
into
Covenant
,
and
inables
us
to
walk
in
it
.
Quest.
But
here
a
further
question
is
made
by
some
,
what
manner
of
condition
faith
is
;
It
's
granted
(
will
some
say
)
that
faith
is
a
condition
,
but
it
is
a
condition
only
consequent
to
our
Iustification
,
and
so
to
our
being
in
Covenant
with
God
;
but
it
s
no
antecedent
condition
;
wee
are
(
as
they
conceive
)
in
a
state
of
Grace
and
salvation
before
faith
and
then
faith
comes
and
believes
that
Iustification
and
salvation
which
was
before
given
.
Answ.
This
is
some
of
that
new
light
which
the
old
age
of
the
Church
hath
brought
forth
;
which
what
it
tends
unto
,
I
know
not
,
unlesse
it
be
to
this
that
a
man
should
not
look
at
any
habituall
grace
in
himselfe
,
whether
sanctification
or
faith
,
or
any
other
,
in
as
much
as
these
availe
nothing
(
according
to
them
)
to
a
mans
Iustification
,
seeing
wee
are
Iustified
before
faith
:
They
would
have
a
man
to
see
nothing
in
himselfe
,
because
(
as
they
think
)
the
Grace
which
is
seene
is
temporall
;
the
Grace
which
is
not
seen
is
eternall
;
though
a
man
knows
that
he
hath
faith
,
yet
(
say
they
)
he
is
not
thereby
justified
,
nor
brought
into
the
estate
of
grace
,
but
is
justified
before
faith
;
therefore
never
look
at
this
or
that
in
your selves
,
all
these
are
nothing
to
your
Iustification
,
or
salvation
:
This
(
as
I
think
)
is
the
end
of
this
opinion
.
In
opposition
whereunto
,
I
lay
down
this
conclusion
,
according
to
the
Scripture
,
That
we
are
not
actually
justified
,
nor
in
a
state
of
grace
and
salvation
,
before
faith
,
before
we
believe
;
This
I
hope
to
prove
by
evidence
of
the
word
;
only
before
I
come
to
the
proof
of
it
,
to
prevent
mistake
,
observe
how
I
speak
of
actuall
Iustification
,
whereas
our
Iustification
may
be
considered
either
,
First
,
as
purposed
and
determnied
in
the
minde
and
will
of
God
;
Or
secondly
,
as
impetrated
and
obtained
for
us
by
the
obedience
of
Christ
;
Or
thirdly
,
as
actually
applyed
unto
us
,
so
as
we
may
be
truely
said
to
be
actually
just
in
the
sight
of
God
;
in
the
two
former
respects
it
is
not
denyed
;
God
purposed
to
justifie
us
before
the
world
was
,
and
therefore
much
more
before
our
faith
;
And
that
atonement
and
obedience
which
Christ
hath
performed
for
us
,
is
also
before
our
faith
,
and
before
we
were
born
.
But
the
question
is
whether
this
Righteousnesse
wrought
for
us
by
Christ
,
bee
actually
applyed
to
a
sinner
before
hee
believe
;
whether
one
,
as
yet
not
believing
,
bee
actually
acquitted
of
his
sinne
and
accounted
just
and
righteous
before
God
.
And
this
is
that
which
I
am
now
to
prove
,
against
the
Patrons
of
the
former
opinion
;
sc.
that
we
are
not
actually
justified
before
faith
;
It
s
not
a
condition
only
consequent
,
but
antecedent
to
our
actuall
justification
,
and
being
in
state
of
grace
before
God
.
Reas.
1.
To
make
our
justification
goe
before
faith
,
is
to
place
our
justification
before
our
vocation
and
calling
,
and
so
inverts
the
order
observed
by
the
Apostle
,
Rom.
8.30
.
who
placeth
our
calling
before
our
justification
,
and
if
our
calling
be
before
our
justification
,
then
is
our
faith
also
before
it
;
because
we
are
not
called
effectually
(
of
which
kinde
of
calling
we
now
speak
,
as
the
Apostle
doth
)
untill
we
believe
;
faith
therefore
being
comprehended
in
our
calling
,
and
calling
being
before
justification
,
faith
also
of
necessity
must
goe
before
our
justification
.
Reas.
2.
Consider
the
words
of
the
Apostle
,
in
Rom.
3.22
.
where
he
saith
,
That
the
righteousnesse
of
God
,
is
by
the
faith
of
Jesus
Christ
,
unto
all
and
upon
all
that
believe
;
In
which
words
are
three
things
;
first
,
What
is
that
righteousnsse
by
which
we
are
justified
:
namely
,
not
our
own
righteousnesse
,
but
the
righteousnesse
of
Christ
,
here
called
the
righteousnesse
of
God
;
secondly
,
The
persons
upon
whom
this
righteousnesse
comes
,
that
they
may
be
justified
by
it
,
and
that
is
,
upon
those
that
doe
believe
;
thirdly
,
The
meanes
by
which
it
comes
to
be
upon
them
,
and
that
is
by
faith
,
the
righteousnesse
of
God
is
by
faith
on
them
that
doe
believe
;
justification
is
here
limited
to
them
that
doe
believe
,
not
extended
to
them
that
believe
not
;
and
least
any
should
evade
by
saying
that
they
are
called
believers
in
regard
of
Gods
prescience
and
foreknowledge
;
not
in
respect
of
any
present
habit
of
faith
,
actually
dwelling
in
them
,
(
in
which
sence
some
are
called
sheep
,
Joh.
10.16
.
)
therefore
to
prevent
this
evasion
,
the
Apostle
addes
the
meanes
by
which
they
come
to
have
this
righteousnesse
of
God
upon
them
,
which
is
by
faith
;
though
it
had
been
enough
to
have
said
that
it
was
upon
them
that
believe
;
yet
to
put
this
matter
out
of
doubt
,
he
addes
those
words
,
that
it
is
by
faith
;
And
if
it
bee
by
faith
,
then
not
before
faith
;
but
if
it
is
by
faith
,
as
the
Apostle
affirmes
,
therefore
not
before
faith
;
If
faith
were
a
condition
consequent
to
our
justification
,
not
antecedent
,
it
could
not
bee
said
to
be
by
faith
.
In
Psal.
50.15
.
The
Lord
puts
a
double
condition
concerning
our
deliverance
out
of
trouble
,
one
antecedent
(
call
upon
me
)
another
consequent
(
and
thou
shalt
glorifie
me
,
)
in
the
midst
of
which
two
,
stands
the
deliverance
promised
;
so
as
the
order
is
;
first
,
we
must
call
;
secondly
,
then
God
delivers
;
and
then
thirdly
,
we
must
glorifie
him
;
now
if
our
faith
were
a
condition
only
consequent
to
our
justification
,
then
it
stands
in
no
other
place
in
respect
of
justification
,
then
doth
our
glorifying
of
God
,
which
followes
our
deliverance
out
of
trouble
;
and
it
so
,
then
we
may
as
well
be
said
to
be
delivered
by
our
glorifying
of
God
,
which
follows
our
deliverance
,
as
to
bee
justified
by
faith
,
which
followes
our
justification
.
Reas.
3.
From
Num.
21.7
,
8
,
9.
compared
with
Ioh.
3.14
,
15.
I
reason
thus
,
faith
hath
the
same
place
and
use
in
our
justification
,
as
the
Israelites
looking
had
in
their
healing
;
when
they
were
stung
with
the
fiery
Serpents
;
but
they
were
not
first
healed
and
then
to
look
and
see
what
it
was
that
had
healed
them
;
but
they
were
first
to
look
upon
the
Brazen
Serpent
,
and
then
by
looking
were
healed
;
so
it
is
here
with
us
,
Christ
is
lift
up
on
high
for
us
to
look
unto
,
this
looking
is
by
faith
,
Ioh.
3.14
,
15.
and
by
this
looking
we
are
healed
,
and
saved
,
Isai
.
45.22
.
Reas.
4.
Look
what
place
works
had
for
our
justification
to
life
in
the
Covenant
of
works
,
the
same
place
hath
faith
in
the
Covenant
of
grace
;
but
works
were
to
goe
before
our
justification
in
the
Covenant
of
works
,
and
therefore
so
must
faith
in
the
Covenant
of
grace
;
Though
Adam
was
by
nature
just
,
by
an
habituall
justice
yet
he
was
not
thereby
actually
justified
unto
life
;
but
besides
his
native
or
habituall
righteousnesse
,
he
must
also
performe
an
actuall
righteousnesse
;
and
without
this
he
was
not
to
be
justified
unto
life
;
and
if
he
was
not
to
be
justified
without
or
before
works
,
then
are
not
we
justified
without
or
before
faith
,
because
faith
is
to
us
in
stead
of
works
,
and
hath
the
same
place
now
in
the
Covenant
of
grace
,
as
works
had
then
in
the
Covenant
of
works
.
Reas
5.
To
make
faith
a
condition
consequent
to
our
justification
,
is
to
place
faith
in
the
same
ranke
with
works
,
as
works
are
considered
in
the
Covenant
of
grace
;
for
even
works
also
have
a
place
in
the
Covenant
of
grace
;
though
they
are
not
a
condition
antecedent
,
yet
are
they
a
condition
consequent
to
our
justification
,
so
as
every
justified
person
must
walk
in
good
works
,
Tit.
3.7.8
.
And
therefore
if
faith
be
placed
after
justification
,
then
it
stands
but
in
the
same
rank
with
works
having
no
propriety
or
pre-eminence
above
works
,
in
respect
of
our
justification
:
For
though
it
shall
be
granted
that
faith
goes
before
works
as
the
cause
be●ore
the
effect
,
faith
producing
works
,
as
the
tree
doth
the
fruit
;
yet
they
are
both
alike
in
respect
of
justification
;
they
are
one
before
another
,
when
they
are
compared
betwixt
themselves
;
but
compare
them
both
with
justification
,
and
then
(
according
to
this
opinion
)
they
goe
both
together
;
no
more
is
ascribed
to
faith
in
our
justification
then
to
works
,
if
faith
follow
our
justification
.
Reas.
6.
We
are
not
actually
justified
till
Christ
be
actually
ours
,
Christ
being
our
righteousnesse
before
God
;
but
Christ
is
not
actually
ours
till
he
be
received
by
us
;
nor
is
he
received
but
only
by
faith
,
Ioh.
1.12
.
Christ
must
be
received
by
us
,
or
wee
have
no
benefit
by
him
unto
salvation
;
Christ
is
righteousnesse
for
us
before
our
faith
;
but
he
is
not
righteousnesse
unto
us
,
till
he
bee
received
of
us
by
faith
;
our
garments
are
prepared
for
us
,
before
we
be
cloathed
with
them
,
but
that
they
may
actually
cloath
and
cover
us
,
we
must
take
them
by
the
hand
,
and
put
them
on
,
so
must
we
receive
Christ
,
Ioh.
1.12
.
which
is
done
by
faith
,
Gal.
3.
though
he
be
fit
to
justifie
us
before
faith
,
yet
he
doth
not
actually
justifie
us
,
or
cover
our
sinfull
nakednesse
,
till
by
the
hand
of
faith
,
we
take
him
,
and
put
him
on
.
Reas.
7.
That
righteousnesse
which
is
by
imputation
,
cannot
be
before
that
which
is
imputed
to
us
as
our
righteousnesse
;
but
the
righteousnesse
which
the
Covenant
of
grace
sets
forth
,
is
a
righteousnesse
by
imputation
,
and
it
is
faith
which
is
imputed
for
righteousnesse
,
Rom.
4.3
.
Ga●
.
3.6
.
and
therefore
our
righteousnesse
cannot
be
before
our
faith
.
Reas
8.
If
we
were
justified
before
faith
,
then
the
witnesse
of
the
Spirit
of
bondage
,
witnessing
our
bondage
under
sin
and
death
,
could
not
be
true
;
for
till
faith
come
,
he
testifies
unto
us
that
wee
are
under
wrath
,
unjust
,
sinners
;
and
this
witnesse
of
the
Spirit
is
true
;
and
therefore
till
wee
believe
,
wee
are
not
justified
.
Reas.
9.
Lastly
,
(
to
omit
other
reasons
,
which
might
be
produced
,
)
if
justification
were
before
faith
,
we
might
then
ask
as
the
Apostle
doth
in
Rom.
3.1
.
What
is
the
preferment
of
faith
?
what
profit
hath
the
believer
above
the
unbeliever
?
they
are
both
alike
in
respect
of
justification
before
God
;
when
a
man
comes
to
believe
,
hee
is
not
a
pin
the
better
then
he
was
before
he
believed
,
but
was
justified
before
,
as
well
as
after
;
and
thus
faith
,
which
is
called
precious
faith
,
is
made
vile
,
and
of
little
worth
,
seeing
a
man
may
be
justified
without
it
,
as
well
as
with
it
.
And
thus
much
concerning
the
third
thing
propounded
about
the
condition
of
the
Covenant
;
namely
,
what
the
condition
of
it
is
,
sc.
Faith
.
4.
The
fourth
point
follows
,
which
is
,
whether
the
putting
of
a
condition
,
doth
or
can
stand
with
the
free
grace
of
the
Covenant
,
yea
or
no
?
for
it
may
seeme
that
if
there
be
any
condition
required
on
our
part
,
then
the
grace
of
the
Covenant
is
not
free
;
and
if
not
free
,
then
it
s
no
grace
at
all
,
and
how
then
is
it
called
a
Covenant
of
grace
?
Ans.
The
putting
of
a
condition
doth
not
hinder
or
lesson
the
free
grace
of
the
Covenant
,
so
long
as
the
condition
is
Evangelicall
and
not
Legall
.
Some
have
beene
of
minde
,
that
the
promises
which
we
call
conditionall
are
not
free
promises
,
or
promises
of
free
grace
,
and
therefore
they
make
an
opposition
betwixt
the
promises
which
are
called
absolute
and
the
conditionall
,
as
if
only
the
absolute
promises
were
free
promises
,
excluding
the
conditionall
;
but
the
condition
annexed
(
being
a
condition
of
the
Gospel
,
not
of
the
Law
)
doth
no
more
derogate
from
the
freenesse
of
grace
,
then
a
Princes
offering
a
royall
reward
to
a
Subject
upon
condition
that
he
doe
thankfully
accept
of
it
,
and
acknowledge
his
Princely
bounty
towards
him
,
doth
any
whit
derogate
from
the
freenesse
of
the
gift
;
no
more
doth
the
condition
of
faith
,
by
which
we
receive
the
grace
given
unto
us
of
God
,
derogate
from
the
freenesse
of
his
grace
towards
us
;
a
legall
condition
doth
indeed
exclude
free
grace
;
but
an
Evangelicall
condition
doth
not
;
When
the
Lord
saith
,
Believe
and
thou
shalt
bee
saved
,
Act.
16.31
.
and
saith
also
,
by
grace
yee
are
saved
,
Eph.
2.8
.
There
is
the
like
free
grace
in
both
;
Believe
and
be
saved
,
though
conditionall
,
is
as
free
grace
,
as
if
said
,
Thou
shalt
be
saved
by
grace
freely
loving
thee
,
and
pardoning
thy
sinne
.
That
these
conditionall
promises
are
of
free
grace
,
as
well
as
the
absolute
,
I
prove
;
because
,
First
,
They
all
flow
from
the
same
purpose
of
grace
towards
us
;
all
Gods
purposes
towards
his
Elect
,
are
purposes
of
grace
,
2
Tim.
1.9
.
and
so
are
all
his
promises
also
Tit.
1.2
.
for
these
flow
from
that
eternall
purpose
of
his
:
The
promise
is
but
the
manifestation
of
his
purpose
towards
the
Elect
;
whether
the
promise
be
absolute
or
conditionall
,
all
is
one
:
That
which
was
first
hid
within
God
himselfe
,
as
only
purposed
by
him
,
is
afterwards
made
manifest
by
his
promise
.
And
look
in
what
series
and
order
God
did
purpose
to
communicate
the
blessings
of
grace
to
his
Elect
,
so
as
one
shall
succeed
and
follow
the
other
,
the
same
doth
he
make
known
in
his
promise
,
and
so
doth
also
execute
and
fulfill
;
first
calling
,
then
justifying
,
then
glorifying
&c.
Rom.
8.28
,
29
30.
hee
doth
not
save
till
he
call
and
justifie
;
but
first
he
calls
to
faith
,
and
justifies
,
and
then
glorifieth
him
that
believeth
:
And
here
though
the
giving
of
life
to
him
that
believeth
,
be
conditionall
and
followes
the
giving
of
faith
:
yet
is
the
giving
of
life
as
free
grace
as
the
giving
of
faith
,
both
one
and
other
springing
from
the
same
fountaine
,
even
from
the
purpose
of
his
grace
,
by
which
he
purposed
first
to
call
unto
faith
,
and
then
by
faith
,
to
bring
unto
life
and
salvation
:
so
that
the
adding
of
a
condition
doth
not
abrograte
the
freenesse
of
grace
promised
,
but
only
shews
in
what
order
and
way
we
must
expect
the
blessing
,
one
blessing
of
the
Covenant
of
life
going
before
,
another
following
;
the
former
being
conditions
to
the
latter
,
faith
a
condition
of
salvation
;
but
both
faith
and
salvation
springing
from
the
same
purpose
of
Grace
.
Secondly
,
These
conditionall
promises
are
promises
of
the
Gopel
,
and
therefore
also
promises
of
free
grace
;
either
these
promises
are
promises
of
free
grace
,
or
else
the
Gospel
is
not
a
Doctrine
of
free
grace
:
It
is
the
Gospel
only
,
and
not
the
Law
,
which
saith
,
Believe
and
be
saved
:
The
Law
never
made
promise
of
salvation
,
upon
such
a
condition
;
If
then
these
conditionall
promises
,
bee
promises
of
the
Gospel
,
then
they
are
promises
of
free
Grace
,
or
else
the
Gospel
is
not
a
Doctrine
of
free
Grace
.
Object
.
But
some
stick
not
to
affirme
that
in
such
sayings
or
promises
as
these
(
Believe
and
thou
shalt
bee
saved
)
the
command●ment
requiring
Faith
,
is
legall
,
Faith
being
(
as
they
say
)
commanded
in
the
Law
:
Though
they
will
acknowledge
that
the
promise
of
giving
faith
,
is
a
promise
of
the
Gospel
,
not
of
the
Law
,
yet
the
Commandements
which
commands
us
to
believe
,
is
a
Commandement
of
the
Law
,
not
of
the
Gospel
,
as
they
teach
.
Answ.
It
is
confessed
that
there
is
a
Faith
commanded
in
the
Law
,
as
hath
been
shewed
before
;
but
now
when
we
speak
of
faith
in
Christ
,
unto
justification
and
salvation
,
the
Commandement
enjoyning
this
faith
,
is
no
Commandement
of
the
Law
,
but
of
the
Gospel
,
which
I
prove
by
these
ensuing
Arguments
.
1.
The
Apostle
in
Gal.
●
.
12
.
is
expresse
for
this
which
I
say
,
when
he
saith
,
the
Law
is
not
of
faith
,
that
is
,
the
Law
is
not
a
Doctrine
or
Commandement
teaching
or
commanding
faith
;
which
to
be
the
meaning
,
is
evident
,
by
the
opposition
which
the
Apostle
makes
presently
,
shewing
what
it
is
which
the
Law
commandeth
;
Namely
this
,
the
man
that
doth
these
things
shall
live
in
them
,
vers.
12.
and
so
before
in
vers.
10.
Cursed
is
every
man
which
continueth
not
to
doe
,
&c.
That
which
the
Law
requires
,
is
expressed
under
the
word
doing
,
not
believing
:
And
let
us
marke
the
manner
of
the
Apostles
arguing
;
In
the
11th
vers
.
(
besides
other
Arguments
before
laid
downe
)
the
Apostle
proves
by
testimony
of
Scripture
the
point
hee
had
in
hand
,
sc.
That
a
man
is
justified
by
faith
,
and
therefore
not
by
works
of
the
Law
.
2.
Now
whereas
some
Galathian
(
that
mixed
faith
and
the
works
of
the
Law
together
,
in
point
of
justification
)
might
object
and
say
,
that
a
man
might
be
justified
by
faith
,
and
yet
bee
justified
by
the
Law
also
,
because
the
Law
commands
faith
,
and
therefore
justification
by
faith
,
and
justification
by
the
Law
commanding
faith
may
stand
together
;
Hereto
the
Apostle
answers
,
by
denying
that
which
is
supposed
;
Namely
,
that
the
Law
commands
faith
,
affirming
the
plaine
contrary
,
the
Law
is
not
of
faith
;
It
s
not
a
Doctrine
teaching
or
commanding
faith
.
Hereto
also
agrees
these
words
of
the
Apostle
,
in
Rom.
3.27
.
Where
the
Apostle
distinguisheth
between
the
Law
of
works
and
the
Law
of
faith
;
by
the
Law
of
works
,
understanding
the
morall
Law
:
by
the
Law
of
faith
,
understanding
the
Gospel
;
the
morall
Law
is
called
the
Law
of
works
,
because
it
commands
works
;
the
Gospel
is
called
the
Law
of
faith
,
because
it
commands
faith
;
Here
are
two
distinct
Lawes
,
having
two
distinct
commandements
,
as
two
distinct
conditions
of
the
two
Covenants
;
each
of
these
severall
commandements
,
must
be
referred
to
their
own
Law
commanding
them
;
not
works
to
the
Law
of
faith
,
nor
faith
to
the
Law
of
works
:
but
works
to
the
Law
of
works
,
and
faith
to
Law
of
faith
,
that
is
,
the
Gospel
.
Object
.
But
by
this
meanes
,
if
we
make
the
Gospel
a
law
to
command
,
we
shall
perhaps
seeme
to
joyn
hands
with
the
Papists
,
making
Christ
another
Moses
,
another
Law-giver
,
to
give
us
a
new
Law
as
they
use
to
speak
.
Answ.
That
Popish
dung
of
making
Christ
a
Law-giver
,
in
that
sence
,
as
they
meane
,
sc.
to
give
us
a
Law
of
greater
perfection
then
Moses
Law
was
,
thereby
to
justifie
our selves
by
a
more
perfect
righteousnesse
,
&c.
we
detest
and
abhorre
;
and
yet
neither
must
we
deny
Christ
to
be
a
Law-giver
,
unlesse
we
will
both
deny
plaine
Scripture
(
which
gives
him
that
title
,
Isai
.
33.22
.
Iames
4.12
.
)
and
deprive
him
of
his
Kingly
Office
,
making
him
no
King
;
though
therefore
Christ
be
not
a
Law-giver
to
give
a
Law
of
works
to
justifie
our selves
by
it
,
yet
he
is
a
Law-giver
to
give
us
a
law
of
Faith
,
commanding
us
to
believe
,
and
giving
us
also
a
law
of
obedience
and
subjection
,
in
doing
whereof
we
must
testifie
our
love
and
thankfulnesse
unto
God
.
Thus
then
the
Gospel
being
a
law
of
faith
,
distinguished
against
the
law
of
works
,
the
commandement
to
believe
cannot
belong
to
the
law
of
works
,
but
to
the
Gospel
,
which
is
the
law
of
Grace
:
And
hereto
agrees
that
also
,
Rom.
1.1
.
with
verse
5.
where
Paul
speaking
of
his
Apostleship
,
and
being
put
apart
to
preach
(
not
the
law
,
but
)
the
Gospel
of
God
,
he
shews
the
end
of
his
preaching
was
,
that
obedience
might
be
given
unto
the
faith
,
that
is
,
that
the
Doctrine
of
Faith
being
made
known
,
and
the
commandement
of
Faith
published
,
men
might
be
brought
to
submit
to
that
Doctrine
of
Faith
revealed
.
It
is
the
Gospel
then
which
calls
for
this
obedience
of
Faith
,
as
the
Apostles
own
words
import
.
2.
Out
of
the
same
place
,
in
Rom.
3.27
.
compared
with
Rom.
4.1
,
2.
I
argue
thus
,
That
which
doth
exclude
glorying
or
boasting
,
cannot
be
commanded
in
that
Law
which
doth
not
exclude
boasting
:
But
faith
doth
exclude
boasting
,
Rom.
3.27
.
The
Law
of
works
doth
not
exclude
boasting
,
Rom.
4.1
,
2.
and
therefore
faith
cannot
be
commanded
in
that
Law
.
3.
Faith
stands
in
reference
and
relation
unto
Christ
,
looking
to
him
,
and
resting
upon
him
for
salvation
,
therefore
called
the
faith
of
Christ
,
and
faith
in
his
name
,
&c.
Christ
is
the
proper
object
of
Faith
,
as
it
justifies
and
saves
whence
it
followes
,
that
if
the
law
doe
command
faith
,
it
must
of
necessity
set
forth
Christ
also
,
as
the
object
or
foundation
on
which
it
is
to
rest
:
The
act
cannot
bee
without
the
object
;
nor
Faith
,
without
Christ
might
be
,
though
there
were
no
Faith
in
men
to
believe
on
him
.
But
Faith
cannot
be
,
but
it
must
have
Christ
to
rest
on
:
There
is
no
believing
to
salvation
without
Christ
;
nor
can
the
law
therefore
command
us
to
believe
unto
life
,
but
it
must
shew
us
Christ
on
whom
we
must
pitch
our
Faith
;
But
this
the
law
doth
not
.
Christ
is
only
revealed
by
the
Gospel
,
not
by
the
law
;
the
Law
knows
him
not
;
Adam
in
his
best
estate
knew
not
Christ
,
and
yet
Adam
had
then
the
knowledge
of
the
whole
law
,
and
of
all
that
the
law
required
:
The
law
then
not
revealing
Christ
,
cannot
command
faith
,
because
faith
cannot
bee
without
Christ
,
who
is
the
object
which
it
is
carried
unto
.
Object
.
If
it
bee
said
that
the
law
is
a
Schoole-master
to
lead
us
unto
Christ
,
and
therefore
the
Law
reveales
Christ
.
Answ.
I
answer
,
if
we
take
the
law
for
the
morall
law
,
then
its
bringing
of
us
to
Christ
,
is
only
occasionall
,
in
as
much
as
it
drives
us
from
it selfe
,
as
making
us
to
see
that
by
it
there
is
no
hope
of
life
;
it
curseth
all
,
it
gives
hope
of
life
to
none
;
but
the
Gospel
shewing
us
a
salvation
to
be
had
in
Christ
,
now
the
Law
by
the
severity
of
it
,
is
an
occasion
unto
us
of
seeking
life
where
it
is
to
bee
found
:
But
to
bring
us
to
Christ
,
is
no
proper
work
of
the
law
.
It
is
no
otherwise
then
as
if
a
child
knowing
the
tendernesse
of
his
Fathers
love
,
and
finding
his
Schoole-master
to
be
very
severe
,
and
sharp
,
runnes
from
the
severity
of
his
Master
,
to
hide
himselfe
under
his
Fathers
wing
,
yet
not
by
the
teaching
or
bidding
of
his
Master
,
but
his
severity
is
the
occasion
of
it
;
so
it
is
in
the
point
in
hand
.
But
if
we
take
the
Law
for
the
Law
Ceremoniall
,
It
s
true
,
that
the
Ceremoniall
law
points
out
Christ
unto
us
,
but
the
,
Ceremoniall
law
was
Gospel
in
the
substance
of
it
,
though
vailed
over
with
types
and
shadowes
,
which
were
to
continue
till
the
body
was
come
;
How
the
carnall
minded
Jewes
misunderstood
those
ceremonies
,
it
matters
not
:
It
s
certaine
that
in
the
primitive
institution
of
them
,
they
were
ordained
for
Evangelicall
ends
,
and
therefore
this
infringeth
not
the
truth
before
laid
downe
;
namely
,
that
the
law
,
sc.
the
law
of
works
properly
so
called
,
doth
not
reveale
Christ
;
and
therefore
cannot
command
faith
in
Christ
.
4.
If
faith
be
commanded
not
in
the
Gospel
,
but
in
the
law
,
then
unbeliefe
is
no
sinne
against
the
Gospel
,
but
only
against
the
law
;
for
where
there
is
no
commandement
or
law
to
bind
,
there
is
no
transgression
,
Rom.
4.
so
that
if
the
Gospel
have
no
commandement
to
command
us
to
believe
,
then
not
to
believe
,
is
no
sinne
against
the
Gospel
;
and
if
so
,
then
those
that
have
had
the
Gospel
preached
unto
them
all
their
life
long
,
shall
lie
under
no
more
guilt
of
sinne
,
then
those
that
never
had
any
more
then
the
law
only
.
5.
If
our
calling
be
by
the
Gospel
,
not
by
the
law
,
then
the
commandement
which
commands
faith
,
is
a
commandement
of
the
Gospel
,
not
of
the
law
;
our
faith
is
wrought
by
our
calling
,
our
calling
is
by
the
Gospel
,
Gal.
1.15
.
2
Thes.
2.14
.
and
therefore
the
commandement
of
faith
,
is
a
commandement
of
the
Gospel
.
Object
.
Our
calling
and
Faith
also
,
is
wrought
by
the
Gospel
,
yet
not
by
the
commandement
,
but
by
the
promise
.
Answ.
It
is
by
the
commandement
,
though
we
exclude
not
the
promise
;
the
commandement
is
indeed
made
more
alluring
,
more
drawing
by
the
promise
annexed
;
but
the
very
name
,
and
terme
of
calling
,
imports
that
it
is
not
wrought
without
the
commandement
;
and
therefore
it
is
that
we
have
these
and
the
like
voyces
and
commandements
of
Gods
calling
unto
us
,
Come
unto
me
,
Return
unto
me
,
Come
out
from
among
them
Separate
your selves
,
and
I
will
receive
you
:
Are
not
these
so
many
commandements
of
God
?
and
by
these
the
Lord
inclines
and
drawes
the
heart
to
come
unto
him
.
In
Esay
55.5
.
there
are
the
words
of
God
the
Father
unto
Christ
,
Thou
shalt
call
a
Nation
(
saith
the
Father
unto
him
)
and
they
shall
runne
unto
thee
:
But
what
voyce
is
that
by
which
Christ
shall
call
the
Nation
that
comes
unto
him
?
The
Prophet
tells
us
,
in
vers.
1.3
.
Come
to
the
waters
yee
that
thirst
,
saith
Christ
,
Come
unto
mee
and
I
will
make
a
Covenant
with
you
:
These
commandements
backed
with
promises
doe
draw
,
and
make
the
Nation
so
called
to
come
to
Christ
,
and
runne
after
him
;
so
Jer.
3.22
.
Return
O
backsliding
I●rael
:
Here
s
a
commandement
,
and
what
followes
?
Behold
we
come
unto
thee
for
thou
art
the
Lord
our
God
;
See
therefore
how
the
Lord
makes
use
of
the
commandement
joyned
with
the
promise
to
draw
men
unto
him
.
Thus
it
was
with
those
Bretheren
,
Mat.
4.19
,
21.
and
with
Matthew
the
Publican
,
whom
Christ
called
from
the
receit
of
Custome
,
Matt.
9.
Follow
me
,
saith
Christ
to
him
;
he
said
no
more
,
but
presently
hee
riseth
up
,
and
followes
him
,
Matth.
9.9
.
And
thus
usually
,
Come
unto
me
,
saith
Christ
,
follow
me
,
believe
on
me
,
&c.
which
commandedements
being
accompanied
with
a
Spirit
of
grace
going
with
them
,
the
soule
follows
Christ
,
to
apprehend
that
grace
to
which
it
is
called
:
The
summe
of
this
argument
,
is
this
,
that
if
there
be
a
commandement
concurring
to
our
calling
,
then
there
is
a
commandement
concurring
to
the
working
of
our
faith
;
and
if
our
calling
be
by
the
Gospel
,
then
the
commandement
by
which
we
are
called
to
faith
,
is
a
commandement
of
the
Gospel
,
and
not
of
the
Law
.
6.
In
1
Ioh.
3.23
.
This
(
saith
the
Apostle
)
is
his
commandement
that
we
believe
in
the
name
of
his
Son
Iesus
Christ
;
Here
is
a
direct
commandement
to
believe
;
Is
this
a
legall
commandement
?
the
whole
Epistle
breathes
nothing
but
a
spirit
of
grace
,
and
of
the
Gospel
;
many
passages
in
the
Epistle
might
be
noted
for
the
confirmation
thereof
;
but
I
am
loth
to
spend
time
in
a
thing
so
cleare
.
7.
The
commandements
of
the
law
,
wound
and
kill
as
it
is
in
2
Cor.
3.6
.
they
doe
not
heale
,
nor
give
life
;
but
the
commandement
of
believing
doth
heale
and
give
life
to
those
that
are
wounded
.
How
many
dying
soules
have
been
raised
to
life
?
how
many
wounded
consciences
have
bin
eased
and
healed
by
that
sweet
invitation
,
and
drawing
commandement
of
our
blessed
Saviour
,
Come
unto
me
all
yee
,
&
c
?
Matth.
11.28
.
This
comming
is
all
one
with
believing
,
Joh.
6.35
.
and
the
commandement
to
come
,
is
a
commandement
to
believe
;
and
will
any
say
,
this
is
a
legall
commandement
?
then
could
it
never
have
healed
and
given
life
,
as
it
hath
done
;
for
the
law
woundeth
,
but
healeth
not
;
The
comfort
and
sweetnesse
which
is
in
this
invitation
,
shews
of
what
nature
it
is
;
not
legall
,
but
Evangelicall
.
In
Mark
.
10.49
.
when
Jesus
had
called
Bartimeus
To
come
unto
him
,
those
about
him
speak
encouragingly
unto
him
Be
of
good
comfort
(
say
they
)
for
he
calleth
thee
;
there
is
comfort
in
the
very
call
,
invitation
,
or
command
of
Christ
To
come
unto
him
;
It
encourageth
us
to
come
;
it
shews
us
that
it
is
his
will
we
should
come
unto
him
,
and
that
he
is
willing
to
receive
such
as
come
,
and
will
not
cast
them
away
,
Ioh.
6.
But
the
Law
makes
us
to
flie
from
God
,
and
to
stand
afarre
off
,
Exod.
20.
The
Gospel
only
draws
us
and
brings
us
unto
God
.
This
commandement
therefore
,
Come
unto
me
,
that
is
,
believe
in
me
,
being
so
alluring
and
drawing
as
it
is
,
must
needs
be
a
commandement
not
of
the
law
,
but
of
the
Gospel
.
8.
If
the
law
do
command
faith
in
Christ
,
then
it
commands
things
contrary
;
as
namely
,
to
look
for
life
by
our
own
personall
working
,
and
to
look
for
life
not
by
our
own
working
,
but
by
anothers
;
That
law
which
binds
us
to
personall
fulfilling
of
it
;
doth
not
also
send
us
to
another
to
have
it
fulfilled
in
him
;
but
the
law
commands
us
personall
obedience
,
to
fulfill
the
commandements
in
our
own
persons
;
It
urgeth
us
thus
,
Thou
shalt
love
,
Thou
shalt
not
lust
,
Thou
thy selfe
must
fulfill
all
these
things
,
and
no
other
for
thee
;
but
faith
looks
for
these
things
to
be
done
for
us
by
another
,
and
therefore
cannot
be
commanded
in
the
Law
:
By
the
law
the
righteousnesse
of
the
righteous
shall
be
upon
himself
,
and
the
man
that
doth
these
things
shall
live
in
them
;
but
by
faith
the
righteousnesse
of
Christ
is
upon
others
,
even
upon
those
that
doe
believe
,
faith
therefore
is
not
commanded
in
the
Law
.
9.
That
which
confounds
the
two
Covenants
,
is
not
to
bee
admitted
;
but
that
the
commandement
commanding
faith
is
a
commandement
of
the
law
,
doth
confound
the
two
Covenants
,
Law
,
and
Gospel
;
and
therefore
is
not
to
be
admitted
as
true
.
If
the
commandement
commanding
faith
be
a
commandement
of
the
law
,
this
must
needs
make
a
confusion
betwixt
Law
and
Gospel
,
so
as
these
two
say●ngs
,
Doe
and
live
,
and
Believe
and
live
,
shall
be
in
effect
all
one
,
both
of
them
legall
,
one
as
well
as
the
other
;
which
to
affirm
,
is
to
confound
things
as
different
as
heaven
and
earth
.
Now
that
by
this
opinion
this
confusion
must
of
necess●ty
follow
,
I
shew
thus
,
When
a
promise
is
annexed
to
a
commandement
,
the
commandement
and
promise
are
ever
of
the
same
kind
,
either
both
Legall
,
or
both
Evangelicall
;
The
nature
and
kind
of
the
promise
doth
depend
upon
and
follow
the
nature
and
kind
of
the
commandement
which
goes
before
it
;
The
quality
of
the
commandement
,
doth
qualifie
,
and
distinguish
the
promise
annexed
,
to
make
it
either
Legall
or
Evangelicall
For
when
the
Lord
saith
,
doe
this
and
live
,
and
when
he
saith
,
believe
in
Christ
and
live
;
the
life
promised
is
for
substance
one
and
the
same
,
in
both
promises
;
yet
these
promises
do
differ
,
because
the
commandement
which
goes
before
as
the
condition
of
the
promise
,
is
different
in
the
one
and
in
the
other
,
Doing
,
being
a
Legall
commandement
,
Believing
,
being
Evangelicall
;
the
ground
therefore
of
difference
in
the
promises
is
from
the
diff●rence
of
the
command●ment
;
which
is
the
condition
of
the
promise
;
so
that
when
it
s
said
,
Doe
this
and
live
,
Here
the
promise
of
life
is
legall
,
because
the
commandement
of
doing
is
legall
;
on
the
other
side
,
when
it
s
said
,
Believe
and
live
;
here
the
promise
of
life
is
Evangelicall
,
because
the
commandement
of
believing
is
Evangelicall
:
But
if
we
make
the
commandement
of
believing
to
be
legall
,
then
the
promise
of
life
upon
condition
of
believing
,
must
be
legall
also
,
and
then
there
is
no
difference
left
betwixt
these
two
,
do
and
live
,
and
believe
and
live
;
which
confounds
Law
and
Gospel
,
heaven
and
earth
,
and
makes
the
two
Covenants
all
one
.
Papists
turn
the
Covenant
of
grace
into
a
Covenant
of
works
:
This
doth
the
contrary
,
turning
the
Covenant
of
works
into
a
Covenant
of
grace
;
Chemnitius
speaking
of
the
point
of
justification
,
brings
in
Andradius
his
conceit
,
which
is
this
,
That
utraque
justitia
,
&
Legis
&
Fidei
,
&c.
both
righteousnesses
,
both
the
righteousnesse
of
the
Law
,
and
the
righteousnesse
of
Faith
,
doth
consist
in
observatione
Legis
,
in
the
observation
of
the
Law
;
only
with
this
difference
,
that
when
the
Law
is
fulfilled
by
the
unregenerate
,
then
it
is
justitia
Legis
,
the
righteousnesse
of
the
Law
;
when
by
the
regenerate
,
then
it
is
justitia
Fidei
,
the
righteousnesse
of
Faith
.
Like
hereto
is
this
Doctrine
,
that
the
commandement
of
faith
is
a
commandement
of
the
Law
,
for
then
both
Covenants
,
both
Law
and
Gospel
,
must
stand
in
observatione
fidei
,
in
the
duty
of
believing
;
only
perhaps
the
maintainers
of
this
opinion
will
make
a
difference
thus
,
That
that
faith
which
is
wrought
by
the
commandement
,
is
the
faith
of
the
law
or
Covenant
of
works
,
and
that
faith
which
is
wrought
by
the
promise
,
is
the
faith
of
the
Covenant
of
grace
:
But
as
he
,
notwithstanding
his
distinction
of
men
regenerate
and
unregenerate
,
doth
in
effect
confound
both
Covenants
,
changing
the
Covenant
of
grace
into
a
Covenant
of
works
:
So
doe
these
,
notwithstanding
their
distinction
of
commandement
and
promise
;
they
confound
both
Covenants
,
changing
the
Covenant
of
works
(
which
stands
in
doing
)
into
a
Covenant
of
grace
,
(
which
stands
in
believing
)
and
so
by
this
Doctrine
one
of
the
principall
differences
betwixt
the
two
Covenants
,
is
taken
away
,
the
one
requiring
works
,
the
other
faith
,
the
one
doing
,
the
other
believing
.
10.
This
is
confirmed
further
by
that
which
is
spoken
of
our
Saviour
Christ
in
Mark
.
1.14
,
15.
where
it
is
said
of
him
,
that
he
came
preaching
the
Gospel
,
(
not
the
Law
,
but
the
Gospel
)
and
saying
,
Repent
and
believe
the
Gospel
;
here
the
commandement
to
believe
,
is
directly
called
a
preaching
of
the
Gospel
,
and
therefore
it
is
a
commandement
of
the
Gospel
,
and
not
of
the
Law
.
Other
Reasons
might
be
added
,
as
namely
,
if
faith
be
commanded
in
the
law
,
then
a
man
may
be
saved
by
a
work
of
the
Law
,
and
cannot
be
saved
without
it
;
Secondly
,
That
this
opinion
makes
the
righteousnesse
of
the
law
,
and
the
righteousnesse
of
faith
to
be
all
one
,
if
faith
be
a
duty
of
the
law
,
&c.
Thirdly
,
What
the
law
commands
it
commands
it
as
a
work
;
but
faith
is
not
requird
as
a
work
,
being
everywhere
in
the
Gospel
opposed
to
working
;
But
these
I
passe
by
,
the
other
may
suffice
.
Thus
farre
then
we
are
come
,
that
the
putting
of
faith
as
a
condition
of
life
in
the
Covenant
of
grace
,
doth
no
whit
derogate
from
the
freenesse
of
grace
.
First
,
Because
the
gift
of
faith
flows
from
the
same
purpose
of
grace
towards
us
,
as
life
it selfe
doth
.
Secondly
,
Because
faith
is
an
Evangelicall
grace
of
the
Gospel
,
not
of
the
Law
.
Thirdly
,
I
adde
this
also
,
that
it
derogates
nothing
from
grace
,
because
faith
receives
all
the
blessings
of
salvation
promised
,
only
from
the
hand
of
grace
alone
;
we
acknowledge
no
such
condition
as
by
which
we
might
receive
life
from
the
hand
of
justice
,
as
putting
a
price
into
our
hand
to
be
a
meritorious
cause
of
life
;
such
a
condition
could
not
indeed
stand
with
grace
;
but
the
condition
we
put
,
is
both
received
by
grace
,
is
by
grace
wrought
in
us
,
and
doth
also
receive
all
from
grace
,
and
therefore
doth
nothing
derogate
from
the
grace
of
the
Covenant
:
The
Apostle
cleares
this
,
in
that
one
short
speech
of
his
in
Eph.
2.8
,
9.
ye
are
saved
by
grace
through
faith
:
There
is
first
the
maine
blessing
of
the
Covenant
,
yee
are
saved
;
There
is
secondly
,
the
fountaine
or
cause
of
it
,
(
by
grace
)
yee
are
saved
by
grace
;
Then
thirdly
,
there
is
the
condition
(
through
faith
:
)
And
if
any
should
now
ask
how
it
could
be
by
grace
,
and
yet
depend
upon
the
condition
of
faith
,
the
Apostle
goes
on
and
shews
how
that
may
be
;
namely
,
1.
Because
faith
is
not
of
our selves
,
but
it
is
the
gift
of
God
;
and
2.
Because
faith
doth
not
come
to
God
boastingly
,
to
claime
life
by
the
works
of
righteousnesse
,
which
we
have
done
;
but
comes
to
him
with
an
empty
hand
to
receive
what
grace
and
mercy
is
willing
to
give
;
such
a
condition
as
this
,
doth
no
more
derogate
from
the
freenesse
of
grace
,
then
doth
the
beggers
receiving
of
the
almes
given
him
,
derogate
from
the
kindnesse
of
him
that
gave
it
.
4.
The
grace
of
the
Covenant
is
free
notwithstanding
the
condition
,
because
we
doe
not
put
any
condition
as
antecedent
to
the
Covenant
on
Gods
part
,
whereby
to
induce
and
move
the
Lord
to
enter
into
Covenant
with
us
,
as
if
there
were
any
thing
supposed
in
us
,
which
might
invite
and
draw
him
to
take
us
into
Covenant
with
himselfe
;
only
we
suppose
a
condition
antecedent
to
the
promise
of
life
,
which
condition
we
are
to
observe
and
walk
in
;
and
in
the
observation
thereof
to
expect
the
blessing
of
life
which
the
Covenant
promiseth
:
If
God
had
not
purposed
to
have
dealt
with
us
after
his
rich
grace
,
he
might
have
said
to
us
(
when
he
saw
us
polluted
in
our
bloud
,
)
I
will
no
more
have
mercy
,
as
it
is
in
Hoseah
1.6
,
9.
ye
shall
no
more
be
my
people
,
neither
will
I
be
yours
:
But
yet
he
is
pleased
to
over-look
all
our
sinfull
pollutions
,
and
to
sprinkle
clean
water
upon
us
,
and
then
to
take
us
by
the
hand
and
to
enter
into
Covenant
with
us
:
here
is
grace
free
,
notwithstanding
the
condition
of
faith
to
which
the
promise
is
made
.
In
a
word
,
The
Lord
out
of
his
free
grace
purposing
life
and
salvation
to
his
chosen
,
then
to
make
way
for
the
accomplishment
of
his
purpose
in
bringing
us
to
life
,
first
,
he
works
in
us
renewing
grace
,
and
puts
within
us
a
spirit
of
faith
,
and
so
leads
us
on
in
the
way
of
faith
,
to
the
obtaining
of
that
great
blessing
,
the
salvation
promised
;
the
one
of
these
being
antecedent
,
and
as
a
condition
to
the
other
.
5.
It
s
a
good
consideration
which
Doctor
Ames
hath
(
in
Coron.
Ar●ic
.
5.
cap.
3.
)
That
eadem
res
&
absolutè
promittitur
,
quia
certò
efficietur
;
&
cum
conditione
,
quia
non
aliàs
efficietur
nisi
per
media
;
&
in
illis
mediis
hominis
ipsius
exigitur
cura
;
thus
forgivenesse
of
sinne
is
absolutely
promised
,
Esay
43.
For
mine
own
sake
will
I
put
away
thy
transgressions
;
and
yet
it
is
promised
also
with
condition
,
1
Joh.
1.
If
wee
confesse
our
sins
,
he
is
faithfull
and
just
to
forgive
us
our
sinnes
:
These
promises
are
both
of
them
promises
of
free
grace
;
the
annexing
therefore
of
a
condition
doth
not
impaire
the
free
grace
of
the
Covenant
.
Vses
.
And
first
from
this
,
that
faith
is
the
condition
of
the
Covenant
;
from
whence
,
first
,
we
may
conceive
how
it
is
that
even
in
the
Covenant
of
grace
,
life
is
promised
unto
good
works
,
and
to
well-doing
;
as
it
is
in
Iohn
5.29
.
Luke
14.14
.
Gal.
6.9
1
Tim.
6.18
,
19.
Hebr.
6.
by
all
which
it
might
seeme
that
works
have
the
same
place
in
the
Covenant
of
grace
,
as
in
the
Covenant
of
works
,
even
to
be
proper
causes
of
salvation
;
but
where
we
finde
the
promise
of
life
made
unto
good
works
,
we
must
not
look
at
them
as
works
of
the
Law
,
but
as
works
and
fruits
of
faith
wrought
by
a
beleever
,
wrought
forth
by
the
power
and
by
the
life
of
faith
,
which
being
a
living
grace
,
cannot
be
idle
and
fruitlesse
,
but
will
be
working
,
and
fruitfull
in
well
doing
.
These
kind
of
promises
(
which
promise
life
unto
works
)
are
(
if
I
may
so
call
them
)
not
casuall
,
but
declarative
,
making
manifest
who
be
those
true
beleivers
to
whom
the
life
promised
in
the
Covenant
doth
belong
:
In
these
promises
workes
are
not
set
as
the
causes
of
our
salvation
,
but
as
evidences
and
signes
of
those
that
do
beleeve
unto
life
;
distinguishing
betwixt
beleevers
and
unbeleevers
between
those
that
are
sincerely
faithfull
,
and
seeming
professors
,
which
professe
and
say
they
beleive
,
but
indeed
their
faith
is
but
a
dead
faith
,
and
therefore
vaine
;
the
promise
is
made
to
works
not
as
the
cause
of
our
salvation
,
but
to
note
out
the
nature
and
quality
of
that
faith
which
is
the
condition
of
life
;
seeing
faith
is
a
grace
more
inward
,
and
that
act
of
it
by
which
it
saveth
,
is
secret
and
cannot
be
seen
,
(
for
who
knows
our
resting
on
or
adhering
unto
Christ
?
)
therefore
this
saving
faith
shews
it selfe
by
some
other
acts
of
it
,
setting
love
a
worke
,
which
discovers
it selfe
by
obedience
in
all
righteousnesse
and
true
holinesse
;
and
these
fruits
being
seen
do
make
knowne
the
tree
from
whence
they
come
;
although
therefore
the
promise
of
life
is
made
sometimes
to
faith
,
sometimes
to
workes
,
yet
this
is
not
to
note
out
a
twofold
condition
of
the
Covenant
,
as
if
the
condition
were
partly
faith
,
and
partly
works
;
but
to
note
out
the
property
and
nature
of
that
faith
,
which
hath
the
promise
of
life
belonging
to
it
;
not
an
idle
but
a
working
faith
,
not
a
dead
faith
but
living
;
not
ineffectual
,
in
word
or
tongue
only
,
but
operative
and
effectuall
,
making
us
carefull
to
shew
forth
good
works
,
Tit.
3.8
.
Otherwise
if
we
look
at
workes
by
themselves
as
separated
from
faith
,
to
such
works
there
is
no
promise
of
life
made
in
the
Covenant
of
grace
;
The
same
work
done
by
a
beleever
hath
a
promise
of
reward
,
and
the
same
work
being
done
by
an
unbeleever
hath
no
promise
;
which
shews
that
the
promise
is
made
rather
to
the
worker
,
or
to
the
beleever
thus
working
,
then
to
the
worke
it selfe
;
and
by
this
meanes
the
promise
of
life
being
made
to
this
kinde
of
faith
which
doth
thus
work
;
hereby
the
faithfull
are
enabled
the
better
to
see
their
own
estate
in
the
promise
of
life
,
as
having
a
good
foundation
(
of
assurance
)
thereby
,
that
they
shall
obtaine
eternall
life
,
1
Tim.
6.19
.
hereby
also
carnall
professors
who
talk
of
saith
,
but
have
no
works
,
walking
unholily
,
are
convinced
to
have
no
part
and
right
thereunto
.
2.
This
may
let
us
see
the
kindnesse
and
love
of
God
towards
us
,
in
that
he
hath
appointed
such
a
condition
of
life
unto
us
,
as
through
his
grace
is
possible
for
us
to
fulfill
;
To
fullfill
the
righteousnesse
of
the
Law
is
now
become
impossible
,
through
the
infirmity
of
our
flesh
;
but
it
is
not
impossible
to
beleeve
on
him
who
hath
fulfilled
all
righteousnesse
for
us
.
Here
is
grace
in
appointing
such
a
possible
condition
;
for
though
the
Lord
should
have
fully
pardoned
all
our
former
breaches
of
Covenant
with
him
,
and
should
have
said
unto
us
,
you
have
once
broken
my
Covenant
,
and
yet
if
you
will
at
last
fulfill
my
Law
which
I
gave
unto
you
,
I
will
yet
accept
you
as
just
unto
life
:
yet
we
could
not
have
done
it
,
the
condition
was
too
hard
for
us
to
perform
;
If
we
had
been
held
close
to
this
condition
of
fulfilling
the
Law
,
we
should
have
missed
of
life
for
ever
:
The
Lord
therefore
seeing
and
pittying
of
our
infirmity
,
was
pleased
to
propound
unto
us
another
condition
,
saying
unto
us
,
only
beleive
;
Beleive
on
my
son
,
trust
on
my
grace
,
and
thou
shalt
be
saved
;
herein
the
Lord
hath
condescended
to
our
weaknesse
,
taking
compassion
of
our
infirmities
,
laying
upon
us
no
other
burthen
but
this
;
Beleeve
my
promise
,
accept
my
grace
,
and
rest
upon
it
,
and
this
thy
faith
shall
save
thee
,
Thou
shalt
never
perish
.
3.
It
serves
for
comfort
to
all
Gods
faithfull
ones
,
that
have
beleived
through
grace
;
if
you
have
received
this
first
gift
,
if
it
be
given
you
to
beleeve
,
you
shall
not
fail
of
a
second
gift
,
even
the
gift
of
eternall
life
through
Iesus
Christ
our
Lord
;
Though
your
repentance
be
lesse
then
to
equall
the
measure
of
your
sins
,
though
your
obedience
be
imperfect
,
yea
,
though
your
faith
it selfe
be
weak
also
,
yet
if
it
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unfained
,
syncere
and
sound
,
this
your
faith
is
accepted
of
God
,
and
is
imputed
to
you
for
righteousnesse
;
Those
that
are
of
faith
,
are
blessed
with
faithfull
Abraham
(
saith
the
Apostle
,
)
Gal.
3.9
.
Blessed
is
shee
that
beleeveth
,
saith
the
Angell
,
Luke
1.45
.
and
the
Son
of
God
comes
in
as
a
third
witnesse
,
testifying
that
whosoever
beleeveth
in
him
shall
not
perish
,
but
is
passed
from
death
to
life
,
Iohn
3.
Here
are
three
witnesses
from
heaven
and
earth
,
all
witnessing
the
blessed
estate
of
such
as
do
beleive
.
Faith
is
well
termed
precious
faith
,
1
Pet.
1.2
Pet.
1.1
.
because
it
makes
us
partakers
of
all
the
precious
blessings
of
grace
,
which
are
contained
in
the
Covenant
;
The
faithfull
are
inheritours
of
all
the
priviledges
which
God
hath
promised
to
his
chosen
,
and
therefore
it
is
that
they
are
called
heires
of
promise
,
Heb.
6.17
:
and
heires
of
blessing
,
1
Pet.
3.9
.
You
beleevers
,
be
exhorted
to
see
and
owne
your
blessednesse
,
take
notice
of
the
great
things
the
Lord
hath
done
for
you
,
he
hath
made
a
covenant
with
you
,
even
a
Covenant
of
peace
,
and
blessing
,
and
life
for
ever
;
God
is
become
your
God
,
he
will
be
all
things
unto
you
;
and
when
all
helpes
under
heaven
fail
you
,
yet
from
himselfe
he
will
do
you
good
;
all
your
sins
are
forgiven
you
,
his
spirit
is
yours
to
lead
you
,
to
sanctifie
you
,
and
to
heal
the
evils
that
be
in
you
;
he
will
uphold
you
in
that
state
wherein
you
stand
,
and
will
keep
you
that
you
shall
never
perish
,
and
will
at
last
bring
you
to
a
full
injoyment
of
himselfe
in
his
heavenly
Kingdome
,
where
you
shall
for
ever
blesse
him
,
and
be
made
blessed
by
him
,
and
shall
rejoyce
before
him
with
joy
unspeakable
and
glorious
;
pluck
up
your
hearts
therefore
and
be
glad
,
lift
up
your
heads
,
strengthen
the
weak
hands
,
and
the
feeble
knees
,
serve
the
Lord
with
gladnesse
and
joyfulnesse
of
spirit
,
considering
the
day
of
our
salvation
draweth
neer
;
though
now
for
a
time
you
may
be
in
heavinesse
,
through
manifold
temptations
and
afflictions
in
this
evill
world
,
yet
faint
not
,
you
being
partakers
of
that
precious
faith
,
you
have
the
holy
and
faithfull
God
in
Covenant
with
you
,
to
love
you
,
to
blesse
you
,
and
to
save
you
;
and
yet
a
little
while
and
he
that
shall
come
will
come
,
and
receive
you
to
himselfe
,
and
then
you
shall
fully
know
what
it
is
to
have
beleived
,
and
to
have
been
in
Covenant
with
God
,
what
it
is
to
have
God
to
be
your
God
,
when
you
shall
see
him
and
enjoy
him
as
he
is
;
Only
nourish
your
faith
,
and
live
by
faith
,
make
much
of
this
precious
grace
;
cherish
it
by
thinking
often
on
the
promises
,
and
of
that
grace
which
hath
been
shewed
upon
you
from
on
high
;
study
to
walke
worthy
of
that
mercy
received
,
and
in
so
doing
,
wait
for
the
end
of
your
faith
,
the
salvation
of
your
soule
.
4.
If
faith
be
the
condition
of
the
Covenant
,
then
woe
to
all
unbeleevers
,
that
go
on
in
their
impenitency
and
unbeleife
:
Their
unbeleife
deprives
them
of
that
good
which
the
Lord
hath
by
his
Covenant
promised
to
his
people
;
they
have
no
part
nor
portion
in
God
;
they
are
without
God
,
without
Christ
,
without
Covenant
,
without
promise
,
without
mercy
,
their
sins
are
unpardoned
,
they
are
under
the
curse
,
the
wrath
of
God
abides
upon
them
,
there
is
nothing
to
take
it
away
from
them
,
but
if
they
abide
in
unbeleif
,
wrath
abides
upon
them
for
ever
.
There
is
a
wrath
wherby
God
is
angry
with
his
own
people
,
but
that
anger
lasts
but
for
a
little
season
,
it
is
but
for
a
moment
,
Isai
.
4.7
,
8.
it
passeth
away
and
abides
not
upon
them
;
but
the
unbeleiver
hath
wrath
abiding
on
him
for
ever
;
John
3.36
.
In
Iude
5.
it
is
said
that
God
afterwards
destroyed
those
Israelites
that
beleived
not
;
when
once
they
had
had
the
means
of
grace
made
known
,
then
not
beleiving
,
God
afterwards
destroyed
them
;
you
that
tread
in
the
steps
of
their
unbeleif
,
you
are
little
troubled
to
thinke
what
misery
is
comming
upon
you
,
as
not
knowing
that
you
are
in
danger
;
but
you
are
under
wrath
,
your
judgement
hastneth
,
and
your
damnation
sleepeth
not
;
be
awakened
therefore
,
be
thinke
your selves
,
and
consider
what
your
end
will
be
;
by
your
unbeleif
you
put
a
bar
to
exclude
your selves
from
the
blessing
of
life
promised
to
Gods
people
;
you
thus
continuing
,
the
Lord
neither
will
,
nor
can
save
you
.
You
will
thinke
this
an
hard
saying
,
but
you
will
finde
it
too
true
,
God
cannot
lye
,
Titus
1.2
.
much
lesse
can
he
forswear
;
but
God
hath
sworne
this
,
that
such
shall
never
enter
into
his
rest
,
Psal.
95.
and
Hebr.
3.
ult.
In
Mat.
13.
ult.
It
s
said
Christ
did
not
many
great
works
in
his
owne
country
,
for
their
unbeleifes
sake
:
But
in
Marke
6.5
.
it
s
said
hee
could
not
doe
them
,
he
neither
did
them
nor
could
do
them
;
unbeleif
stops
the
course
and
diverts
the
stream
of
Gods
goodnesse
from
comming
unto
us
;
Christs
usuall
speech
to
those
that
expected
any
blessing
from
him
was
this
,
According
to
your
faith
be
it
unto
you
;
faith
makes
all
things
possible
,
Marke
6.23
.
It
will
reverse
the
sentence
of
death
which
is
passed
upon
us
,
and
bring
us
back
unto
life
;
but
unbeleife
makes
it
impossible
so
that
we
cannot
be
saved
;
The
Lord
can
do
nothing
against
his
own
counsell
and
will
,
and
he
hath
concluded
this
with
himselfe
,
to
save
none
but
such
as
beleive
,
and
that
whosoever
beleeveth
not
shall
perish
;
all
you
unbeleevers
consider
this
,
your
unbeleefe
will
bee
your
destruction
.
Secondly
,
Is
there
such
a
work
of
faith
in
bringing
us
into
Covenant
with
God
,
and
in
enabling
us
to
walk
in
Covenant
with
him
?
1.
This
serves
to
direct
all
the
people
of
God
,
how
to
live
and
walke
before
God
;
look
at
your selves
as
such
as
have
God
in
Covenant
with
you
to
blesse
you
with
all
blessings
meet
and
expedi●nt
for
you
,
whether
they
be
blessings
of
this
life
or
that
which
is
to
come
;
you
are
no
more
strangers
and
forreiners
,
you
are
not
aliens
from
the
Covenant
or
common-wealth
of
Israel
;
All
the
good
which
God
hath
promised
to
his
Israel
belongs
to
you
;
Live
therefore
a
life
of
faith
,
resting
upon
the
Covenant
which
the
Lord
hath
made
with
you
.
Naturall
men
live
by
sence
and
reason
;
live
you
by
faith
in
Gods
Covenant
and
promise
;
and
there
is
much
use
to
be
made
of
this
consideration
.
1.
In
case
we
have
sinned
,
and
done
things
that
we
should
not
,
and
thereby
have
grieved
the
Lord
as
David
did
,
of
whom
it
is
said
,
that
the
thing
that
David
had
done
displeased
the
Lord
;
yet
herein
make
use
of
our
faith
,
trusting
still
to
his
grace
and
mercy
for
forgivenesse
according
to
his
Covenant
;
we
must
not
now
fly
away
from
God
and
stand
afar
off
,
or
cast
away
our
hope
,
as
if
we
had
lost
our
God
,
and
had
no
more
part
or
portion
in
him
,
but
still
beleive
that
we
renewing
our
Repentance
before
him
,
he
will
still
be
our
God
,
and
love
us
still
,
and
will
be
mercifull
to
our
iniquities
.
Now
is
a
time
to
put
forth
faith
in
Gods
promise
,
we
must
remember
we
are
not
under
that
hard
condition
of
workes
,
but
under
the
condition
of
Faith
;
It
s
the
weaknesse
and
sinfull
infirmity
of
many
of
Gods
people
who
walk
in
much
discouragement
of
spirit
because
of
some
failings
which
they
see
in
themselves
,
by
which
they
become
uncomfortable
to
themselvs
and
to
others
,
when
yet
their
conscientious
walking
and
tendernes
is
manifest
to
all
;
such
a
discouraged
spirit
might
well
become
a
childe
of
the
Law
,
that
is
under
the
condition
of
Workes
;
but
it
becomes
not
such
as
are
under
the
condition
of
Faith
;
Hath
the
Lord
said
that
if
his
people
sin
against
him
,
after
hee
hath
taken
them
into
Covenant
with
himselfe
,
he
will
cast
them
off
and
acknowledge
them
no
more
?
See
what
Samuel
speaks
to
the
children
of
Israel
in
1
Sam.
12.19
,
20.
Ye
have
indeed
sinned
a
great
sin
,
and
done
all
this
wickednesse
,
yet
feare
not
,
depart
not
from
following
the
Lord
,
for
the
Lord
will
not
forsake
his
people
;
The
Lord
know●●
our
frailty
,
and
remembers
we
are
but
dust
;
and
therefore
hath
told
us
,
that
he
will
spare
us
as
a
father
spareth
his
son
that
s●rveth
him
,
Mal.
3.17
.
and
will
be
mercifull
to
our
sins
.
If
we
were
or
could
be
without
sin
,
we
should
not
have
needed
such
promises
of
forgivenesse
;
but
when
the
Lord
tooke
us
into
Covenant
with
himselfe
,
he
knew
we
should
still
need
daily
mercy
and
compassion
to
heale
our
backslidings
;
and
foreseeing
our
need
of
such
promises
,
he
hath
made
them
knowne
unto
us
that
we
might
live
by
them
,
looking
up
unto
him
by
faith
in
the
fence
of
our
daily
infirmities
,
for
a
gracious
acceptance
of
us
,
and
forgivenesse
of
our
sins
.
2.
In
case
we
want
any
blessing
,
(
suppose
some
speciall
grace
to
enable
us
to
walke
more
fruitfully
in
our
particular
places
and
callings
,
)
look
herein
at
the
Covenant
as
a
storehouse
full
of
all
rich
blessings
,
and
make
use
of
faith
which
is
the
condition
of
the
Covenant
;
set
that
aworke
,
and
draw
out
of
this
fountain
as
much
as
we
need
;
if
we
want
wisedome
,
boldnesse
,
meeknesse
,
temperance
,
remember
by
what
means
we
must
receive
them
;
we
receive
the
spirit
by
faith
,
Gal.
3.14
.
beleive
this
promise
therefore
,
wherein
the
Lord
hath
said
he
will
give
the
Holy
Ghost
to
them
that
desire
him
,
Luke
11.13
.
This
is
the
way
the
Saints
have
taken
;
David
when
he
found
his
heart
defiled
with
those
lusts
,
what
course
took
he
to
get
it
cleansed
from
these
impurities
?
he
flyes
to
God
by
the
prayer
of
faith
,
desiring
to
have
a
clean
heart
created
in
him
;
when
the
Church
found
her self
shut
up
under
deadnesse
and
hardnesse
of
heart
,
they
fly
for
help
to
Gods
Covenant
,
Thou
art
our
father
,
and
we
are
thy
people
,
Breake
not
thy
covenant
with
us
,
Isai
.
63.
and
64.
Ier.
14.
3.
In
case
we
be
troubled
with
feares
of
Apostacy
and
backsliding
,
as
thinking
though
we
have
begun
well
,
yet
we
shall
never
be
able
to
continue
;
Persecutions
,
discouragements
,
temptations
are
so
many
,
so
violent
,
that
we
thinke
we
shall
never
stand
out
against
them
;
here
also
live
by
faith
,
God
will
give
an
issue
to
all
our
temptations
;
in
the
mean
time
commit
our
soules
to
God
in
well
doing
,
and
beleeve
as
Paul
did
,
that
he
will
deliver
you
from
every
evill
work
,
and
preserve
you
blamelesse
to
his
heavenly
Kingdome
,
2
Tim.
4.
If
Satan
annoy
with
his
temptations
,
say
as
Jehoshua
did
,
The
Lord
rebuke
thee
O
Satan
,
Zach.
3.
and
remember
the
promise
,
The
Lord
will
shortly
tread
him
under
our
feet
,
Rom.
16.
4
,
In
case
of
any
service
or
duty
to
be
performed
unto
God
,
remember
his
Covenant
,
I
will
make
you
able
to
keepe
my
judgements
,
and
to
doe
them
,
Ezek.
36.27
.
In
1
Chron.
15.26
.
it
is
said
,
God
helped
the
Levites
in
bearing
the
Arke
;
so
will
he
help
us
to
undergoe
the
burthen
of
that
work
which
is
too
heavy
for
us
,
if
we
rest
upon
him
by
faith
,
if
we
have
a
word
of
faith
to
assure
us
that
the
work
to
be
done
,
is
(
for
the
generall
)
Gods
worke
,
and
that
it
is
particularly
required
of
us
as
Our
works
,
a
worke
of
our
calling
;
we
have
then
good
warrant
to
depend
upon
his
help
,
he
hath
called
us
,
he
hath
sent
us
to
the
work
,
and
therefore
he
will
be
with
us
according
to
that
speech
of
his
to
Gideon
in
Judges
6.14
,
16.
I
have
sent
thee
and
therefore
I
will
be
with
thee
;
This
is
written
not
for
him
only
,
but
for
us
also
,
that
being
called
to
any
ministration
or
service
,
we
might
by
faith
look
for
the
same
presence
of
God
with
us
,
the
same
assistance
as
he
had
;
Many
other
particulars
might
be
named
,
but
these
may
suffice
to
give
a
short
direction
how
to
live
by
faith
in
the
promise
and
Covenant
of
God
,
according
to
the
severall
occasions
which
befall
us
.
2.
As
we
must
depend
upon
God
by
faith
for
all
good
things
which
the
Covenant
promiseth
,
so
we
must
remember
the
other
part
of
the
Covenant
,
That
God
will
be
a
God
over
us
,
as
well
as
a
God
to
blesse
us
;
and
therefore
here
our
care
must
be
to
advance
the
Lord
on
high
,
that
it
may
be
seen
by
our
subjection
unto
him
,
that
we
doe
acknowledge
him
to
be
our
God
,
above
us
and
over
us
;
he
hath
humbled
himself
to
take
such
underlings
as
we
are
into
Covenant
with
himselfe
,
and
hath
thereby
advanced
us
above
our selves
;
our
duty
is
to
set
up
him
that
hath
abased
himselfe
for
our
sakes
,
and
to
humble
our selves
to
walke
,
with
our
God
,
Micah
6.8
.
It
is
said
of
Abraham
that
by
his
faith
he
gave
glory
to
God
;
if
we
be
the
children
of
Abraham
,
let
us
herein
imitate
the
work
of
Abraham
,
give
honour
to
him
whom
we
beleeve
to
be
our
God
.
We
are
all
willing
to
be
in
Covenant
with
God
thus
far
,
that
we
may
set
up
our selves
,
and
climbe
up
into
heaven
that
there
we
may
sit
upon
Thrones
,
and
to
possesse
a
Kingdome
;
but
we
must
thinke
especially
of
setting
up
the
Lord
upon
his
Throne
,
that
he
may
rule
in
us
,
and
reign
over
us
,
he
having
for
this
end
taken
us
to
be
a
people
unto
himselfe
.
Ascribe
greatnesse
to
our
God
,
(
saith
Moses
)
Deut.
33
,
3.
make
it
a
name
and
a
praise
unto
him
,
that
he
hath
vouchsafed
to
make
us
his
people
,
and
to
take
us
into
Covenant
with
him
.
Honour
him
as
he
is
God
,
but
honour
him
more
abundantly
as
he
is
our
God
;
we
owe
this
unto
him
,
by
the
Covenant
we
have
made
with
him
;
the
world
knowes
him
not
,
nor
honours
him
not
,
the
wicked
contemne
God
,
Psal.
10.
and
shall
God
have
no
honour
?
Shall
he
that
stretched
out
the
heavens
,
and
laid
the
foundations
of
the
earth
,
and
formed
man
upon
it
,
shall
he
have
no
glory
by
all
his
workes
?
shall
he
in
vain
create
all
the
children
of
men
,
having
none
to
praise
him
?
The
Lord
himselfe
answers
in
Isai
.
43.21
.
This
is
a
people
whom
I
have
formed
for
mine
owne
praise
;
God
will
have
praise
from
his
own
people
,
whom
he
hath
taken
unto
himselfe
,
he
will
be
glorified
in
all
those
that
come
neer
unto
him
,
Levit.
10
3.
He
knows
them
●bove
all
the
people
of
the
earth
,
Amos
3.
and
is
known
of
them
,
Psal.
72.1
,
2.
he
advanceth
them
as
a
select
and
peculiar
people
,
and
will
be
honoured
by
them
,
according
to
all
the
great
things
which
he
hath
done
for
them
.
Hence
is
that
in
Deut.
26.18
.
The
Lord
hath
set
thee
up
this
day
to
be
a
precious
people
unto
him
,
and
in
verse
17.
Thou
hast
set
up
the
Lord
thy
God
to
walke
in
his
wayes
,
and
to
keepe
his
Commandements
.
The
word
which
is
there
translated
(
avouched
)
Pagnine
in
his
great
Thesaurus
translates
exaltasti
,
Thou
hast
set
up
,
as
doth
Arrius
Montanus
also
;
we
must
then
set
up
our
God
on
high
;
Labour
to
advance
him
above
the
heavens
;
he
hath
raised
us
above
the
earth
,
and
above
the
condition
of
the
men
of
the
earth
,
that
we
might
fill
the
world
with
his
glory
,
and
extoll
him
above
all
;
he
hath
made
it
a
name
and
a
praise
unto
us
,
that
we
are
the
people
in
Covenant
with
him
;
much
more
should
it
be
a
name
and
a
praise
unto
him
,
that
he
hath
shewed
such
grace
unto
the
sons
of
men
,
Isai
.
55.13
.
Ier.
13.11
.
All
such
therefore
as
are
the
faithfull
people
of
God
,
that
are
entred
into
Covenant
with
him
,
consider
this
duty
;
take
heed
of
polluting
the
Name
of
your
God
,
let
not
his
name
and
honour
suffer
by
you
,
but
lift
up
his
Name
on
high
,
that
it
may
be
magnified
before
all
the
world
.
And
for
this
end
take
these
few
directions
1.
If
we
will
honour
God
and
exalt
him
in
due
manner
,
we
must
set
him
up
as
our
cheife
and
highest
in
our
esteem
,
far
above
every
name
that
is
named
in
this
world
,
or
that
which
is
to
come
;
set
none
compar
with
him
,
none
equall
unto
him
;
Kings
count
themselves
not
to
be
honoured
with
due
honour
,
if
they
be
not
set
up
above
other
men
:
It
s
not
enough
to
honour
God
,
but
we
must
honour
him
as
God
,
and
that
is
to
set
him
highest
in
our
hearts
,
and
above
all
:
Hence
it
is
that
the
Saints
of
God
have
used
such
expressions
concerning
him
,
as
doe
single
him
forth
beyond
the
comparison
of
all
creatures
:
Thus
Moses
,
Who
is
like
unto
thee
amongst
the
Gods
?
who
is
like
unto
thee
,
so
glorious
in
holinesse
,
&c.
Exod.
15.11
.
So
David
,
Thou
art
great
,
O
Lord
,
there
is
none
like
thee
,
2
Sam.
7.22
.
So
Solomon
,
O
Lord
God
of
Israel
,
there
is
none
like
thee
in
heaven
above
,
or
in
the
earth
beneath
,
1
Kings
8.23
.
So
Micah
7.18
.
Who
is
a
God
like
unto
thee
,
which
passest
by
the
trangressions
of
the
remnant
of
thine
heritage
?
Thus
have
the
Saints
advanced
God
,
in
their
esteem
of
him
,
making
none
like
unto
him
in
greatnesse
,
in
glory
,
in
holinesse
,
in
goodnesse
,
and
in
mercy
,
&c.
And
thus
we
must
rise
up
in
our
thoughts
and
apprehensions
of
God
,
till
we
come
to
a
holy
exstacy
and
admiration
of
him
,
carried
beyond
the
limits
of
all
created
excellency
,
so
as
to
esteeme
all
things
else
as
nothing
in
comparison
of
him
,
Esay
40.
There
be
men
that
say
they
are
gods
,
and
think
they
are
equall
with
the
most
High
,
but
they
are
but
gods
of
the
earth
as
the
Prophet
calls
them
,
(
Zeph.
2.11
.
)
but
our
God
is
the
God
of
heaven
;
therefore
set
him
on
high
above
all
gods
;
God
counts
himselfe
debased
when
any
are
made
equall
unto
him
,
Esay
46.5
,
9.
2.
Count
it
our
blessednesse
,
and
highest
dignity
to
be
a
people
in
Covenant
with
God
,
that
we
have
him
neare
unto
us
in
all
that
we
call
unto
him
for
,
and
may
live
in
an
holy
fellowship
and
communion
with
;
count
it
our
honour
that
we
are
his
servants
,
and
may
stand
before
him
,
and
minister
unto
him
;
David
,
though
great
in
name
and
dignity
,
who
knew
his
pla●●
as
well
as
other
men
,
and
who
could
say
(
when
occasion
was
)
Doe
not
I
know
that
I
am
this
day
King
over
Israel
?
yet
took
more
felicity
in
being
Gods
servant
,
then
in
being
King
and
Ruler
over
that
great
people
,
and
therefore
he
speaks
to
God
in
such
manner
,
O
Lord
I
am
thy
servant
,
O
God
,
thou
art
my
God
,
&c.
So
then
are
we
honorable
as
David
was
?
yet
esteeme
we
this
as
our
greatest
honour
,
that
God
is
our
God
,
and
we
his
servants
.
Are
we
low
and
despised
in
the
world
?
yet
count
this
honour
enough
that
God
hath
lifted
us
up
to
this
excellency
to
be
one
of
his
people
;
And
herein
the
Lord
counts
himselfe
to
be
honoured
by
us
,
when
being
counted
as
things
that
are
not
,
as
Pauls
phrase
is
,
even
as
things
of
nought
,
yet
we
can
say
with
Jacob
,
I
have
enough
,
because
the
Lord
hath
had
mercy
on
me
,
and
hath
taken
me
into
Covenant
with
him
to
be
my
God
:
When
in
persecutions
,
in
wants
,
in
distresses
,
we
can
quiet
our selves
in
this
,
that
God
is
our
God
,
we
doe
herein
beare
witnesse
of
him
,
before
heaven
and
earth
,
that
he
is
better
to
us
then
dignities
,
riches
,
and
all
worldly
contentments
,
that
he
is
enough
to
those
that
enjoy
him
.
3.
We
must
count
the
things
of
God
the
greatest
things
,
his
work
to
be
the
greatest
work
,
his
service
the
greatest
businesse
of
our
whole
life
;
yea
,
to
be
preferred
before
life
it selfe
.
When
Nehemiah
was
in
hand
with
that
great
work
of
God
,
the
re-edifying
of
Jerusalem
,
and
the
reformation
of
things
amisse
in
Church
and
State
,
hee
looked
at
this
as
a
great
work
,
Neh.
6.3
.
I
have
(
saith
he
speaking
to
them
that
would
have
drawn
him
from
it
)
a
great
work
to
doe
,
which
I
may
not
suffer
to
cease
,
whiles
I
come
down
unto
you
:
Nay
,
he
would
not
cease
this
work
to
save
his
life
,
Neh.
6.11
.
When
David
was
giving
direction
concerning
the
building
of
the
Temple
,
The
work
is
great
(
saith
he
)
;
And
why
great
?
because
it
is
not
for
man
,
but
for
the
Lord
,
1
Chron.
29.1
.
and
22.5
.
The
men
of
the
world
look
at
their
own
things
as
the
great
things
which
they
must
attend
unto
;
the
things
of
God
,
are
with
them
,
things
of
lesse
value
;
they
preferre
their
own
things
before
the
things
of
Jesus
Christ
;
But
those
that
are
the
Lords
people
must
remember
that
they
have
given
themselves
unto
the
Lord
,
2
Cor.
8.5
.
so
as
they
are
not
their
own
any
more
,
but
the
Lords
,
and
to
be
for
themselves
no
further
then
may
stand
with
his
honour
,
no
further
to
seek
their
own
things
then
may
be
for
the
Lord
,
and
not
against
the
Lord
.
Here
then
first
we
must
preferre
his
commandements
before
the
commandements
and
wills
of
men
,
resolving
with
the
Apostles
to
obey
God
rather
then
men
.
Secondly
,
doe
his
work
in
the
first
●●●e
,
not
first
for
our selves
,
and
then
for
God
,
as
the
manner
is
,
but
see
that
God
be
first
served
,
remembring
the
words
of
our
blessed
Saviour
,
that
he
which
loves
himselfe
or
any
other
thing
〈◊〉
then
Christ
,
is
not
worthy
of
him
.
Thirdly
,
offer
our
best
things
to
God
,
to
be
for
his
service
and
honour
;
the
best
of
our
time
,
the
best
of
our
children
,
the
best
of
our
substance
;
the
fat
of
our
wheat
and
of
our
wine
,
must
be
for
the
Lord
.
Prov.
3.9
.
Honour
God
with
thy
riches
,
and
with
the
first
of
all
thine
encrease
;
the
first
are
usually
the
best
,
and
most
desired
,
Mich.
7.1
.
And
therefore
when
we
give
the
first
and
best
unto
God
,
God
counteth
himselfe
honoured
by
us
;
when
we
bring
him
the
leane
and
the
scabbie
,
the
lame
,
and
the
blind
,
things
of
no
worth
,
the
Lord
is
then
despised
in
our
eyes
,
Mal.
1.
4.
If
we
will
honour
God
as
his
people
should
doe
,
we
must
stand
for
his
honour
in
times
of
generall
declining
;
when
all
seeme
to
neglect
him
,
and
lay
his
honour
in
the
dust
:
When
People
,
Nations
,
and
Languages
,
shall
fall
down
and
worship
the
golden
Image
which
Nebuchadnezar
the
King
sets
up
,
then
to
despise
the
Kings
commandement
,
and
to
worship
our
God
alone
,
this
is
indeed
to
honour
him
:
When
we
shall
be
forbidden
to
make
prayer
unto
our
God
,
Then
with
Daniel
to
have
our
Window
open
towards
Jerusalem
,
and
to
make
our
prayer
before
him
,
is
an
honouring
of
him
:
When
we
serve
him
only
in
times
of
generall
Reformation
,
living
in
a
Land
of
uprightnesse
,
when
it
is
an
honour
to
our selves
to
conforme
to
those
that
are
faithfull
with
God
,
in
these
times
its
more
doubtfull
whether
we
seek
to
honour
God
,
or
to
honour
our selves
;
but
in
corrupt
times
of
generall
Apostacy
,
when
the
world
turns
their
back
upon
God
,
then
to
cleave
to
him
,
and
stand
for
his
worship
,
then
to
say
with
Joshuah
,
Let
all
the
world
chuse
whom
they
will
serve
,
but
I
and
my
house
will
serve
the
Lord
;
this
is
to
honour
him
indeed
,
and
to
give
him
glory
before
the
face
of
the
whole
world
,
see
Ezek.
44.12
,
13
,
15.
5.
If
we
will
exalt
God
,
we
must
rest
upon
his
help
at
dead
lifts
,
when
all
other
helps
faile
us
,
in
greatest
straits
,
when
we
know
not
which
way
to
turn
us
,
when
we
see
no
help
either
in
heaven
or
earth
,
but
in
him
alone
;
Herein
Jehoshaphat
gave
glory
to
God
,
when
he
knew
not
what
to
doe
,
then
were
his
eyes
towards
the
Lord
,
2
Chron.
20.
Thus
the
three
Children
,
when
cast
into
the
fiery
Furnace
,
and
Daniel
when
thrown
into
the
Lyons
Den
,
yet
then
they
believed
that
the
God
whom
the
served
,
was
able
to
deliver
them
,
Dan.
3.
And
thus
Moses
honoured
God
at
the
Red
Sea
,
when
all
was
desperate
in
the
eye
of
flesh
and
blood
;
yet
Moses
by
the
power
of
faith
then
believed
a
deliverance
should
come
,
Stand
still
(
saith
he
)
and
see
the
salvation
of
God
;
God
is
greatly
honoured
by
us
,
when
we
trust
upon
him
in
such
desperate
times
.
6.
If
we
will
honour
God
,
we
must
be
exceeding
carefull
to
keep
our
vowes
and
promises
,
which
we
have
made
unto
him
;
walk
circumspectly
according
to
the
Covenant
we
have
entred
into
:
We
see
how
the
Lord
sometimes
blames
Israel
for
despising
his
Covenant
which
they
had
made
with
him
,
Ezek.
16.59
.
we
cannot
neglect
our
Covenant
with
him
,
but
it
will
argue
a
neglect
of
God
himselfe
;
Thou
hast
despised
me
,
saith
the
Lord
to
David
,
when
he
had
despised
the
Commandement
which
he
had
promised
to
observe
,
2
Sam.
12
,
9.10
.
We
commonly
deale
with
our
promises
to
God
,
as
we
doe
with
those
which
we
make
to
our
little
children
,
we
think
to
please
them
with
promises
for
the
present
,
but
neither
mind
greatly
what
we
say
unto
them
,
nor
take
any
care
to
performe
,
as
thinking
they
will
never
remember
what
we
say
unto
them
,
any
longer
then
whiles
we
are
speaking
:
But
would
we
deale
so
with
our
Prince
?
would
not
he
count
it
a
sleighting
of
him
,
if
having
bound
our selves
by
promise
to
performe
such
a
service
to
him
,
we
should
have
no
care
to
performe
?
Be
sure
the
Lord
will
require
the
promises
we
have
made
unto
him
.
Hast
thou
then
opened
thy
mouth
unto
the
Lord
?
know
thou
canst
not
goe
back
,
Judg.
11.
Thou
canst
not
neglect
thy
promise
to
God
,
without
a
neglect
of
God
himselfe
.
7.
If
we
will
honour
God
,
we
must
lie
under
the
authority
of
every
word
of
his
,
and
conforme
our selves
to
his
example
,
labouring
to
become
followers
of
him
,
in
imitating
the
vertues
of
God
which
hee
hath
set
before
us
to
walk
by
:
It
s
a
part
of
that
honour
which
children
owe
to
their
parents
,
to
obey
their
commands
,
and
to
imitate
their
godly
example
in
well
doing
;
we
cannot
honour
God
more
,
then
when
we
are
humbled
at
his
feet
,
to
receive
his
word
,
Deut.
33.3
.
suffering
his
word
to
rule
in
our
hearts
,
so
as
we
dare
not
goe
against
it
in
any
thing
,
trembling
to
sinne
against
it
,
Esay
66.
and
when
we
renounce
the
manners
of
the
world
,
seeking
to
become
followers
of
God
as
deare
children
,
this
is
to
set
him
up
as
honoured
by
us
,
Ephes.
5.
8.
In
a
word
,
if
we
will
honour
God
,
we
must
contend
in
his
cause
with
much
striving
,
being
zealous
for
him
,
and
for
the
defence
of
his
Word
,
Truth
,
Gospel
,
Kingdome
,
and
whatsoever
concerns
his
honour
,
not
yeelding
or
giving
place
one
hour
,
Gal.
2.
not
leaving
an
hoofe
behind
us
,
Exod.
10.26
.
standing
out
to
the
utmost
,
in
the
things
of
his
Kingdome
:
And
when
we
have
done
all
that
we
can
do
,
still
magnifie
his
grace
,
that
he
wil
vouchsafe
to
admit
such
as
we
be
to
minister
unto
him
,
even
as
David
did
,
when
as
he
had
shewed
a
great
deale
of
zeale
in
furnishing
the
house
of
God
,
having
given
of
his
own
cost
an
hundred
thousand
Talents
of
Gold
,
and
an
hundred
thousand
Talents
of
Silver
,
1
Chron.
22.14
,
and
had
withall
stirred
up
the
Princes
to
be
helpfull
in
the
same
work
;
yet
what
saith
he
after
all
this
,
he
doth
not
goe
glorying
before
God
,
as
if
he
had
done
some
great
thing
for
God
,
but
humbling
himselfe
,
saith
,
Who
am
I
(
O
Lord
)
and
what
is
my
people
that
we
should
offer
in
this
sort
unto
thee
?
1
Chron.
29.14
.
He
thought
himselfe
unworthy
to
offer
any
thing
to
the
great
God
,
and
that
it
was
an
high
dignity
and
favour
done
unto
him
,
that
God
would
accept
any
thing
at
his
hands
.
Thus
must
we
seek
to
honour
our
God
,
that
hath
so
highly
honoured
us
in
taking
us
into
Covenant
with
himselfe
.
And
thus
much
of
the
condition
of
the
Covenant
.
The
Fifth
Part.
THE
PROPERTIES
OF
THIS
COVENANT
.
IT
follows
in
the
fifth
place
to
consider
the
Properties
of
the
Covenant
,
and
these
are
foure
.
For
it
is
:
First
,
A
free
Covenant
.
Secondly
,
A
sure
Covenant
.
Thirdly
,
An
everlasting
Covenant
.
Fourhly
,
An
holy
Covenant
.
1.
It
is
a
free
Covenant
,
a
Covenant
of
free
grace
,
freely
made
with
us
,
and
freely
communicating
to
us
all
the
blessings
promised
in
it
:
The
blessings
made
over
to
us
in
this
Covenant
,
doe
spring
from
nothing
in
us
,
but
only
from
grace
in
God
.
Gods
Covenant
is
not
like
Covenants
which
are
usually
made
among
men
,
in
which
each
party
expects
some
benefit
from
the
other
;
Abimelech
thought
it
good
to
make
a
Covenant
of
peace
with
Isaac
,
because
hee
saw
God
was
with
him
;
If
Isaac
were
against
him
,
God
would
be
against
him
too
;
he
could
not
be
an
enemy
to
Isaac
,
but
he
must
be
an
enemy
to
God
;
he
thinks
therefore
its
best
for
him
,
even
for
his
own
peace
and
safety
,
to
be
at
peace
with
Isaac
,
and
to
make
a
Covenant
with
him
,
Gen.
26.28
.
The
like
we
see
in
the
Shechemits
that
make
a
Covenant
with
Iacob
;
but
they
alledge
the
reason
of
it
;
shall
not
their
flocks
,
and
their
cattle
,
and
substance
bee
ours
?
Gen.
34.23
.
Thus
it
is
in
the
Covenants
of
men
;
but
it
is
otherwise
in
the
Covenant
which
he
makes
with
his
people
;
he
looks
for
no
benefit
by
us
in
his
Covenant
with
us
,
but
only
to
communicate
good
unto
us
;
His
Covenant
is
free
,
I
will
love
them
freely
,
saith
the
Lord
,
Hoseah
14.4
.
And
it
is
so
free
in
two
respects
.
1.
In
respect
of
his
entering
into
Covenant
with
us
.
2.
In
respect
of
his
performance
of
it
.
First
,
In
respect
of
his
entering
into
Covenant
with
us
,
there
being
nothing
in
us
moving
the
Lord
to
take
us
into
Covenant
with
him
,
but
only
his
own
grace
,
it
is
his
good
pleasure
to
love
us
,
and
doe
us
good
;
though
wee
come
without
silver
,
without
any
thing
of
worth
in
us
,
yet
we
may
come
unto
him
,
and
be
taken
into
Covenant
with
him
,
Esay
55.1
,
3.
Hence
it
is
,
that
when
God
enters
into
Covenant
with
his
people
,
he
is
said
to
give
them
his
Covenant
,
Gen.
17.2
.
for
so
the
word
is
in
the
originall
,
I
will
give
thee
my
Covenant
:
In
our
translation
it
is
,
I
will
make
my
Covenant
betwixt
mee
and
thee
:
but
in
the
originall
,
I
will
give
,
&c.
As
in
Numb
.
25.12
.
God
is
said
to
give
the
Covenant
of
the
Priesthood
unto
Phineas
as
a
gift
;
so
God
gives
the
Covenant
of
his
grace
,
unto
all
that
he
takes
into
Covenant
with
him
:
Hence
also
are
those
expressions
used
in
Deut.
7.7
,
8.
The
Lord
set
his
love
upon
you
to
take
you
into
Covenant
with
him
,
not
because
ye
were
more
in
number
then
other
people
,
but
because
he
loved
you
,
and
chose
your
Fathers
;
as
noting
out
the
freenesse
of
his
love
towards
them
,
loving
them
because
he
loved
them
:
and
the
constancy
of
his
love
towards
their
Fathers
,
towards
whom
he
would
keep
the
oath
which
he
had
sworn
unto
them
;
this
was
all
the
cause
that
moved
the
Lord
to
take
them
into
Covenant
with
him
:
And
hereto
agrees
that
of
Samuel
,
It
pleased
the
Lord
to
make
you
his
people
,
1
Sam.
12.22
.
That
they
were
become
the
people
of
God
,
rather
then
Aegyptians
,
Moabites
,
Ammonites
,
or
others
,
was
not
for
any
thing
which
the
Lord
saw
in
them
more
then
in
other
people
,
but
it
pleased
the
Lord
,
it
was
his
good
pleasure
to
chuse
them
,
and
to
make
them
his
people
.
This
freenesse
of
grace
in
entering
into
Covenant
with
us
,
may
appeare
by
these
particulas
:
1.
That
God
is
first
in
seeking
after
us
to
draw
us
into
Covenant
with
himselfe
;
wee
seek
not
him
,
but
he
seeks
us
;
we
chuse
not
him
,
but
he
chuseth
us
,
he
loves
us
first
,
Ioh.
15.16
.
1
Ioh.
4.19
.
And
in
this
respect
he
is
said
to
be
found
of
those
that
seek
not
after
him
,
because
hee
first
reveales
and
offers
himselfe
in
mercy
unto
us
,
Esay
65.1
.
2.
But
though
he
be
first
in
seeking
after
us
,
may
there
not
bee
something
in
us
to
draw
his
eyes
,
and
heart
unto
us
?
the
man
seeks
first
after
the
unmarried
virgin
,
but
there
is
beauty
or
dowry
which
drawes
him
:
But
there
is
no
such
thing
in
us
,
there
is
no
worth
in
us
,
he
sees
us
polluted
in
our
blood
,
Ezek.
16
6.
he
saw
us
contemptible
and
vile
,
so
as
none
would
regard
us
,
vers.
5.
and
yet
then
doth
the
Lord
take
us
up
,
and
enters
into
a
Covenant
with
us
,
vers.
8.
This
unworthinesse
of
ours
made
Abraham
to
wonder
when
hee
heard
the
Lord
speak
of
making
a
Covenant
with
him
,
Gen.
17.3
.
And
this
same
made
David
to
break
out
into
that
affectionate
and
admiring
demand
,
Lord
,
who
am
I
,
that
thou
shouldest
speak
thus
unto
thy
servant
?
2
Sam.
7.
3.
There
is
desert
in
us
to
the
contrary
,
to
keep
off
the
Lord
from
ever
owning
such
a
people
as
we
were
;
yea
,
though
we
should
have
sought
after
him
:
As
First
,
Our
former
vile
unfaithfulnesse
in
that
first
Covenant
he
made
with
us
,
wherein
we
dealt
treacherously
against
him
,
forsaking
him
and
lightly
esteeming
the
God
of
our
salvation
,
as
Moses
speaks
of
Israel
,
Deut.
32.15
.
we
brake
the
Tables
of
the
Covenant
,
and
cast
them
away
from
us
;
yea
,
and
cast
away
the
Lord
from
being
our
God
;
the
more
undeserved
therefore
,
and
more
free
was
that
grace
which
moved
the
Lord
to
make
a
new
Covenant
with
us
,
having
been
so
false
to
him
in
the
other
.
Secondly
,
The
enmity
that
is
in
us
against
him
,
and
against
the
things
that
please
him
;
we
are
as
contrary
unto
him
,
as
is
darknesse
to
light
,
and
evill
to
good
,
Rom.
8.7
.
we
are
a
crooked
generation
,
that
cannot
abide
the
streight
wayes
of
the
Lord
;
our
whole
nature
is
sinfull
and
corrupt
before
him
.
4.
Consider
the
time
wherein
the
Lord
takes
us
by
the
hand
to
bring
us
into
Covenant
with
him
,
and
then
we
shall
finde
that
when
we
are
most
averse
and
backward
,
and
have
least
thought
of
ever
seeking
after
him
,
then
it
is
that
he
seeks
us
to
take
us
unto
himselfe
.
Thus
the
Lord
called
Saul
,
when
he
was
persecuting
,
raging
,
breathing
out
slaughter
,
and
threatnings
against
the
Lord
,
and
against
his
Saints
,
then
the
Lord
takes
him
by
the
hand
,
and
enters
into
Covenant
with
him
,
Act.
9
and
so
it
was
with
those
mockers
,
Act.
2.13
,
37.
here
were
no
dispositions
and
preparations
before
on
their
part
,
but
tree
and
unexpected
grace
from
God
.
5.
Compare
those
that
are
taken
into
Covenant
with
other
that
are
left
out
(
for
all
are
not
taken
in
,
Ephes.
2.12
.
there
be
that
are
without
God
,
without
Covenant
)
and
this
will
also
make
it
manifest
,
it
is
free
grace
by
which
any
are
taken
in
:
For
1.
If
we
look
upon
those
that
are
taken
into
Covenant
,
and
those
that
are
left
,
we
shall
finde
that
there
is
no
difference
in
themselves
,
betwixt
one
and
other
;
we
have
all
sinned
,
and
there
is
no
difference
,
saith
the
Apostle
,
Rom.
3.22
,
23.
No
reason
therefore
in
us
,
why
one
is
taken
into
Covenant
,
and
not
another
,
but
only
free
grace
in
God
;
for
if
it
be
not
free
grace
towards
them
that
are
taken
in
,
then
there
is
injustice
and
wrong
done
to
those
that
are
left
:
If
there
were
any
worth
in
those
that
are
taken
,
there
was
as
much
in
those
that
are
left
,
and
therefore
either
it
must
be
free
grace
towards
the
one
,
or
there
is
injustice
and
wrong
towards
the
other
;
but
what
blasphemous
mouth
dare
impute
unrighteousnesse
and
wrong
to
the
righteous
God
?
he
owes
nothing
to
any
;
he
may
truly
say
to
all
men
,
I
doe
thee
no
wrong
,
Matth.
20.13
.
Thou
hast
as
much
as
I
owe
thee
.
Both
sorts
therefore
being
in
themselves
alike
,
and
no
wrong
done
to
those
that
are
left
,
it
must
needs
be
free
grace
in
those
that
are
taken
in
;
apply
Ioh.
14.22
.
Matth.
11.25
.
2.
As
sometimes
there
is
no
difference
betwixt
one
and
other
;
so
sometimes
God
chuseth
the
worse
,
takes
in
the
more
unworthy
,
and
leaves
those
that
are
better
then
they
,
Paul
a
chiefe
of
sinners
,
1
Tim.
1.
Publicans
and
Harlots
,
Matth.
21.
Mary
Magdalene
possessed
with
seven
Devills
;
these
were
taken
in
;
and
the
righteous
generation
(
as
they
were
reputed
)
which
justified
themselves
,
and
were
justified
by
others
,
were
left
and
passed
by
.
In
Ezek.
3.7
,
8.
The
Lord
tells
the
Prophet
,
that
if
he
would
have
sent
him
to
another
strange
people
(
as
he
sent
Jonah
to
the
Ninevites
)
they
would
have
hearkned
unto
him
and
obeyed
him
,
but
the
house
of
Israel
will
not
obey
thee
;
and
yet
for
all
this
God
sent
his
Prophet
to
them
,
and
not
to
the
other
,
to
the
worse
and
not
to
the
better
,
and
so
Matth.
11.23
.
Thus
it
is
in
the
communication
of
himself
in
the
Covenant
of
grace
;
he
sometimes
passeth
by
such
as
seeme
better
,
and
takes
the
worse
,
to
the
end
that
it
might
appeare
that
he
respects
none
for
any
thing
that
is
in
them
,
but
that
the
freenesse
of
his
grace
might
be
seene
in
those
whom
he
takes
unto
himselfe
:
This
is
that
which
the
Apostle
points
at
,
1
Cor.
1
27
,
28
,
29.
God
chuseth
the
foolish
things
of
the
world
,
the
weak
things
,
base
and
despised
things
,
things
which
are
not
,
passing
by
the
wise
,
the
mighty
,
and
things
which
are
in
esteeme
,
that
all
might
see
it
is
nothing
in
man
,
but
the
grace
of
God
by
which
we
are
taken
into
communion
and
Covenant
with
him
,
&c.
2.
As
the
grace
of
the
Covenant
is
thus
free
in
the
making
of
it
,
so
it
is
also
in
the
accomplishment
of
it
;
the
blessings
of
the
Covenant
are
as
free
grace
in
the
bestowing
,
as
they
were
in
the
promising
:
Not
that
God
is
now
free
to
performe
or
not
to
performe
,
for
he
cannot
but
performe
that
which
he
hath
promised
:
but
yet
he
owes
the
blessing
to
us
in
regard
of
his
own
promise
,
faithfulnesse
and
goodnesse
,
not
in
regard
of
any
worth
that
is
in
us
;
for
though
there
be
our
obedience
of
faith
intervening
and
comming
between
Gods
promise
,
and
between
his
performance
,
yet
the
performance
is
as
free
grace
as
is
the
promise
,
because
there
is
no
such
worth
in
any
of
our
obedience
,
as
to
which
the
blessing
should
be
done
in
a
way
of
justice
:
He
cannot
deny
himselfe
,
2
Tim.
2.
nor
can
he
alter
the
thing
which
is
gone
out
of
his
lips
,
Psal
89.34
.
otherwise
,
the
blessing
of
the
Covenant
is
as
well
freely
given
,
as
it
was
freely
promised
:
And
therefore
it
is
that
the
Prophet
speaking
of
the
performance
of
the
Covenant
which
God
made
with
Abraham
(
but
was
to
be
performed
to
his
seed
)
he
speaks
in
this
manner
,
Thou
wilt
performe
truth
unto
Jacob
,
and
mercy
unto
Abraham
,
as
thou
hast
sworn
unto
our
Fathers
in
old
time
,
Micah
7.20
.
Gods
truth
gives
assurance
that
hee
will
doe
it
(
thou
wilt
performe
truth
unto
Jacob
)
but
yet
its
mercy
when
it
s
performed
(
thou
wilt
performe
mercy
unto
Abraham
,
&c.
)
and
thence
it
is
that
in
Iude
v.
21.
the
Apostle
speaking
to
the
Saints
,
exhorts
them
to
wait
for
the
mercy
of
the
Lord
unto
eternall
life
;
and
in
Rom
6.23
.
Life
eternall
is
called
a
gift
,
freely
given
by
free
grace
:
and
in
1
Pet.
3.7
.
we
are
said
to
be
heires
of
the
grace
of
life
,
because
grace
is
the
cause
,
as
well
of
our
inheriting
life
,
as
of
Gods
promising
;
for
though
we
have
received
a
Spirit
of
grace
,
to
renew
and
sanctifie
us
;
yet
in
many
things
we
offend
still
,
standing
in
need
of
forgivenesse
from
day
to
day
;
and
where
there
is
need
of
forgivenesse
,
there
life
must
needs
be
of
grace
,
and
not
of
merit
or
works
.
The
Reasons
why
the
Lord
would
have
his
Covenant
to
stand
upon
this
foundation
of
free
grace
;
are
these
1.
To
be
a
ground
of
hope
to
such
as
see
themselves
unworthy
of
acceptance
with
God
;
If
the
grace
of
the
Covenant
were
not
free
,
such
unworthy
ones
could
have
no
hope
.
2.
It
is
the
glory
of
grace
to
be
freely
communicated
,
Esay
55.1
.
Come
and
buy
without
money
:
It
darkens
the
glory
of
grace
,
when
it
is
vouchsafed
for
any
benefit
received
,
as
Potiphar
favoured
Ioseph
,
because
he
saw
God
prosper
the
things
that
were
under
his
hand
,
Gen.
39.3.4
.
but
where
favour
is
wholly
free
,
there
it
shines
forth
in
the
glory
of
it
:
and
thence
it
is
that
when
the
Lord
had
made
his
promise
to
the
dispersed
Jewes
,
concerning
their
gathering
in
againe
,
he
tells
them
that
it
is
not
for
their
sakes
,
but
for
his
own
name
sake
,
thereby
to
maintaine
the
glory
of
his
free
grace
towards
them
.
3.
The
Lord
would
have
his
Covenant
to
be
a
Covenant
of
free
grace
,
that
the
blessing
of
it
might
be
sure
unto
those
to
whom
the
promise
is
made
:
The
Lord
saw
the
unstability
of
the
former
Covenant
of
works
,
the
promise
being
made
with
respect
to
that
which
was
in
us
,
or
to
be
done
by
us
,
and
so
would
this
new
Covenant
have
been
also
,
if
it
had
been
built
upon
the
like
foundation
;
therefore
that
the
blessing
of
it
might
be
sure
,
the
promise
is
made
to
depend
not
upon
any
thing
to
be
done
by
us
,
but
upon
the
free
grace
of
God
,
Rom.
4.16
.
Vse
1.
To
enforme
us
from
what
hand
to
expect
the
blessing
of
life
promised
to
us
in
this
Covenant
,
even
from
mercy
and
from
grace
,
not
from
justice
;
he
that
will
have
life
,
and
wring
it
out
of
the
hand
of
justice
,
in
stead
of
life
shall
have
the
wages
of
death
,
as
his
deserved
and
just
reward
;
See
2
Tim.
1.18
.
It
is
mercy
which
the
best
must
look
for
at
that
day
.
Vse
2.
This
may
be
a
ground
of
incouragement
to
such
as
are
(
or
at
least
seem
to
themselves
to
be
)
afar
off
,
aliens
to
God
,
strangers
to
his
Covenant
;
let
them
draw
neer
,
and
seek
to
be
partakers
of
this
grace
so
freely
offered
,
the
blessings
whereof
are
great
,
of
infinite
value
,
yet
are
they
as
free
as
great
;
in
respect
of
greatnes
they
might
seem
to
be
above
hope
,
but
in
respect
of
the
freenesse
of
them
they
are
under
hope
;
by
this
consideration
the
Lord
encourageth
his
people
,
to
seek
unto
him
for
acceptance
,
(
Receive
us
graciously
,
Hos
.
14.2
.
)
and
if
any
say
but
alas
how
can
we
which
have
forsaken
our
God
,
and
gone
after
our
Idols
,
and
done
such
abominations
,
be
accepted
by
him
?
hereto
the
Lord
answers
,
I
will
love
them
freely
;
he
looks
for
no
worth
in
us
,
for
which
he
should
shew
grace
unto
us
,
but
only
that
we
must
accept
that
which
is
so
freely
offered
.
It
s
usuall
with
such
as
most
desire
and
long
after
grace
,
to
be
most
fearfull
and
doubtfull
of
obtaining
;
Oh
,
there
is
so
much
unworthinesse
in
them
,
how
can
they
hope
to
finde
acceptance
with
God
,
they
can
see
nothing
in
themselves
for
which
God
should
accept
them
,
and
t
is
true
;
but
though
you
can
see
nothing
in
your selves
,
yet
you
may
see
enough
in
God
;
Looking
downward
you
see
unworthinesse
in
your selves
;
but
look
upward
and
then
behold
riches
of
free
grace
in
God
;
Grace
is
never
the
further
off
because
you
can
see
no
worthinesse
in
your selves
,
nay
,
the
more
you
discerne
your selves
unworthy
,
the
more
neer
is
the
aboundance
of
grace
to
be
manifested
in
you
,
if
ye
trust
unto
it
;
say
not
therefore
you
are
unworthy
,
thereby
nourishing
distrust
in
your selfe
;
but
say
rather
,
though
I
be
unworthy
,
yet
I
will
commit
my selfe
to
that
free
grace
of
God
which
is
vouchsafed
to
unworthy
ones
;
nay
,
I
say
more
,
such
as
are
not
unworthy
,
shall
never
taste
of
this
mercy
and
grace
of
God
,
it
s
given
to
none
but
to
unworthy
ones
:
The
very
thought
and
opinion
of
our
own
worthinesse
dwelling
in
us
,
excludes
us
and
cuts
off
from
grace
;
here
is
then
a
prop
to
our
weak
faith
,
this
puts
a
plea
into
the
mouthes
of
all
dejected
souls
;
let
them
look
to
this
sweet
name
of
grace
,
here
take
hold
,
here
rest
,
here
cast
anchor
,
in
this
harbour
we
shall
be
safe
in
the
midst
of
all
stormes
;
and
as
the
Church
in
Lam.
3.8
.
considering
the
greatnesse
of
her
affliction
,
shee
said
,
Her
hope
was
perished
from
the
Lord
;
yet
considering
again
how
her
heart
was
humbled
within
her
,
she
re-assumes
her
hope
,
which
before
was
perished
;
my
soule
(
saith
she
)
is
humbled
within
me
,
therefore
have
I
hope
;
shee
hoped
then
even
when
her
hope
was
perished
;
so
let
us
do
,
when
our
hope
is
perished
in
respect
of
any
goodnesse
in
our selves
,
yet
considering
the
free
kindnesse
and
grace
of
God
,
let
us
stir
up
our
hopes
and
say
as
she
did
,
I
have
hope
because
the
Lord
is
gracious
,
freely
offering
grace
to
the
unworthy
;
were
it
not
for
this
Name
of
grace
,
we
should
never
tell
how
to
open
our
mouthes
before
the
Lord
;
If
he
should
say
unto
us
,
what
can
you
say
for
your selves
why
I
should
not
condemne
you
?
We
must
answer
,
truly
nothing
,
Lord
,
nothing
in
our selves
;
onely
thou
art
gracious
who
freely
pardonest
the
sins
of
thy
people
;
I
cannot
desire
to
be
accepted
of
thee
for
any
thing
that
is
in
me
,
but
I
commit
my selfe
to
thy
free
and
rich
grace
,
which
is
able
to
do
for
me
abundantly
above
that
I
can
aske
or
thinke
.
And
here
(
to
adde
a
word
more
concerning
the
absolute
promises
,
of
which
I
have
spoken
something
before
)
we
may
by
that
which
hath
been
spoken
,
discerne
the
right
use
of
those
promises
,
they
are
to
be
incouragements
or
attractives
to
draw
us
to
rely
upon
free
grace
in
such
times
when
we
are
most
discouraged
in
our selves
;
there
be
severall
seasons
in
which
both
kinds
of
promises
(
both
absolute
and
conditionall
)
are
of
speciall
use
;
there
is
a
time
wherein
the
soule
is
apt
to
slumber
,
being
overtaken
with
a
spirit
of
security
,
apt
to
presume
and
to
walke
negligently
;
there
is
a
time
also
of
dismayednesse
and
dejection
of
Spirit
,
every
thing
causing
feare
,
though
we
walke
in
conscionable
care
before
God
.
Now
when
that
security
and
carelesness
prevails
in
us
,
then
is
a
time
for
us
to
look
unto
the
conditionall
promises
,
and
the
qualifications
expressed
in
them
,
not
giving
rest
unto
our selves
,
untill
we
finde
them
in
our selves
;
contrariwise
,
when
the
soule
lyes
under
fear
,
pressed
downe
with
sence
of
our
owne
vile
unworthinesse
,
then
is
a
time
to
looke
unto
the
absolute
promises
,
considering
with
our selves
though
we
be
poore
,
lost
,
wretched
,
miserable
,
yet
the
Lord
hath
promised
for
his
own
sake
to
succour
us
,
and
to
do
us
good
.
To
apply
absolute
promises
to
one
of
a
loose
carnall
and
sensuall
spirit
,
it
is
as
if
you
should
give
him
a
cup
of
poison
to
drink
;
but
to
apply
the
same
to
a
poor
dejected
spirit
,
sensible
of
its
owne
vilenesse
,
here
it
is
as
new
wine
which
glads
the
heart
of
man
;
Every
thing
is
beautifull
in
its
season
,
as
Solomon
speaks
;
so
are
these
promises
in
their
severall
seasons
;
the
absolute
promises
to
incourage
the
weak
,
and
dejected
;
the
conditionall
to
search
,
to
waken
and
stirre
up
the
secure
.
Vse
.
3.
To
exhort
us
to
honour
this
free
grace
of
God
,
by
which
we
are
taken
into
Covenant
with
him
;
all
that
God
doth
towards
us
,
being
done
for
the
praise
of
this
glorious
grace
of
his
,
Ephes.
1.6
.
This
is
Gods
end
,
and
this
was
Pauls
practice
,
1
Tim.
1.13
,
14.
ever
seeking
to
magnifie
this
grace
,
and
Ephes.
2.4
.
and
Isai
.
63.7
.
where
there
is
mention
of
rich
mercy
great
love
,
exceeding
riches
of
grace
,
great
goodnes
,
tender
love
,
great
mercy
,
multitude
of
loving
kindnesses
;
Reserve
we
therefore
the
whole
glory
of
our
salvation
intire
unto
grace
alone
,
mixe
nothing
with
it
,
adde
nothing
to
it
;
adding
and
mixing
debaseth
it
,
as
water
mixed
with
wine
,
or
copper
with
gold
.
It
was
Davids
expression
which
he
used
,
when
he
had
received
those
ample
promises
from
God
,
for
thy
words
sake
,
and
according
to
thine
own
heart
(
saith
David
)
hast
thou
done
all
these
great
things
unto
thy
servant
,
2
Sam.
27.21
.
so
thinke
we
,
all
that
mercy
and
goodnesse
which
the
Lord
hath
done
for
us
,
he
hath
not
done
it
for
our
sakes
,
or
according
to
our
worthinesse
,
but
according
to
his
owne
heart
,
according
to
the
purpose
of
his
grace
towards
us
;
say
therefore
,
Not
unto
us
O
Lord
,
not
unto
us
,
but
to
thy
Name
be
the
praise
;
it
is
enough
for
us
that
we
have
life
,
the
blessing
,
the
comfort
;
let
grace
alone
have
all
the
glory
.
Vse
4.
To
stir
us
up
to
imitate
this
free
grace
of
God
,
which
is
shewed
on
us
;
First
loving
the
Lord
not
for
his
gifts
and
rewards
,
but
with
a
free
love
as
he
hath
loved
us
,
and
serving
him
with
a
free
spirit
and
a
willing
minde
.
Secondly
,
be
free
in
doing
good
unto
all
men
,
even
to
such
as
have
deserved
nothing
,
(
or
if
any
thing
,
onely
evill
at
our
hand
)
though
they
be
aliens
and
strangers
and
such
as
we
never
hope
to
receive
any
good
from
,
yet
freely
do
them
good
,
even
where
we
look
for
nothing
againe
,
Luke
14.12
,
14.
as
God
hath
done
unto
us
,
so
doe
we
unto
them
;
in
this
we
shall
shew
our selves
the
children
of
our
Father
in
heaven
,
Matth.
5.
2.
As
it
is
a
free
Covenant
,
so
it
is
a
sure
Covenant
,
certaine
to
bee
performed
;
It
cannot
faile
,
those
that
rest
upon
it
shall
finde
it
will
not
be
as
a
lie
unto
them
to
deceive
them
;
but
the
accomplishment
will
every
way
answer
their
expectation
and
hope
;
Thus
saith
David
,
2
Sam.
23.5
.
God
hath
made
with
me
a
Covenant
perfect
in
all
points
,
and
sure
,
and
in
Esay
55.3
.
The
promises
of
the
Covenant
are
called
the
sure
mercies
of
David
,
not
because
they
are
sure
unto
David
alone
,
but
because
they
are
sure
,
and
shall
be
sure
unto
all
the
seed
of
David
that
are
in
Covenant
with
God
as
David
was
;
The
promises
of
Gods
Covenant
are
not
yea
,
and
nay
,
various
and
uncertaine
;
but
they
are
Yea
,
and
Amen
,
sure
to
be
fulfilled
2
Cor.
1.
There
shall
not
faile
so
much
as
one
word
of
all
that
good
which
God
hath
promised
to
doe
for
his
people
,
see
Iosh.
21.45
.
&
23.14
.
1
King
.
8.56
.
The
stability
of
Gods
Covenant
is
compared
to
the
firmnesse
and
unmovablenesse
of
the
mighty
mountaines
,
Esay
54.19
.
and
to
the
unvariable
course
of
the
day
and
night
,
Jer.
33.20
.
to
imply
that
it
is
as
easie
(
yea
,
more
easie
,
as
the
places
quoted
import
)
for
the
mountaines
to
remove
out
of
their
places
,
and
the
course
of
the
day
and
night
to
cease
,
as
for
the
Covenant
of
God
to
faile
.
Reas.
1.
The
Covenant
and
promises
of
grace
are
built
upon
the
unchangeable
purpose
of
God
,
which
is
a
foundation
remaining
sure
,
and
cannot
be
shaken
,
2
Tim.
2.19
.
and
for
this
cause
it
is
,
that
in
Tit.
1.2
.
the
Lord
is
said
to
have
promised
eternall
life
,
before
the
world
began
;
not
that
any
promise
could
then
be
made
to
us
in
person
;
but
because
,
first
,
God
then
purposed
it
in
himselfe
;
secondly
,
According
to
that
his
purpose
,
he
promised
life
to
Christ
for
us
,
and
in
our
behalfe
;
and
thirdly
,
because
the
promise
of
life
which
is
in
time
made
unto
us
,
in
our
own
person
,
is
according
to
that
purpose
of
God
in
himselfe
,
and
that
promise
from
everlasting
made
unto
Christ
;
and
hereto
agrees
that
of
the
Apostle
,
in
Heb.
6.17
.
where
he
grounds
the
truth
and
certainty
of
the
promise
,
upon
the
stablenesse
of
Gods
counsell
;
so
that
unlesse
Gods
Counsell
and
purpose
change
,
the
promise
cannot
faile
.
Reas.
2.
The
freenesse
of
the
Covenant
proves
the
surenesse
,
and
certainty
of
it
,
as
before
we
argued
:
It
is
free
that
it
might
bee
sure
;
so
here
,
its
sure
because
its
free
;
the
former
Covenant
of
works
was
not
sure
,
because
it
was
not
free
,
but
depended
upon
some
things
in
our selves
,
which
were
mutable
and
changeable
;
and
if
the
Covenant
of
grace
did
depend
upon
the
mutability
of
our
will
(
as
that
did
)
the
promise
of
life
now
made
to
this
Covenant
could
be
no
surer
then
it
was
before
;
but
this
Covenant
is
free
and
therefore
sure
;
nothing
can
hinder
free
grace
from
giving
eternall
life
to
whom
it
will
;
mans
unrighteousnesse
comming
betweene
,
may
prevent
a
promise
made
upon
condition
of
righteousnesse
,
but
it
cannot
prevent
a
promise
of
free
grace
.
Reas.
3.
God
hath
given
us
many
pledges
to
assure
us
of
the
certainty
of
his
Covenant
,
and
the
blessing
of
it
.
First
,
his
word
is
gone
out
of
his
mouth
,
and
he
cannot
alter
it
,
Psal.
89.
Secondly
,
he
hath
written
it
,
to
make
it
more
sure
;
and
what
he
hath
written
,
is
written
never
to
be
blotted
out
.
Thirdly
,
He
hath
sealed
it
with
his
own
seale
,
and
so
it
is
become
as
the
Laws
of
the
Medes
and
Persians
,
which
alter
not
.
Fourthly
,
He
hath
sworn
it
,
Psal.
89.3
,
●5
.
Heb.
6.17
.
Fifthly
,
He
hath
given
us
the
earnest
of
his
Spirit
,
2
Cor.
1.22
.
Sixthly
,
Christ
the
Mediator
and
Testator
of
it
,
hath
confirmed
it
by
his
own
blood
,
Heb.
9.16
,
17
,
18.
What
can
then
be
more
sure
?
Object
.
But
in
Numb
.
14.34
.
God
tells
the
Israelites
they
shall
feele
his
breach
of
promise
;
and
in
Ezek.
16.59
.
he
tells
them
that
he
would
deale
with
them
as
they
had
done
with
him
,
in
breaking
his
Covenant
;
and
so
in
Zach.
11.10
.
by
all
which
it
may
seeme
Gods
Covenant
may
faile
.
Answ.
Men
may
be
said
to
be
in
Covenant
with
God
two
wayes
;
First
,
In
appearance
,
by
visible
profession
;
Secondly
,
According
to
truth
;
the
former
sort
professe
hope
in
the
promise
of
life
,
but
being
hypocrites
which
never
gave
themselves
to
the
Lord
in
truth
,
they
fall
short
of
the
promise
,
and
are
deprived
▪
Heb.
4.
But
those
which
are
truly
in
Covenant
with
God
,
having
given
up
themselves
unto
him
in
simplicity
and
truth
to
be
his
people
,
towards
these
Gods
promise
stands
firme
,
never
to
be
changed
.
There
were
in
Israel
a
mixt
people
,
some
believed
,
some
believed
not
,
and
yet
they
all
did
in
shew
accept
the
conditions
of
the
Covenant
,
and
professed
themselves
to
be
a
people
in
Covenant
with
God
:
Those
of
them
which
in
truth
believed
,
had
the
promise
of
God
fully
accomplished
unto
them
;
Those
that
believed
not
,
they
enjoyed
it
not
,
because
of
their
unbeliefe
;
they
were
in
truth
none
of
the
children
of
the
Covenant
,
although
they
professed
it
;
and
therefore
no
marvell
they
missed
of
the
blessing
promised
:
As
in
Exod.
32.32
,
33.
Some
are
said
to
be
blotted
out
of
the
book
of
life
;
not
that
those
which
are
written
in
it
,
are
ever
indeed
blotted
out
;
but
because
some
which
seemed
to
have
their
names
written
therein
,
are
at
length
declared
and
made
manifest
that
they
never
were
of
those
that
were
written
there
;
but
were
written
in
earth
as
Jeremy
speaks
,
Jer.
17.13
.
rather
then
in
heaven
;
so
it
is
here
in
the
case
in
hand
;
God
seemes
to
break
his
promise
with
some
;
but
not
with
those
which
are
truly
in
Covenant
with
him
;
only
he
makes
such
hypocrites
as
professe
and
pretend
hope
of
obtaining
the
promise
,
to
see
and
feele
that
all
their
expectation
is
in
vaine
,
when
they
finde
themselves
disappointed
of
the
blessing
they
hoped
for
.
The
one
sort
(
namely
,
such
as
truly
believe
)
they
enjoy
the
promise
,
following
faith
to
the
conservation
of
the
soule
;
the
other
sort
(
namely
seeming
hypocrites
,
and
formall
professors
)
deprive
themselves
through
unbeliefe
;
but
the
Covenant
and
promise
of
God
stands
firme
and
sure
,
to
all
that
lay
hold
on
it
by
a
true
faith
.
Vse
1.
This
may
shame
us
for
our
unbeliefe
:
When
we
heare
of
the
great
things
of
the
Covenant
,
which
God
hath
promised
,
we
heare
them
as
matters
beyond
beliefe
;
Those
that
publish
these
things
of
our
peace
and
salvation
,
may
say
with
the
Prophet
,
Lord
,
who
hath
believed
our
report
?
Esay
53.1
.
We
look
at
these
things
as
things
of
which
there
is
no
certainty
;
we
heare
of
them
,
but
we
believe
them
not
:
This
is
evident
by
our
little
seeking
after
them
,
our
little
minding
of
them
,
that
we
doe
no
more
comfort
our selves
in
the
remembrance
of
them
,
and
rejoyce
in
the
hope
of
them
:
These
things
are
plaine
evidences
,
that
either
we
believe
them
not
,
or
our
faith
concerning
them
is
very
small
.
Fulnesse
of
faith
concerning
these
,
would
bring
on
fulnesse
of
joy
,
to
rejoyce
under
the
hope
of
the
glory
of
God
,
and
would
cause
us
to
presse
hard
towards
the
mark
,
so
running
that
we
might
obtaine
;
Let
us
shame
our selves
before
the
Lord
for
this
our
unbeliefe
;
shall
he
promise
and
not
perform
?
shall
he
speak
to
us
and
write
to
us
,
and
sweare
to
us
,
and
seale
to
all
with
his
own
seale
,
and
we
not
believe
him
?
Let
God
be
true
,
though
every
man
be
a
lyar
;
consider
how
by
our
unbeliefe
we
doe
both
cast
dishonour
upon
the
Lord
,
and
weaken
our
own
comfort
,
which
we
might
be
filled
with
through
believing
.
Vse
2.
Is
the
Covenant
and
promises
of
it
so
sure
?
This
then
may
minister
a
ground
of
strong
consolation
unto
all
such
as
have
given
up
themselves
unto
God
to
be
a
people
in
Covenant
with
him
:
Let
them
know
Gods
Covenant
is
sure
,
and
cannot
faile
them
;
you
that
are
such
,
lift
up
your
heads
,
comfort
your
hearts
,
strengthen
the
weak
hands
,
and
feeble
knees
;
Look
upwards
and
rejoyce
in
the
expectation
of
those
great
things
which
are
laid
up
for
you
:
They
are
so
great
,
that
you
can
hardly
believe
them
,
yet
they
are
sure
,
as
the
promise
,
Covenant
and
Oath
of
a
faithfull
God
can
make
them
.
When
you
see
uncertainty
and
unstability
of
all
things
,
riches
goe
away
,
friends
forsake
,
strength
failes
;
Let
your
stay
and
comfort
be
,
that
yet
Gods
Covenant
failes
not
;
the
riches
of
the
world
may
be
consumed
,
but
his
grace
is
an
abiding
substance
;
other
friends
may
hide
themselves
,
and
stand
afarre
off
in
the
day
of
affliction
,
but
the
Lord
will
not
forsake
his
people
;
and
though
strength
decay
,
and
life
be
ready
to
depart
yet
he
will
be
the
strength
of
our
heart
,
and
our
portion
for
ever
.
Heaven
and
earth
shall
sooner
passe
away
,
then
on
tittle
of
his
Covenant
shall
fall
.
Could
we
in
our
meditations
dwell
more
upon
the
certainty
of
this
Covenant
,
which
is
so
perfect
and
sure
in
all
points
,
it
would
much
help
to
uphold
us
in
our
greatest
failings
.
Sometimes
things
are
so
crosse
and
contrary
to
that
which
God
hath
promised
,
that
his
promise
seemes
to
be
but
winde
,
and
vanity
and
lies
:
his
word
speaks
good
to
us
,
but
his
dealing
is
quite
contrary
:
There
are
great
words
,
but
little
done
;
we
see
little
but
sinne
and
misery
,
and
corruption
in
our selves
,
with
chastisement
and
affliction
from
God
,
we
enjoy
not
the
blessing
promised
:
It
is
with
us
,
as
it
was
with
Gideon
,
when
the
Angel
uttered
those
comfortable
words
unto
him
,
The
Lord
is
with
thee
thou
valiant
man
;
Ah
saith
Gideon
,
Is
the
Lord
with
us
?
why
then
is
all
this
evill
come
upon
us
?
where
are
all
his
miracles
our
Fathers
told
us
of
?
the
Lord
hath
now
forsaken
us
,
Judges
6.13
.
So
it
was
with
David
,
he
had
the
promise
of
the
Kingdome
made
unto
him
by
Samuel
,
who
also
anoynted
him
thereunto
;
but
before
he
came
to
the
possession
of
it
,
he
met
with
so
many
crosse
haps
,
and
contrary
events
,
that
David
began
to
think
all
Samuels
words
to
be
but
lies
;
he
concludes
,
All
men
are
lyars
,
and
Samuel
himselfe
is
no
better
.
Thus
it
is
with
us
,
we
meet
with
many
sad
crosses
,
and
hard
events
,
which
seeme
quite
contrary
to
the
promise
of
God
;
These
make
us
to
feare
and
doubt
of
the
promise
,
and
not
only
to
say
with
David
,
All
men
are
lyars
;
but
with
Jeremy
to
say
to
God
himselfe
,
Be
not
thou
as
a
lyar
unto
me
,
Jer.
15.18
.
As
if
all
the
promises
of
God
were
quasht
,
and
come
to
nought
:
But
consider
,
though
your
faith
may
be
thus
exercised
for
a
season
,
yet
Gods
promise
is
faithfull
and
sure
.
These
are
times
in
which
God
comes
to
us
as
he
came
to
Abraham
to
prove
him
,
God
made
Abraham
a
promise
,
that
of
his
seed
Christ
should
come
,
in
whom
all
Nations
should
be
blessed
;
this
promise
God
never
meant
to
reverse
;
yet
he
will
try
Abrahams
faith
,
he
will
see
whether
Abraham
can
believe
this
,
and
hold
unto
it
,
when
a
sore
shock
and
plunge
comes
which
shall
seeme
quite
to
overturn
and
dash
all
:
Here
therefore
to
try
Abraham
,
God
bids
him
goe
and
sacrifice
his
Sonne
;
here
reason
saith
to
Abraham
,
this
is
against
the
promise
,
for
if
Isaac
be
sacrificed
,
how
can
the
Messias
come
out
of
his
seed
?
but
Abraham
believes
though
he
cannot
tell
how
;
yet
doubtlesse
God
will
fulfill
his
promise
;
and
so
he
did
:
Thus
God
will
try
the
faith
of
his
servants
;
seeming
to
work
clean
contrary
to
his
promise
,
yet
not
as
intending
to
break
it
,
but
intending
to
try
their
faith
,
to
see
whether
they
can
then
believe
the
promise
when
all
things
make
against
it
:
In
such
times
our
work
is
,
to
stirre
up
our
faith
,
believing
the
firmnesse
and
stability
of
the
Covenant
of
God
,
assuring
our selves
,
that
heaven
shall
sooner
be
confounded
with
earth
,
and
turn
into
a
Chaos
again
,
the
Sun
shall
sooner
be
turned
into
darknesse
,
the
fire
shall
sooner
cease
to
burn
,
the
mighty
Rocks
and
Mountaines
shall
sooner
be
thrown
out
of
their
places
,
then
the
promise
of
God
shall
faile
,
which
is
a
sure
foundation
which
cannot
bee
removed
:
Whatsoever
therefore
the
work
of
God
seemes
to
pretend
,
yet
judge
of
Gods
intent
by
his
promise
,
whatsoever
falls
out
in
the
way
,
Gods
intent
,
Gods
end
is
to
fulfill
his
Covenant
,
that
s
sure
;
eye
this
end
,
and
hold
fast
to
the
conclusion
which
God
makes
in
his
promise
,
and
though
you
cannot
answer
the
argument
which
reason
will
frame
out
of
those
things
,
which
sence
suggests
,
yet
hold
the
conclusion
,
Gods
promise
is
sure
,
his
Covenant
failes
not
,
here
rest
,
and
waite
for
it
.
Helps
hereunto
.
1.
Consider
that
all
Gods
people
that
have
gone
before
us
,
which
doe
now
inherite
the
promises
,
and
have
them
in
possession
,
have
met
with
the
same
discouragements
as
we
doe
:
They
were
tryed
in
their
faith
and
patience
before
they
came
to
enjoy
the
blessing
,
Heb.
6.11.12
.
&c
and
the
same
things
are
fulfilled
in
the
rest
of
our
bretheren
,
which
are
now
in
the
world
,
1
Pet.
5.
they
have
their
shakings
,
doubts
,
and
feares
,
as
well
as
we
.
Be
not
therefore
discouraged
.
2.
See
that
the
promises
of
God
be
precious
unto
you
;
so
have
the
children
of
God
esteemed
them
,
as
of
great
and
precious
things
,
2
Pet.
1.4
.
they
are
pearls
unto
those
that
are
owners
of
them
,
Matth.
7.6
.
the
more
we
prize
them
,
the
more
may
we
assure
our selves
of
our
part
in
them
;
and
that
they
shall
be
surely
made
good
unto
us
.
3.
Keep
Christ
neare
unto
us
,
for
it
is
he
in
whom
all
the
promises
are
unto
us
Yea
and
Amen
,
2
Cor.
1.
Lay
him
therefore
in
our
hearts
;
Let
him
lie
between
our
breasts
,
Cant.
1.12
.
Let
him
be
to
us
the
dearely
beloved
of
our
soule
;
make
him
our
hope
,
as
the
Apostle
calls
him
,
1
Tim.
1.1
.
even
our
hope
of
glory
,
Col.
1.27
.
Keep
him
near
to
us
,
and
hope
through
him
,
and
we
shall
not
be
disappointed
of
our
hope
.
4.
Lastly
,
labour
to
keep
in
our selves
a
cleare
sight
of
those
graces
that
are
expressed
in
the
conditionall
promises
,
they
being
the
companions
of
the
faith
which
saveth
us
;
take
heed
of
suffering
them
to
be
wounded
and
darkned
in
us
,
by
worldlinesse
,
wrath
,
impatiency
,
but
keep
them
shining
,
and
bright
;
the
more
evidently
we
can
discern
these
,
the
more
evidence
we
have
of
the
blessing
of
the
Covenant
,
and
the
more
assurance
of
full
possession
:
These
graces
are
(
as
t
were
)
our
anoynting
,
by
which
we
are
anoynted
before
hand
unto
the
Kingdome
;
Look
to
our
anoynting
then
;
If
God
have
anoynted
us
by
the
oyle
of
his
spirit
,
it
is
not
for
nothing
that
he
hath
done
it
:
it
is
an
assurance
unto
us
,
that
it
is
his
pleasure
to
give
us
the
Kingdome
.
David
being
anoynted
by
Samuel
,
got
the
Kingdome
at
last
,
though
he
went
through
many
troubles
first
.
Vse
3.
This
should
teach
us
all
to
preferre
the
things
of
Gods
Covenant
,
being
so
sure
and
certaine
,
before
all
the
uncertaine
vanities
of
this
deceitfull
world
.
What
the
Apostle
speaks
of
riches
,
calling
them
uncertaine
riches
,
1
Tim.
6.
the
same
may
be
truly
affirmed
of
all
worldly
things
,
honour
,
favour
of
men
,
&c.
they
are
all
uncertaine
things
;
The
hope
of
them
is
uncertaine
,
and
many
times
proves
vaine
,
as
it
did
to
Balaam
,
who
had
faire
hopes
before
him
of
rising
to
great
honour
,
but
all
was
quasht
in
a
moment
,
when
he
was
slaine
with
the
sword
,
and
sent
down
to
the
sides
of
the
pit
among
the
uncircumcised
.
And
as
is
the
hope
,
so
is
the
possession
of
them
uncertaine
also
,
as
it
was
to
Haman
,
who
in
the
midst
of
all
his
honour
,
stood
but
in
a
slippery
place
;
for
being
in
honour
he
continued
not
,
but
became
like
unto
the
beasts
that
perish
.
What
is
there
of
any
certainty
under
the
Sunne
?
The
world
(
and
all
things
in
it
)
is
not
unfitly
compared
to
a
wheele
,
Ezek.
1.
and
10.
which
is
of
various
and
uncertaine
motion
,
now
up
,
now
down
,
now
going
,
anon
returning
;
there
is
nothing
sure
in
this
world
,
but
only
what
we
hold
by
the
sure
and
faithfull
Covenant
of
God
;
and
therefore
as
Christ
when
he
saw
his
Disciples
admiring
the
stately
building
of
the
Temple
:
Are
these
(
saith
he
)
the
things
yee
look
upon
?
so
should
we
say
unto
our selves
:
rebuking
these
our
foolish
hearts
,
when
we
see
them
taken
with
this
worlds
uncertaine
vanities
;
Are
these
the
things
yee
look
for
?
yee
walk
in
a
shadow
,
and
disquiet
you
selves
in
vaine
,
ye
graspe
at
that
which
ye
have
no
assurance
to
attaine
,
or
if
ye
doe
attaine
,
yet
cannot
long
possesse
;
such
are
all
worldly
things
;
But
the
things
which
God
hath
promised
in
his
Covenant
,
are
sure
,
certaine
,
infallible
,
though
the
world
be
a
lyar
,
yet
God
is
faithfull
and
true
,
he
cannot
deny
himselfe
;
The
holy
Apostle
did
well
discern
this
difference
betwixt
the
things
of
God
,
and
the
things
of
this
world
;
one
of
them
he
calls
uncertaine
,
1
Tim.
6.
but
speaking
of
the
other
,
I
fight
not
as
uncertaine
,
as
one
that
beats
the
ayre
,
but
as
certaine
to
obtaine
,
1
Cor.
9.26
.
Truly
while
a
man
contends
for
the
things
of
this
world
,
he
doth
but
beat
the
ayre
,
as
if
a
man
should
spend
his
strength
in
striking
great
blows
at
an
airie
shadow
,
whiles
his
enemy
in
the
meane
time
goes
free
away
:
But
those
which
runne
for
the
crown
which
God
hath
promised
,
they
shall
in
time
finde
that
they
have
not
run
in
vaine
,
neither
have
laboured
in
vaine
,
they
shall
finde
a
sure
reward
,
Prov.
11.18
.
We
love
not
to
lose
our
labour
;
we
think
,
better
sit
still
,
then
labour
for
nothing
.
But
this
encourageth
to
strive
with
our
best
strength
,
when
we
have
the
prize
in
our
eye
,
when
we
are
sure
to
obtaine
:
Here
therefore
,
first
by
faith
believe
the
truth
of
Gods
promise
,
and
then
put
on
in
practice
,
to
seek
after
the
things
which
God
hath
promised
,
looking
at
the
glory
and
joy
which
is
set
before
us
,
and
then
the
sure
mercies
of
David
will
be
our
own
mercies
also
,
as
Jonah
speaks
,
Jonah
2.8
.
and
will
be
as
sure
to
us
as
to
David
or
any
of
his
seed
:
How
sure
the
Apostle
esteemed
them
,
see
2
Tim.
4.8
,
18.
Take
we
heed
then
,
lest
by
following
lying
vanities
,
we
forsake
our
owne
mercies
;
that
mercy
and
blessing
I
meane
,
which
if
we
diligently
seek
after
,
shall
surely
be
our
own
.
3.
The
third
property
of
the
Covenant
is
,
that
it
is
an
everlasting
Covenant
,
Gen.
17.7
.
I
will
stablish
my
Covenant
betwixt
me
and
thee
,
to
be
an
everlasting
Covenant
;
so
also
verse
13.
see
also
,
Esay
55.3
.
Ier.
32.40
.
Heb.
13.20
.
This
Covenant
is
said
to
be
everlasting
,
1.
A
parte
antè
,
as
being
from
everlasting
,
in
respect
of
the
promise
made
to
Christ
for
us
,
which
was
done
before
the
foundation
of
the
world
,
Tit.
1.2
.
2.
A
parte
post
,
as
being
to
continue
from
everlasting
to
everlasting
,
as
Moses
speaks
,
Psal.
9.2
.
though
the
Covenant
in
respect
of
our
own
personall
entering
into
it
,
is
made
with
us
now
in
time
,
and
hath
a
beginning
:
yet
for
continuance
,
it
is
everlasting
and
without
end
:
Its
never
to
be
broken
,
if
once
made
in
truth
;
men
may
seeme
to
be
in
Covenant
with
God
,
and
yet
(
it
being
but
seemingly
,
and
not
in
truth
)
such
a
Covenant
may
break
,
and
come
to
an
end
,
in
which
sence
the
Iewes
are
said
to
have
broke
the
everlasting
Covenant
,
Esay
24.5
.
But
where
we
do
truly
give
up
our selves
unto
God
,
to
be
his
people
,
and
take
him
to
bee
our
God
,
this
Covenant
is
everlasting
,
its
never
broken
more
.
It
is
not
denyed
but
by
reason
of
our
unstablenesse
of
Spirit
,
we
are
apt
to
make
many
a
breach
on
our
part
:
And
it
is
true
also
,
that
the
Lord
might
have
reserved
such
a
liberty
unto
himsel●e
,
and
a
power
of
revocation
,
to
disanull
the
Covenant
which
he
had
made
with
us
;
But
neither
hath
the
Lord
put
in
any
such
clause
of
reservation
,
nor
doth
he
take
advantage
of
our
infirmity
,
but
tells
us
that
which
we
may
trust
unto
;
namely
,
that
his
Covenant
with
us
is
for
ever
,
and
that
from
everlasting
to
everlasting
he
is
our
God
:
Hence
is
that
in
Gen.
17.
●
.
God
is
said
to
stablish
his
Covenant
with
us
,
as
meaning
to
have
it
stand
and
continue
for
ever
,
and
in
Psal.
89.28
.
it
s
said
to
stand
fast
,
and
in
2
Chron.
13
5.
its
called
a
Covenant
of
salt
,
because
it
corrupteth
not
,
it
faileth
not
;
as
things
that
are
salted
,
use
to
last
and
continue
;
and
hereof
it
is
that
all
the
blessings
of
the
Covenant
are
said
to
be
everlasting
;
forgivenesse
of
sinnes
is
everlasting
,
being
once
forgiven
,
they
are
never
remembred
any
more
,
Ier.
31.33
.
The
peace
and
joy
which
comes
thereby
,
is
everlasting
also
,
your
peace
shall
no
man
take
from
you
,
Ioh.
16.
and
our
joy
is
everlasting
,
Esay
35.10
.
our
salvation
is
an
everlasting
salvation
,
Esay
45.17
.
our
life
is
an
everlasting
life
,
Ioh.
3.16
.
All
the
blessings
of
the
Covenant
are
to
continue
,
not
only
like
Iosephs
blessing
,
to
the
end
of
the
everlasting
hills
,
Gen.
49.26
.
but
for
ever
and
for
ever
.
This
new
Covenant
of
grace
,
is
like
the
new
heavens
,
and
new
earth
,
which
shall
never
wax
old
,
nor
vanish
away
,
Esay
66.22
.
Hence
it
is
that
baptisme
is
but
once
administred
,
because
the
Covenant
is
but
once
made
,
the
promise
of
it
being
given
once
and
for
ever
:
The
supper
is
often
administred
,
because
of
the
many
breaches
on
our
part
,
and
the
manifold
weaknesses
of
our
faith
which
we
are
subject
unto
,
the
Lord
being
pleased
in
that
Sacrament
to
renue
the
seale
of
his
Covenant
towards
us
,
for
the
setling
of
our
faith
,
and
the
stablishing
of
us
in
the
assurance
of
his
grace
,
which
hath
been
so
often
witnessed
to
us
,
in
the
renuing
of
the
Seale
of
the
Covenant
;
but
baptisme
being
the
Seale
of
our
enterance
into
Covenant
with
God
,
is
but
once
administred
,
because
the
Covenant
is
but
once
made
,
and
being
once
made
stands
fast
for
ever
.
The
Reasons
why
this
Covenant
is
everlasting
,
are
these
,
Reas.
1.
From
Gods
vnchangablenesse
,
he
is
a
God
that
changeth
not
,
and
therefore
whom
he
loves
once
,
he
loves
for
ever
,
and
to
the
end
,
Joh.
13.
his
gifts
and
calling
by
grace
are
without
repentance
,
Rom.
11.29
.
his
love
is
everlasting
,
Jer.
31.3
.
his
kindnesse
is
everlasting
,
Esay
54.8
.
and
his
goodnesse
shall
be
everlasting
towards
them
that
he
takes
in
Covenant
with
him
.
Object
.
If
this
reason
hold
that
the
Covenant
of
grace
is
therefore
everlasting
,
because
God
is
unchangeable
,
then
by
the
same
argument
,
the
Covenant
of
works
may
be
proved
to
be
everlasting
also
,
so
that
that
Covenant
should
not
have
been
broken
.
Answ.
It
followeth
not
,
because
the
Covenant
of
works
(
speaking
of
the
accomplishment
of
it
by
man
,
with
whom
it
was
made
)
was
not
built
upon
Gods
purpose
within
himselfe
,
but
was
left
to
the
liberty
and
will
of
man
,
either
to
fulfill
it
,
or
break
it
as
himselfe
would
;
but
the
Covenant
of
grace
is
built
upon
Gods
immutable
purpose
,
which
cannot
change
:
The
Apostle
joynes
these
two
together
,
purpose
and
Grace
,
2
Tim.
1.9
.
to
give
us
to
understand
,
that
all
the
wayes
of
his
grace
which
he
leads
his
people
into
(
and
therefore
also
this
way
of
his
Covenant
)
is
according
to
his
eternall
purpose
within
himselfe
:
Herein
that
first
Covenant
was
not
as
this
latter
is
,
and
therefore
though
the
one
was
broken
,
yet
the
other
cannot
;
Secondly
,
This
may
be
added
also
,
that
that
first
Covenant
(
in
respect
of
the
substance
of
it
)
is
unchangeable
and
everlasting
;
and
it
is
the
unchangeablenesse
of
it
,
which
doth
condemne
all
the
Sonnes
of
Adam
,
and
did
bring
Christ
from
heaven
to
fulfill
it
for
those
which
should
believe
;
Gods
unchangeable
justice
,
will
not
suffer
any
unjust
person
to
live
;
in
so
much
that
either
we
must
have
Christ
to
fulfill
the
justice
of
that
Covenant
for
us
,
or
else
for
the
breach
of
it
we
must
perish
for
ever
:
None
but
righteous
ones
saith
justice
,
shall
have
life
,
the
reward
of
righteousnesse
:
This
justice
in
God
is
unalterable
,
and
changeth
not
,
and
thus
farre
there
is
little
or
no
difference
between
the
one
Covenant
and
the
other
,
but
both
are
alike
;
but
here
is
the
difference
that
in
the
Covenant
of
works
,
God
promised
life
to
Adam
in
case
he
obeyed
,
but
did
not
promise
to
uphold
him
in
a
way
of
obedience
,
to
the
end
that
he
might
not
misse
of
the
life
promised
;
Whereas
in
the
Covenant
of
grace
God
doth
not
only
promise
life
to
those
that
doe
believe
,
but
promiseth
that
their
faith
shall
not
faile
,
and
that
he
will
keep
them
by
faith
unto
salvation
,
and
preserve
them
to
his
heavenly
Kingdome
;
The
promises
therefore
of
this
Covenant
are
larger
and
better
then
of
that
other
,
this
being
made
with
none
but
with
those
that
the
purpose
of
his
grace
doth
reach
unto
:
He
makes
this
Covenant
with
his
chosen
,
Psal.
89.3
.
and
with
them
only
;
It
is
revealed
to
many
,
but
made
up
with
few
,
even
with
those
that
are
vessels
of
mercy
prepared
unto
glory
;
thirdly
,
In
the
Covenant
of
works
distinguish
these
two
:
First
,
the
terme
,
substance
,
or
heads
of
the
Covenant
propounded
and
agreed
upon
betwixt
God
and
man
;
secondly
,
The
fulfilling
or
violation
of
it
by
man
with
whom
it
was
made
.
The
substance
of
the
Covenant
is
one
,
the
fulfilling
of
it
is
another
;
The
substance
of
it
(
doe
this
and
live
)
is
not
changed
,
though
the
fulfilling
of
it
by
Adam
did
faile
,
as
well
it
might
,
because
God
never
promised
him
to
cause
him
to
fulfill
it
;
but
only
to
give
him
life
in
case
he
did
work
therein
:
But
in
the
Covenant
of
Grace
both
these
are
promised
,
one
as
well
as
the
other
,
the
Lord
not
only
promising
life
to
those
that
doe
believe
,
but
that
he
will
uphold
us
in
the
faith
unto
the
end
:
And
hereupon
it
follows
,
that
though
in
the
Covenant
of
works
,
man
failed
in
his
duty
,
yet
the
Covenant
on
Gods
part
remaines
inviolate
;
for
if
God
give
life
upon
obedience
performed
,
or
inflict
death
upon
disobedience
,
God
doth
in
so
doing
performe
this
Covenant
towards
man
,
this
being
all
that
God
promised
in
that
Covenant
;
but
in
the
Covenant
of
Grace
there
can
be
no
totall
breach
on
our
part
,
so
as
to
dissolve
the
Covenant
betwixt
God
and
us
,
but
it
will
import
a
failing
of
the
Covenant
on
Gods
part
also
,
because
he
hath
promised
us
to
keep
us
with
him
for
ever
,
and
gives
this
as
the
reason
why
his
Covenant
with
us
shall
be
everlasting
;
namely
,
because
he
will
put
his
feare
unto
our
hearts
,
so
that
we
shall
never
depart
away
from
him
;
so
that
if
the
Lord
should
now
suffer
his
Covenant-people
wholly
to
depart
,
and
to
break
Covenant
with
him
;
there
must
follow
some
change
of
minde
in
God
,
as
having
thoughts
of
love
towards
us
,
when
he
took
us
into
Covenant
with
him
,
and
of
dislike
when
he
suffers
us
to
depart
from
him
;
but
there
is
no
such
change
in
God
,
therefore
this
his
Covenant
with
us
is
everlasting
.
Reas.
2.
From
the
everlasting
mediation
and
intercession
of
Christ●
,
who
for
ever
stands
betwixt
God
and
us
to
make
up
all
breaches
which
might
be
made
by
our
default
:
As
he
hath
obtained
an
eternall
redemption
for
us
,
Heb.
9.12
.
and
hath
brought
in
an
everlasting
righteousnesse
for
us
,
Dan.
9.24
.
So
doth
he
sit
at
the
right
hand
of
the
Father
,
and
lives
for
ever
to
make
eternall
intercession
for
us
,
Rom.
8.34
.
And
by
this
intercession
of
his
,
we
continue
for
ever
in
favour
with
God
,
and
the
Covenant
stands
firme
betwixt
him
and
us
;
he
mediates
with
the
Father
for
us
when
he
sees
him
provoked
by
our
sin
;
he
mediates
with
us
also
by
his
Spirit
,
bringing
us
back
to
God
in
a
way
of
repentance
,
so
renewing
our
Covenant
towards
him
,
and
helping
us
to
take
new
hold
of
his
Covenant
towards
us
;
Christ
is
a
Priest
for
ever
,
to
be
Mediator
of
an
everlasting
Covenant
.
Vse
1.
Here
is
a
spring
of
everlasting
consolation
to
those
that
are
in
Covenant
with
God
,
this
fountaine
of
comfort
will
never
be
dryed
up
;
Let
other
things
end
or
change
as
they
will
,
yet
God
is
ours
in
an
everlasting
Covenant
,
never
to
be
broken
off
;
death
may
put
an
end
to
other
Covenants
betwixt
man
and
man
;
but
this
Covenant
betwixt
God
and
us
stands
fast
for
ever
;
Though
Abraham
be
dead
,
yet
God
is
Abrahams
God
still
,
and
by
vertue
of
this
Covenant
betwixt
God
and
him
,
Abraham
shall
be
raised
up
,
and
live
againe
:
This
may
stay
the
minds
of
weak
ones
,
in
time
of
desertion
,
when
they
seem
to
be
dead
,
livelesse
,
lost
,
and
cast
off
,
as
if
God
would
remember
them
no
more
;
yet
then
consider
Gods
Covenant
is
an
everlasting
Covenant
,
so
that
if
ever
you
gave
up
your selves
to
God
by
Covenant
to
be
one
of
his
,
this
Covenant
shall
continue
and
abide
for
ever
.
If
ever
you
found
your selves
infolded
in
the
bands
of
this
Covenant
,
know
for
certaine
the
Lord
will
not
loose
you
,
he
will
remember
his
Covenant
and
promise
,
and
will
return
and
love
you
again
,
and
that
with
an
everlasting
love
;
what
he
hath
been
unto
you
,
the
same
he
will
be
for
ever
and
ever
:
You
will
say
perhaps
you
have
sinned
,
and
now
he
is
angry
with
you
for
your
sin
;
suppose
it
be
so
,
he
may
be
angry
with
his
dearest
ones
,
as
he
was
with
Moses
,
Deut.
1.37
.
but
he
will
not
alwayes
chide
,
Psal.
103.9
.
nor
will
he
cast
off
for
ever
,
Lament.
3.31
.
he
will
be
pleased
againe
,
and
will
love
you
with
an
everlasting
love
,
see
Psal.
89.28
,
29.
to
38.
Here
is
a
ground
of
everlasting
consolation
in
this
everlasting
Covenant
.
Vse
2.
For
exhortation
:
First
,
Let
this
stirre
us
up
for
ever
to
magnifie
that
riches
of
mercy
,
which
hath
taken
us
into
the
bond
of
this
everlasting
Covenant
:
There
is
no
end
of
this
mercy
and
goodnesse
:
Oh
that
there
might
be
endlesse
prayses
sounding
from
us
,
with
enlarged
desires
to
publish
this
grace
shewed
on
us
!
If
this
Covenant
had
been
for
a
little
season
,
it
had
been
the
lesse
mercy
,
but
that
we
should
have
the
High
God
,
to
enter
into
an
everlasting
Covenant
,
to
be
our
God
for
ever
;
who
can
sufficiently
admire
this
goodnesse
?
When
God
had
made
that
large
promise
to
David
concerning
his
House
and
Kingdom
for
ever
(
2
Sam.
7.16
.
)
See
how
David
was
taken
up
with
admiration
,
Lord
(
saith
he
)
who
am
I
,
and
what
is
my
house
,
that
thou
hast
brought
me
hitherto
;
namely
,
to
the
Kingdom
;
And
yet
this
was
but
a
smal
thing
in
thy
sight
O
Lord
God
,
and
therefore
thou
hast
spoken
of
thy
servants
house
for
a
great
while
,
vers.
19.
This
enlargement
of
Gods
love
to
Davids
house
for
a
great
while
,
even
to
stablish
it
for
ever
;
this
enlarged
Davids
heart
and
mouth
towards
God
,
as
not
knowing
how
sufficiently
to
set
forth
the
praise
of
his
goodnesse
:
Truly
such
is
the
mercy
shewed
us
in
making
this
Covenant
with
us
,
that
if
we
might
live
unto
eternity
,
we
should
think
we
never
had
day
enough
,
or
time
enough
to
magnifie
this
everlasting
mercy
shewed
on
us
.
2.
Let
it
admonish
us
to
be
constant
in
our
Covenants
,
and
in
all
duties
of
love
,
according
to
what
we
have
Covenanted
,
and
promised
;
It
s
mentioned
as
one
of
the
sinnes
of
the
Gentiles
,
that
they
were
Covenant-breakers
,
Rom
1.30
.
Let
it
rest
with
Gentiles
,
let
it
never
be
said
that
it
is
the
sinne
of
those
that
professe
themselves
the
children
of
an
everlasting
Covenant
.
3.
Let
all
those
that
are
as
yet
without
,
and
have
no
part
in
this
Covenant
of
God
;
Let
them
seek
to
partake
in
it
,
come
within
the
bond
of
it
;
it
brings
an
everlasting
blessing
,
which
failes
not
.
In
the
things
of
the
world
,
the
more
continuance
any
thing
is
of
the
more
esteem
it
is
of
;
Inheritances
are
preferred
before
leases
,
&c.
All
the
things
of
the
world
are
but
temporal
,
the
things
of
God
which
he
passeth
over
to
his
by
his
Covenant
are
eternal
,
●
Cor.
4.1
.
the
things
which
are
temporal
please
us
so
long
as
they
last
,
but
when
they
are
past
,
the
comfort
of
them
is
vanished
with
them
,
and
many
times
it
irkes
us
that
we
had
them
,
and
now
have
them
not
;
but
the
things
of
this
Covenant
are
everlasting
;
if
we
be
once
possessed
of
them
,
we
shall
never
grieve
for
the
losse
of
them
,
they
shall
never
be
taken
away
,
because
they
are
given
to
us
by
an
everlasting
Covenant
.
Come
off
therefore
from
the
dying
and
perishing
things
of
the
world
,
and
seek
the
things
of
this
everlasting
Covenant
;
in
them
is
continuance
,
and
we
shall
be
saved
,
Esay
64.
4.
The
fourth
property
is
that
it
is
a
holy
Covenant
,
Deut.
19.24
.
Luke
1.72
.
And
it
is
so
called
an
holy
Covenant
in
these
respects
.
1.
In
respect
of
the
parties
contracting
,
and
entering
Covenant
one
with
another
,
which
are
the
holy
God
and
his
holy
Saints
:
First
,
the
holy
God
,
that
God
to
whom
the
Seraphins
cry
,
Holy
,
Holy
,
Holy
,
Esay
6.
he
is
one
party
that
is
confederate
in
this
Covenant
:
Secondly
,
his
holy
Saints
are
the
other
party
in
it
,
Psal.
50.5
.
For
God
doth
not
take
the
wicked
by
the
hand
as
Job
speaks
,
Iob
8.20
.
to
enter
into
Covenant
with
them
;
He
doth
not
allow
them
so
much
as
to
take
his
Covenant
into
their
mouths
,
Psal.
50.17
.
He
is
the
God
of
the
just
,
of
the
righteous
and
holy
people
,
he
is
the
King
of
Saints
,
Apoc.
15.
he
will
have
no
fellowship
with
the
wicked
.
2.
In
regard
of
the
parts
of
the
Covenant
,
whether
we
look
at
the
promise
on
Gods
part
,
or
at
the
condition
on
our
part
:
First
,
the
promise
on
Gods
part
,
is
holy
,
Psal.
105.42
.
he
remembers
his
holy
promise
,
he
hath
spoken
it
in
his
holinesse
,
Psal.
60.6
.
And
the
substance
of
his
promise
is
holinesse
,
which
he
hath
promised
to
work
in
the
soules
of
his
people
,
he
hath
promised
to
sanctifie
us
,
to
take
away
the
stony
heart
,
to
poure
clean
water
upon
us
,
to
cleanse
us
from
all
our
filthinesse
,
and
to
make
us
holy
,
Ezek.
36.25
,
26.
Zach.
3.3.4
.
Secondly
,
the
condition
on
our
part
which
i●
faith
,
by
which
we
lay
hold
of
the
Covenant
,
is
holy
also
,
therefore
called
by
the
Apostle
holy
faith
,
Iude
20.
It
is
a
most
holy
grace
of
the
Spirit
,
purifying
both
heart
and
hand
,
not
daring
to
touch
or
lay
hold
of
the
Covenant
with
unwashen
hands
.
3.
In
respect
of
the
Commandement
,
it
commands
holinesse
,
Be
ye
holy
,
saith
the
Lord
,
for
I
the
Lord
your
God
am
holy
,
Levit.
11.44
.
&
19.2
.
&
20.7
.
and
therefore
it
is
that
Gods
calling
is
termed
an
holy
calling
,
2
Tim.
1.9
.
and
we
called
unto
holinesse
,
1
Thes.
4.7
.
and
when
God
takes
us
into
Covenant
with
him
,
he
chargeth
us
henceforth
to
touch
no
unclean
thing
,
2
Cor.
6.17
.
4.
In
regard
of
the
effect
,
it
works
holinesse
in
those
that
are
called
;
It
worketh
effectually
that
which
it
promiseth
and
commandeth
,
The
promises
of
the
Covenant
have
a
sanctifying
vertue
in
them
,
to
sanctifie
those
to
whom
they
are
made
,
for
God
by
them
conveyes
the
Spirit
of
holinesse
into
our
hearts
,
as
the
Apostle
implyes
,
in
2
Pet.
1.4
.
and
we
are
thereby
encouraged
and
quickned
to
grow
up
●n
all
holinesse
according
to
the
will
of
God
,
as
is
evident
by
that
in
2
Cor.
7.1
.
compared
with
chap.
6.
end
,
where
God
having
made
that
sweet
promise
,
Come
out
from
among
them
,
and
touch
no
unclean
thing
,
and
I
will
receive
you
,
and
ye
shall
be
my
sons
and
daughters
,
saith
the
Lord
Almighty
;
from
hence
the
Apostle
inferres
,
Having
then
such
promises
,
let
us
cleanse
our selves
from
all
filthinesse
of
flesh
and
spirit
,
and
grow
up
unto
full
holinesse
in
his
feare
,
&c.
And
in
regard
of
this
effect
of
the
Covenant
thus
working
holinesse
in
those
that
are
the
people
of
God
,
they
are
called
the
holy
people
,
Dan.
12.7
.
and
the
people
of
Gods
holinesse
,
Esay
63.18
.
So
in
all
these
respects
the
Covenant
may
well
be
called
an
holy
Covenant
.
And
it
must
needs
be
an
holy
Covenant
:
First
,
because
the
Lord
himselfe
is
the
author
and
ordainer
of
this
Covenant
;
the
summe
and
substance
of
it
was
framed
and
set
down
in
heaven
,
in
the
counsels
of
eternity
,
comming
forth
from
the
bosome
of
the
Father
,
and
concluded
by
the
assent
of
the
Sonne
and
holy
Ghost
:
All
the
articles
of
it
were
first
decreed
and
concluded
there
;
and
therefore
must
needs
be
holy
:
If
they
had
been
devised
by
men
,
they
would
have
been
of
an
other
quality
,
savouring
of
the
sinfull
and
licentious
spirit
that
is
in
man
;
but
being
a
Covenant
of
the
Lords
own
drawing
,
he
setting
down
all
the
articles
and
conditions
of
it
,
it
must
needs
be
as
himselfe
is
,
an
holy
Covenant
proceeding
from
so
pure
and
holy
a
God
:
hence
it
is
that
in
Psal.
60.6
.
he
hath
spoken
(
the
words
of
his
Covenant
)
in
his
holinesse
:
Look
as
grace
and
holinesse
are
united
together
in
God
,
so
they
are
in
his
Covenant
;
God
can
no
more
cease
to
be
holy
,
then
he
can
to
be
gracious
:
he
is
both
gracious
and
holy
,
so
that
his
Covenant
of
Grace
is
also
an
holy
Covenant
,
as
proceeding
from
him
which
is
both
gracious
and
holy
.
2.
Because
the
end
of
this
Covenant
,
is
to
make
us
partakers
of
all
the
holy
things
of
God
,
from
which
all
unholy
and
uncleane
ones
are
excluded
,
Levit.
12.2
,
3
,
6.
Psal.
50.16
.
but
those
that
are
sanctified
enjoy
them
,
and
use
them
as
their
own
;
they
are
their
portion
,
their
inheritance
,
Deut.
33.
their
pearles
,
Matth.
7.6
.
The
Lord
would
have
all
his
Ordinances
to
be
used
holily
,
he
cannot
abide
to
have
them
prophaned
,
and
therefore
it
is
that
in
Ezra
6.21
.
none
but
such
as
were
separate
from
their
uncleanesse
might
eat
of
the
holy
things
;
and
therefore
the
Lord
will
have
his
people
to
be
an
holy
people
,
that
they
may
participate
in
all
his
holy
things
.
Nay
more
,
we
are
called
not
only
to
participation
of
these
holy
things
of
God
,
but
to
fellowship
with
God
himselfe
,
1
Ioh.
1.3
.
The
Lord
saith
unto
them
,
ye
are
my
people
;
and
they
say
unto
him
,
thou
art
our
God
,
Zach.
13.
ult.
But
without
holinesse
no
man
can
have
fellowship
with
God
,
and
therefore
they
must
be
an
holy
people
that
are
taken
into
Covenant
with
God
,
to
enjoy
followship
and
communion
with
him
.
Quest.
But
wherein
stands
that
holinesse
which
the
Covenant
requires
of
all
Gods
covenanted
people
?
Answ.
There
is
a
twofold
holinesse
,
1.
Relative
,
2.
Positive
.
First
,
Relative
in
two
things
:
-
1.
In
separation
from
common
use
.
-
2.
In
dedication
to
God
.
1.
There
must
be
a
separation
from
common
use
;
in
this
sence
things
holy
,
are
called
separate
things
,
Deut.
19
2.
Things
common
in
Scripture
are
opposed
to
holy
,
to
shew
that
holy
things
must
be
separate
from
common
use
:
Hence
Solomon
speaking
of
Gods
taking
Israel
to
be
his
own
,
he
useth
that
expression
,
Thou
hast
separated
them
unto
thy selfe
,
from
all
the
people
of
the
earth
,
&c.
and
thence
was
that
exhortation
of
Ezra
,
Separate
your selves
from
the
people
of
the
lands
,
Ezrah
10.11
.
and
that
of
the
Apostle
,
Come
out
from
among
them
,
and
separate
your selves
,
2
Cor.
6.17
.
If
then
we
will
be
holy
,
we
must
be
separate
from
the
common
conversation
of
the
world
,
having
no
fellowship
with
the
works
thereof
.
2.
There
must
be
a
dedication
and
devoting
our selves
unto
God
,
we
must
be
offered
up
and
given
unto
him
;
Thus
the
holy
dayes
were
dedicated
unto
the
service
of
God
,
they
were
not
only
separated
from
common
and
ordinary
use
,
but
were
dedicated
to
the
Lords
service
;
thus
were
the
first
fruits
called
holy
,
and
thence
the
holy
things
,
and
the
dedicated
things
,
are
taken
for
one
and
the
same
,
1
Kings
15.15
.
as
the
Altar
,
Numb
.
7.
end
,
the
Temple
,
1
King
.
8.63
.
and
thus
must
we
be
dedicate
or
given
to
the
Lord
,
as
is
said
of
the
Macedonians
,
that
they
gave
themselves
to
the
Lord
,
2
Cor.
8.
we
must
resign
up
our selves
unto
him
,
to
be
his
and
for
him
alone
.
Secondly
,
Positive
,
and
this
is
also
twofold
-
Habituall
,
-
Actuall
.
1.
Habituall
,
qualifying
and
fitting
us
by
graces
infused
for
the
service
of
God
,
which
we
are
devoted
unto
;
as
all
the
things
that
were
appointed
for
the
service
of
God
,
were
anoynted
with
the
holy
oyl
,
Exod.
30.26
,
27.
so
must
we
be
anoynted
with
the
sweet
oyntments
which
are
the
graces
of
the
spirit
,
2
Cor.
1.21
.
1
Ioh.
2.27
.
The
oyntment
of
the
holy
Ghost
which
was
poured
upon
the
head
of
Christ
,
Acts
10.38
.
must
run
down
upon
us
,
that
the
savour
of
his
oyntment
may
be
found
upon
us
,
Cant.
1.
we
must
be
sanctified
throughout
,
in
soule
,
in
body
,
and
in
spirit
,
1
Thes.
5.23
.
2.
Actuall
,
it
s
not
enough
to
have
grace
in
us
,
but
there
must
be
an
holy
use
and
exercise
of
those
graces
that
are
in
us
;
they
are
not
given
to
us
to
be
idle
,
or
that
we
should
be
slothfull
in
the
possessing
of
them
,
but
that
we
should
put
them
forth
in
our
practice
,
so
as
to
be
fruitfull
in
the
improvement
of
them
,
2
Pet.
1.8
.
and
thence
it
is
that
the
Apostle
speaking
of
the
holinesse
which
the
Lord
requires
to
be
in
his
people
;
he
doth
not
only
require
a
holinesse
of
disposition
by
inherent
graces
,
but
that
we
should
be
holy
in
all
manner
of
conversation
,
1
Pet.
1.15
,
16.
and
for
this
cause
the
way
of
Saints
is
called
holy
,
Esay
35.8
.
they
are
sanctified
,
not
only
in
their
vessels
,
as
1
Sam.
21.
but
their
way
is
holy
also
,
and
they
are
said
to
be
undefiled
in
their
way
,
Psal
11
9.
where
the
soule
is
sanctified
by
the
spirit
of
Christ
,
the
life
will
be
holy
and
sanctified
also
:
Now
this
holinesse
of
conversation
must
be
shewed
:
first
,
in
duties
of
Religion
,
which
are
acts
properly
holy
;
holinesse
of
disposition
,
will
as
naturally
put
a
Christian
upon
duties
of
holinesse
,
prayer
,
meditation
,
and
other
spirituall
exercises
,
as
a
sinfull
disposition
doth
put
us
upon
acts
that
are
sinfull
:
Holinesse
will
make
us
minde
the
things
that
are
holy
,
and
to
exercise
our selves
in
them
in
a
holy
manner
,
with
holy
reverence
,
holy
seare
,
holy
desires
of
enjoying
the
Lord
in
them
,
with
holy
rejoycing
in
his
presence
,
and
an
holy
zeale
for
his
glory
:
And
though
holinesse
begins
here
,
yet
it
doth
not
end
here
;
therefore
,
secondly
,
holinesse
planted
in
the
heart
will
cause
holinesse
to
shine
forth
in
our
actions
of
common
life
,
so
that
though
the
things
we
deale
in
be
but
outward
and
civill
;
yet
our
manner
of
dealing
in
them
,
shall
be
spirituall
and
holy
:
As
those
that
are
unholy
,
doe
by
an
unholy
use
of
them
pollute
unto
themselves
the
holy
things
of
God
,
which
they
take
in
hand
,
they
dealing
in
those
holy
things
in
an
ordinary
and
common
manner
;
so
contrariwise
,
whom
God
hath
sanctified
,
they
doe
sanctifie
to
themselves
the
common
and
ordinary
actions
of
this
life
,
by
using
them
not
in
an
ordinary
prophane
manner
,
but
holily
;
to
the
one
the
things
that
are
holy
,
become
as
if
they
were
prophane
,
to
the
other
the
prophane
and
common
,
as
if
they
were
holy
;
If
we
eat
,
holinesse
causeth
us
to
eat
as
before
God
,
and
to
eat
for
God
,
Exod.
18.12
.
Zach.
7.5
,
6.
Rom.
14.6
.
1
Cor.
10.31
.
If
we
exercise
our selves
in
our
calling
,
holinesse
directs
a
Christian
to
referre
it
to
the
glory
of
God
.
The
man
of
warre
hath
holinesse
written
upon
his
horse
bridles
,
Zach.
14.20
.
he
goes
to
warre
before
the
Lord
,
Numb
.
31.6
.
and
fights
the
battels
of
the
Lord
,
as
fighting
not
for
men
but
for
God
,
2
Sam.
25.28
.
when
he
handles
the
sword
,
he
consecrates
his
hand
unto
the
Lord
,
Exod.
32.29
.
and
therein
doth
the
work
of
the
Lord
of
Hosts
,
Jer.
48.10
.
The
Merchant
(
in
time
of
peace
)
turns
his
merchandizing
to
be
holinesse
to
the
Lord
,
that
there
may
be
sufficient
for
them
that
minister
before
the
Lord
,
to
eat
sufficiently
,
and
to
have
durable
cloathing
,
Esay
23.18
.
Every
one
in
their
severall
places
and
callings
,
walking
holily
before
the
Lord
;
so
that
whether
the
things
they
deale
about
,
be
holy
,
or
common
;
yet
those
which
are
holy
,
must
and
do
walk
holily
in
both
;
the
inward
holinesse
of
the
inward
man
,
manifesting
it selfe
in
all
our
outward
conversation
,
whether
towards
God
in
the
things
of
God
,
or
towards
men
in
the
things
wherein
we
have
to
deale
with
men
.
Vse
1.
This
lets
us
see
the
true
cause
whence
it
is
that
so
few
among
the
multitudes
of
men
that
are
in
the
world
,
are
willing
to
embrace
this
Covenant
,
which
the
Lord
offers
to
enter
into
with
men
;
It
might
justly
be
wondred
at
,
that
(
it
containing
such
admirable
and
high
priviledges
as
it
doth
)
it
should
not
draw
all
men
unto
it
,
that
they
might
enjoy
the
benefit
of
it
.
But
here
is
the
reason
of
it
;
It
is
a
holy
Covenant
,
though
it
offer
much
grace
,
yet
it
hath
this
property
,
it
is
holy
,
and
requireth
holinesse
in
all
those
that
claime
any
part
in
it
,
and
this
makes
men
to
withdraw
themselves
from
it
,
because
it
calls
for
holinesse
in
all
that
look
to
live
by
it
;
They
are
fleshly
,
carnall
,
prophane
,
unholy
,
loathing
the
way
of
holinesse
,
and
therefore
they
forsake
the
holy
Covenant
,
Dan.
11.30
.
They
like
well
to
heare
of
the
offers
and
blessings
of
the
Covenant
which
it
brings
,
and
the
salvation
which
it
promiseth
;
But
when
it
comes
to
require
holinesse
of
them
that
lay
hold
on
it
,
telling
them
that
they
must
be
holy
as
God
is
holy
;
this
makes
all
to
be
unto
them
of
a
deadly
favour
,
and
proves
to
be
unto
them
a
stumbling
stone
,
at
which
they
fall
to
their
eternall
ruine
;
This
is
that
which
makes
the
breach
betwixt
God
and
man
;
men
would
willingly
have
God
reconciled
unto
them
,
But
this
holinesse
of
the
Covenant
they
cannot
submit
unto
;
the
prophane
heart
of
man
is
not
subject
to
this
law
of
holinesse
,
nor
indeed
can
be
;
That
one
clause
of
the
Covenant
(
Touch
no
unclean
thing
)
is
the
barre
which
cannot
be
broken
through
,
which
keeps
the
distance
and
maintaines
the
enmity
betwixt
him
and
them
.
Vse
.
2.
To
teach
us
hereby
to
try
our selves
,
whether
we
be
in
Covenant
with
God
or
no
,
and
have
any
share
in
the
grace
and
blessing
of
the
Covenant
;
If
we
partake
in
the
holinesse
of
it
,
then
doe
we
also
partake
of
the
grace
and
blessing
;
The
way
,
and
end
,
must
not
be
separated
;
the
holinesse
of
the
Covenant
is
the
way
,
eternall
life
is
the
end
;
we
must
have
our
way
in
holinesse
,
that
our
end
may
be
eternall
life
,
Rom.
6.21
.
Let
such
then
as
are
pure
and
undefiled
in
their
way
,
let
them
rejoyce
in
their
portion
;
all
the
blessings
of
the
Covenant
are
theirs
;
God
is
yours
,
life
is
yours
,
heaven
is
yours
;
It
is
your
Fathers
pleasure
to
give
you
a
Kingdome
,
feare
not
though
you
suffer
affliction
here
for
a
season
;
yet
having
the
anoynting
,
the
holy
oyle
being
already
poured
upon
you
,
you
are
in
the
way
,
and
have
a
pleadge
of
the
everlasting
inheritance
:
But
as
for
all
such
as
are
unholy
,
unsanctified
,
they
may
take
Gods
Covenant
in
their
mouth
,
and
may
hope
for
the
life
and
blessing
which
it
promiseth
;
but
all
their
naming
of
it
,
will
stand
them
in
no
more
stead
,
then
did
their
naming
of
Christ
,
who
had
their
mouthes
full
of
Lord
,
Lord
,
but
being
workers
of
iniquity
,
were
bidden
to
depart
from
him
,
Matth.
7.22
.
It
is
strange
that
any
such
should
flatter
themselves
with
hope
,
as
looking
to
enjoy
the
blessing
of
the
Covenant
,
neglecting
the
way
of
it
,
which
is
holy
;
that
men
should
promise
themselves
peace
,
whiles
they
walk
after
the
wicked
imaginations
of
their
own
heart
,
seeing
God
never
made
Covenant
with
any
to
bring
any
unto
life
,
but
only
in
a
way
of
holinesse
;
carnall
Libertines
mistake
the
nature
of
this
Covenant
,
and
doe
indeed
take
hold
on
the
Devils
covenant
instead
of
Gods
,
as
if
Gods
Covenant
were
thus
,
that
he
would
forgive
us
our
sins
and
save
us
,
and
yet
suffer
us
to
walk
in
our
own
wayes
,
fulfilling
the
will
of
the
flesh
and
of
the
minde
;
as
if
he
that
had
been
unjust
might
be
unjust
still
,
and
he
that
had
been
unholy
might
be
unholy
still
,
and
yet
might
hope
for
that
undefiled
inheritance
of
the
Saints
;
This
had
been
a
pleas●ng
Covenant
unto
flesh
and
bloud
,
but
this
is
the
Devils
covenant
not
Gods
:
That
article
(
you
shall
be
saved
and
yet
live
in
your
sinnes
)
is
foysted
in
by
that
false
deceiver
the
Devill
,
who
hath
thus
interlined
and
falsified
and
changed
the
Covenant
of
God
,
thereby
to
deceive
the
wicked
and
ungodly
of
the
world
,
making
that
which
sounds
forth
nothing
but
holinesse
,
to
seeme
a
carnall
and
loose
covenant
,
nourishing
men
up
in
all
impurity
;
but
this
falsifying
God
will
not
own
,
he
knowes
the
terms
of
his
own
Covenant
,
and
will
hold
to
that
which
his
own
hand
hath
written
;
he
will
acknowledge
none
of
Sathans
forgeries
,
his
Covenant
is
holy
,
and
either
we
must
take
the
Covenant
as
Gods
offers
it
or
we
can
never
partake
o●
the
blessing
of
it
.
Try
we
our selves
therefore
by
the
Spirit
of
holinesse
,
and
therby
judge
of
our
interest
in
the
blessing
of
life
which
the
Covenant
promiseth
.
Signes
.
1.
True
holinesse
is
conformable
to
the
first
pattern
of
holinesse
,
which
is
the
Lord
himselfe
,
as
it
is
written
,
Be
ye
holy
,
for
I
the
Lord
your
God
am
holy
;
True
holinesse
stands
not
in
conformity
with
this
world
,
nor
doth
it
rest
in
imitating
the
best
examples
that
be
in
the
world
,
but
makes
us
strive
to
a
conformity
with
God
,
to
be
even
as
he
is
in
this
world
,
1
Ioh.
4.
following
the
Lord
till
we
come
to
be
partakers
of
his
own
holinesse
,
Heb.
12.
2.
True
holinesse
towards
God
,
is
ever
accompanied
with
righteousnesse
towards
men
;
It
s
but
hypocriticall
holinesse
which
is
not
attended
with
righteousnesse
:
The
new
man
which
is
created
after
God
,
is
said
to
be
created
in
righteousness
and
true
holinesse
,
or
holinesse
of
truth
:
There
is
a
true
holinesse
,
and
there
is
a
false
,
lying
and
dessembling
holinesse
;
how
is
the
one
discerned
from
the
other
;
holinesse
of
truth
hath
righteousnesse
going
with
it
,
but
false
holinesse
thinks
it
enough
to
seeme
holy
towards
God
,
neglecting
duties
of
justice
and
righteousnesse
towards
men
:
It
was
not
so
with
the
holy
Apostle
,
who
speaking
of
his
own
conversation
among
the
Saints
,
appeales
to
their
consciences
,
how
holily
,
how
justly
,
how
unblameably
he
had
his
conversation
among
them
,
1
Thes.
2.10
.
these
two
which
God
hath
so
joyned
together
,
we
must
not
put
asunder
,
if
we
will
approve
our selves
to
have
attained
that
holinesse
of
truth
.
3.
True
holinesse
works
for
holy
ends
;
the
glory
of
God
,
Pet.
4.11
.
the
credit
of
the
Gospel
,
Tit.
2.10
.
and
the
salvation
of
men
,
1
Cor.
10.
ult.
It
abhors
those
Pharisaicall
ends
of
hypocrites
,
mentioned
in
Matth.
6.
4.
There
is
in
a
sanctified
Christian
,
both
light
and
life
;
light
in
his
minde
,
life
in
his
will
and
affection
:
The
light
which
is
in
him
,
makes
him
to
see
both
the
loathsomnesse
of
sin
and
the
excellency
of
grace
;
and
the
life
that
is
in
him
,
makes
him
to
feel
the
burthen
of
his
own
corruptions
,
and
to
long
after
the
grace
which
is
still
wanting
in
him
,
so
that
true
holinesse
makes
us
weary
of
the
body
of
corruption
that
is
in
us
,
groaning
under
it
as
under
a
misery
not
to
be
endured
,
as
Paul
did
,
Rom.
7.24
.
and
makes
us
thirst
after
more
grace
,
that
we
might
be
enabled
in
every
thing
to
please
God
,
Psal.
119.5
.
Painted
holinesse
puffes
up
with
conceit
of
our
own
goodnesse
,
as
Esay
65.5
.
but
true
holinesse
humbles
us
by
reason
of
the
sight
and
sence
we
have
of
the
corruption
that
is
in
us
.
More
such
signs
might
be
added
,
but
I
hasten
to
an
end
;
By
these
try
we
our selves
,
and
see
thereby
what
part
we
have
in
the
blessing
of
the
Covenant
.
Vse
3.
To
stirre
up
all
that
have
taken
hold
of
this
Covenant
,
and
doe
professe
themselves
to
be
a
people
in
Covenant
with
God
;
Let
them
labour
to
expresse
this
holinesse
in
their
lives
and
wayes
,
that
they
may
thereby
approve
themselves
to
be
faithfull
in
their
Covenant
with
God
;
can
two
walk
together
,
except
they
be
agreed
?
Amos
3.3
.
certainly
unlesse
we
agree
to
walk
in
holinesse
with
our
God
,
we
cannot
long
walk
together
nor
hold
Covenant
one
with
another
;
let
us
then
strive
to
be
a
holy
people
unto
the
Lord
our
God
,
separate
from
the
pollution
of
the
world
,
devoted
to
his
service
and
honour
.
Motives
1.
This
is
Gods
end
in
taking
us
into
Covenant
with
him
,
that
he
might
be
glorified
,
Esay
43.21
.
&
44.23
.
In
1
Pet.
2.9
.
the
Apostle
tells
us
we
are
for
this
end
taken
to
be
a
peculiar
people
unto
God
,
that
we
might
shew
forth
the
vertues
of
him
that
hath
called
us
out
of
darknesse
into
his
marvellous
light
;
he
took
us
to
himselfe
,
when
he
saw
us
polluted
in
our
bloud
,
Ezek.
16.
yet
then
he
cloathed
us
with
the
beauty
of
his
own
vertues
,
that
his
name
may
be
glorified
in
us
;
but
without
holinesse
we
pollute
Gods
name
and
make
it
vile
,
we
honour
it
not
,
Ezek.
36.
●0
.
2.
Sanctity
and
holinesse
is
the
beauty
and
glory
of
any
people
,
by
which
they
excell
all
other
people
of
the
world
,
Deut.
26.
ult.
In
Exod.
15.11
.
God
himselfe
is
said
to
be
glorious
in
holinesse
;
and
the
same
is
the
Churches
glory
too
,
which
is
then
glorious
when
it
is
holy
and
without
blame
,
Ephes.
5.27
.
we
cannot
honour
our selves
more
then
by
growing
up
in
true
holinesse
,
nor
can
we
make
our selves
vile
any
way
so
much
as
by
sinful
impiety
,
Psal.
15.4
.
3.
Our
holinesse
is
that
which
must
testifie
to
the
world
,
and
to
our
own
consciences
,
that
we
are
indeed
the
people
of
God
,
as
Christ
by
the
Spirit
of
holinesse
,
raising
him
up
from
the
dead
,
wa●
declared
to
be
the
Sonne
of
God
;
so
we
are
declared
to
be
Gods
saved
ones
by
the
same
spirit
of
holinesse
,
raising
us
up
,
and
quickning
us
unto
newnesse
of
life
:
This
is
Christs
mark
which
he
sets
upon
all
his
redeemed
ones
,
they
are
holy
;
This
is
written
in
their
foreheads
,
Holinesse
to
the
Lord
;
and
therefore
they
are
said
to
be
sealed
with
the
holy
spirit
of
promise
,
Eph.
1.13
.
as
men
set
on
their
seales
to
note
their
propriety
in
that
thing
that
is
sealed
;
If
then
we
will
know
or
have
the
world
to
know
that
we
are
God's
,
we
must
be
sealed
with
the
spirit
of
holinesse
.
4.
Holinesse
is
the
perfection
of
our
Christian
state
;
this
is
that
which
we
wish
for
,
even
your
perfection
saith
the
Apostle
,
2
Cor.
13.9
.
and
what
perfection
is
that
?
even
the
same
that
he
mentions
,
Chap
7.1
.
that
they
might
perfect
their
holinesse
in
the
feare
o●
God
:
This
was
mans
perfection
in
the
beginning
,
and
the
same
shall
be
our
perfection
in
heaven
,
Heb.
12.23
.
Holinesse
adds
perfection
to
all
other
gifts
,
and
without
this
,
they
are
all
of
no
worth
;
Wisdome
without
holinesse
,
is
but
fox-like
craftinesse
;
courage
without
holinesse
,
is
but
lyon-like
cruelty
;
humblenesse
without
holinesse
,
is
but
basenesse
of
spirit
;
justnesse
in
dealing
without
holinesse
,
is
but
heathenish
harmlesnesse
;
but
let
holiness
be
added
to
each
of
these
,
and
then
are
they
perfect
as
a
colour
of
a
perfect
die
.
5.
Holinesse
makes
us
live
the
life
of
God
,
which
all
other
unsanctified
ones
are
strangers
from
,
Ephes.
4.
by
holinesse
the
life
of
Christ
is
manifest
to
be
in
us
,
2
Cor.
4.
so
that
we
may
say
that
now
we
live
not
our selves
,
but
Christ
liveth
in
us
,
Gal.
2.20
.
wickednesse
makes
a
man
live
the
life
of
Devils
,
holinesse
conformes
us
to
the
life
of
Christ
.
6.
All
those
that
are
in
Covenant
with
God
,
are
a
people
neare
unto
him
,
and
being
neare
unto
him
,
he
will
be
sanctified
in
them
,
Levit.
10.3
.
but
without
holinesse
we
pollute
his
name
,
Ezek.
36.
it
is
not
sanctified
in
us
.
7.
The
seasons
and
times
we
live
in
call
for
holinesse
;
these
are
dayes
of
grace
,
wherein
we
enjoy
all
the
holy
things
of
God
more
aboundantly
then
in
former
times
,
to
the
end
that
we
might
abound
in
all
the
holy
graces
of
the
spirit
;
The
Lord
gives
us
his
holy
ordinances
,
that
we
might
be
sanctified
by
them
,
being
changed
into
the
similitude
of
the
same
holiness
.
This
argument
the
Apostle
useth
,
Rom.
13.11
.
And
this
reason
should
move
us
the
more
,
because
the
greater
the
light
is
in
which
we
live
,
the
more
evident
are
the
blots
and
blemishes
which
are
in
us
;
moats
in
the
Sun-beame
being
more
conspicuous
then
beames
are
in
the
dark
;
therefore
as
the
dayes
we
live
in
be
dayes
of
light
,
so
let
us
walk
as
children
of
light
,
shining
forth
as
lights
in
the
midst
of
a
perverse
and
corrupt
generation
,
Phil.
2.
8.
Consider
a
time
of
separation
must
come
,
wherein
the
Lord
Jesus
will
divide
and
separate
the
holy
from
the
unholy
,
as
a
shepheard
separates
the
sheep
from
the
goats
,
Matth.
25.
●t
will
be
good
to
be
found
among
the
Saints
at
that
day
,
and
to
stand
in
the
assembly
of
the
righteous
.
Wo
then
unto
all
those
that
are
secluded
from
them
,
to
all
those
that
must
stand
without
,
and
be
amongst
dogges
and
Devils
,
having
no
fellowship
with
Christ
,
nor
with
his
Saints
;
It
s
good
therefore
to
be
holy
;
it
will
be
found
so
then
;
wo
unto
the
prophane
and
ungodly
at
that
day
.
And
for
our selves
here
,
the
people
of
New-England
,
we
should
in
a
speciall
manner
labour
to
shine
forth
in
holinesse
above
other
people
;
we
have
that
plenty
and
aboundance
of
ordinances
and
meanes
of
grace
as
few
people
enjoy
the
like
;
we
are
as
a
City
set
upon
an
hill
,
in
the
open
view
of
all
the
earth
,
the
eyes
of
the
world
are
upon
us
,
because
we
professe
our selves
to
be
a
people
in
Covenant
with
God
,
and
therefore
not
only
the
Lord
our
God
,
with
whom
we
have
made
Covenant
,
but
heaven
and
earth
,
Angels
and
men
,
that
are
witnesses
of
our
profession
,
will
cry
shame
upon
us
,
if
wee
walke
contrary
to
the
Covenant
which
wee
have
professed
and
promised
to
walk
in
;
If
we
open
the
mouthes
of
men
against
our
profession
,
by
reason
of
the
scandallousnes
of
our
lives
,
we
(
of
all
men
)
shall
have
the
greater
sinne
.
To
conclude
,
Let
us
study
so
to
walk
,
that
this
may
be
our
excellency
and
dignity
among
the
Nations
of
the
world
,
among
which
we
live
:
That
they
may
be
constrained
to
say
of
us
,
only
this
people
is
wise
,
an
holy
and
blessed
people
;
that
all
that
see
us
,
may
see
and
know
that
the
name
of
the
Lord
is
called
upon
us
;
and
that
we
are
the
seed
which
the
Lord
hath
blessed
,
Deut.
28.10
.
Esay
61.9
.
There
is
no
people
but
will
strive
to
excell
in
some
thing
;
what
can
we
excell
in
,
if
not
in
holinesse
?
If
we
look
to
number
,
we
are
the
fewest
;
If
to
strength
,
we
are
the
weakest
;
If
to
wealth
and
riches
,
we
are
the
poorest
of
all
the
people
of
God
through
the
whole
world
,
we
can
not
excell
(
nor
so
much
as
equall
)
other
people
in
these
things
;
and
if
we
come
short
in
grace
and
holinesse
too
,
we
are
the
most
despicable
people
under
heaven
;
our
worldly
dignitie
is
gone
,
if
we
lose
the
glory
of
grace
too
,
then
is
the
glory
wholly
departed
from
our
Israel
,
and
we
are
become
vile
;
strive
we
therefore
herein
to
excell
,
and
suffer
not
this
crown
to
be
taken
away
from
us
:
Be
we
an
holy
people
,
so
shall
we
be
honourable
before
God
,
and
precious
in
the
eyes
of
his
Saints
.
And
thus
also
of
the
properties
of
the
Covenant
.
Now
the
God
of
peace
,
that
brought
againe
the
Lord
Iesus
,
the
great
shepheard
of
the
sheep
,
through
the
blood
of
the
everlasting
Covenant
,
make
us
perfect
in
all
good
works
to
doe
his
will
;
working
in
us
that
which
is
pleasing
in
his
sight
,
through
Iesus
Christ
,
to
whom
be
prayse
for
ever
and
ever
,
Amen
.
FINIS
.