Part
I.
Gen.
2.17
.
But
of
the
Tree
of
Knowledge
of
Good
and
Evil
thou
shalt
not
eat
of
it
:
for
in
the
day
that
thou
eatest
thereof
,
thou
shalt
surely
dye
,
or
dying
thou
shalt
dye
.
I
Design
(
God
assisting
)
to
Discourse
of
the
two
Covenants
betwixt
God
and
Man
.
The
Introduction
.
The
right
opening
and
understanding
whereof
might
help
to
set
and
keep
our
Judgments
right
in
many
points
of
Divinity
,
and
prevent
our
falling
into
many
dangerous
and
prevailing
errors
.
And
as
Luther
said
(
as
I
remember
)
upon
his
understanding
of
the
point
of
free
Justification
by
Christ's
righteousness
,
that
thereupon
he
thought
himself
apertis
portis
in
ipsum
paradisum
intrâsse
,
to
have
strait
way
entered
into
Paradise
:
And
ibi
continuò
alia
mihi
facies
totius
Scripturae
apparuit
,
forthwith
the
whole
Scripture
appeared
to
him
with
a
new
face
;
so
it
would
no
doubt
to
many
,
could
they
attain
to
a
right
and
true
notion
of
the
Covenants
.
Now
I
have
made
choice
of
this
Text
of
Scripture
,
whereupon
to
ground
my
Discourse
of
the
Covenant
of
works
:
As
this
was
part
of
it
;
part
of
that
first
Covenant
,
God
was
pleased
to
make
with
Man
in
innocency
.
I
confess
the
Covenant
of
Works
made
with
Adam
in
innocency
,
is
more
darkly
spoken
of
than
the
Covenant
of
Grace
.
And
the
Reason
is
obvious
,
because
the
first
Covenant
was
soon
broken
,
on
man's
part
,
that
he
can
claim
no
priviledge
or
benefit
by
it
.
In
this
respect
it
is
,
as
if
it
had
never
been
.
All
man's
hope
of
happiness
depends
wholly
on
that
which
is
called
the
Covenant
of
Grace
.
Therefore
the
promissory
part
of
that
first
Covenant
is
not
mentioned
here
,
not
spoken
of
expresly
:
but
only
implyed
,
and
included
in
the
threatning
.
The
Text
indeed
runneth
in
the
Form
of
a
Law
with
a
threatning
.
As
we
have
no
more
expressed
here
;
but
,
1.
A
Precept
,
not
to
eat
.
—
2.
The
Sanction
or
penalty
threatned
,
death
in
case
man
did
eat
,
contrary
to
the
charge
,
and
precept
God
had
given
him
.
Yet
there
is
more
included
and
implyed
here
:
As
,
1.
A
Promise
:
A
promise
of
the
continuance
of
Adam's
life
and
happiness
,
upon
Condition
that
he
continued
his
Obedience
.
When
it
is
said
[
If
thou
disobeyest
thou
shalt
dye
.
]
it
fairly
intimates
thus
much
,
Poena
enim
denunciata
inobedientiae
non
expectatur
,
ubi
est
obedientia
.
Cocceide
soed
.
c.
2.
Sect.
24.
p.
29.
[
If
thou
wilt
be
Obedient
in
this
thing
,
and
whatsoever
else
I
command
thee
,
thou
shalt
surely
live
still
,
and
be
happy
,
thou
shalt
not
dye
.
]
2.
The
Tenor
of
the
first
Covenant
is
included
here
,
that
it
was
[
Do
this
and
live
,
disobey
and
dye
.
]
That
the
Stipulation
,
or
Condition
required
of
man
in
the
first
Covenant
,
was
his
perfect
obedience
to
the
will
of
God
in
all
things
,
not
only
to
the
Law
of
Nature
implanted
in
him
,
but
also
to
any
further
Command
of
God's
giving
Forth
.
As
we
see
in
this
positive
Law
,
where
the
thing
forbidden
was
lawful
in
it self
,
and
only
sinful
because
forbidden
,
and
forbidden
,
to
prove
and
try
his
obedience
.
As
this
was
indeed
a
fit
trial
of
it
,
by
a
Law
to
restrain
him
from
that
,
whereunto
he
had
a
Natural
inclination
,
as
unto
other
fruits
in
Paradise
(
Gen.
3.6
.
)
and
which
was
indifferent
,
(
within
mans
liberty
to
take
and
eat
)
before
the
giving
of
that
Law
.
But
I
say
the
Condition
of
the
first
Covenant
was
obedience
to
the
will
of
God
in
all
things
;
therefore
it
is
rightly
called
the
Covenant
of
works
.
As
Rom.
3.27
.
we
read
of
a
Law
of
works
contradistinguished
and
opposed
to
the
Law
of
Faith
.
The
Tenor
of
it
being
[
do
this
and
live
]
implyed
here
in
the
threatning
,
If
thou
disobeyest
in
any
thing
,
be
it
but
so
much
as
in
tasting
of
this
fruit
,
(
which
here
to
try
thy
Obedience
,
I
forbid
thee
to
eat
of
)
Thou
shalt
dye
.
As
Grotius
(
de
Satis
.
c.
3.
)
per
unam
Speciem
peccati
omne
peccati
genus
indicatur
,
ut
exprimit
Lex
eadem
clarius
explicata
,
Maledictus
qui
non
manserit
in
omnibus
praeceptis
Legis
,
Deut.
27.26
.
Gal.
3.10
.
This
[
In
the
day
thou
eatest
thereof
,
dying
thou
shalt
dye
,
meaneth
as
much
as
that
[
Cursed
is
he
that
continueth
not
obedient
in
all
things
.
3.
That
the
Law
of
works
,
the
Law
given
to
Adam
,
was
more
than
a
penal
,
and
praemiant
Law
,
more
than
a
Law
with
a
promise
,
It
is
true
Gods
Law
with
its
Sanction
may
be
called
his
Covenant
,
before
mans
consent
,
as
containing
the
matter
of
it
;
but
it
is
most
properly
a
Covenant
when
it
is
consented
unto
,
having
then
also
the
form
of
a
Covenant
.
and
threatning
annexed
,
that
it
was
also
a
Covenant
.
I
have
this
to
say
further
,
viz.
that
we
cannot
but
suppose
,
that
innocent
Adam
did
fully
consent
to
,
and
readily
and
thankfully
accept
of
Gods
Terms
and
proposals
here
[
Obey
and
live
,
Disobey
and
dye
.
]
When
God
had
done
so
much
for
man
in
his
Creation
,
making
him
a
reasonable
Creature
;
in
,
or
after
his
own
Image
,
able
to
yield
perfect
obedience
,
and
when
the
said
obedience
was
indisputably
,
indispensably
his
duty
,
whether
God
promised
such
a
reward
or
not
,
to
suppose
now
that
man
was
not
fully
consenting
to
the
Terms
offered
,
(
which
were
most
just
and
reasonable
)
for
the
continuation
of
his
happiness
,
were
to
suppose
that
man
was
not
what
he
was
indeed
,
(
i.
e.
reasonable
,
and
innocent
,
)
This
were
to
suppose
,
that
God
did
not
make
man
upright
or
perfect
,
but
rather
perverse
,
and
to
suppose
that
man
lay
cross
to
his
Maker
,
even
before
he
fell
,
which
is
(
no
doubt
)
prodigiously
false
.
4.
One
thing
more
included
here
,
and
to
be
inferred
,
is
,
that
this
Covenant
,
and
Compact
,
was
not
made
with
Adam
alone
,
but
with
him
,
and
his
posterity
together
.
Their
want
of
perfect
conformity
to
Gods
Will
and
Law
,
(
the
thing
required
,
and
insisted
on
in
the
Covenant
of
works
)
rendring
his
posterity
guilty
of
death
,
even
as
if
they
had
set
their
teeth
in
the
forbidden
fruit
.
The
penalty
threatned
to
Adam's
breach
of
Covenant
,
we
see
inflicted
on
his
posterity
,
that
certainly
they
were
involved
in
the
Covenant
with
him
,
to
be
dealt
withall
upon
the
same
Terms
.
Even
Infants
,
who
have
not
sinned
after
the
similitude
of
Adam
's
Transgression
,
yet
through
his
disobedience
(
mediante
corruptione
,
their
nature
by
that
means
being
corrupted
)
are
subjected
to
the
same
death
,
and
punishment
.
Though
Corrinus
takes
it
thus
,
Cens
.
Amat
.
Arm.
c.
9.
p.
138.
death
being
threatned
unto
Adam
that
very
day
he
sinned
,
therefore
his
posterity
could
not
but
partake
of
his
punishment
.
As
they
must
all
of
necessity
dye
in
him
,
who
were
in
his
loins
.
Yet
by
his
leave
,
this
account
he
gives
of
the
matter
is
utterly
short
of
that
account
the
holy
Scripture
giveth
of
it
.
The
Apostle
concludeth
further
,
Rom.
5.12
.
That
by
Adam's
Sin
,
all
the
world
of
mankind
became
subject
unto
death
;
so
as
they
are
subject
to
it
,
not
only
to
dye
vertually
in
him
;
but
formally
to
undergoe
the
Sentence
of
death
in
their
own
persons
.
Now
hence
I
lay
down
this
Doctrinal
Conclusion
.
Doct.
That
God
was
pleased
to
Covenant
with
man
at
first
,
when
in
the
state
of
innocency
,
promising
to
give
him
eternal
life
,
upon
Condition
of
his
obeying
perfectly
and
constantly
;
withall
threatning
death
,
if
in
the
least
point
he
should
disobey
.
And
to
help
your
understandings
,
and
to
lead
you
on
to
a
clearer
conception
,
and
apprehension
of
the
Nature
of
this
first
Covenant
,
I
shall
proceed
by
certain
steps
,
laying
down
several
propositions
about
it
:
humbly
begging
the
Spirit
of
truth
so
to
guide
me
,
that
I
may
not
mislead
you
here
.
Sect.
1.
PROP.
I.
God
the
maker
of
all
things
,
created
man
a
rational
being
,
after
his
own
Image
,
he
being
created
to
know
,
acknowledge
,
love
,
worship
,
obey
,
and
enjoy
his
Maker
.
COncerning
the
Image
of
God
wherein
man
was
created
,
it
is
,
questioned
,
1.
Wherein
it
did
consist
?
Ans.
1.
Not
in
the
form
and
fashion
of
his
body
.
Homo
non
est
imago
Dei
ea
parte
,
quâ
bestiis
similis
est
.
Coccei
.
For
God
is
a
Spirit
,
and
hath
not
any
bodily
shape
,
as
the
Audians
,
or
Anthropomorphites
of
old
dreamed
.
Therefore
his
Image
most
properly
or
primarily
consists
in
something
spiritual
.
It
was
a
fond
conceit
of
Osiander
,
that
man
was
said
to
be
created
after
Gods
Image
,
because
the
Son
of
God
was
to
assume
Man's
Nature
.
But
Christ
was
not
the
express
Image
of
God
in
this
respect
.
That
Text
Heb.
1.3
.
where
he
is
called
the
express
image
of
his
Fathers
person
,
Christus
quum
factus
est
homo
,
dicitur
factus
esse
nobis
similis
per
omnia
,
dempto
peccato
.
Illius
igitur
corpus
ad
imaginent
nostri
factum
for
matumque
potius
fuit
,
quam
nostrum
ad
illius
,
Zanch.
doth
certainly
respect
his
Deity
,
not
his
humanity
.
His
being
incarnate
.
Christ's
taking
man's
Nature
on
him
,
was
his
being
made
like
to
us
.
Again
,
the
Scripture
affirmeth
this
of
man
before
his
fall
,
that
he
then
had
the
Image
of
God
,
and
had
he
continued
in
that
first
Estate
of
integrity
,
there
had
been
no
occasion
for
the
Son
of
God
to
be
incarnate
,
to
take
man's
Nature
on
him
.
2.
But
the
Image
of
God
in
man
,
consisted
in
those
things
,
which
advanced
him
above
the
Inferiour
Creatures
,
representing
some
Divine
perfection
,
which
according
to
our
way
of
conceiving
of
God
is
formally
predicated
of
him
,
or
properly
attributed
to
him
.
Which
is
either
,
1.
Ratione
substantiae
hominis
,
&
imprimis
animae
.
The
Natural
Image
of
God
in
man
.
As
God
is
a
Spirit
,
and
so
the
Soul
.
God
is
immortal
,
and
so
the
Soul
is
immortal
.
Or
,
2.
Ratione
dignitatis
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mr.
Baxt.
which
a
Learned
man
of
our
own
calleth
the
Relative
Image
of
God
.
So
man
in
that
dominion
which
God
gave
him
over
the
inferiour
Creatures
,
(
that
were
made
for
him
)
represented
God
,
the
Lord
of
all
,
being
as
a
little
God
upon
Earth
.
Thus
Magistrates
are
called
Gods
.
[
I
said
ye
are
Gods
.
]
Or
,
3.
Ratione
donorum
,
seu
qualitatum
moralium
,
the
moral
Image
of
God
.
Those
habits
which
represented
God's
wisdom
,
holiness
,
justice
,
goodness
,
and
truth
.
Now
as
the
Moral
Faculties
(
to
wit
)
those
which
are
the
proper
seat
of
moral
Good
or
Evil
)
are
the
chief
,
Imago
Dei
in
principe
animi
facultate
proculdubio
principem
locum
obtinuit
.
Suffrag
.
Britan.
de
3
&
4
Art
.
Thes.
1.
p.
94.
And
as
Moral
Good
is
more
Excellent
than
Natural
,
and
Moral
evil
worse
than
Natural
(
as
Christ
,
was
subject
to
a
world
of
evil
of
this
last
sort
,
and
yet
retained
the
Image
of
God
,
most
fair
,
and
unspotted
,
being
free
from
the
least
touch
of
Moral
evil
:
)
Thus
the
Moral
perfection
of
the
faculties
of
the
Soul
,
is
man's
highest
perfection
.
And
herein
chiefly
and
eminently
did
God's
Image
in
man
consist
.
And
nothing
more
opposite
to
the
Image
of
God
,
than
Moral
pravity
.
As
God
hath
more
to
doe
in
Natural
Evils
,
than
in
Moral
.
He
freely
owneth
his
being
the
Author
of
Natural
Evil
,
(
is
there
any
evil
in
the
City
,
and
the
Lord
hath
not
done
it
?
)
but
it
were
blasphemy
to
make
him
the
Author
of
Moral
Evil
,
or
Sin
.
The
Image
of
God
consists
not
only
or
chiefly
in
the
Essence
of
the
soul
:
nor
only
or
chiefly
in
the
powers
and
faculties
of
the
soul
(
supposing
there
were
any
real
distinction
of
the
faculties
from
the
Essence
)
which
some
make
to
be
Speculum
Trinitatis
,
the
Glass
of
the
Trinity
.
The
Essence
and
Natural
powers
of
the
soul
remain
,
now
that
the
Image
of
God
is
defaced
.
Nor
only
,
or
chiefly
in
dominion
over
other
Creatures
(
as
some
would
have
it
)
This
would
rather
seem
to
be
an
Adjunct
.
(
or
however
a
less
principal
part
of
it
)
Gen.
1.26
.
Let
us
make
man
in
our
Image
—
and
let
them
have
dominion
.
And
that
it
is
a
thing
distinct
,
and
separable
too
,
from
the
Image
of
God
,
from
what
is
principally
intended
by
it
,
seemeth
to
follow
from
hence
:
that
both
Adam
and
Eve
are
said
to
have
been
created
in
the
Image
of
God
,
Gen.
1.27
.
They
were
created
both
a
like
in
the
Image
of
God
:
but
they
were
not
both
alike
in
dominion
,
the
Woman
being
made
for
the
Man
,
is
subject
to
him
.
Again
,
the
Angels
(
surely
)
had
the
Image
of
God
in
as
eminent
,
or
an
higher
degree
,
than
Man
had
;
yet
were
not
they
made
Lords
over
this
lower
world
,
(
as
man
was
,
Psal.
8.6
.
)
that
we
can
any where
find
.
The
Angels
were
made
after
Gods
Image
,
to
whom
the
dominion
over
inferiour
Creatures
did
not
so
properly
belong
,
as
unto
men
.
Indeed
the
Image
of
God
seemeth
more
properly
to
denote
some
inward
frame
and
complexion
of
soul
,
rather
than
any
such
Eternal
priviledge
or
prerogative
,
as
Lordship
over
the
Creatures
.
Therefore
we
take
the
Image
of
God
,
especially
and
eminently
to
consist
in
those
spiritual
Endowments
of
Knowledge
,
Righteousness
,
and
Holiness
.
That
inward
Rectitude
of
mans
Soul
,
God
made
man
upright
,
Eccl.
7.29
.
where
(
whatsoever
Socinians
say
)
we
must
understand
,
upright
in
respect
of
Moral
rectitude
;
(
as
Moral
pravity
is
opposed
to
it
)
[
finding
out
many
Inventions
.
]
Now
what
is
the
Moral
Rectitude
of
the
Vnderstanding
,
but
found
Knowledge
,
and
Wisdome
?
what
is
the
moral
rectitude
of
the
will
,
but
Righteousness
,
and
Holiness
?
Thus
upright
was
man
,
when
he
came
first
out
of
Gods
hand
,
no
errour
in
his
understanding
,
no
irregularity
in
his
will
,
no
disorder
in
his
Affections
.
A
sign
of
which
we
see
,
Gen.
2.25
.
They
were
both
naked
,
the
Man
and
his
Wife
,
and
were
not
ashamed
.
No
uncomely
motions
to
cause
shame
,
such
as
they
were
sensible
of
after
their
fall
,
Gen.
37.10
.
Naked
innocency
was
Glorious
,
but
naked
sin
and
turpitude
a
thing
most
ignominious
.
See
what
is
meant
by
the
Image
of
God
,
Eph.
4.24
.
That
ye
put
on
the
new
man
,
which
after
God
is
created
in
Righteousness
,
and
true
Holiness
:
such
as
the
Saints
are
by
spiritual
Renovation
,
such
was
man
at
first
by
Creation
,
viz.
Righteous
and
Holy
;
so
much
also
is
hinted
in
the
word
[
renewed
]
v.
23.
And
be
renewed
in
the
spirit
of
your
mind
:
Implying
that
man
had
such
a
frame
of
Spirit
once
.
He
was
created
after
God
in
Righteousness
and
Holiness
of
truth
,
that
Image
of
God
which
is
in
some
measure
,
renewed
or
restored
in
the
Saints
;
see
also
Col.
3.10
.
Those
spiritual
endowments
,
wherein
a
man
comes
nearest
to
God
,
that
it
appears
God
is
his
pattern
,
(
as
to
be
Righteous
,
Holy
.
Be
ye
holy
,
for
I
am
holy
,
saith
the
Lord
)
these
must
needs
be
most
properly
Gods
Image
,
this
is
to
be
made
partakers
of
the
Divine
Nature
,
or
of
a
God-like
Nature
,
(
though
Gods
Essence
,
and
Attributes
are
incommunicable
)
to
have
those
qualifications
,
which
are
the
fairest
representation
of
Gods
perfections
,
which
can
be
seen
and
found
in
any
Creature
.
By
the
way
,
what
a
lustre
is
here
put
upon
Holiness
,
to
commend
it
to
us
?
Gods
Image
principally
consists
in
this
;
would
you
be
like
God
?
Be
holy
,
as
he
is
holy
.
Though
you
cannot
be
as
holy
as
he
is
,
with
an
[
as
]
of
equallity
;
you
may
,
and
ought
to
be
holy
as
he
is
holy
,
with
an
[
as
]
of
Similitude
,
and
the
more
holy
,
the
more
God-like
.
No
wonder
,
that
the
Saints
are
called
the
excellent
ones
in
the
Earth
,
Psa.
16.3
.
But
what
prodigious
wickedness
is
it
for
any
to
scoff
at
Holiness
?
He
that
mocketh
the
poor
,
reproacheth
his
Maker
:
How
much
more
he
that
scoffs
at
purity
?
What
a
Diabolical
disposition
is
that
,
which
cannot
but
express
an
Antipathy
,
and
Indignation
against
Holiness
?
surely
they
are
very
ill
affected
towards
their
Prince
,
that
cannot
indure
to
see
his
Picture
,
but
will
disgrace
and
throw
dirt
upon
it
.
2.
Another
Question
here
is
,
whether
the
Image
of
God
in
Adam
was
natural
,
or
supernatural
?
Ans.
Here
the
Sociniaus
take
away
the
subject
of
the
Question
,
as
we
understand
it
;
They
understand
no
more
by
the
Image
of
God
,
than
that
dominion
man
had
over
the
Inferiour
Creatures
;
denying
,
that
Adam
had
any
such
thing
as
Original
Righteousness
,
holding
that
he
was
created
in
a
middle
state
without
any
moral
rectitude
,
or
righteousness
,
which
should
more
encline
him
to
good
,
than
evil
.
So
some
of
the
Popish
Schoolmen
would
have
man
created
,
in
paris
Naturalibus
,
meaning
without
Grace
,
Holiness
,
or
Righteousness
;
but
the
Scripture
hath
determined
otherwise
,
God
made
man
upright
.
And
that
Righteousness
or
uprightness
concreated
with
(
him
,
though
if
we
take
an
Estimate
of
it
,
from
what
man
is
now
since
his
fall
,
it
is
to
be
called
supernatural
,
as
being
quite
above
Man's
Nature
now
corrupted
,
by
Sin
,
and
not
to
be
attained
to
by
the
power
of
Nature
,
)
Man
is
restored
to
it
only
by
supernatural
grace
;
yet
considering
man
in
his
primitive
state
,
as
he
came
first
out
of
Gods
hand
,
it
was
Natural
to
him
;
Not
as
following
from
his
very
Nature
,
Essence
,
or
Faculties
,
Physico
modo
,
nor
as
an
essential
part
or
property
of
man
,
naturally
considered
;
nor
only
as
perfecting
,
or
adorning
Man's
Nature
,
as
Bellarmine
grants
it
may
in
this
respect
be
termed
Natural
.
But
as
not
above
the
Condition
of
Man's
Nature
at
first
,
though
it
be
above
corrupt
Nature
;
yet
it
was
not
supra
naturam
integram
,
above
Man's
Nature
as
at
first
.
Nay
it
was
conditio
Moralis
Naturae
illi
debita
.
It
was
a
moral
endowment
or
perfection
some
way
due
to
man
,
considering
the
end
for
which
he
was
made
.
Not
due
by
way
of
Merit
,
but
of
condecency
,
or
congruity
to
Gods
wisdom
and
goodness
(
as
some
express
it
)
As
the
Natural
Faculties
of
understanding
and
will
were
due
to
him
,
if
God
would
have
any
reasonable
Service
from
him
.
And
if
God
had
not
conferred
on
man
at
first
this
moral
Rectitude
of
mind
,
and
will
,
together
with
his
being
(
without
which
man
was
not
fitted
to
acknowledge
,
serve
,
obey
,
and
honour
his
Creator
)
he
must
needs
have
missed
of
his
End
,
for
which
he
made
man
a
reasonable
creature
,
and
not
a
bruit
;
so
this
work
of
his
had
not
been
very
good
.
The
Creation
of
man
little
to
his
praise
,
if
he
was
,
made
to
serve
God
,
and
not
furnished
with
sufficient
abilities
to
serve
him
.
Suppose
man
created
at
first
without
Original
Righteousness
,
and
do
you
not
thereby
impute
folly
to
his
Maker
?
Is
not
this
to
impeach
the
Wisdom
and
Holiness
of
God
?
Yea
,
how
could
the
Psalmist
so
much
admire
what
the
Lord
had
done
for
man
at
first
,
making
him
a
little
lower
than
the
Angels
,
Psal.
8.5
.
when
if
he
was
made
without
true
wisdom
and
understanding
,
he
was
little
better
than
the
beasts
that
perish
,
Psal.
49.20
.
And
let
it
be
considered
whether
the
want
of
holiness
and
righteousness
in
a
Creature
capable
thereof
,
but
not
sinful
;
and
consequently
whether
to
suppose
man
created
without
the
same
,
be
not
to
make
God
the
Author
of
Sin
.
Vacuitas
Justitiae
Originalis
malum
quoddam
est
,
privatio
Scil.
summi
boni
.
Num
igitur
panae
vel
culpae
?
Si
paenae
:
cujus
peccati
?
Si
Culpae
:
cujus
personae
Thes.
Salmur
.
de
.
stat.
Adam
.
ante
laps
.
Sect.
22.
p.
195.
vide
etiam
Sect
21.
So
let
it
be
considered
,
whether
to
deny
that
man
at
first
had
Original
righteousness
,
be
not
to
suppose
Natural
concupiscence
(
which
is
now
in
every
one
contrary
thereto
)
to
be
from
God
and
Nature
,
understand
pure
Nature
)
and
therefore
good
in
it self
,
not
sinful
,
carnal
,
inordinate
,
concupiscence
,
or
that
propension
in
men
to
things
forbidden
is
natural
indeed
,
speaking
of
Man's
Nature
,
as
it
is
corrupted
by
the
Fall
;
yet
it
was
not
natural
speaking
of
Man's
Nature
,
as
it
was
at
first
before
he
fell
.
Though
as
he
had
a
body
,
he
was
inclined
to
things
of
sense
,
yet
the
Sensitive
appetite
was
in
perfect
subjection
to
the
higher
powers
of
his
Soul
had
he
attended
to
hold
the
same
in
subjection
.
It
was
his
Sin
to
suffer
the
sensitive
appetite
to
rebell
and
rule
in
him
.
But
had
there
been
any
such
thing
as
inordinate
,
concupiscence
or
Rebellion
of
the
sensitive
appetite
against
reason
,
in
Man's
pure
Nature
as
it
came
from
God
,
this
supposed
,
there
would
be
a
necessity
of
holding
with
the
Papists
,
that
the
Motions
of
the
same
were
not
Sin
,
any
more
than
hunger
and
thirst
;
otherwise
we
should
make
God
the
Author
of
Sin
.
Again
,
attend
to
this
Argument
,
to
prove
that
Adam
was
created
with
Original
Righteousness
.
Either
Adam
was
created
righteous
,
or
unrighteous
,
or
in
a
midle
state
betwixt
righteous
&
unrighteous
,
one
of
these
you
must
hold
.
But
certainly
he
was
not
created
unrighteous
;
for
that
were
again
to
make
God
the
Author
of
Sin
.
That
would
be
to
say
,
God
made
man
unrighteous
,
contrary
to
plain
Scripture
,
and
to
the
common
sentence
of
all
that
are
right
in
their
senses
,
neither
could
he
be
in
a
state
of
Indifferency
betwixt
righteous
and
unrighteous
;
because
man
a
reasonable
creature
was
bound
to
be
righteous
,
as
soon
as
ever
he
had
a
being
.
And
the
least
deflection
in
this
Nature
from
the
Rule
of
righteousness
,
would
be
unrighteousness
in
him
.
It
is
impossible
to
conceive
that
man
should
be
in
medio
negationis
here
,
neither
righteous
,
nor
unrighteous
.
And
further
,
if
we
suppose
man
set
in
such
a
state
by
God
,
still
this
foul
and
horrid
consequence
would
follow
,
that
God
was
no
more
the
cause
of
Man's
holiness
and
happiness
had
he
stood
,
than
of
his
sin
and
misery
,
when
he
fell
:
That
he
should
no
more
have
owned
any
praise
and
thanks
to
his
Maker
,
had
he
chosen
and
persisted
in
the
way
of
righteousness
;
than
he
can
justly
charge
God
with
his
sin
and
perdition
.
But
thus
I
hope
it
sufficiently
appears
,
that
Adam
had
Original
Righteousness
concreated
with
him
,
and
connatural
to
him
.
This
Original
Righteousness
was
then
Natural
,
as
opposed
to
Supernatural
.
It
was
not
above
the
Condition
of
Man's
Nature
then
,
but
requisite
for
the
state
,
wherein
he
was
,
and
the
end
for
which
he
was
made
.
Again
,
this
Original
righteousness
in
Adam
was
Natural
in
another
respect
,
as
opposed
to
what
is
meerly
personal
.
(
as
Original
Corruption
is
Natural
.
)
It
should
have
ben
derived
and
conveyed
with
his
Nature
to
his
Posterity
;
had
he
kept
it
.
Holiness
and
righteousness
is
not
Natural
to
the
Saints
,
that
have
God's
Image
in
some
measure
restored
.
It
is
supernatural
to
us
now
,
that
we
cannot
convey
it
to
our
Children
.
But
it
was
Natural
to
Adam
,
at
first
,
and
and
so
,
that
had
he
not
lost
it
,
it
should
have
been
propagated
to
his
posterity
,
as
now
the
Corruption
of
his
Nature
is
propagated
.
Ah!
How
is
man
changed
from
what
he
was
at
first
?
How
are
we
sunk
in
our
kind
?
Man
was
upright
at
first
,
but
now
miserably
depraved
,
he
that
was
little
lower
than
the
Angels
by
Creation
,
by
his
own
degeneration
is
become
like
the
beasts
that
perish
.
Of
all
our
losses
the
loss
of
Gods
Image
;
this
,
this
is
the
greatest
.
A
loss
ever
to
be
lamented
.
The
Crown
is
fallen
from
our
heads
,
woe
unto
us
,
that
we
have
sinned
.
Sect.
2.
PROP.
II.
The
Great
and
Glorious
God
being
Man's
Creator
,
it
follows
by
necessary
and
undeniable
consequence
,
that
he
is
the
absolute
proprietor
,
owner
,
and
disposer
of
this
his
Creature
,
Man's
Soveraign
Lord
.
IT
is
he
that
hath
made
us
,
and
his
we
are
,
Psal.
100.3
.
As
there
is
a
twofold
reading
of
the
words
.
In
the
Margin
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ipsi
,
vel
ipsius
;
though
in
the
Text
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
.
He
is
the
Alpha
and
Omega
,
the
beginning
and
the
end
of
all
things
.
All
things
made
by
him
,
and
for
him
,
Prov.
16.4
.
The
Lord
hath
made
all
things
for
himself
,
[
](A78190-e14750-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ad
responsum
suum
,
as
some
render
it
.
All
his
Creatures
are
to
be
as
Servants
at
his
beck
,
ready
to
answer
to
his
call
to
doe
whatever
he
appointeth
,
or
commandeth
.
We
having
received
our
beings
from
him
,
and
moving
,
and
having
our
beings
still
in
him
,
therefore
surely
we
owe
to
him
,
Omne
quod
sumus
,
&
omne
quod
possumus
,
all
we
are
,
have
,
and
can
do
,
and
ought
ever
to
be
at
his
dispose
,
and
at
his
Command
.
An
Independant
creature
is
a
thing
most
abhorrent
from
reason
,
the
greatest
Monster
that
can
be
conceived
,
or
thought
of
.
Sect.
3.
PROP.
III.
God
having
made
Man
a
reasonable
Creature
,
endued
with
his
own
Image
(
as
was
shewed
before
)
not
only
capable
of
knowing
,
but
of
yielding
Obedience
to
the
Will
and
Law
of
his
Maker
,
Moral
Obedience
immediately
becomes
due
,
from
such
a
Creature
to
his
Maker
.
AN
Obligation
to
obey
our
Creator
,
is
a
Natural
resultancy
from
our
Condition
,
as
we
are
Creatures
.
He
that
gave
being
to
us
,
hath
undoubted
Authority
to
give
Laws
to
us
.
He
that
said
what
we
should
Be
,
to
him
it
certainly
belongeth
to
say
what
we
should
Do.
While
Man
is
Gods
Creature
,
't
is
impossible
that
he
should
not
owe
all
possible
Subjection
and
Obedience
unto
God
his
Maker
.
Est
ordo
immutabilis
,
ut
creaturae
Deo
obtemperent
.
He
must
first
cease
to
be
a
Creature
,
or
God
cease
to
be
his
rightfull
and
supream
Governour
,
before
this
Obligation
to
obey
God
can
cease
.
Though
Creatures
may
forfeit
their
beings
,
God
can
never
forfeit
,
or
pass
away
his
Right
in
his
creatures
.
It
's
impossible
that
God
should
leave
the
rational
creature
at
liberty
,
to
take
his
own
swing
,
to
live
as
without
Law
.
It
is
impossible
that
God
should
resign
up
his
right
to
any
creature
to
rule
(
as
in
his
stead
)
without
being
at
all
accountable
to
him
;
he
cannot
cease
to
govern
the
world
:
for
thus
he
should
deny
himself
,
and
give
away
his
Glory
to
others
.
Now
what
should
we
think
of
such
Divinity
as
this
?
Mar.
of
Mod.
Div.
p.
154.
That
Believers
are
not
concerned
with
,
nor
obliged
by
the
Law
of
God
,
as
delivered
by
God
Creator
,
but
only
as
delivered
and
confirmed
by
Christ
,
or
God
in
Christ
,
our
Redeemer
;
That
they
are
no
more
to
look
,
at
the
Moral
Law
as
in
the
hands
of
God-Creator
,
or
as
in
the
hands
of
Moses
;
but
only
as
in
the
hands
of
Christ
,
to
receive
the
ten
Commandments
only
,
as
they
are
the
Law
of
Christ
.
I
cannot
but
look
upon
such
Doctrine
as
very
dangerous
,
tending
to
subvert
the
very
foundation
of
true
Piety
and
Religion
.
I
take
that
to
be
very
sound
(
Assemb.
Confes
.
of
Faith
,
c.
19.
Sect.
5.
)
The
Moral
Law
doth
for
ever
bind
all
,
as
well
justified
persons
,
as
others
,
to
the
obedience
thereof
;
and
that
not
only
in
regard
of
the
matter
contained
in
it
,
but
also
of
the
Authority
of
God
the
Creator
,
who
gave
it
.
Yet
I
grant
,
we
are
to
receive
the
Law
not
only
as
delivered
by
the
Creator
,
or
as
delivered
by
him
immediately
without
a
Redeemer
;
neither
are
we
to
receive
it
from
Christ
,
the
Redeemer
only
,
as
excluding
the
Authority
of
the
Creator
.
True
it
is
,
We
are
under
no
Law
here
,
but
what
is
the
Law
of
Christ
,
as
being
(
jure
Redemptionis
)
the
Universal
King
.
(
As
Learned
Mr.
Baxter
)
The
Law
of
Christ
is
,
First
,
The
Law
of
Nature-redeemed
in
his
hand
.
Secondly
,
His
peculiar
super-added
remedying
Law
.
The
former
is
now
part
of
the
precepts
of
Christ
,
and
bindeth
us
to
perfection
,
necessitate
praecepti
;
though
not
medii
,
in
regard
of
the
pardoning
promise
.
Yet
this
does
not
take
away
all
Authority
from
God
,
as
if
the
Law
was
quite
taken
out
of
the
Creator's
hand
,
when
it
was
put
into
the
hand
of
Christ
.
We
read
Joh.
5.22
.
The
Father
judgeth
no
man
,
but
hath
committed
all
judgment
unto
the
Son
.
And
yet
in
1
Pet.
1.17
.
The
Father
judgeth
without
respect
of
persons
,
according
to
every
mans
work
.
Though
he
judgeth
not
executively
,
so
as
Christ
does
,
who
shall
pronounce
the
Sentence
in
an
audible
manner
;
yet
he
judgeth
Authoritatively
,
in
,
and
with
,
and
by
Christ
.
The
Father
is
not
stripped
of
his
right
,
and
Authority
of
judging
,
by
committing
judgment
to
the
Son
.
That
is
not
the
meaning
of
[
The
Father
judgeth
no
man
:
]
but
that
he
judgeth
not
himself
alone
without
the
Son
,
but
with
,
and
by
the
Son
;
so
though
the
Law
be
in
the
hand
of
the
Redeemer
,
yet
it
is
not
thereby
quite
taken
out
of
the
Creators
hand
;
It
is
not
the
Son
only
,
that
rules
and
governs
by
his
Love
;
but
the
Father
in
,
and
by
him
.
And
let
it
be
considered
,
whether
the
damned
are
not
so
under
the
Law
of
God-Creator
,
that
all
their
hatred
of
God
,
and
blasphemy
against
him
,
is
sin
?
And
when
Christ
shall
have
delivered
up
the
Kingdom
to
the
Father
,
whether
the
Saints
in
Heaven
shall
not
be
under
the
Law
of
God
Creator
?
so
that
if
they
should
not
continue
to
obey
perfectly
,
they
should
sin
.
And
whether
never
till
men
come
into
the
other
world
,
they
come
under
this
Law
of
their
Creator
,
or
were
they
not
under
it
before
?
That
the
Law
of
God
as
Creator
should
not
oblige
all
men
,
as
they
are
his
Creatures
,
is
a
wonderful
strange
Paradox
to
me
.
If
Gods
Commands
,
as
they
are
his
Commands
,
do
not
constitute
and
determine
Man's
duty
,
and
lay
a
necessary
tye
upon
man
to
Obedience
,
then
God
hath
lost
his
Authority
over
man
(
this
is
plain
)
or
man
is
advanced
above
the
condition
of
a
creature
.
But
do
not
the
holy
Angels
obey
the
Commands
of
God
,
as
the
Commands
of
their
Creator
(
Psal.
103.20
.
)
and
shall
we
think
man
is
exempted
from
Obedience
in
that
respect
?
Has
man
a
priviledge
here
above
the
Angels
in
Heaven
?
And
what
will
be
their
duty
to
Eternity
,
to
love
,
praise
,
serve
,
and
worship
God
,
and
observe
his
pleasure
,
as
being
their
Creator
;
can
this
be
a
sin
,
and
weakness
in
believers
;
we
read
John
5.23
.
That
all
men
should
honour
the
Son
even
as
they
honour
the
Father
:
But
they
that
hold
the
Law
of
God
binded
them
,
not
as
it
is
Gods
Law
,
but
only
as
it
is
the
Law
of
Christ
,
would
seem
to
honour
him
,
not
as
the
Father
,
but
above
the
Father
.
And
of
whom
doth
the
Apostle
James
speak
,
Jam.
4.12
.
There
is
one
Law-giver
,
who
is
able
to
save
,
and
to
destroy
:
Is
it
not
the
same
with
●im
,
that
said
,
Do
not
commit
Adultery
,
that
said
,
Do
not
kill
,
Jam.
2.11
.
The
same
with
him
that
●ave
the
Law
in
Mount
Sinai
,
where
if
you
understand
Christ
,
as
God
,
you
necessarily
include
the
●ather
.
If
you
understand
Christ
,
as
Mediator
,
then
you
suppose
the
Law
given
in
Mount
Sinai
,
to
be
given
from
the
hand
of
Christ
,
as
Mediator
.
Now
grant
this
,
that
the
Laws
and
Commands
of
God
are
immediately
constitutive
of
mans
duty
,
or
Obligatory
,
even
because
,
or
as
they
are
the
Laws
and
Commands
of
God
,
(
and
grant
this
you
must
,
or
you
quite
overthrow
the
course
of
Nature
,
utterly
confound
the
order
of
beings
,
make
the
creature
independant
,
and
sui
juris
,
Lord
of
it self
,
you
deny
Gods
Dominion
and
Authority
,
and
thereby
race
the
foundation
of
all
Religion
,
and
cannot
glorifie
him
,
as
God
,
but
rather
deny
him
to
be
God
.
)
But
,
I
say
,
granting
the
commands
of
God
,
his
Laws
certainly
binding
to
his
creatures
,
even
because
they
are
his
,
and
then
(
methinks
)
the
dispute
[
whether
the
Law
of
God
oblige
,
as
given
by
Moses
]
may
be
waved
,
we
should
agree
in
this
(
sure
)
that
the
Law
of
God
,
howsoever
,
or
by
whomsoever
,
promulged
,
and
declared
,
is
binding
to
his
creatures
.
And
therefore
if
the
Decalogue
,
or
ten
Commandments
given
to
Moses
,
and
by
him
immediately
to
the
Jews
,
be
declarative
of
the
Commanding
will
of
God
,
as
a
Copy
and
transcript
of
the
Law
o●
Nature
,
that
standing
Law
of
perpetual
right
,
comprehending
the
duty
which
God
requireth
of
man●
as
man
;
it
is
for
us
,
and
all
the
men
in
the
world
,
t●
look
into
it
,
to
observe
it
,
as
well
as
it
was
for
the
Jews
.
It
is
the
Duty
of
all
men
,
who
are
Gods
creatures
,
and
his
subjects
,
to
use
all
possible
means
o●
coming
acquainted
with
the
will
of
God
their
Soveraign
Lord
.
And
so
far
as
the
Writings
of
Mose●
and
the
Prophets
,
do
reveal
and
declare
the
wi●●
of
God
concerning
us
,
what
he
requires
of
us
and
all
men
,
as
well
as
of
the
Iews
;
so
far
w●
are
concerned
with
what
they
wrote
,
as
well
as
the
Iews
.
And
whatever
the
writer
whom
I
have
had
here
last
to
deal
with
,
saith
of
the
Law-binding
believers
,
only
in
the
hand
of
Christ
;
yet
he
clearly
confutes
and
contradicts
himself
in
several
passages
,
cited
with
approbation
out
of
many
sound
Divines
.
I
shall
take
notice
of
two
or
three
.
Marrow
p.
11.
Perfect
and
perpetual
Obedience
was
due
from
man
unto
God
,
though
God
hath
made
no
promise
to
man
(
concurring
with
Dr.
Reynolds
)
That
Man
being
Gods
Creature
(
N.
B.
)
by
the
Law
of
Creation
he
owed
all
obedience
and
subjection
to
God
his
Creator
,
which
is
all
that
I
plead
for
.
Again
,
he
citeth
Dr.
Bolton
,
That
the
Moral
Law
was
given
of
God
to
be
a
true
and
eternal
Rule
of
righteousness
for
all
men
of
all
Nations
,
and
at
all
times
.
p.
153.
Again
he
citeth
the
same
Author
,
p.
155.
together
with
Mr.
Perkins
,
saying
,
The
ten
Commandments
being
the
substance
of
the
Law
of
Nature
Engraven
in
the
heart
of
man
in
innocency
;
and
the
express
Idaea
or
representation
of
Gods
own
Image
,
even
a
beam
of
his
own
holiness
,
they
were
to
have
been
a
Rule
of
life
(
N.
B.
)
both
to
Adam
and
his
posterity
,
though
they
had
never
been
the
Covenant
of
works
.
Now
if
by
the
Law
of
Creation
man
oweth
all
Obedience
to
God
,
and
God
hath
given
the
Moral
Law
to
be
an
Eternal
rule
of
Righteousness
,
which
should
have
been
a
rule
to
Adam
and
his
posterity
(
as
they
were
Gods
Creatures
)
though
there
had
never
been
a
Covenant
of
works
;
what
follows
,
but
that
the
Moral
Law
is
binding
to
believers
,
as
they
are
Creatures
,
and
this
is
the
standing
Law
of
their
Creator
,
though
it
is
also
further
binding
to
us
,
as
confirmed
by
Christ
,
and
in
the
hand
of
Christ
.
And
thus
that
distinction
of
a
Threefold
Law
,
viz.
[
The
Law
of
Works
,
the
Law
of
Faith
,
and
the
Law
of
Christ
,
]
as
he
explains
,
and
applyes
it
,
may
appear
to
be
very
weak
and
unprofitable
;
yea
,
unsafe
;
though
he
layes
so
great
stress
upon
it
,
as
to
tell
us
,
That
so
far
forth
as
any
man
comes
short
of
the
true
knowledge
of
this
threefold
Law
,
so
far
he
comes
short
both
of
the
true
knowledge
of
God
,
and
of
himself
.
But
,
1.
One
would
think
,
that
the
Law
of
Faith
(
to
speak
properly
)
should
be
the
Law
of
Christ
;
yet
he
distinguishes
between
the
Law
of
Faith
,
and
the
Law
of
Christ
.
2.
The
Apostle
distinguisheth
betwixt
the
Law
of
Works
and
of
Faith
,
Rom.
3.27
.
but
never
betwixt
the
Law
of
Faith
,
and
the
Law
of
Christ
.
3.
I
think
the
common
distinction
of
a
Covenant
of
works
,
and
of
Grace
;
or
as
others
express
it
,
The
old
original
Law
,
and
the
new
Remedying
Law
,
much
clearer
,
and
to
better
purpose
.
4.
His
opposing
the
Moral
Law
,
as
in
the
hand
of
God-Creator
to
the
same
Law
as
in
the
hand
of
Christ
,
and
holding
that
believers
are
only
bound
by
the
Law
,
as
delivered
by
Christ
,
is
intollerable
.
It
is
granted
,
that
we
are
not
under
the
Law
,
only
as
delivered
by
the
Creator
,
not
under
the
Law
of
Nature
,
as
meerly
created
,
or
as
given
at
first
to
man
in
innocency
,
but
he
opposeth
those
as
contraries
,
which
ought
to
be
conjoyned
.
As
if
we
could
not
be
bound
by
the
Law
,
both
as
it
is
the
Law
of
our
Creator
,
and
as
it
is
the
Law
of
our
Redeemer
;
but
are
free
from
it
in
the
former
respect
,
if
bound
in
the
latter
:
This
seems
intollerable
.
For
so
it
follows
,
1.
That
Believers
are
not
redeemed
unto
God
by
his
blood
(
as
Rev.
5.9
.
)
but
rather
redeemed
from
him
,
not
to
owe
that
subjection
to
him
,
which
they
did
before
.
2.
That
through
the
redemption
of
Christ
,
they
are
advanced
above
the
Condition
of
Creatures
.
For
by
the
Law
of
Creation
,
as
Creatures
,
they
are
bound
to
obey
the
Law
of
their
Creator
.
But
certainly
Christians
in
being
redeemed
by
Christ
,
do
not
cease
to
be
creatures
.
I
say
you
do
not
cease
to
be
creatures
,
when
you
become
Christians
,
nor
does
God
lose
the
Right
he
had
in
you
before
,
to
require
Obedience
from
you
;
but
he
hath
now
a
further
right
in
you
.
The
old
Obligation
by
your
creation
is
not
taken
off
,
but
still
in
force
,
when
this
new
Obligation
,
by
your
Redemption
is
further
added
,
and
lay'd
on
you
.
3.
According
to
what
this
writer
layes
down
,
it
is
the
priviledge
of
believers
,
not
to
have
any
after
Sins
pardoned
,
and
remitted
as
to
the
guilt
of
everlasting
punishment
;
but
only
as
to
the
prevention
,
or
removal
of
some
temporal
chastisements
.
They
are
under
no
Law
,
but
the
Law
of
Christ
;
and
Christ's
Law
threatens
no
other
penalty
than
Fatherly
chastisement
.
Pag.
154
.
1●9
,
200.
That
[
if
need
be
]
you
shall
be
as
sure
of
Temporal
correction
,
as
an
Unbeliever
of
Eternal
damnation
.
And
to
be
corrected
if
need
be
,
is
not
so
much
a
penalty
,
as
a
mercy
.
I
am
sure
,
the
contrary
is
sometimes
threatned
,
as
a
sore
Judgment
,
[
Why
should
ye
be
smitten
any
more
?
I
will
not
punish
your
daughters
when
they
commit
Whoredome
.
Ephraim
is
joyned
to
Idols
,
let
him
alone
.
]
But
however
a
believer
must
not
conceit
,
p.
202.
that
till
his
Sin
be
pardoned
,
he
is
liable
to
be
condemned
for
it
.
So
the
matter
is
brought
to
this
Issue
,
that
for
the
Sins
which
a
man
commits
after
he
believes
,
he
hath
no
need
of
pardon
,
nor
can
be
(
with
understanding
)
pray
for
the
pardon
of
his
sins
,
not
only
in
that
more
famous
sence
,
that
we
use
the
word
[
pardon
]
in
:
But
even
in
the
lowest
sence
,
wherein
the
word
is
ever
used
.
He
hath
no
need
of
pardon
to
free
him
from
Condemnation
,
because
no
sin
can
make
him
liable
to
Condemnation
.
Again
,
he
hath
no
need
of
pardon
,
to
free
him
from
Temporal
chastisements
;
because
it
is
not
threatned
,
but
when
there
is
need
for
it
;
and
when
there
is
need
for
it
,
a
sanctified
cross
hath
more
of
mercy
in
it
,
than
an
unsanctified
Comfort
,
where
a
person
is
not
by
any
Law
liable
to
any
punishment
,
such
a
person
(
sure
)
has
no
need
of
pardon
.
But
I
should
think
that
believers
as
they
are
creatures
,
are
bound
to
obey
God
in
all
things
,
and
that
Christ
came
not
to
take
off
the
obligation
to
duty
and
obedience
,
but
to
take
off
the
obligation
to
wrath
and
punishment
.
That
their
sins
are
properly
sins
,
as
against
Gods
Law
,
and
deserve
punishment
,
deserve
hell
in
their
own
Nature
,
as
well
as
the
Sins
of
others
.
Only
they
have
this
relief
by
the
new
Covenaant
,
they
shall
not
be
condemned
for
them
.
Thus
much
of
the
third
Propoposition
,
viz.
Man
being
a
reasonable
Creature
,
he
oweth
Moral
Obedience
to
his
Maker
.
Now
it
follows
.
Sect.
4.
PROP.
IV.
Therefore
God
rules
and
governs
man
after
another
manner
,
than
inanimate
things
,
and
brutes
,
are
governed
.
His
Kingdom
ruleth
over
all
.
Natural
Agents
are
ruled
by
his
power
and
providence
.
But
man
he
ruleth
also
a
moral
Agent
,
by
Precepts
,
Promises
and
Threatnings
.
ANd
if
the
Lord
had
not
designed
in
the
Making
of
Man
,
thus
to
govern
him
,
then
might
not
one
use
the
Psalmist
expostulation
(
though
in
another
sence
)
wherefore
hast
thou
made
all
men
in
vain
?
wherefore
hath
he
endowed
us
with
a
Faculty
of
discerning
right
and
wrong
,
good
and
evil
?
And
why
hath
he
given
us
a
capacity
to
look
backwards
to
reflect
on
our
wayes
and
actions
,
a
power
of
setting
up
a
Iudgment-seat
,
within
our selves
,
to
call
our selves
to
account
?
And
why
hath
he
given
us
a
capacity
of
looking
forwards
,
to
consider
with
our selves
whether
our
present
course
tends
,
why
hath
God
placed
such
a
power
as
Conscience
in
men
,
Conscience
,
I
say
to
check
curb
,
and
restrain
us
from
Sin
,
to
spur
on
and
quicken
us
to
duty
,
to
accuse
,
or
excuse
,
to
Prophesie
good
or
evil
,
to
give
Sentence
for
us
or
against
us
;
and
why
hath
God
planted
such
affections
in
men
,
as
Desire
,
Hope
,
Fear
,
all
respecting
some
absent
,
remote
,
future
good
or
evil
!
How
is
it
,
we
can
dread
evil
threatned
,
or
have
any
hope
of
good
promised
,
if
it
were
not
the
will
of
God
,
that
we
should
be
governed
,
not
a●
Bruets
,
that
are
led
on
to
things
by
a
meer
Natura●
instinct
,
without
reason
;
but
as
rational
Mora●
Agents
,
by
such
Moral
means
,
as
Laws
,
Promises
Threatnings
.
And
here
again
I
cannot
but
enter
my
dissent
,
and
declare
my
dislike
of
what
that
writer
,
with
whom
I
had
to
do
before
,
layes
down
so
confidently
,
that
a
true
believer
is
to
obey
;
Marrow
p.
209.
yea
,
does
obey
,
without
fear
of
Hell
,
or
hope
of
Heaven
.
And
so
far
forth
as
they
eschew
evil
,
p.
172.
176
,
177
,
178.
or
do
good
,
for
fear
of
Hell
,
or
hope
of
Heaven
,
their
obedience
is
but
slavish
.
Now
I
shall
not
say
much
here
concerning
the
fear
of
punishment
,
because
I
shall
have
occasion
to
speak
of
that
afterwards
.
And
to
prevent
misunderstanding
,
I
shall
lay
this
down
,
That
a
true
believer
does
not
obey
God
meerly
out
of
such
self-respect
,
as
for
fear
of
punishment
,
or
hope
of
reward
.
No
,
he
hath
a
true
love
to
God
,
and
a
love
to
the
Law
of
God
.
As
the
Apostle
saith
,
Rom.
7.22
.
I
delight
in
the
Law
of
God
after
the
inward
man
.
But
as
he
hath
a
love
to
God
,
and
obeyeth
in
love
,
so
he
hath
,
and
ought
to
have
a
love
to
himself
too
.
And
although
gracious
Souls
in
some
holy
raptures
,
have
the
Love
of
God
so
far
prevailing
in
them
sometimes
,
that
for
the
present
they
would
seem
quite
to
forget
themselves
,
and
to
set
aside
all
respect
to
their
own
Souls
,
as
it
was
with
holy
Paul
there
,
where
(
had
it
been
possible
)
he
could
have
wished
himself
accursed
from
Christ
—
Rom.
9.
Yet
it
is
not
thus
with
them
ordinarily
,
neither
yet
may
we
say
,
that
so
far
as
Christians
look
,
and
aim
at
their
own
happiness
,
so
far
they
degenerate
and
act
like
Slaves
,
not
like
themselves
.
All
love
of
the
reward
is
not
a
mercenary
love
:
but
when
men
only
respect
the
reward
.
Now
a
Child
of
God
hath
a
love
to
his
work
,
as
well
as
to
his
reward
,
Gods
commands
are
not
grievous
to
him
;
but
indeed
this
is
grievous
to
him
,
that
he
is
no
more
conformed
to
Gods
commands
.
And
were
it
put
to
such
an
ones
choice
,
he
would
not
desire
any
liberty
to
transgress
them
,
but
would
have
more
power
to
keep
them
.
But
what
a
gross
mistake
is
this
,
because
men
are
not
only
to
obey
for
fear
of
punishment
,
or
only
in
hope
of
reward
,
to
conclude
thus
,
therefore
they
are
not
at
all
to
regard
either
what
God
hath
threatned
,
or
promised
.
And
if
it
were
so
,
that
men
were
not
to
obey
with
any
respect
to
what
God
hath
promised
them
.
1.
How
great
a
part
of
Scripture
is
given
to
us
in
vain
,
but
all
Scripture
is
profitable
—
to
make
the
Man
of
God
perfect
,
and
to
perfect
the
Godly
man
,
that
he
may
be
thorowly
furnished
to
every
good
work
.
Shall
we
think
that
God
hath
made
so
many
promises
in
vain
.
That
those
great
and
precious
promises
in
Scripture
are
but
Cyphers
,
and
stand
for
nothing
?
2.
Is
it
not
horrible
pride
for
men
to
think
themselves
more
perfect
than
innocent
Adam
was
,
to
conceit
that
they
yield
obedience
unto
God
upon
more
pure
and
spiritual
grounds
and
motives
?
This
is
evident
,
that
the
Law
given
to
innocent
Adam
,
was
backed
with
a
threatning
,
and
a
promise
.
And
so
it
was
his
duty
both
to
dread
the
threatning
,
and
to
have
regard
unto
Gods
promise
.
3.
I
can
boldly
say
,
that
to
have
no
thoughts
〈◊〉
our
own
everlasting
happiness
,
not
to
look
at
tha●
is
such
a
strange
piece
of
self
denial
as
the
Lord
〈◊〉
where
allows
;
much
less
does
he
command
,
o●
commend
.
Is
it
not
contrary
to
such
Scriptures
〈◊〉
these
,
Seek
first
the
Kingdom
of
God
,
work
out
you●
own
Salvation
—
Lay
hold
on
eternal
life
?
It
is
〈◊〉
carnal
Self-love
,
and
self-seeking
,
which
is
mens
s●
and
shame
too
.
As
what
can
be
more
absurd
,
an●
irrational
,
than
for
men
to
care
for
the
body
,
b●●
neglect
their
precious
immortal
Souls
,
to
labou●
for
the
meat
that
perisheth
,
and
not
to
be
at
any
pain●
for
that
meat
which
indureth
to
everlasting
life
?
T●
be
wholly
taken
up
with
things
present
,
things
be●
low
,
that
are
but
temporal
,
not
regarding
the
thing
above
,
which
are
eternal
.
4.
And
if
true
Believers
are
supposed
to
be
o●
such
a
strain
,
as
to
obey
without
eying
the
promise●
reward
at
all
;
then
it
follows
they
are
better
tha●
Moses
,
the
man
of
God
.
For
he
had
respect
unt●●
Recompence
of
the
reward
.
Heb.
11.26
.
And
ye●
you
are
to
observe
,
he
is
their
commended
for
so
doing
.
And
this
is
made
an
expression
,
and
effect
o●
his
Faith
,
v.
24
,
&c.
Yea
,
this
would
seem
to
b●
an
out-doing
of
the
blessed
Apostles
.
We
run
an●
strive
to
obtain
a
Crown
incorruptible
,
1
Cor.
9.25
.
we
look
at
the
things
which
are
not
seen
,
2
Cor.
8.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
are
the
marks
we
aim
at
.
Yea●
which
I
even
tremble
to
mention
,
this
would
mak●
Christians
better
than
their
Masters
,
would
set
th●
Servant
above
their
Lord
.
Do
we
not
read
o●
Jesus
Christ
,
that
for
the
joy
that
was
set
before
him
he
endured
the
Cross
,
Heb.
12.2
.
5.
How
glorious
a
pretence
soever
men
may
have
for
their
setting
aside
all
respect
to
the
promised
reward
;
yet
it
is
really
and
indeed
a
sinful
sleighting
,
and
contempt
of
Gods
Grace
,
Bounty
,
Goodness
;
so
the
Sadduces
had
their
fair
pretence
,
that
God
was
to
be
loved
for
himself
,
which
is
a
certain
truth
:
but
(
mark
it
)
this
is
not
the
whole
truth
.
For
God
is
also
to
be
loved
,
served
,
for
what
he
is
,
and
would
be
to
those
that
love
him
.
We
ought
to
love
God
,
not
only
because
he
is
infinitely
worthy
of
love
in
himself
(
in
regard
of
his
own
infinite
excellencies
,
and
perfections
)
but
also
because
he
is
so
loving
,
and
gracious
to
,
and
such
a
bountiful
rewarder
of
them
that
seek
him
,
and
love
him
.
Where
is
the
Mouth
that
dare
deny
,
that
God
is
even
in
this
respect
also
to
be
loved
,
served
,
honoured
of
his
creatures
?
6.
Though
men
will
sometimes
talk
at
randome
,
without
weighing
or
considering
what
they
say
;
yet
the
truth
is
,
it
is
impossible
that
one
right
in
his
wits
should
not
have
a
desire
of
his
own
everlasting
happiness
.
And
certainly
it
is
very
great
rashness
for
any
to
make
that
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
distinguishing
sign
of
a
true
believer
,
which
would
rather
prove
one
not
a
man
,
or
reasonable
.
The
Service
which
God
requireth
of
us
,
is
reasonable
Service
;
but
it
is
unreasonable
,
when
God
hath
revealed
and
propounded
to
us
inconceiveable
,
everlasting
happiness
,
that
we
should
not
believe
it
;
or
that
believing
there
is
such
happiness
to
be
had
,
and
obtained
,
we
should
not
most
earnest
desire
,
and
indefatigably
pursue
and
press
after
the
attainment
of
it
.
And
what
can
sound
more
strangely
than
this
,
that
it
is
not
a
Christians
duty
,
but
rather
his
Infirmity
by
patient
continuance
in
well-doing
to
seek
for
Glory
,
Honour
,
Immortality
,
Eternal
life
?
7.
What
is
the
happiness
of
Heaven
,
but
the
most
full
and
glorious
enjoyment
of
God
?
That
to
obey
in
hopes
of
Heaven
,
is
indeed
to
obey
and
serve
God
for
himself
.
Are
we
to
seek
after
the
enjoyment
of
God
in
every
Duty
and
Ordinance
,
as
when
we
pray
,
hear
,
&c.
Is
his
presence
to
be
sought
on
earth
,
and
not
much
more
to
be
desired
in
Heaven
?
Much
more
I
could
say
here
,
but
I
hope
this
may
satisfie
:
All
is
not
Gold
(
Sirs
)
that
glisters
;
nor
all
those
Notions
Gospel
Doctrines
,
which
many
pretend
to
be
so
.
What
is
here
said
,
I
hope
may
help
(
through
Gods
blessing
)
to
deliver
some
poor
doubting
trembling
Soul
out
of
one
great
snare
,
that
some
,
who
mean
well
,
yet
being
unwary
lay
before
them
.
Certainly
,
I
should
tremble
to
think
of
making
this
the
Touchstone
to
try
my
own
,
or
your
Faith
,
by
,
scil.
[
Doing
what
the
Lord
requires
,
without
any
hope
of
Heaven
,
or
eying
of
the
promised
reward
.
]
You
may
follow
vertue
(
holiness
)
&
virtutis
amore
,
&
mercedis
amore
,
both
from
a
love
to
vertue
it self
,
and
to
the
reward
of
vertue
,
so
much
I
think
is
implyed
in
Rom.
6.22
.
Ye
have
your
fruit
unto
holiness
,
and
the
end
everlasting
life
.
And
to
follow
after
holiness
,
as
that
without
which
we
cannot
come
to
the
enjoyment
of
God
,
and
happiness
,
is
to
attend
to
the
Scripture
direction
,
Heb.
12.14
.
and
therefore
cannot
but
be
safe
.
If
holiness
be
the
way
to
happiness
,
by
Gods
appointment
,
and
happiness
the
end
of
holiness
;
then
certainly
we
ought
to
follow
after
holiness
,
not
only
for
its
own
sake
;
but
also
for
the
tendency
it
hath
to
true
and
everlasting
happiness
.
And
though
there
be
a
truth
in
it
,
that
vertue
and
goodness
is
a
reward
of
it self
,
and
to
be
loved
for
it self
;
yet
it
is
not
true
,
that
where
this
is
,
a
man
desires
no
other
reward
,
looks
no
further
,
Heb.
10.35
.
Cast
not
away
your
confidence
,
which
hath
great
recompence
of
reward
.
This
Consideration
should
move
us
to
continue
in
faith
and
holiness
,
that
there
is
great
recompence
of
reward
;
That
to
quicken
and
encourage
our selves
,
on
in
a
way
of
holiness
and
obedience
,
by
the
thoughts
of
what
the
Lord
hath
graciously
promised
thereunto
,
this
is
(
you
may
clearly
see
)
according
to
the
Scripture
;
and
the
other
way
,
wherein
men
pre●end
to
do
all
out
of
pure
love
to
God
,
without
any
●egard
to
their
own
happiness
,
is
a
being
religious
●nd
holy
above
the
Scriptures
.
But
certainly
they
overshoot
themselves
,
that
pretend
to
an
higher
way
,
a
more
spiritual
and
excellent
way
,
than
that
which
is
shown
us
in
the
Scriptures
.
Sect.
5.
PROP.
V.
It
is
evident
and
undeniable
,
that
sundry
〈◊〉
Gods
Laws
(
comprised
in
that
which
〈◊〉
called
the
Law
of
Nature
)
are
of
Mora●
perpetual
right
,
and
equity
,
commandin●
what
cannot
but
be
mans
duty
,
requirin●
such
things
,
as
have
an
unchangeable
goodness
and
comliness
in
them
.
Forbiddin●
such
things
as
have
an
unchangeable
horri●ness
and
odiousness
in
them
.
Some
thing
are
good
,
and
some
things
are
evil
in
thei●
own
Nature
,
and
therefore
are
so
perpetually
,
invariably
,
necessarily
;
that
it
is
impossible
that
a
righteous
and
holy
God
shoul●
not
command
the
one
,
and
prohibit
,
an●
condemn
the
other
:
Such
precepts
(
as
som●
well
observe
)
depend
on
Gods
righteou●
Nature
,
rather
than
on
his
Soveraign
Wil●
THerefore
upon
the
Question
,
whether
God
a●
any
time
hath
dispensed
with
the
Law
o●
Nature
,
or
with
any
purely
Moral
precept
,
I
shoul●
incline
to
those
that
say
(
notwithstanding
those
Instances
that
are
brought
seemingly
contrary
)
Th●
Law
of
Nature
was
not
dispensed
with
,
no
chang●
in
the
Law
;
only
their
was
a
change
in
the
matt●
or
Object
,
and
that
immutatio
materiae
made
b●
God
not
as
Legislator
,
but
as
Dominus
,
as
Proprietor
,
or
Owner
.
That
when
God
commanded
Abraham
to
Sacrifice
his
Son
,
he
might
do
it
from
the
absolute
Dominion
he
hath
over
all
mens
lives
;
and
if
Abraham
had
Sacrificed
him
upon
God's
command
,
it
had
not
been
Murder
.
but
the
highest
Act
of
Obedience
.
The
Israelites
taking
away
the
Aegyptians
Gods
;
when
God
had
altered
the
property
of
them
,
(
as
Lord
and
Judge
proceeding
against
the
Aegyptians
in
justice
,
as
against
Delinquents
that
had
forfeited
the
same
,
and
making
over
(
by
his
free
donation
)
the
right
and
title
to
them
to
his
people
;
I
say
the
Israelites
possessing
themselves
of
what
was
no
longer
the
Aegyptians
,
but
indeed
their
own
,
by
Gods
disposition
and
free
gift
)
this
cannot
be
accounted
Theft
.
And
may
it
not
be
thought
,
that
according
to
an
Equitable
construction
of
the
Law
:
Such
Instances
,
or
Cases
as
these
,
were
no
more
prohibited
,
than
works
of
Piety
,
Mercy
,
and
Necessity
are
forbidden
(
in
the
Law
)
on
the
Sabbath
●ay
(
compare
Exod.
20.10
.
with
Matth.
12.5.7
.
)
Thus
the
Matter
,
or
Object
,
about
which
the
Law
was
conversant
,
may
be
changed
,
when
yet
●he
Law
it self
,
is
not
changed
,
but
as
obliging
as
●ver
.
Again
,
some
commands
there
are
in
the
Morall
Law
,
the
very
matter
whereof
is
unalterable
(
the
foundation
never
ceasing
or
changing
)
as
some
In●ance
in
the
Three
first
Commandments
of
the
De●alogue
.
Thus
it
is
Man's
duty
for
ever
to
fear
,
love
,
●elieve
,
serve
,
honour
God
.
Thus
it
cannot
but
●e
horrid
wickedness
,
for
any
one
to
blaspheme
,
or
●ontemn
God
;
to
doubt
of
his
truth
,
power
,
&
c.
●ow
this
is
of
Immutable
Equity
,
that
what
is
Morally
good
,
and
cannot
be
otherwise
,
should
be
commanded
,
and
the
reasonable
creature
bound
to
it
that
what
is
morally
evil
,
and
cannot
but
be
evil
should
be
forbidden
.
And
to
affirm
that
God
may
cease
to
command
,
or
approve
of
what
is
so
intrinsecally
,
necessarily
,
everlastingly
evil
,
is
to
set
u●
his
absolute
Soveraignty
in
such
wise
,
as
to
just●●
out
his
infinite
goodness
,
purity
,
and
holiness
;
tha●
is
,
to
set
his
glorious
Attributes
at
variance
on●
with
another
.
But
certainly
the
Judges
,
and
Rector
of
all
the
world
can
do
,
and
command
nothing
but
that
which
is
right
.
Plutarch
had
rather
me●
should
have
said
,
Nullum
esse
Plutarchum
,
qua●
malum
esse
Plutarchum
;
That
there
was
no
suc●
man
as
Plutarch
,
than
that
Plutarch
was
a
wicke●
man
;
and
so
he
held
it
worse
,
De
Deo
male
sentir●
quam
Deum
esse
negare
,
to
entertain
any
wicke●
opinion
of
God
,
than
to
deny
God
.
This
is
(
n●
doubt
)
a
very
monstrous
conception
of
him
,
to
imagine
that
he
should
not
will
,
and
command
vertu●
and
holiness
;
or
that
he
should
not
utterly
disallow
of
vice
and
wickedness
.
'T
is
part
of
the
Charg●
brought
in
against
the
wicked
,
Psal.
20.21
.
Tho●
thoughtest
that
I
was
altogether
such
a
one
as
th●
self
:
But
(
sayes
the
holy
one
)
I
will
reprove
rhe●
for
it
,
Well
therefore
let
this
be
laid
down
,
as
a●
everlasting
truth
,
that
there
are
some
things
whic●
God
can
no
more
deny
to
be
Man's
duty
,
than
h●
can
deny
himself
.
There
are
some
precepts
of
u●alterable
force
,
and
obligation
,
never
to
be
repeale●
abrogated
,
or
dispensed
with
.
The
Lord
can
n●
more
dispense
with
mens
acknowledging
,
loving
reverenceing
Him
,
that
these
should
not
be
the
duty
,
and
the
contrary
sinful
and
damnable
in
the
own
Nature
,
than
he
can
deny
his
own
Divine
goodness
,
and
infinite
perfection
;
so
he
can
no
more
approve
of
what
is
evil
in
it self
,
than
he
can
do
evil
,
or
be
evil
;
he
can
no
more
approve
of
mens
lying
and
deceit
,
than
he
can
lye
,
or
deceive
men
Himself
.
He
can
no
more
approve
of
Atheism
,
Prophaneness
,
Hypocrisie
,
Pride
,
Envy
,
Malice
,
Covetousness
,
and
the
like
;
than
he
can
change
,
or
cease
to
be
what
he
is
,
an
holy
God
of
purer
eyes
than
to
behold
iniquity
.
Sect.
6.
PROP.
VI.
To
the
unchangeable
Law
of
Nature
,
God
(
our
Soveraign
Lord
)
may
add
what
Positive
Laws
his
Divine
Wisdome
judgeth
meet
,
whereby
to
try
his
Creatures
Obedience
.
And
there
is
no
positive
precept
of
His
,
given
to
Man
,
but
Man
is
immediately
bound
to
obey
it
;
even
by
the
Law
of
Nature
,
which
requires
this
in
general
,
that
we
obey
God
in
all
things
.
THe
Law
of
Nature
(
as
we
have
heard
)
in
special
enjoyns
what
is
good
,
or
forbids
what
evil
in
their
own
Natures
.
Positive
Laws
are
conversant
about
things
neither
●ood
,
nor
evil
in
themselves
,
things
of
a
middle
●ature
;
which
yet
become
Good
when
commanded
〈◊〉
God
,
and
evil
when
forbidden
.
Because
it
is
●od
to
obey
God
in
all
things
;
but
very
evil
and
sinful
to
disobey
God
in
any
thing
.
The
goodness
o●
God
would
never
command
any
thing
evil
in
it self
.
And
what
the
Lord
commandeth
though
indifferen●●
before
,
yet
being
commanded
(
in
regard
of
hi●
Soveraign
Authority
and
Dominion
)
it
becomes
a
necessary
duty
.
As
what
he
forbiddeth
,
though
lawful
enough
before
;
yet
being
under
a
Divin●
prohibition
,
it
becomes
sinful
.
Of
such
purely
positive
precepts
we
find
this
one
given
to
Man
in
th●
state
of
Innocency
for
the
tryal
of
his
Obedience
Scil.
this
[
of
not
eating
of
the
tree
of
Knowledge
o●
Good
and
Evil
,
]
whether
any
more
are
to
be
found
that
were
purely
positive
,
and
given
to
Man
in
tha●
state
,
I
know
not
.
And
amongst
all
those
Commands
which
ou●
Lord
Jesus
Christ
hath
laid
on
his
followers
in
th●
Gospel
;
some
Inquisitive
men
have
been
able
t●
discover
no
more
than
two
(
to
wit
,
concerning
Baptism
and
the
Lords
Supper
)
that
are
meerly
positiv●
institutions
.
And
these
two
appointed
not
only
t●
try
our
Obedience
;
but
for
other
high
ends
,
an●
gracious
purposes
,
to
be
Seals
of
the
new
and
bette●
Covenant
,
and
special
helps
and
furtherances
unt●
Christians
(
through
Gods
blessing
upon
the
due
u●●
of
them
)
as
means
of
promoting
both
their
Grac●
and
Comfort
,
and
a
strong
engagement
on
them
t●
Duty
and
Obedience
.
So
that
they
are
not
mee●
Arbitrary
impositions
,
shewing
only
the
will
and
Authority
of
him
that
appointed
them
,
but
also
pledg●
of
his
Grace
and
favour
towards
us
;
and
are
ou●
great
priviledges
:
As
the
promise
in
the
New
C●venant
speaks
forth
the
wonderful
Grace
of
God
,
〈◊〉
doth
his
instituting
and
annexing
these
Seals
,
〈◊〉
strengthen
our
faith
in
what
he
hath
there
promised
.
As
for
the
Law
of
the
Sabbath
,
there
hath
been
enough
written
,
to
prove
,
that
it
is
not
a
purely
positive
precept
.
When
God
hath
given
us
all
our
time
,
to
Question
,
whether
a
considerable
part
of
it
be
not
due
to
his
special
solemn
Worship
,
and
Service
,
seems
very
unreasonable
.
Nay
,
it
would
seem
to
be
but
Occasional
,
viz.
in
regard
of
man's
present
state
in
this
world
,
the
necessities
of
the
outward
man
,
that
call
him
to
earthly
employments
,
that
he
hath
an
allowance
to
follow
these
●ecular
employments
,
when
if
it
were
not
for
this
,
his
whole
time
would
be
due
to
God's
more
immediate
Service
;
as
the
Saints
in
Heaven
keep
a
perpetual
,
everlasting
Sabbath
.
Now
what
is
noted
here
,
may
shew
us
the
wonderful
goodness
of
God
towards
us
in
Gospel
times
,
in
freeing
us
from
the
Law
of
Ceremonies
,
from
such
a
multitude
of
burdensome
impositions
as
the
Jews
were
under
.
How
easie
is
the
yoke
of
Christ
,
compared
with
the
yoke
which
was
upon
the
necks
of
the
Jews
?
So
we
may
see
here
the
reasonableness
of
the
Christian-Religion
.
The
Lord
requires
nothing
of
us
in
the
Gospel
,
but
what
is
indeed
good
in
●t
self
,
or
at
least
good
for
us
;
imposeth
nothing
on
us
in
the
Gospel
,
meerly
to
shew
his
absolute
Authority
over
us
:
Even
the
Positive
Institutions
of
the
Gospel
are
such
as
speak
his
gracious
conde●cension
towards
us
.
Again
by
the
way
,
we
may
here
reflect
upon
the
Tyranicalness
of
the
man
of
Sin
.
What
a
multitude
of
strange
impositions
hath
he
brought
into
the
Chritian
Church
,
as
envying
Souls
that
liberty
we
have
●nder
the
Gospel
.
Sect.
7.
PROP.
VII
.
God
our
supreme
and
absolute
Lord
and
Governour
,
to
manifest
his
Divine
Goodness
and
benignity
,
together
with
his
Soveraign
Authority
and
Greatness
,
was
please●
to
his
Law
,
given
to
Man
at
first
,
to
ad●
and
annex
a
gracious
promise
of
Future
lif●
and
happiness
.
HEre
(
Gen.
2.17
.
)
is
implyed
upon
condition
of
his
obedience
,
the
promise
of
eterna●
life
,
whereof
the
Tree
of
life
was
a
sign
,
Gen.
3.22
.
Ainsworth
.
To
encourage
men
to
yield
free
Obedience
,
Go●
bound
himself
by
his
free
promise
to
reward
it
.
Here
take
notice
of
Gods
gracious
Nature
.
H●
would
not
rule
man
with
rigour
,
but
made
the
yok●
of
his
Subjection
as
easie
as
man
could
possibly
expect
,
or
reasonably
desire
.
Besides
the
strong
Engagements
that
lye
on
the
Creature
to
obey
God
the
Lord
was
pleased
to
give
man
all
encouragemen●
that
might
be
.
There
is
a
Question
,
what
life
was
promise●
unto
Adam
?
Whether
to
live
still
in
statuquo
,
to
be
continue●
upon
earth
in
that
happy
state
,
wherein
he
wa●
created
,
or
whether
after
some
time
he
should
no●
have
been
advanced
,
and
translated
to
a
more
glorious
estate
in
Heaven
?
Now
some
very
worthy
and
Judicious
Divines
(
I
confess
)
are
for
the
former
,
denying
the
latter
.
And
others
I
know
look
upon
the
Decision
of
the
Question
(
which
way
soever
it
be
decided
)
as
an
unprofitable
speculation
;
but
I
cannot
so
slight
it
,
because
if
it
appears
to
be
an
Heavenly
happiness
,
that
was
promised
,
it
further
sets
off
the
Grace
of
God
towards
man
,
which
must
needs
have
laid
him
under
a
greater
obligation
to
obedience
,
and
thankfulness
;
so
it
doth
the
more
set
forth
and
aggravate
man's
sin
and
ingratitude
,
whom
such
cords
did
not
,
could
not
bind
.
Besides
that
it
may
be
of
some
service
against
Socinians
,
who
would
have
Adam
subject
to
death
by
Creation
,
not
by
Sin
.
Now
to
the
Question
.
1.
Those
Divines
that
hold
a
life
of
happiness
upon
earth
,
only
promised
unto
Adam
,
do
grant
the
promise
of
life
to
be
implyed
in
the
threatning
of
death
:
Now
if
the
threatning
[
dying
thou
shalt
dye
]
did
not
only
intend
a
privation
of
the
life
which
Adam
then
enjoyed
,
but
everlasting
punishment
in
hell
;
Then
it
seems
to
follow
,
that
the
life
here
implicitely
promised
is
not
to
be
understood
only
of
the
continuation
of
that
life
,
which
Adam
lived
in
Paradice
,
but
of
everlasting
life
in
Heaven
.
2.
That
eternal
life
which
the
Scripture
opposeth
unto
death
(
the
wages
of
sin
)
Rom.
6.23
.
there
is
none
that
questioneth
,
but
it
is
a
life
of
happiness
in
Heaven
.
3.
Was
not
the
Earthly
Paradice
a
type
of
Heaven
,
and
the
tree
of
life
there
,
a
type
of
Eternal
life
in
Heaven
(
Rev.
2.7
.
)
Had
Adam
the
type
of
Heaven
,
and
was
it
not
to
teach
him
what
to
expect
,
to
look
after
a
life
of
happiness
in
Heaven
?
unless
you
will
say
,
Those
were
Types
only
since
they
were
lost
,
not
while
they
were
,
and
might
have
bee●
enjoyed
.
4.
Was
not
innocent
Adam
as
capable
of
Heaven●
happiness
,
as
believers
are
now
?
And
would
it
not
be
strange
,
that
though
he
had
kept
his
Integrity
and
innocency
,
yet
he
should
never
have
enjoyed
the
chiefest
Happiness
and
perfection
,
he
was
made
for
,
was
created
capable
of
.
5.
If
Adam
had
continued
innocent
and
obedient
,
may
we
not
suppose
,
he
should
have
had
as
many
Children
descending
from
him
,
as
have
sprung
from
him
since
the
fall
,
who
might
have
stood
and
been
happy
with
him
:
Now
whether
seemeth
more
improbable
,
to
suppose
a
translation
of
men
up
to
Heaven
(
Successivè
,
&
suo
ordine
)
by
degrees
and
in
their
order
,
as
it
should
please
God
to
translate
them
;
or
to
suppose
their
continuance
all
together
upon
earth
,
where
if
we
should
suppose
all
the
Generations
of
men
that
have
been
since
Adam
already
existent
here
together
;
Answ
to
Bishop
of
Rochest.
Letter
.
p.
86
,
87.
it
is
hard
to
conceive
how
the
Earth
should
bear
them
all
,
though
Dr.
J.
T.
would
hence
conclude
that
Dissolution
of
Soul
and
Body
should
have
been
,
if
Adam
had
not
sinned
,
which
I
can
see
no
Reason
to
admit
.
Yet
(
as
he
says
)
the
world
would
have
been
too
litle
to
have
entertained
those
myriads
of
men
,
which
must
in
all
reason
have
been
born
from
that
blessing
of
[
Increase
and
Multiply
]
which
was
given
at
the
first
Creation
,
and
to
have
confined
Mankind
to
the
pleasures
of
this
world
in
case
he
had
not
fallen
,
would
have
been
a
punishment
of
his
innocency
.
Another
Question
here
,
whether
it
was
of
Grace
,
or
of
Justice
,
for
God
to
promise
Adam
life
,
and
happiness
(
as
he
did
)
upon
his
continued
Obedience
?
Answ.
Of
strict
Justice
it
could
not
be
;
because
he
might
have
promised
less
,
yea
,
might
have
promised
nothing
at
all
de
futuro
,
without
any
Injustice
.
〈◊〉
readily
grant
it
inconsistent
with
Justice
to
punish
,
or
afflict
an
innocent
Creature
eternally
.
Yet
Justice
does
not
require
that
the
service
,
or
obedience
of
a
Creature
be
rewarded
with
everlasting
,
that
is
,
infinite
happiness
.
True
it
is
,
if
Adam
had
tarried
as
he
ought
,
doing
well
,
he
should
have
been
accepted
,
continuing
his
Obedience
,
he
might
have
expected
the
complacential
Love
of
God
his
Creator
towards
him
,
so
long
as
the
Lord
was
pleased
to
continue
him
in
being
;
that
while
he
was
innocent
,
God
would
look
on
him
as
such
,
not
hold
him
guilty
.
but
it
sounds
strangely
to
say
,
God
cannot
make
a
rational
innocent
Creature
,
and
annihilate
,
or
unmake
it
again
,
if
he
pleaseth
.
To
hold
that
he
is
bound
to
perpetuate
the
being
and
happiness
of
such
a
Creature
,
till
(
by
some
misdemeanour
)
it
comes
to
forfeit
its
being
and
happiness
;
is
to
deny
that
God
hath
such
power
over
his
Creatures
,
as
the
Potter
hath
over
the
Clay
,
as
Mr.
Ball
of
the
Covenant
,
p.
273.
withdraw
that
voluntary
Covenant
,
and
who
doubteth
not
but
that
had
the
Creature
kept
his
Innocency
a
Thousand
years
,
God
was
free
to
have
annihilated
him
.
Indeed
God
cannot
be
injurious
to
his
Creatures
,
because
of
his
Essential
Justice
,
which
is
instead
of
a
Law
to
him
,
and
is
himself
,
neither
can
he
be
beholden
or
properly
indebted
to
his
Creature
;
because
of
that
infinite
plenitude
of
perfection
in
himself
,
〈◊〉
which
all
the
Creatures
in
the
world
,
can
make
〈◊〉
Addition
;
as
also
because
of
his
right
and
propri●●
in
his
Dominion
and
Authority
over
his
Creature●
Thus
Innocent
Adam
could
never
by
the
most
pe●fect
,
unsinning
Obedience
have
merited
in
a
stri●sence
;
that
is
,
in
the
way
of
commutative
Justic●
the
continuation
of
his
life
and
happiness
.
Whi●
he
did
only
pay
the
debt
,
which
was
indispensib●●
owing
to
his
Maker
,
it
is
most
unreasonable
〈◊〉
think
,
he
could
this
way
oblige
God
to
him
,
mak●
that
God
to
whom
all
was
due
,
his
Debto●
Again
,
as
(
if
Adam
would
merit
)
what
he
gave
〈◊〉
God
ought
to
have
rationem
indebiti
,
it
must
not
〈◊〉
due
before
(
which
was
otherwise
,
he
could
give
〈◊〉
God
no
more
than
his
own
)
so
it
should
also
ha●
rationem
Lucri
,
be
some
way
profitable
unto
him
at
whose
hands
he
would
merit
.
But
who
ha●
given
to
him
,
and
it
shall
be
recompenced
to
hi●
again
,
Rom.
11.35
.
Again
,
we
may
cast
in
this
as
Overplus
,
here
wa●
no
proportion
betwixt
the
work
and
the
promise●
reward
,
what
proportion
betwixt
a
finite
Creature
's
giving
up
its
self
to
the
Service
of
its
Make●
and
God's
giving
back
himself
to
be
everlastingl●
enjoyed
?
What
proportion
betwixt
a
Creature●
obedience
,
continued
for
a
time
,
while
he
was
in
〈◊〉
probation-state
,
and
God's
remunerating
it
wit●
happiness
,
Coccei
de
faed
.
p.
35.
beyond
time
,
even
to
Eternity
.
Turpis
Error
est
,
promissiones
de-nisi
proportione
officii
.
It
was
congruou●
to
the
Divine
goodness
indeed
to
promise
so
muc●
to
an
innocent
,
and
obedient
Creature
,
it
was
〈◊〉
promise
worthy
of
him
that
made
it
,
though
his
Creatures
Obedience
could
not
be
properly
worthy
of
that
which
was
promised
.
So
I
conclude
it
was
not
of
strict
Justice
,
or
naturall
Equity
,
but
of
grace
and
bounty
,
that
God
promised
to
Man's
finite
Service
,
and
Obedience
already
due
,
a
future
,
everlasting
,
infinite
reward
.
Now
if
innocent
Adam
could
not
properly
be
said
to
merit
the
promised
reward
,
though
he
had
performed
unsinning
obedience
,
how
absurd
is
it
to
talk
of
the
Saints
meriting
ex
condigno
by
their
imperfect
Obedience
,
Exod.
20.6
.
Shewing
mercy
to
them
that
love
me
,
and
keep
my
Commandments
.
All
that
God
doth
for
such
,
is
of
his
mercy
.
Yet
I
do
not
deny
,
but
that
if
Adam
had
obeyed
perfectly
,
it
had
been
rewardable
at
the
Bar
of
Gods
distributive
,
legal
Justice
;
as
the
obedience
of
the
Faithful
is
rewardable
at
the
Bar
of
Grace
;
but
neither
in
the
way
of
commutative
Justice
.
Sect.
8.
PROP.
VIII
.
Gods
promising
to
man
life
and
happiness
,
upon
Condition
of
perfect
Obedience
[
Do
this
and
live
]
was
his
part
of
the
Covenant
with
Adam
.
GOd
in
his
Covenant
holds
forth
the
way
how
his
Creatures
might
be
sure
of
his
favour
,
and
attain
to
the
Fruition
of
him
.
And
thus
God's
Covenants
are
not
like
Mens
Covenants
(
as
one
notes
)
Homines
enim
de
mutuis
beneficiis
:
Deus
〈◊〉
suis
foedus
facit
.
Men
that
Covenant
one
with
another
,
aim
each
at
their
own
advantage
;
but
God
〈◊〉
Covenanting
with
his
Creatures
,
does
not
expe●
any
benefit
,
or
advantage
by
them
,
but
does
it
t●
shew
how
willing
,
and
ready
he
is
to
communicat●
his
benefits
to
them
.
Sect.
9.
PROP.
IX
.
Innocent
Adam
as
he
was
bound
,
so
he
could
not
but
accept
of
the
Terms
,
or
Condition
,
upon
which
God
proposed
,
and
promised
th●
perpetuating
of
his
happiness
.
And
thus
Man
consenting
to
Gods
terms
,
God
and
Man
were
formally
and
actually
in
Covenant
.
A
Mutual
Engagement
of
parties
,
is
all
that
is
essential
to
a
Covenant
.
This
is
the
difference
betwixt
a
Promise
,
and
a
Covenant
.
A
Promise
is
that
which
bindeth
one
party
singly
;
A
Covenant
is
that
wherein
both
parties
are
mutually
bound
.
To
the
Covenant
betwixt
God
and
Man
,
it
was
no
way
necessary
,
that
Man
should
indent
with
God
,
or
make
his
own
Terms
;
No
,
he
was
bound
to
accept
of
such
Terms
as
it
should
please
his
Lord
and
Maker
to
set
down
,
and
offer
;
whatsoever
God
required
of
him
,
would
bind
him
immediately
,
as
a
Law
,
without
his
consent
,
or
liking
of
it
.
And
before
Man
could
have
the
liberty
of
making
his
own
Terms
with
God
,
he
must
first
satisfie
and
take
off
that
Obligation
on
him
,
as
a
Creature
to
obey
his
Creator
in
all
things
,
which
Obligation
a
Creature
can
no
way
possibly
take
off
,
or
be
freed
from
,
while
he
is
a
Creature
.
Thus
in
the
Covenant
betwixt
God
and
Man
,
God
is
to
propose
the
Terms
,
and
Man
is
obliged
to
accept
of
them
,
as
proposed
by
Him
.
In
the
first
Covenant
,
the
Covenant
of
Works
,
where
the
Condition
was
perfect
Obedience
;
the
Lord
required
no
more
,
than
what
was
due
from
Man
,
though
God
had
not
promised
any
further
favour
thereupon
.
Now
the
condescension
being
wholly
on
Gods
part
,
in
offering
to
enter
into
Covenant
,
and
the
benefit
accrueing
,
or
likely
to
accrew
,
being
solely
unto
Man
,
it
could
not
be
just
or
reasonable
,
that
Man
should
withhold
or
deny
his
consent
.
Thus
Man
at
first
was
taken
into
Covenant
with
God
,
Faederatio
constat
stipulatione
&
promissione
.
Man
engaging
to
obey
God
in
all
things
;
and
God
engaging
amply
to
reward
his
Obedience
,
in
an
endless
life
,
and
felicity
.
We
should
not
once
doubt
(
as
the
Socinians
)
whether
Adam
was
under
any
Law
but
this
,
[
of
not
eating
of
the
tree
of
Knowledge
of
Good
and
Evil
,
]
The
Moral
Law
being
written
in
his
heart
,
and
that
in
so
fair
a
Character
,
that
he
needed
not
to
have
delivered
it
to
him
either
by
word
,
or
in
writing
.
Sect.
10.
PROP.
X.
Though
the
agreement
and
consent
of
both
th●
parties
was
enough
to
constitute
the
Covenant
;
yet
for
the
further
solemnity
an●
ratification
of
it
,
the
Lord
was
pleased
t●
appoint
a
visible
sign
or
signs
,
as
a
seal
annexed
to
it
.
AS
Paradice
and
the
tree
of
life
,
was
to
confirm
the
promise
,
that
if
Man
obeyed
,
he
should
live
and
be
happy
;
and
some
would
have
the
tre●
of
Knowledge
to
confirm
the
threatning
,
that
if
he
sinned
he
should
dye
.
The
former
to
signifie
the
reward
of
Obedience
,
the
latter
to
signifie
the
punishment
of
disobedience
.
The
one
a
Sacrament
of
life
,
the
other
of
death
.
But
this
which
is
said
concerning
the
tree
of
Knowledge
is
more
Questionable
.
Fuit
Arbor
haec
non
proprie
Sacramentum
,
Coccei
de
Foed
.
c.
2.
Sect.
19.
p.
20.
neque
vitae
neque
mortis
,
sed
signum
dominii
&
subjectionis
,
&
materia
explorationis
.
The
Signs
and
Sacraments
,
God
hath
used
to
annex
unto
his
Covenant
,
have
been
such
as
represented
the
blessings
promised
in
the
Covenant
.
This
is
evident
in
the
Covenant
of
Grace
.
And
that
Pradice
was
to
signifie
Heaven
;
the
tree
of
life
to
signifie
eternal
life
to
Adam
,
seemeth
very
plain
;
Heaven
being
called
by
the
name
of
Paradice
in
Scripture
.
And
the
tree
of
life
so
called
(
as
some
good
Expositors
have
noted
)
because
it
was
to
be
a
●ymbole
and
Memorial
to
Adam
as
oft
as
he
tasted
,
or
●eheld
it
,
of
his
receiving
his
life
and
happiness
●rom
God
,
that
he
had
not
these
in
:
and
of
himself
.
His
eating
of
this
tree
was
to
be
an
Acknowledgement
of
his
dependance
upon
God
for
life
and
hap●iness
,
and
,
Se
non
propriâ
virtute
,
sed
Dei
unius
●eneficio
,
vivere
,
&
perpetuò
victurum
,
si
obe●iret
,
&c.
Here
by
the
way
,
observe
,
God
thought
not
●acraments
useless
to
man
in
innocency
.
Yet
some
●mongst
us
think
themselves
above
Sacraments
,
and
Ordinances
,
those
means
and
helps
God
hath
appointed
under
the
Covenant
of
Grace
.
Sect.
11.
PROP.
XI
.
Being
agreed
about
the
thing
,
there
can
be
no
great
Reason
why
we
should
contend
much
about
the
Name
.
THis
first
Covenant
is
called
Foedus
Amicitiae
,
a
league
of
Friendship
,
by
way
of
contra●istinction
to
the
new
Covenant
,
which
is
Foedus
●econciliationis
inter
inimicos
;
The
first
Covenant
was
made
with
Man
in
the
state
of
Innocency
,
when
God
and
Man
were
Good-friends
.
Again
,
it
is
called
Foedus
operum
,
the
Covenant
of
works
,
sinless
works
,
and
obedience-every-way-perfect
,
being
the
Condition
,
the
thing
stipulated
,
and
required
in
this
Covenant
.
Again
,
it
is
called
Foedus
Naturae
,
the
Coven●
of
Nature
;
as
the
following
Covenant
,
Foedus
G●tiae
,
the
Covenant
of
Grace
.
Yet
there
seems●
be
some
doubt
,
whether
it
be
so
rightly
called
〈◊〉
Covenant
of
Nature
:
Though
the
Law
of
Nat●
bound
man
to
obey
his
Creator
in
all
things
,
whi●
was
the
same
that
the
Covenant
of
works
bou●
him
to
,
that
we
must
say
the
preceptive
part
of
t●
Covenant
was
natural
;
yet
I
dare
not
say
,
that
t●
Promissory
part
of
the
Covenant
was
so
,
that
G●
was
bound
to
promise
all
he
did
upon
Man's
Ob●dience
,
or
bound
to
promise
any
thing
at
all
;
say
,
it
was
not
juris
Naturalis
,
that
God
shou●
make
such
a
promise
,
I
dare
not
say
,
that
there
w●
an
intrinsecal
,
natural
,
necessary
connexion
betwi●
a
Creature
's
Obedience
,
and
everlasting
life
a●
happiness
;
so
that
God
had
not
been
just
,
if
(
su●posing
)
Adam's
Obedience
continued
a
1000
year●
he
had
not
thereupon
confirmed
his
Creature
in●
state
of
endless
happiness
.
If
it
had
been
injusti●●
to
have
denyed
such
a
reward
to
Man
's
Obedien●●
so
that
Man
might
have
concluded
upon
it
from
〈◊〉
common
natural
principle
(
as
that
God
cann●
be
unjust
)
then
there
was
no
need
to
have
pr●mised
it
,
or
to
have
entered
into
Covenant
about
it
would
God
have
made
a
Covenant
to
do
that
,
which
his
Essential
justice
bound
him
to
?
If
he
was
no●
bound
in
Justice
,
so
to
reward
his
Creature
's
Obedience
,
then
it
was
his
free
goodness
(
or
Grace
)
t●
promise
,
and
Covenant
to
do
it
.
Now
let
it
be
considered
,
if
it
was
thus
of
God●
Grace
,
and
condescension
to
enter
into
the
first
Covenant
with
Man
,
if
it
was
doing
more
than
he
was
bound
to
,
then
I
say
,
let
it
be
considered
,
whether
it
be
fair
for
any
to
censure
him
,
as
if
he
had
●een
over-rigorous
,
had
he
dealt
with
any
according
●o
the
terms
of
that
Covenant
,
or
that
God
could
●ot
have
held
men
to
it
.
Sect.
12.
PROP.
XII
.
God
by
Covenanting
with
Man
,
had
a
further
right
in
him
,
a
new
title
to
his
Service
,
and
Obedience
.
First
,
he
might
have
commanded
man
jure
creationis
,
as
he
was
his
Creature
,
had
this
Covenant
never
been
;
Again
,
he
may
command
him
jure
foederis
,
vel
foederationis
,
upon
Account
of
the
Covenant
betwixt
him
,
and
his
Creature
.
THis
new
right
was
accumulative
unto
,
not
destructive
,
or
exclusive
of
the
Former
right
.
Man's
being
obliged
de
novo
to
obey
God
,
by
what
●he
Lord
promised
in
the
Covenant
to
do
further
for
●im
;
cannot
take
off
,
or
cancel
that
Obligation
on
●im
from
his
Creation
,
from
what
God
had
done
●or
him
already
.
That
I
may
say
here
(
without
contradicting
the
Apostle
)
The
Law
(
i.
e.
the
Law
of
Nature
)
which
was
in
force
(
at
least
,
in
order
of
Nature
)
before
●he
Covenant
,
the
Covenant
did
not
disanull
it
.
My
meaning
is
,
Gods
condescension
in
Covenanting
with
Man
,
did
not
derogate
,
or
take
off
any
thing
from
his
Authority
as
Law-giver
,
Gods
Law
〈◊〉
still
binding
as
a
Law
,
as
the
Law
of
our
Maker
otherwise
it
would
follow
,
that
Man
being
take
〈◊〉
into
Covenant
with
God
,
he
could
not
properly
〈◊〉
guilty
of
disobedience
,
no
disobedience
but
is
repugnancy
against
the
Law
,
or
will
of
a
Superio●
whom
we
ought
to
obey
.
But
in
case
the
Law
o●
God
should
lose
its
Authority
and
obliging
force
,
〈◊〉
Man
in
Covenant
with
God
,
then
a
Man
doing
co●trary
to
his
Law
,
could
only
be
charged
with
tre●chery
,
falseness
,
breach
of
Covenant
,
or
ingratit
〈◊〉
(
as
one
equal
may
have
occasion
sometimes
to
charg●
another
,
who
hath
no
Authority
to
command
,
or
ca●●
the
other
to
account
.
)
Where
there
is
no
Law
,
the●
is
no
Transgression
.
But
Adam's
offence
,
his
breach
of
Covenant
,
w●
properly
disobedience
,
Rom.
5.19
.
That
the
Cov●nant
made
with
Adam
,
did
not
take
from
the
for●
of
the
Law
,
which
he
was
under
,
as
a
Creature
;
b●●
indeed
added
this
further
aggravation
to
his
sin
,
th●●
it
was
not
barely
the
transgression
of
Gods
Law
,
b●●
the
violation
of
his
Covenant
:
as
it
was
an
affron●ing
of
Gods
Soveraignty
and
justice
,
(
a
dreadf●●
thing
indeed
)
so
it
was
a
notorious
flighting
of
God
wonderful
condescending
love
and
goodness
,
shamef●
ingratitude
,
to
be
abhorred
.
But
this
is
a
principle
which
it
concerns
us
all
〈◊〉
be
very
clear
in
,
that
God
in
entring
into
Covena●
with
Man
,
did
not
set
aside
his
Authority
,
did
no●
cease
to
be
man's
Soveraign
;
no
verily
,
while
M●
is
his
Creature
,
God
cannot
cease
to
be
his
rightf●
Governour
,
or
the
Law
of
God
cease
to
bind
M●
to
obedience
,
even
because
it
is
the
Law
of
〈◊〉
Maker
.
Sect.
13.
PROP.
XIII
.
As
a
clear
and
certain
evidence
,
that
God
in
Covenanting
with
man
,
did
not
lay
down
his
Soveraignty
and
Authority
over
him
;
He
annexeth
to
his
Law
or
Covenant
the
just
threatning
of
a
dreadful
penalty
,
Death
in
case
of
disobedience
.
In
the
day
thou
eatest
,
(
sinnest
)
dying
thou
shalt
dye
.
AS
God
hath
first
of
all
jus
praecipiendi
,
a
right
of
Commanding
.
So
if
his
Commandments
are
not
in
every
thing
obeyed
;
he
hath
thereupon
jus
puniendi
,
a
right
of
punishing
.
Where
due
Obedience
is
denyed
to
a
Superior
,
much
more
where
it
is
denyed
unto
him
,
who
is
the
Supream
,
God
over
all
,
punishment
is
justly
exacted
,
and
righteously
inflicted
by
him
.
Now
there
is
a
Question
,
when
God
threatned
death
to
Adam
,
if
he
disobeyed
,
what
kind
of
death
it
was
,
whether
the
same
kind
of
death
was
threatned
under
the
Covenant
of
works
,
as
under
the
Covenant
of
Grace
?
Ans.
I
suppose
the
same
kind
of
death
threatned
under
both
Covenants
.
If
the
same
kind
of
life
and
happiness
was
promised
under
the
Covenant
of
Works
,
as
is
promised
under
the
Covenant
of
Grace
,
we
may
in
reason
conclude
the
same
kind
of
death
,
and
punishment
was
threatned
in
both
Covenants
.
But
the
former
would
seem
true
as
w●
heard
before
.
Again
,
what
think
we
?
Do
any
suffer
,
as
a●
judged
to
death
by
the
Covenant
of
Works
?
If
w●
suppose
any
sinners
in
the
world
proceeded
against
and
punished
,
as
Violaters
of
that
Covenant
,
w●
read
no
where
in
Scripture
of
two
different
Hel●●
prepared
,
one
for
those
that
are
guilty
of
breaking
the
first
;
the
other
,
for
such
as
are
guilty
of
breaking
the
succeeding
Covenant
.
We
find
the
sam●
Vengeance
threatned
to
them
that
know
not
God
and
to
them
that
obey
not
the
Gospel
,
2
Thess.
1.
●
The
Sinners
of
Sodome
suffer
the
Vengeance
of
Ete●nal
fire
,
Jude
v.
7.
the
same
vengeance
which
〈◊〉
threatned
to
Sinners
in
Sion
.
I
say
the
same
punishment
for
kind
(
i.
e.
Hell-Torments
)
though
not
th●
same
degree
of
punishment
;
but
if
a
different
d●gree
of
punishment
should
make
a
new
kind
of
p●nishment
,
it
seemeth
to
follow
,
that
,
since
of
tho●
that
sin
against
the
Covenant
of
Grace
,
some
〈◊〉
more
hainously
than
others
,
more
openly
and
desp●rately
than
others
contemn
it
,
and
therefore
shall
〈◊〉
thought
worthy
of
much
sorer
punishment
(
He●
10.29
.
)
so
there
should
be
divers
kinds
of
punishments
;
for
the
breakers
of
the
Covenant
of
Grace
which
I
know
none
that
will
assert
.
Again
,
I
suppose
it
will
not
be
denyed
,
but
beli●vers
are
delivered
by
Christ's
satisfaction
from
th●
condemnation
of
hell
.
As
I
suppose
,
it
will
not
b●
affirmed
;
that
Christ
satisfyed
for
the
penalty
threa●ned
in
the
Covenant
of
Grace
,
properly
as
the●
threatned
;
but
for
that
which
was
threatned
an●
due
to
sinners
under
the
Covenant
of
works
.
An●
so
will
it
not
follow
,
that
the
condemnation
of
He●
was
threatned
,
and
due
to
sinners
under
the
Covenant
of
works
.
Only
,
one
thing
seemeth
to
make
against
this
,
viz.
Supposing
a
temporal
death
or
separation
of
Soul
and
Body
,
to
be
one
thing
included
in
the
threatning
here
,
[
dying
thou
shalt
dye
]
it
would
seem
that
the
resurrection
of
the
body
is
a
proper
fruit
of
Christ's
death
,
and
resurrection
,
1
Cor.
15.21
,
22.
And
if
there
was
to
have
been
no
resurrection
of
the
body
,
had
not
Christ
dyed
and
risen
again
,
then
it
would
follow
,
no
such
punishment
could
be
threatned
at
first
,
as
is
now
threatned
to
unbelievers
,
who
are
to
be
punished
everlastingly
both
in
Body
and
Soul
.
Ans.
The
fore-mentioned
Text
seems
to
speak
of
the
resurrection
unto
life
,
the
resurrection
of
those
that
are
Christs
,
v.
23.
Again
,
though
Christ
Mediator
,
be
the
cause
of
the
resurrection
of
all
(
both
just
,
and
unjust
)
at
the
last
day
;
yet
it
follows
not
,
that
there
had
been
no
resurrection
,
if
Christ
had
not
been
given
a
Mediator
;
we
know
what
he
saith
,
Joh.
5.22.27
.
All
●udgment
is
now
committed
to
the
Son
of
Man
,
yet
surely
sinners
should
have
been
judged
,
though
he
had
not
been
incarnate
,
had
not
been
the
Son
of
Man
.
Qui
resurrectionem
impiorum
Christi
merito
attribuunt
,
ignorant
hominem
pro
peccato
&
temporalem
,
&
aeternam
mortem
in
toto
supposito
perferendam
debere
,
Coccei
de
Foed
.
c.
2.
Sect.
2.
p.
46.
Another
Question
,
whether
the
truly
righteous
man
is
awed
with
the
threatning
.
Ans.
That
the
righteous
ought
to
be
awed
with
divine
threatnings
is
very
plain
from
hence
,
that
righteous
Adam
was
to
make
use
of
this
threatning
,
to
keep
him
from
sin
.
And
the
best
of
Saints
whil●
upon
earth
,
are
short
of
innocent
Adam
,
many
degrees
below
him
,
being
renewed
and
sanctified
b●●
in
part
,
having
but
(
as
it
were
)
a
first
draugh●
of
Gods
Image
,
which
Adam
had
compleat
;
But
,
1.
Some
will
say
,
Believers
have
no
need
of
th●
threatnings
to
keep
them
from
sin
.
Ans.
What
are
they
greater
than
our
Father●
Adam
,
more
perfect
than
Adam
was
in
the
state
〈◊〉
integrity
.
He
had
need
of
the
threatning
,
and
hi●
not
attending
to
it
so
as
he
should
have
done
,
was
cause
of
his
,
and
our
sin
and
ruine
.
Again
,
why
are
there
so
many
threatnings
in
th●
Word
,
directed
to
believers
in
special
,
if
they
a●
not
to
be
heeded
,
and
if
such
have
no
need
of
them
surely
,
the
spirit
of
wisdom
speaketh
not
in
vai●
Therefore
said
the
Wisdom
of
God
,
Luk.
11
.
4●
what
the
written
word
sayes
,
that
the
wisdom
of
Go●
sayes
;
so
God
in
his
infinite
wisdom
,
thought●
needful
to
awe
his
people
with
threatnings
,
an●
not
only
to
feed
them
with
promises
.
Then
can
be
any
other
than
folly
for
any
to
think
,
his
threa●nings
needless
,
Rom.
8.13
.
If
you
live
after
the
fle●●
you
shall
dye
.
This
is
spoken
to
those
,
of
whom
h●
saith
v.
15.
Ye
have
not
received
the
spirit
of
bonda●
again
to
fear
,
Heb.
10.38
.
The
just
shall
live
〈◊〉
Faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
if
he
draw
back
,
〈◊〉
soul
shall
have
no
pleasure
in
him
.
Parallel
to
Ez.
18
.
2●
Heb.
10.26
,
27.
If
we
sin
wilfully
after
that
〈◊〉
have
received
the
Knowledge
of
the
truth
,
&c.
Not
that
these
Texts
will
prove
the
Apostacy
〈◊〉
Saints
;
but
only
that
upon
supposition
of
their
t●tal
final
Apostacy
,
they
should
perish
even
as
other
If
you
can
suppose
a
Saint
to
fall
away
finally
,
I
〈◊〉
suppose
that
Saint
to
fall
into
condemnation
,
and
to
perish
everlastingly
;
and
such
threatnings
are
to
caution
them
,
as
means
appointed
and
blessed
by
God
,
to
prevent
their
total
Apostacy
,
and
consequently
to
prevent
their
Perdition
too
.
And
as
one
observes
well
,
there
is
a
threatning
virtually
contained
in
every
promise
.
As
when
it
is
said
[
Whosoever
endureth
to
the
end
shall
be
saved
.
]
It
implyeth
that
whosoever
doth
not
endure
,
and
hold
out
to
the
end
,
shall
not
be
saved
.
But
further
some
will
say
,
Adam
it
's
true
might
fall
from
the
Condition
of
the
Covenant
of
works
,
and
so
fall
under
the
curse
and
threatning
,
but
believers
cannot
fall
from
the
condition
of
the
Covenant
of
Grace
,
that
they
need
not
fear
the
threatning
,
seeing
they
cannot
fall
under
it
.
Ans.
That
a
Believers
standing
is
surer
than
Adam's
was
,
it
is
not
because
he
is
stronger
in
himself
,
for
he
is
much
weaker
than
Adam
was
;
but
because
he
hath
those
props
and
supports
,
which
Adam
had
not
in
the
state
of
his
integrity
.
There
is
Gods
immutable
purpose
and
promise
to
uphold
him
,
Christs
undertaking
,
and
interceeding
for
him
,
&c.
But
as
the
Lord
hath
promised
,
the
Elect
shall
persevere
;
so
he
hath
provided
means
in
order
to
it
,
(
as
was
hinted
before
;
)
so
he
keepeth
his
people
close
to
himself
,
not
only
by
working
love
,
but
also
by
putting
an
holy
fear
in
their
hearts
,
Jer.
32.40
.
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
depart
from
me
.
This
may
be
set
forth
by
a
comparison
which
Mr.
Rutherford
hath
,
thus
,
As
a
Child
in
his
Fathers
Arms
threatned
to
be
cast
over
a
sharp
rock
into
the
Sea
,
may
fear
,
and
cry
out
for
fear
,
and
yet
believe
such
is
his
Fathers
love
and
compassion
,
that
he
will
not
throw
hi●
into
the
Sea
,
that
the
threatning
is
not
intended
t●
be
executed
;
but
to
cause
him
to
take
faster
hold
and
clasp
his
Arms
about
his
Father's
Neck
.
2.
But
here
some
again
will
say
,
to
be
awed
with
threatning
,
is
slavish
;
this
is
from
a
Spirit
of
Bondage
and
contrary
to
our
acting
out
of
love
.
Ans.
We
may
see
the
contrary
in
Adam
;
H●●
was
to
fear
the
threatning
,
yet
was
not
of
a
slavis●
spirit
,
notwithstanding
the
threatning
against
dis●
obedience
,
yet
he
obey'd
in
love
too
,
while
in
th●
state
of
Integrity
.
So
the
Apostle
sayes
,
2
Cor.
5.14
.
The
love
of
Christ
constraineth
us
,
and
in
the
sam●
Chapter
v.
11.
Knowing
therefore
the
terror
of
th●
Lord
,
we
perswade
men
.
To
Act
only
from
fear
,
i●
the
property
of
a
slavish
spirit
indeed
;
but
so
o●
the
other
hand
,
to
cast
off
all
fear
is
the
property
o●
a
vain
,
secure
,
and
wanton
spirit
.
But
observe
,
we
do
not
think
it
enough
for
men
to
act
in
Religion
only
from
fear
;
you
never
hear
us
say
(
as
the
Papists
)
that
Attrition
,
as
distinct
and
separate
from
contrition
;
that
sorrow
for
sin
meerly
for
fear
of
hell
,
without
any
sorrow
for
it
,
as
an
offence
against
God
,
(
if
accompanied
with
confession
to
a
Priest
)
is
enough
for
ones
Salvation
.
If
that
Text
of
the
Apostle
John
1
Epist.
4.18
.
be
objected
.
Ans.
Love
here
is
not
perfect
,
as
it
will
be
in
the
world
to
come
.
2.
By
Fear
(
which
love
is
said
to
cast
out
)
the
Apostle
meaneth
not
a
reverential
fear
of
God
,
which
quickeneth
unto
duty
,
and
helpeth
to
compose
the
heart
aright
in
duty
;
but
a
slavish
fear
.
Or
,
3.
He
meaneth
not
the
Fear
of
God
,
and
of
his
wrath
or
displeasure
,
but
the
fear
of
man
,
of
man's
frowns
,
of
man's
rage
.
Indeed
this
hath
torment
in
it
;
and
greatly
disquieteth
,
and
disanimateth
men
,
in
whom
it
prevaileth
.
Briefly
to
dispatch
this
point
,
are
we
allowed
to
●ear
any
thing
?
If
any
thing
in
the
world
be
to
be
●eared
,
surely
then
Gods
wrath
is
to
be
feared
,
●oming
into
the
state
of
the
damned
,
to
be
for
ever
●eprived
of
,
shut
out
of
God's
presence
,
and
laid
●nder
his
burning
Indignation
for
ever
,
is
a
thing
〈◊〉
be
feared
:
not
that
believers
should
conclude
posi●ively
,
and
absolutely
of
their
falling
into
condem●ation
(
for
there
is
no
condemnation
to
them
that
are
●n
Christ
Jesus
)
but
upon
supposition
;
thus
,
If
I
●●ve
after
the
flesh
,
I
shall
dye
.
If
I
should
draw
back
●rom
Christ
,
it
would
be
to
my
own
perdition
.
If
I
●hould
wickedly
depart
from
God
,
forsake
him
,
he
would
cast
me
off
for
ever
.
Pray
Sirs
think
of
it
:
Hath
not
God
told
us
so
much
in
his
Word
,
and
are
we
not
bound
to
believe
the
truth
of
what
he
there
●eclares
?
And
if
we
are
bound
to
believe
these
●hings
to
be
true
,
are
we
not
exceedingly
to
dread
●east
they
should
be
verified
in
us
;
how
should
we
●read
that
course
and
state
which
we
are
sure
to
●erish
in
,
unless
the
Word
of
God
prove
false
!
And
thus
to
apply
the
threatnings
of
the
Word
,
is
a
good
way
to
prevent
the
evil
threatned
.
Such
an
Application
of
Divine
threatnings
tends
to
promote
an
holy
care
,
which
is
a
necessary
duty
,
rather
than
to
beget
slavish
fear
,
that
Soul
-
misery
.
They
that
quite
cast
off
these
reins
,
which
the
Lord
hath
laid
on
us
,
to
curb
,
and
keep
under
our
Corruptions
,
I
should
●ook
for
no
other
than
that
they
would
soon
wax
wanton
,
and
kick
against
God
.
One
consideration
more
,
I
cannot
pass
by
;
〈◊〉
vine
threatnings
shew
us
what
Sin
deserves
,
〈◊〉
the
greater
sense
we
have
of
our
danger
by
〈◊〉
the
more
we
shall
prize
redemption
by
Christ
.
T●
more
we
understand
the
desert
of
sin
,
the
more
〈◊〉
shall
come
to
know
our
Obligation
unto
God
,
〈◊〉
pardoning
grace
.
They
are
clearly
mistaken
the●fore
,
that
would
not
have
believers
hear
the
thre●nings
of
the
Word
.
Surely
they
do
not
understa●
themselves
,
that
think
this
is
a
way
to
damp
th●
Child-like
love
,
the
Gospel
requires
,
rather
a
d●
consideration
of
Gods
threatnings
against
Sin
a
Sinners
,
would
help
to
raise
a
believers
love
God
,
and
Jesus
Christ
,
and
blow
it
into
a
great
flame
,
Mary
loved
much
,
because
she
had
m●●
forgiven
.
And
the
more
we
see
what
sin
deserv●
the
better
we
shall
know
what
it
is
to
have
forgiven
,
and
the
more
we
shall
apprehend
,
w●
an
Obligation
lyeth
on
us
,
to
love
God
t●●
pardoneth
our
iniquities
,
and
to
love
Je●
Christ
,
a
dear
Redeemer
,
upon
whose
acco●
they
are
forgiven
.
Sect.
14.
PROP.
XIV
.
From
the
fore-going
Proposition
(
to
look
no
further
)
it
evidently
appears
,
the
Covenant
betwixt
God
and
Man
was
not
inter
pares
,
sed
impares
,
not
betwixt
equals
,
or
persons
equally
un-engaged
to
each
other
,
and
so
that
it
was
not
a
pure
Covenant
,
but
mixed
,
partaking
also
of
the
Nature
of
a
Law
.
HEre
was
a
Law
with
a
threatning
,
as
a
Covenant
with
a
promise
.
And
the
matter
being
betwixt
God
and
his
Creature
,
betwixt
the
most
absolute
Soveraign
,
and
his
Subject
,
it
could
not
be
otherwise
,
unless
the
Majesty
of
Heaven
and
Earth
would
have
laid
aside
his
Crown
and
Scepter
,
except
he
had
given
away
his
Supremacy
,
and
ceased
to
be
the
Rector
of
the
world
.
Sect.
15.
PROP.
XV.
This
Covenant
therefore
which
God
made
with
Man
at
first
,
was
the
perfect
,
Adaequate
Rule
,
both
of
all
which
God
then
required
of
Man
,
and
of
what
Man
might
expect
from
God
.
It
contained
the
Rule
of
Man's
Obedience
,
and
the
ground
of
his
hopes
.
THe
Stipulation
or
condition
required
,
was
no
less
than
the
whole
duty
of
Man
,
obedience
to
the
will
of
God
in
all
things
.
The
promise
of
life
(
belonging
to
this
Covenant
)
included
in
it
all
good
,
agreeable
to
Man's
present
state
,
and
everlasting
happiness
,
at
the
end
of
Man's
probation-state
.
The
death
threatned
upon
Man's
disobedience
,
we
see
explained
in
part
,
what
it
was
in
those
evils
,
which
sin
hath
brought
upon
the
world
of
Mankind
,
manifold
miseries
,
in
this
life
we
feel
;
we
all
naturally
fear
,
and
look
for
temporal
death
,
(
The
living
know
that
they
shall
dye
.
)
And
which
is
inconceivably
more
,
sin
subjected
to
all
miserie●
Spiritual
,
and
Eternal
.
Thus
the
first
Covenant
determined
both
of
Man's
duty
,
and
of
his
Condition
,
as
to
felicity
,
or
misery
,
as
to
life
or
death
,
according
as
he
performed
,
on
failed
in
his
duty
.
If
he
was
Obedient
in
all
things
,
then
he
was
sure
of
life
and
happiness
,
if
he
failed
in
any
the
least
point
of
Obedience
required
,
then
he
could
look
for
nothing
,
but
to
have
the
threatned
penalty
inflicted
.
Some
find
,
as
soon
as
Adam
had
sinned
,
he
was
afraid
,
and
hid
himself
,
Gen.
3.20
.
But
whether
the
threatning
of
the
first
Covenant
did
properly
belong
to
it
,
as
a
Covenant
,
or
a
Law
,
I
leave
to
others
to
determine
.
Sect.
16.
PROP.
XVI
.
In
this
first
Covenant
there
was
neither
need
of
,
nor
place
for
a
Mediator
.
FIrst
I
say
,
there
was
no
need
of
a
Mediator
here
,
at
the
making
of
this
Covenant
,
God
and
Man
were
very
good
friends
.
Again
,
there
was
no
place
for
a
Mediator
here
.
The
condition
required
in
this
Covenant
being
perfect
,
personal
obedience
.
If
Adam
obeyed
not
in
his
own
person
,
this
Covenant
is
broken
,
irreparably
broken
.
And
thus
it
becomes
impossible
that
ever
Man
should
attain
to
life
and
happiness
by
this
Covenant
,
if
once
he
faileth
in
the
least
point
of
duty
required
of
him
,
upon
the
least
breach
of
Gods
Law
,
he
is
immediately
sentenced
to
death
by
the
Tenor
of
this
Covenant
.
And
there
is
no
thought
of
escaping
condemnation
in
this
case
,
except
it
please
the
Lord
(
of
his
infinite
grace
and
mercy
)
to
come
upon
new
terms
with
Man
.
There
is
a
Question
whether
Christ
be
not
a
Mediator
on
the
behalf
of
the
Angels
that
have
kept
their
station
.
Some
suppose
Christ
a
Mediator
to
them
,
thoug●
not
for
reconciliation
(
that
they
acknowledge
were
needless
,
because
there
was
never
any
breach
betwixt
God
and
them
.
)
Yet
for
confirmation
;
bu●
there
is
no
probability
,
that
I
can
see
in
that
opinion
▪
It
appears
altogether
improbable
for
the
like
reason
to
that
now
mentioned
,
upon
which
it
will
b●
granted
,
Christ
is
not
to
them
a
Mediator
of
reconciliation
;
viz.
they
need
not
such
a
Mediator
.
Fo●
if
after
such
a
tryal
as
the
Lord
would
please
to
make
of
the
obedience
of
Angels
and
Men
,
they
were
to
be
confirmed
in
their
happiness
and
obedience
for
the
future
,
to
make
good
the
promissory
part
of
the
Covenant
of
works
,
then
there
was
no
need
of
a
Mediator
for
confirmation
either
of
Angels
or
Me●
under
the
Covenant
of
works
.
His
Creatures
confirmation
in
a
state
of
happiness
(
upon
their
goo●
carriage
in
their
probation-state
)
was
Gods
part
o●
the
Covenant
,
what
he
promised
,
and
would
have
effected
;
no
need
of
any
to
undertake
for
Gods
par●
of
the
Covenant
.
That
this
was
Gods
part
of
the
Covenant
is
clea●
The
creature
was
not
to
expect
confirmation
in
happiness
,
without
performing
the
condition
on
h●●
part
,
that
is
,
carrying
obediently
,
and
as
a
creatu●●
ought
to
do
in
all
respects
towards
its
Maker
in
vi●
or
in
its
state
of
probation
.
And
this
condition
being
performed
,
God
would
never
have
failed
t●
perform
the
promise
on
his
part
;
that
is
,
to
confir●
such
a
creature
in
patriâ
.
And
to
say
otherwise
,
that
a
Mediator
was
necess●ry
for
confirmation
under
the
first
Covenant
,
withou●
whom
,
Man
,
or
Angel
could
not
persist
in
Obedience
,
is
interpretatively
to
deny
,
that
they
we●
created
upright
,
and
with
sufficient
Abilities
to
have
kept
upright
;
which
is
to
suppose
their
fall
was
from
a
debility
of
Nature
,
from
a
want
of
some
inward
principle
and
help
necessary
to
their
standing
,
and
not
from
the
ill
use
of
the
liberty
of
their
own
wills
.
And
this
consequently
denies
the
goodness
of
God
,
which
he
vouchsafed
to
these
his
creatures
in
special
;
denies
what
he
did
for
them
,
making
them
after
his
own
Image
,
and
casts
the
fault
upon
God
,
that
they
fell
necessarily
,
not
being
created
with
ability
to
stand
.
Again
,
suppose
Christ
a
Mediator
for
confirmation
,
to
undertake
on
the
Creatures
behalf
,
to
help
them
to
perform
the
condition
;
then
it
would
seem
strange
,
that
Man
was
not
confirmed
.
What
?
was
Christ
wanting
,
negligent
,
or
unfaithful
in
his
office
?
Surely
no
,
therefore
that
Man
was
not
confirmed
,
it
seems
sufficient
to
clear
it
,
that
Christ
was
not
intended
of
God
to
be
a
Mediator
for
confirmation
to
Angels
,
and
Men
,
under
the
Covenant
of
works
.
Sect.
17.
PROP.
XVII
.
God
was
under
no
tye
,
or
Bond
,
to
make
Man
immutably
holy
.
IT
is
very
unjust
,
and
unreasonable
,
for
any
to
complain
,
that
God
did
not
set
Man
in
such
a
state
at
first
,
from
whence
he
could
not
fall
.
That
Man
was
endued
with
such
power
at
first
whereby
he
might
have
stood
,
and
had
stood
(
had
he
not
been
shamefully
wanting
to
himself
)
this
is
,
(
no
doub●
sufficient
to
vindicate
the
honour
of
his
Make●
though
he
gave
him
not
that
special
grace
,
fro●
which
one
cannot
fall
.
It
is
too
much
for
a
creature
to
be
immutable
〈◊〉
it
s
own
Nature
.
To
suppose
such
a
thing
of
Man
,
〈◊〉
far
as
this
property
and
perfection
reacheth
,
is
〈◊〉
make
Man
equal
unto
God
.
Therefore
though
Ma●
was
created
holy
,
yet
was
he
mutable
,
his
holine
such
as
might
be
lost
.
Now
when
God
made
Man
upright
,
and
then
p●
him
upon
the
tryal
,
whether
he
would
stand
upright
he
did
no
injury
to
man
at
all
,
Quum
Deus
homine
permisit
sibi
,
injuriam
non
fecit
homini
,
sed
gloria●
suam
asseruit
sibi
.
Jun.
Surely
the
Lord
had
do●
his
part
,
enduing
Man's
soul
with
knowledge
,
right●ousness
,
and
holiness
,
engaging
Man
to
himself
b●
so
many
favours
,
as
by
so
many
strong
Band
which
his
goodness
and
bounty
had
laid
on
him
promulging
,
and
making
known
his
Law
,
the
R●●
Man
ought
to
live
and
walk
by
,
backing
the
sam●
with
a
dreadful
commination
,
to
warn
and
deterre
hi●
from
sin
,
and
with
a
very
ample
promise
to
exci●
and
encourage
him
to
obedience
.
Thus
no
mor●
means
were
wanting
,
or
denyed
to
Man's
preserv●tion
;
what
could
Man
reasonably
have
desired
th●●
God
would
do
more
for
him
;
If
now
man
misca●rieth
,
the
fault
cannot
be
in
his
Maker
,
but
in
himself
.
Had
he
used
that
power
,
and
those
means
give
him
,
as
he
might
,
and
ought
,
he
had
been
for
eve●
happy
.
God
did
not
deny
him
any
thing
,
which
was
congruous
to
his
present
state
.
I
know
not
ho●
we
can
say
that
there
was
Gratiae
substractio●
[
nam
,
ut
vellet
constanter
non
peccare
,
Nulla●
Adamus
acceperat
,
Lapsus
desertionis
,
non
desertio
lapsus
causa
fuit
.
ut
autem
posset
non
peccare
si
vellet
vel
nullâ
indiguit
,
cum
peccandiratio
in
volendo
sita
sit
,
vel
eâ
non
substract
à
potuit
peccare
.
Thes.
Salmur
.
de
laps
.
Ada.
Sect.
25.
p.
203.
]
God
did
not
take
from
Man
any
ability
to
perform
obedience
,
given
him
in
his
Creation
;
but
only
gave
not
in
(
as
he
was
not
bound
)
a
new
supply
of
further
grace
.
Certainly
,
it
was
no
hard
or
unjust
thing
,
that
God
should
try
his
Creatures
obedience
,
who
stood
obliged
to
him
by
such
wonderful
tyes
and
engagements
:
and
if
God
would
try
Man's
obedience
,
Man
is
supposed
not
to
be
in
a
state
of
Impeccability
:
It
would
not
have
become
the
Divine
Wisdom
to
give
Man
a
Law
purely
for
trial
whether
he
would
obey
,
if
it
was
impossible
for
him
to
disobey
.
Thus
indeed
while
Man
was
Viator
,
in
a
probation
state
,
we
must
grant
,
he
had
a
power
to
obey
God
in
all
things
,
and
it
was
also
possible
for
him
to
disobey
.
Yet
observe
this
,
there
was
no
evil
inclination
,
no
propensity
to
sin
in
Man
before
,
as
is
found
in
him
now
since
his
fall
.
That
pronity
,
which
is
now
in
us
all
,
to
what
is
forbidden
,
is
certainly
sinful
:
that
should
we
suppose
any
inordinate
concupiscence
natural
to
Man
at
his
first
Creation
,
it
would
infer
,
that
he
came
sinful
out
of
Gods
hand
.
This
would
be
to
impute
folly
to
our
Maker
,
and
make
God
the
Author
of
Sin
.
In
the
regenerate
there
is
a
lusting
of
the
Flesh
against
the
Spirit
;
but
in
Adam
there
was
no
such
lustings
,
and
contrary
inclinations
(
while
he
kept
his
innocency
&
integrity
)
But
his
natural
inclinations
were
in
an
absolute
subjection
to
right
Reason
,
and
the
Rule
which
God
his
Creato●
had
given
him
.
As
Aquinas
sayes
well
,
the
Act
o●
the
concupiscible
faculty
is
only
so
far
to
be
accounted
natural
,
as
it
is
subject
to
right
reason
,
whe●
it
rebels
and
transgresses
the
bounds
of
reason
,
the●
it
is
contra
naturam
,
and
Vulnus
naturae
.
So
thi●
was
not
in
Man
before
he
sinned
.
That
natural
in
clination
in
Man
to
eat
of
the
fruits
in
Paradise
was
Physically
or
Naturally
Good
,
morally
indiffe●rent
,
neither
good
nor
evil
.
It
was
in
his
Natur●
as
convenient
to
it
,
being
to
live
on
the
fruits
of
the
Earth
.
But
when
God
by
a
special
positive
La●
had
restrained
Man's
Natural
liberty
,
forbiddin●
him
to
eat
of
such
a
fruit
,
what
might
have
bee●
desired
Naturally
,
and
innocently
before
,
canno●
be
desired
now
without
sin
;
because
Man
is
boun●
to
subject
all
his
desires
to
the
Divine
Will
an●
Law
.
That
he
had
a
natural
power
of
eating
th●
forbidden
fruit
,
was
no
way
culpable
,
or
sinful
but
that
he
exerted
this
power
against
God
Law
.
Now
though
a
good
account
may
be
given
,
wh●●
Man
was
not
created
immutably
good
,
he
being
a●
first
in
Statu
viatoris
,
non
comprehensoris
,
a
pr●bationer
for
Heaven
.
And
therefore
his
obedien●●
being
to
be
tryed
;
(
though
he
had
power
to
pe●form
sinless
obedience
,
yet
it
was
also
possible
for
hi●
to
disobey
)
yet
it
will
not
follow
,
as
(
Corvin●
would
have
it
)
that
glorified
Saints
,
who
are
con●prehensors
,
because
they
are
fully
confirmed
in
good
cannot
properly
be
said
to
obey
,
or
to
be
under
an●
Law
.
[
Vt
verò
liberum
arbitrium
tollatur
ab
eo
,
c●lex
praescribitur
,
etiam
fieri
non
potest
,
quia
ubi
ill●
non
est
legi
locus
non
est
,
Quare
etiam
sequitur
,
i●
qui
jam
in
bono
sunt
confirmati
,
proprie
Legem
ferri
non
posse
,
neque
item
eos
Deo
obedire
propriè
dici
posse
,
&c.
Corvin
.
Censur
.
Anat.
c.
6
Sect.
1.
p.
101.
]
This
is
strange
Divinity
sure
;
though
it
would
seem
needless
that
such
as
are
confirmed
in
a
state
of
●appiness
and
perfection
,
should
be
under
any
Law
●●eerly
for
tryal
.
(
It
would
be
Actum
agere
,
to
give
them
such
a
Law
,
which
the
wisdom
of
God
would
not
do
.
)
Yet
it
will
not
follow
,
●hat
therefore
they
are
lawless
.
[
](A78190-e25430-b)*
*
Ergo
,
inquam
,
is
non
vult
qui
non
potest
non
velle
;
tu
ergo
,
ne
vis
quidem
tibi
esse
bene
,
quia
non
potes
velle
tibi
esse
Male.
Nam
quae
voluntatis
eadem
est
obedientiae
ratio
,
&c.
Camero
Defens
.
c.
12.
p.
205.
And
if
they
cannot
●e
said
properly
to
obey
,
〈◊〉
why
are
we
directed
to
●ray
,
that
the
will
of
God
●ay
be
done
on
earth
,
as
〈◊〉
is
in
Heaven
?
why
are
●●ey
made
patterns
of
obedience
to
us
?
But
sup●ose
that
Angel
,
who
was
sent
Acts
12.
to
deliver
Peter
out
of
Prison
,
had
refused
(
Jonahs
like
)
to
go
,
when
God
sent
him
;
would
it
not
have
been
proper
●isobedience
?
And
what
reason
can
be
given
,
but
●hat
his
going
upon
Gods
errand
was
an
Act
of
Obe●ience
?
And
this
further
,
Jesus
Christ
who
was
anointed
●ith
the
oyle
of
gladness
above
his
fellows
,
to
whom
●od
gave
not
the
Spirit
by
measure
,
was
certainly
●s
much
confirmed
in
Good
,
as
any
Saint
or
Angel
〈◊〉
Heaven
can
be
;
yet
who
can
have
a
face
to
deny
,
●at
he
truly
obeyed
?
Obedientia
non
est
necessitatis
,
●●d
libertatis
.
says
Corvinus
.
We
say
though
obe●●ence
cannot
be
both
free
and
forced
,
yet
it
may
be
●ee
and
necessary
too
.
It
may
be
in
some
respect
●●cessary
,
and
yet
most
free
.
Saints
and
Angels
in
●eaven
cannot
but
love
God
,
they
see
so
much
excellency
and
amiableness
in
him
,
for
which
they
m●●●
love
him
to
eternity
;
and
yet
they
love
him
m●●●
freely
.
As
on
the
contrary
,
the
Devils
sin
nece●sarily
,
can
do
no
other
,
through
that
insuperab●●
Malice
and
Wickedness
which
acteth
them
,
y●●
they
sin
freely
.
According
to
Corvinus
his
way
reasoning
,
the
weak
,
imperfect
,
obedience
of
b●lievers
,
should
be
more
perfect
obedience
,
and
mo●●
worthy
to
be
called
obedience
,
than
that
of
Ange●●
and
Spirits
of
just
men
made
perfect
;
which
sounde●
strangely
.
As
if
that
obedience
was
not
most
p●●fect
,
that
had
most
of
the
will
in
it
.
But
I
for●●
my self
.
Sect.
18.
PROP.
XVIII
.
God
(
as
he
was
not
bound
to
prevent
Ma●
fall
)
had
holy
,
wise
,
and
good
ends
permitting
him
to
fall
.
THus
he
takes
occasion
of
manifesting
his
pu●●tive
justice
,
holiness
,
and
hatred
of
sin
;
as
a●
of
displaying
his
rich
,
and
free
grace
,
his
wond●●ful
mercy
and
compassion
towards
sinners
,
up
Man's
breach
of
the
first
Covenant
.
He
bringing
a
new
and
better
Covenant
,
God
hath
concluded
under
sin
,
that
he
might
have
mercy
upon
all
.
〈◊〉
the
Creation
he
shew'd
his
power
,
in
bringing
so●●●thing
.
Yea
,
a
world
of
Beings
out
of
nothing
;
here
manifests
his
wonderful
goodness
,
in
bringing
g●
out
of
evil
;
yea
,
the
greatest
good
out
of
the
great
evil
.
Sect.
19.
PROP.
XIX
.
The
Sin
of
our
first
Parents
in
eating
of
the
forbidden
fruit
,
how
light
a
matter
soever
it
may
seem
to
many
;
yet
was
indeed
exceeding
hainous
,
full
of
dreadful
Aggravations
.
THe
blasphemy
of
Pope
Julius
the
third
is
ever
to
be
abhorred
,
who
said
,
since
God
was
so
angry
with
our
first
Parents
,
Szeged
Spec.
Pontif.
75.
propter
pomum
,
for
an
Apple
,
he
had
more
cause
(
being
his
Vicar
)
to
be
angry
propter
pavonem
for
a
Peacock
.
But
that
Man
brake
with
God
for
so
small
a
matter
,
Quo
levius
Mandatum
eo
gravius
peccatum
.
it
made
the
sin
so
much
the
greater
;
and
the
easier
it
was
for
him
to
have
obeyed
Gods
command
,
the
more
inexcusable
was
his
disobedience
.
That
he
had
more
power
than
ever
Man
had
since
,
to
have
resisted
the
temptation
,
his
sin
and
transgression
appears
hereby
to
have
been
the
more
wilful
.
So
the
dignity
of
his
state
makes
his
sinful
fall
the
more
shameful
.
As
the
wonderful
favours
God
had
heaped
on
him
,
added
the
odious
stain
of
ingratitude
to
his
sin
of
disobedience
.
And
what
a
causeless
Jealousie
and
base
distrust
of
God
was
here
,
even
of
that
God
,
who
had
been
so
good
and
kind
towards
him
;
that
he
despised
Gods
counsel
,
trusting
to
his
own
inventions
,
and
shifting
for
himself
.
And
what
horrible
pride
,
Heaven-dari●
Ambition
,
in
affecting
to
be
as
God
?
wherein
a●peared
his
wretched
discontent
at
the
good
con●●tion
God
had
set
him
in
,
over-looking
that
glor●
and
honour
the
Lord
had
crowned
him
with
,
an●
envying
at
the
Divine
perfection
of
his
Maker
,
wha●
a
notorious
contempt
was
here
?
a
contempt
of
h●
Soveraignty
and
Authority
,
slighting
the
prohibiti●●
given
him
,
a
contempt
of
Gods
power
and
justice
slighting
the
commination
;
a
contempt
of
Go●
bounty
and
goodness
,
slighting
the
promised
life
an●
happiness
.
And
as
Samuel
said
,
Disobedience
is
〈◊〉
the
Sin
of
witchcraft
,
and
as
the
iniquity
of
Idolatry
was
there
not
Atheism
,
Infidellity
,
Blasphemy
,
Id●latry
here
;
in
believing
,
yielding
to
the
Devil
,
pr●ferring
his
lying
suggestions
before
the
Word
〈◊〉
God
?
Besides
sensuallity
,
indulging
his
appeti●●
contrary
to
Gods
command
;
yea
,
Murder
,
an●
the
greatest
cruelty
towards
his
posterity
,
doing
wha●
in
him
lay
,
to
ruine
and
undoe
them
for
ever
.
These
with
many
other
sins
,
were
contained
〈◊〉
the
first
Transgression
.
One
more
I
must
not
let
pass
un-named
,
viz.
tha●
it
was
a
direct
breach
of
Covenant
.
Breach
〈◊〉
Covenant
with
God
,
horrid
perfidiousness
,
n●●
meerly
the
breach
and
transgression
of
Gods
Law
but
also
the
violation
of
his
Covenant
,
and
so
shameful
requital
of
Gods
gracious
condescentio●
Had
it
been
an
enemy
or
a
stranger
,
that
had
ca●ried
it
thus
,
there
had
been
less
of
wonder
&
strang●ness
in
it
;
but
that
a
friend
,
and
a
confederate
shoul●
deal
so
treacherously
with
God
,
may
not
Heave●
and
Earth
be
astonished
at
this
?
This
(
I
say
)
was
a
direct
breach
of
Covenant
with
God
,
an
irreparable
breach
of
that
Covenant
.
An
utter
renouncing
of
it
.
As
it
was
a
breach
of
that
Law
,
God
had
given
to
be
the
Test
of
Man's
obedience
(
&
perfect
obedience
was
the
condition
of
the
first
Covenant
)
so
it
was
as
an
open
profession
of
disobedience
,
[
](A78190-e26270-b)*
*
It
was
the
transgression
of
that
precept
which
God
had
given
for
the
trial
of
Man's
obedience
,
and
so
was
an
absolute
denial
of
subjection
,
&
renouncing
of
obedience
;
as
the
observance
of
it
had
been
an
open
profession
of
submission
and
due
obedience
.
Ball
of
Meditation
.
p.
213.214
.
and
declared
renouncing
of
his
Covenant
.
I
know
it
is
a
great
Question
,
how
our
first
Parents
could
so
strangely
overshoot
themselves
?
But
that
they
did
so
,
is
plain
,
and
out
of
Question
.
Some
Question
whether
the
sin
of
pride
,
or
incredulity
was
first
in
the
fall
of
our
first
Parents
?
But
methinks
we
must
conceive
them
something
declined
from
God
,
and
their
duty
,
before
they
could
be
guilty
of
either
that
pride
,
or
incredulity
.
So
it
would
seem
that
incogitancy
,
and
not
retaining
God
in
their
thoughts
,
as
they
ought
to
have
done
,
was
the
first
step
to
their
ruine
.
That
through
incogitancy
,
they
came
to
be
seduced
by
the
Serpent
,
drawn
into
error
,
and
incredulity
,
and
so
to
an
inordinate
appetite
after
the
forbidden
fruit
,
and
next
to
eat
,
which
was
the
compleating
Act
of
their
sin
.
What
need
then
have
we
all
to
look
well
about
us
,
watch
and
pray
,
that
we
enter
not
into
Temptation
.
Give
not
the
water
a
little
passage
,
least
it
prove
as
a
breach
of
the
Sea
,
that
cannot
be
repaired
,
that
fire
which
at
first
one
might
stamp
out
with
his
foot
,
that
spark
which
might
be
put
out
with
a
wet
finger
,
being
let
alone
,
doth
soon
become
a
devouring
flame
,
consuming
all
before
it
.
Sect.
20.
PROP.
XX.
This
is
the
direct
and
dreadful
consequence
,
the
sad
and
woful
effect
of
Man's
sin
and
breach
of
Covenant
,
that
thence
forward
he
can
lay
no
claim
to
the
promise
,
but
immediately
falleth
under
the
curse
and
threatning
annexed
to
it
.
THe
condition
of
the
Covenant
of
works
being
nothing
less
than
perfect
obedience
,
one
sinviolates
it
on
mans
part
,
as
well
as
a
Thousand
.
Thus
by
one
Act
of
disobedience
man
quite
forfeited
all
his
right
and
title
to
all
good
and
happiness
,
which
he
had
in
present
possession
,
or
hoped
for
in
regard
of
Gods
promise
,
by
one
act
of
disobedience
he
brought
himself
under
the
curse
.
That
according
to
the
Tenor
of
this
Covenant
,
after
once
he
had
sinned
,
he
could
no
more
expect
any
goo●
at
Gods
hands
for
ever
.
And
thus
by
sin
man
ruined
himself
,
cast
himself
out
of
Gods
favour
,
of
a
friend
made
himself
an
enemy
,
became
subject
to
Divine
wrath
and
vengeance
,
to
all
the
miseries
of
this
life
,
to
death
spiritual
,
and
temporal
,
and
eternal
.
Here
I
may
speak
something
to
the
Question
,
How
far
the
Covenant
of
works
is
abrogated
?
Ans.
Here
I
fear
not
to
assert
,
that
we
are
all
still
bound
to
what
the
Covenant
required
;
that
is
,
to
obey
perfectly
,
though
we
are
not
bound
up
to
it
;
that
is
,
so
bound
up
as
to
fall
under
the
Sentence
of
Death
unavoidably
,
and
to
have
no
hope
of
happiness
,
if
we
do
not
obey
perfectly
.
I
say
we
are
●ot
thus
bound
up
to
it
;
because
there
is
a
new
Covenant
set
on
foot
.
But
that
in
some
sence
it
is
still
●n
force
,
we
must
all
grant
,
as
roundly
and
confidently
as
some
assert
the
repealing
,
and
nulling
of
it
.
1.
As
concerning
the
preceptive
part
,
what
God
required
of
Man
in
that
Covenant
;
it
was
no
other
than
the
Law
of
his
Creation
.
As
we
are
Men
,
as
we
are
reasonable
creatures
,
it
is
our
indispensible
duty
to
obey
God
in
all
things
.
I
say
by
the
Law
of
Creation
we
are
bound
to
obey
God
in
all
things
;
and
that
Law
continues
to
oblige
us
,
so
long
as
we
are
creatures
.
Some
tell
us
believers
are
freed
not
only
from
the
condemning
,
Mar.
of
Mal.
die
.
p.
148.
but
from
the
commanding
power
of
the
Covenant
of
works
.
Now
I
would
ask
such
,
Is
it
not
every
Man's
duty
still
to
obey
God
in
all
things
?
If
so
,
then
by
what
Law
?
Doth
the
Law
of
Faith
insist
upon
perfect
obedience
?
Or
is
not
this
the
demand
of
the
Law
of
works
?
Though
we
are
not
bound
to
keep
the
Law
of
God
in
all
things
necessitate
medii
,
as
the
condition
of
life
,
yet
we
are
bound
necessitate
praecepti
,
so
that
we
sin
whensoever
we
transgress
it
in
any
thing
:
And
either
believers
are
under
the
commanding
power
of
the
Law
,
requiring
perfect
Obedience
,
(
though
Christ
hath
power
again
,
according
to
his
superadded
Law
of
Grace
,
to
suspend
and
take
off
the
Penalty
)
or
they
do
not
sin
,
in
not
yielding
perfect
obedience
,
and
so
need
no
pardon
.
Where
there
is
no
Law
,
there
is
no
transgression
and
where
is
no
transgression
,
there
needeth
no
pa●don
.
So
Christ
should
not
have
procured
pardo●
for
the
sins
of
believers
,
but
rather
this
priviledge
of
exemption
from
the
strict
Obligation
of
th●
Law
,
that
what
are
sins
in
others
,
are
no
sins
in
believers
.
If
it
be
said
,
the
Law
requiring
perfect
obedience
is
still
in
force
,
but
only
as
it
is
in
th●
hand
of
Christ
.
I
answer
,
it
did
not
cease
to
b●
Gods
Law
,
in
becoming
the
Law
of
Christ
.
But
thus
you
must
say
,
the
preseptive
part
of
th●
Covenant
of
works
(
being
the
Law
of
Man's
Creation
)
is
still
in
force
.
It
being
eternally
th●
bounden
duty
of
a
Creature
to
obey
its
Maker
in
all
things
.
2.
As
to
the
minatory
part
as
it
threatned
deat●
to
every
sin
,
determined
and
declared
the
punishment
due
to
sin
and
sinners
.
(
And
a
threatning
as
〈◊〉
threatning
,
doth
no
more
,
doth
not
necessarily
predict
the
event
)
we
must
say
this
is
still
in
force
or
deny
that
sin
now
deserves
legally
what
Go●
threatned
unto
Adam
.
It
is
a
very
gross
mistak●
for
any
to
think
that
the
sins
of
believers
do
no●
deserve
hell
and
wrath
.
The
reatus
simplex
,
a
du●ness
of
punishment
to
sin
,
is
ever
inseperable
fro●
sin
.
And
so
by
the
Old
Original
Law
,
that
punishment
is
due
to
the
person
of
the
sinner
.
Only
he●steps
in
a
Remediant
Law
,
a
Law
of
Grace
,
tha●
sayes
,
if
thou
art
a
true
believer
,
if
thou
art
o●●
that
truly
repents
,
the
punishment
is
not
to
be
i●flicted
upon
thee
;
for
Christ
hath
satisfyed
,
and
h●●
satisfaction
God
hath
accepted
for
thee
;
But
I
pra●
mark
it
,
if
the
old
Original
Law
be
not
in
force
,
〈◊〉
charge
guilt
upon
us
,
we
have
no
need
of
a
discharg●
in
,
and
from
the
Gospel
,
what
need
of
a
discharge
from
that
,
which
no
Law
can
charge
us
with
?
so
we
must
say
,
a
believer
hath
no
sins
to
be
pardoned
.
For
a
pardon
does
necessarily
and
essentially
import
a
dissolving
of
the
Obligation
to
punishment
.
Now
there
can
be
no
Obligation
to
punishment
,
where
the
penal
Law
is
no
more
in
force
:
And
where
there
can
be
no
Obligation
to
punishment
,
there
cannot
be
properly
any
dissolving
of
that
Obligation
;
and
so
properly
there
can
be
no
pardon
.
Thus
you
see
to
what
issue
the
matter
is
brought
,
if
we
should
deny
the
old
Law
in
force
,
as
threatning
death
to
every
sin
,
scil.
consequently
we
deny
that
there
can
be
such
a
thing
as
pardon
.
3.
As
to
the
promissory
part
of
the
Covenant
of
works
,
or
Law
of
Innocency
,
that
cannot
be
said
to
be
abrogated
,
but
only
ceaseth
,
cessante
capacitate
subditi
,
since
the
fall
Man
is
no
capable
subject
.
For
a
Man
to
be
a
sinner
,
and
yet
to
be
capable
of
claiming
life
and
happiness
by
the
Law
of
Innocency
,
is
indeed
a
plain
contradiction
.
Such
a
Law
,
or
Covenant
,
when
once
the
condition
becomes
naturally
impossible
(
as
learned
Mr.
Baxter
somewhere
noteth
)
transit
in
Sententiam
,
it
ceaseth
to
promise
in
this
case
,
and
instead
of
that
,
passeth
Sentence
upon
men
.
Yet
cannot
sinners
blame
God
,
that
righteousness
and
life
come
not
this
way
,
as
if
the
failure
was
in
his
promise
.
No
,
it
is
in
themselves
,
their
not
answering
the
condition
;
when
Christ
(
a
capable
subject
)
came
,
the
Law
of
innocency
justified
him
,
and
so
it
would
justifie
us
,
supposing
we
were
,
and
did
all
,
which
the
Law
requireth
.
So
much
seemeth
to
be
implyed
in
that
speech
of
our
Saviour
to
one
that
desired
to
justifie
himself
,
(
saying
,
what
shall
I
do
to
inherit
Eternal
life
,
whereupon
,
Christ
to
give
him
enough
,
referreth
him
to
the
Law
,
[
This
do
,
(
obey
perfectly
)
and
thou
shalt
live
.
]
Luk.
10.25.28
.
not
that
any
man
ever
did
,
o●
ever
can
attain
to
life
and
happiness
by
the
works
of
the
Law
.
Certainly
,
the
Romanists
are
quite
mistaken
in
the
scope
of
our
Saviour's
speech
here
,
who
cry
out
,
Hear
,
O
ye
Lutherans
,
the
Lord
Christ
saith
not
,
Crede
&
vives
:
sed
,
fac
hoc
,
Not
[
believe
,
and
live
]
but
[
do
this
,
and
live
.
]
Daring
wretches
,
that
to
stablish
their
own
prou●
Opinions
,
would
have
Jesus
Christ
to
contradict
himself
.
Rather
the
design
of
our
Saviour's
speech
was
to
convince
a
man
of
his
own
inability
,
to
save
himself
.
And
yet
this
seemeth
to
be
implyed
in
it
,
that
if
there
was
any
one
in
the
world
,
Lex
non
falso
salutem
promittit
suis
cultoribus
,
si
quis
plene
observet
quicquid
.
Mandat
.
Coelo
.
every
way
such
as
the
Law
of
God
requireth
to
be
,
suppose
such
an
one
as
is
failing
and
deficien●
in
nothing
,
and
then
[
Do
this
,
and
live
]
would
entitle
him
to
life
and
happiness
,
such
an
one
should
attain
to
happiness
without
Christ
,
or
pardoning
grace
,
in
as
much
as
he
had
no
need
of
a
pardon
.
But
seeing
it
is
naturally
impossible
,
that
sinners
(
and
we
are
a●
sinners
)
should
ever
attain
to
the
condition
of
the
Covenant
of
works
,
which
is
full
conformity
and
perfect
Obedience
to
Gods
will
,
therefore
that
promise
is
indeed
ceased
as
to
us
.
But
to
think
that
Man's
sin
could
abrogate
the
Covenant
,
that
God
had
made
,
is
very
unreasonable
.
As
if
a
man
could
satisfie
and
discharge
a
Bond
by
forfeiture
.
As
if
a
subject
by
breaking
the
Law
,
could
make
himself
lawless
.
He
may
thereby
deprive
himself
of
the
benefit
&
protection
of
the
Law
,
it
's
true
,
but
cannot
exempt
himself
from
the
Duty
of
Subjection
to
it
.
Again
,
to
think
that
God
would
abrogate
it
,
and
take
Man's
failing
in
his
duty
,
as
a
ground
of
excusing
him
from
his
duty
,
is
as
unreasonable
.
Then
might
one
not
have
said
,
Noli
ergo
imperare
,
now
give
up
the
Government
of
the
world
.
Again
,
to
think
that
Christ
would
give
himself
,
and
improve
his
interest
for
the
abrogation
of
it
,
would
be
an
unworthy
reflection
on
him
.
As
if
in
his
office
and
undertaking
,
as
Mediator
,
he
had
not
carried
equally
,
indifferently
consulting
the
Interests
of
both
parties
,
with
the
like
real
tenderness
.
As
if
he
had
not
been
as
true
to
his
Father's
honour
,
in
preserving
his
right
in
,
and
authority
over
his
creatures
,
as
to
his
peoples
safety
;
but
did
too
partially
incline
to
us
,
though
the
offending
party
.
It
was
enough
for
the
securing
of
the
salvation
,
and
happiness
of
his
redeemed
ones
,
that
he
procured
a
new
Law
of
Grace
written
in
his
own
blood
,
[
That
all
that
believe
in
him
should
be
justified
,
and
saved
,
]
notwithstanding
the
old
Original
Law
continued
still
in
force
.
Nay
,
I
tell
you
Christians
,
this
does
advance
and
set
forth
the
free
Grace
of
God
,
and
exalt
the
praise
and
merits
of
your
Redeemer
;
that
for
his
sake
,
your
sincere
,
though
weak
,
imperfect
obedience
is
accepted
,
from
whom
yet
perfect
Obedience
is
is
as
due
to
God
,
as
from
any
;
and
that
for
his
sake
your
sins
are
pardoned
,
which
are
as
properly
sins
,
and
as
truly
deserve
hell
and
wrath
as
the
sins
of
any
.
Thus
I
say
,
there
is
no
reason
to
think
,
the
first
Original
Law
is
made
void
by
the
after
remediant
Law
.
For
both
may
stand
in
force
together
;
as
that
strict
Law
given
to
the
Common-wealth
of
the
Jews
,
for
putting
Transgressors
to
death
;
to
which
was
superadded
this
Law
of
Grace
,
that
in
such
and
such
cases
the
Law-giver
,
the
Rector
did
admit
of
a
Commutation
,
that
upon
offering
a
Beast
in
Sacrifice
,
the
Transgressor's
life
should
be
spared
(
though
forfeited
by
the
Law
)
Lev.
5.17
,
18.
So
this
Original
Law
,
whosoever
stands
indebted
to
another
,
shall
satisfie
his
Creditor
,
or
be
liable
to
an
arrest
,
and
to
be
cast
into
Prison
,
remains
in
force
;
notwithstanding
we
suppose
such
a
relieving
Law
as
this
made
afterwards
,
That
if
any
person
in
Debt
,
shall
serve
in
the
Wars
,
&c.
while
they
are
so
imployed
for
the
publick
,
they
shall
be
protected
from
any
arrest
.
These
instances
may
help
to
clear
the
Question
I
am
upon
,
especially
the
former
.
Many
think
,
that
because
the
Law
of
works
serves
not
to
the
same
use
and
end
,
for
which
it
was
given
to
Man
in
the
state
of
Integrity
,
therefore
it
must
needs
be
abrogated
,
that
we
are
no
more
obliged
by
it
.
Not
considering
that
the
reason
why
righteousness
and
life
cannot
come
by
the
Law
,
is
not
any
weakness
in
the
Law
,
but
our
weakness
and
incapacity
to
fulfil
it
.
The
Law
of
Ceremonies
indeed
cannot
justifie
,
because
of
its
weakness
.
(
For
it
is
not
possible
,
that
the
blood
of
Bulls
and
Goats
,
should
take
away
sins
,
Heb.
10.4
.
)
But
the
Law
of
righteousness
,
which
I
am
speaking
of
,
were
it
not
for
Man's
weakness
,
would
justifie
.
Therefore
that
we
cannot
be
justifyed
by
the
Law
of
works
now
,
let
us
not
lay
the
fault
on
the
Law
,
but
on
our selves
.
Truely
,
I
cannot
but
wonder
at
some
,
that
would
have
this
a
Question
of
great
difficulty
,
but
of
little
moment
whether
the
Law
of
works
,
given
to
Adam
,
continue
in
force
to
all
Mankind
;
methinks
it
is
of
very
great
moment
,
so
that
if
we
suppose
the
abrogation
of
it
,
we
give
the
Antinomian
no
little
Advantage
.
And
methinks
it
is
very
plain
,
that
it
must
continue
to
bind
Man
(
obedience
to
God
in
all
things
being
no
more
than
he
is
for
ever
obliged
to
,
as
he
is
a
creature
)
though
for
non-performance
of
such
obedience
as
that
Law
requires
,
God
is
not
bound
to
Man
by
that
Law
.
I
conclude
therefore
the
Law
of
works
is
still
in
force
,
that
none
of
us
can
say
,
If
we
obey
God
sincerely
,
we
pay
him
all
we
owe
,
he
requires
no
more
;
we
cannot
say
that
our
sins
do
not
legally
deserve
Eternal
death
;
but
only
that
though
the
Law
of
God
looks
upon
us
as
sinners
,
and
condemns
our
sins
,
as
well
as
the
first
sin
of
Adam
,
yet
this
we
may
plead
against
the
Execution
of
the
sentence
,
and
condemnation
of
the
Law
.
There
is
also
a
new
Law
of
Grace
,
an
Act
of
General
Indempnity
and
Oblivion
which
Christ
hath
procured
,
which
God
hath
passed
,
that
frees
us
from
the
curse
and
penalty
of
our
sins
,
if
we
repent
,
believe
,
obey
the
Gospel
,
i.e.
if
we
lay
hold
on
the
Grace
offered
to
us
,
with
an
unfeigned
desire
and
resolution
to
live
and
be
,
as
this
Grace
that
bringeth
Salvation
teacheth
us
.
Sect.
21.
PROP.
XXI
.
When
God
threatned
man
,
[
that
in
the
day
sinned
,
or
disobeyed
,
he
should
surely
dy●
or
dying
he
should
dye
,
]
this
will
not
pro●
the
full
execution
of
the
threatning
,
〈◊〉
immediately
to
attend
Man's
first
tra●gression
;
but
that
Death
,
and
all
miseri●
included
in
it
,
were
immediately
due
Law
.
THat
he
should
be
punishable
.
Illud
[
morie●
non
significat
.
Actum
moriendi
sed
debitu●
As
we
must
not
understand
the
prohibition
[
T●●
shalt
not
eat
]
as
a
prediction
or
declaration
,
touching
matter
of
event
.
But
the
meaning
〈◊〉
thou
mayest
not
eat
,
it
shall
not
be
lawful
for
the
so
neither
are
we
to
understand
the
threatning
,
[
〈◊〉
the
day
thou
eatest
,
dying
,
thou
shalt
dye
]
as
a
p●●diction
of
what
should
immediately
come
to
pa●
Nec
enim
statim
mortuus
Adamus
〈◊〉
sed
statim
tamen
reus
mortis
factus
,
Whittak
.
de
Peccat
.
Orig.
p.
39.
〈◊〉
morte
dignissimus
.
When
Solomon
thre●ned
Shimei
,
1
Kings
2.37
.
[
on
the
d●●
thou
goest
out
,
thou
shalt
surely
dye
]
the
meani●●
is
,
thy
life
shall
be
accounted
forfeited
.
Though
I
grant
,
as
soon
as
Man
had
sinned
,
〈◊〉
became
mortal
,
and
began
to
dye
,
yet
the
threatni●●
as
a
threatning
,
does
not
foretell
certain
matter
event
;
but
only
declare
what
punishment
was
due
.
And
suppose
the
Death
threatned
here
,
was
to
have
been
immediately
inflicted
,
as
soon
as
our
first
Parents
had
sinned
,
then
there
had
been
no
natural
generation
.
Then
the
guilt
and
punishment
had
no
way
reached
his
Posterity
;
because
so
he
should
have
had
no
posterity
.
Here
you
may
observe
a
great
difference
between
〈◊〉
threatning
and
a
promise
;
he
who
hath
a
promise
made
to
him
,
may
lay
claim
to
the
thing
promised
;
●e
hath
a
right
by
vertue
of
the
promise
.
Men
●ometimes
sue
upon
a
promise
,
and
Justice
gives
●hem
the
thing
in
kind
,
or
value
,
the
promise
being
proved
;
one
is
bound
to
do
,
as
he
promiseth
,
not
●lwayes
to
do
as
he
threatneth
.
There
may
be
●eason
to
relax
the
punishment
,
that
was
threatned
.
Rector
that
hath
power
in
his
Laws
to
set
down
●nd
determine
what
punishment
shall
be
due
to
the
Transgressors
;
he
hath
also
power
above
the
Law
〈◊〉
some
cases
to
respite
,
or
take
off
the
punishment
;
●therwise
there
could
be
no
such
thing
as
Pardon
.
No
Rector
can
be
said
to
pardon
an
offender
,
but
when
he
remits
the
punishment
legally
due
.
Yet
I
grant
,
it
becomes
not
the
Wisdom
of
a
Go●ernour
to
relax
his
Laws
(
supposing
them
good
●nd
Just
)
to
remit
the
penalty
lightly
,
or
without
●ood
consideration
;
for
so
the
Law
would
soon
lose
●s
Authority
;
Men
would
be
imboldened
to
trans●ress
,
the
end
of
Government
would
not
be
carried
●n
.
It
is
a
clear
case
,
that
God
the
righteous
Go●ernour
of
the
world
,
would
not
remit
the
penalty
without
a
most
valuable
consideration
;
as
Christ
must
●ye
in
our
stead
.
And
one
thing
further
must
be
granted
,
that
sometimes
threatnings
do
not
only
declare
meritum
paen●
in
peccante
,
&
jus
puniendi
in
comminante
,
a
dese●●
of
punishment
in
him
that
offends
,
and
a
right
●●●punishing
in
him
that
commandeth
and
threatneth
but
also
the
irrevocable
decree
,
&
purpose
of
the
Rector
to
inflict
the
said
punishment
.
Thus
God
threa●ned
Eli
&
his
house
,
Ahab
&
his
house
;
thus
the
sin
〈◊〉
blasphemy
against
the
Holy
Ghost
is
threatned
;
an●
so
all
that
continue
finally
impenitent
and
unbelie●●ing
are
threatned
:
Such
threatnings
are
not
a
me●
Sanction
of
the
precept
,
but
a
signification
,
or
Revelation
of
Gods
purpose
,
shewing
not
only
what
〈◊〉
justly
may
,
but
what
peremptorily
he
will
inflict
.
Sect.
22.
PROP.
XXII
.
The
Penalty
threatned
in
the
Covenant
works
,
was
neither
fully
executed
(
f●●
then
all
Mankind
had
been
utter●●
ruined
)
nor
absolutely
remitted
(
f●●
then
none
were
liable
to
Death
a●●
Condemnation
by
that
Covenant
.
)
b●
relaxed
.
THe
Penalty
taken
off
in
some
part
from
Man
general
;
whence
it
is
,
that
sinners
,
such
〈◊〉
are
under
the
Covenant
of
works
,
have
some
lin●ments
(
as
it
were
)
of
God's
Image
,
some
remai●der
,
or
remembrances
of
it
still
,
and
some
commemercies
.
And
the
penalty
more
fully
taken
off
from
believers
.
And
that
upon
most
wise
,
and
●eighty
Reasons
,
the
satisfaction
of
Christ
being
a
●ufficient
Motive
,
and
the
manifestation
of
Gods
●ich
and
free
Grace
,
a
glorious
end
of
his
so
●oing
.
Now
whether
the
Reprival
of
sinners
be
a
fruit
●f
Christ's
satisfaction
,
and
whether
they
owe
all
●heir
common
mercies
to
Christ's
Mediatory
under●aking
,
I
will
not
take
upon
me
to
determine
;
But
●●at
any
of
the
Sons
and
Daughters
of
Adam
are
●ardoned
and
discharged
,
that
believers
are
justi●●ed
and
saved
,
this
must
needs
be
ascribed
unto
Jesus
Christ
,
the
second
Adam
,
and
his
meritorious
sa●●sfaction
.
Sect.
23.
PROP.
XXIII
.
●or
,
Adam
's
breach
of
Covenant
was
not
only
to
his
Personal
prejudice
;
but
so
mischievous
to
all
his
posterity
,
that
descend
from
him
by
Natural
Generation
,
that
it
subjects
them
all
to
a
state
of
sin
and
wrath
.
HAd
he
kept
his
Integrity
he
should
have
begotten
Children
,
not
in
a
state
of
sin
,
but
in
a
●●te
of
innocency
:
The
Image
of
God
,
that
Ori●●nal
righteousness
which
was
concreated
with
him
,
●●ould
have
been
conveyed
and
derived
from
him
●his
Children
,
together
with
other
blessed
privi●●ges
appertaining
to
that
state
.
But
when
Adam
by
his
sin
,
had
deprived
himself
of
Original
rig●teousness
,
he
could
not
derive
that
to
us
,
of
whi●●
he
had
deprived
himself
.
Nemo
dat
quod
non
habe
he
could
not
communicate
that
to
us
,
which
he
hi●
self
had
lost
.
I
find
some
of
great
Name
that
deny
the
Cov●nant
was
made
with
Adam
and
his
posterity
,
t●●
better
to
deny
Original
sin
,
[
Though
the
Doctri●●
of
Original
corruption
(
as
I
conceive
)
will
〈◊〉
found
to
hold
true
,
abstracted
from
the
considertion
of
that
Covenant
made
with
Adam
.
And
learned
pen
hath
noted
this
,
that
many
bring
t●●
Doctrine
of
Original
sin
into
doubt
by
laying
a
upon
Covenant
Relation
,
and
de●●ing
,
Dr.
J.
T.
Ans.
to
Bishop
of
Roch.
p.
106.
or
over-looking
the
Natu●●
proofs
.
]
If
there
had
been
such
Covenant
(
sayes
one
)
it
had
be●
but
equity
that
to
all
the
persons
interested
,
should
have
been
communicated
,
and
cauti●●
given
to
all
who
were
to
suffer
,
and
abiliti●●
given
them
to
prevent
the
evil
;
for
else
it
is
no●
Covenant
with
them
,
but
a
Decree
concerni●●
them
.
And
it
is
impossible
that
there
should
be
Covenant
made
between
two
,
when
one
of
t●
parties
knows
nothing
of
it
.
But
it
is
neither
impossible
,
nor
unequal
to
●●volve
and
include
Children
in
Covenant
with
th●
Parents
,
when
they
understand
nothing
of
it
.
Th●
are
parts
and
appendices
of
the
Parents
,
and
at
the
Parents
dispose
,
before
they
know
how
to
disp●●●
of
themselves
.
And
who
questioneth
but
in
tak●
a
Lease
one
may
by
Covenant
bind
not
only
hi●
self
,
but
his
Children
after
him
to
certain
Ter●
which
yet
the
Child
knoweth
nothing
of
?
And
d●●
●ot
that
Covenant
which
Moses
made
betwixt
the
Lord
,
and
the
Children
of
Israel
,
Deut.
29.
take
●n
their
little
ones
,
v.
10
,
11
,
12.
Yea
,
the
Children
●hat
were
to
be
born
of
them
,
v.
15.
who
were
in●entionally
in
Covenant
,
though
not
actually
;
●ea
,
the
very
Law
,
and
light
of
Nature
teacheth
●●en
to
Covenant
for
their
Children
,
when
they
do
●ut
engage
them
to
their
duty
,
and
may
probably
by
●●at
means
,
procure
them
some
considerable
benefit
●nd
advantage
.
As
to
that
plea
,
[
It
would
not
be
equal
,
if
the
posterity
had
not
caution
given
what
they
might
suffer
by
the
breach
of
the
Covenant
,
and
ability
given
to
prevent
the
evil
]
that
this
is
a
meer
flou●ish
,
a
sound
of
words
without
any
strength
of
Rea●on
,
is
thus
demonstrated
,
viz.
This
would
make
●s
much
against
Gods
decree
concerning
Adam's
●osterity
,
as
against
the
Covenant
with
him
,
and
his
●osterity
.
Now
it
is
granted
on
all
hands
(
and
this
learned
writer
will
not
deny
)
that
the
Posterity
of
Adam
●ave
lost
and
suffered
much
by
the
fall
.
And
may
●ot
one
argue
against
Gods
proceedings
herein
,
just
●s
he
does
against
the
Covenant
with
Adam
and
his
●osterity
;
saying
,
It
had
been
but
equal
that
caution
should
have
been
given
to
all
who
were
to
suffer
,
and
abilities
given
to
them
to
prevent
the
evil
.
But
that
you
may
understand
what
Man
's
con●ition
is
by
Nature
,
through
the
fall
of
our
first
●arents
.
1.
Take
notice
,
that
Adam
by
his
fall
lost
his
●riginal
rectitude
,
and
became
universally
de●raved
in
the
whole
Man
;
see
the
blindness
of
his
mind
,
together
with
crookedness
of
will
,
and
di●order
of
affections
,
Gen.
3.8
.
When
they
hear●
the
voice
of
the
Lord
God
walking
in
the
Garden●
the
cool
of
the
day
,
Adam
and
his
wife
hid
the●
selves
from
the
presence
of
the
Lord
God
,
amo●●
the
trees
of
the
Garden
.
And
if
they
had
not
thoug●●
of
God
,
till
they
heard
of
him
,
where
was
Cons●●ence
?
In
a
dead
sleep
sure
.
And
was
not
their
unde●standing
now
darkned
,
darkned
with
a
witnes●
when
they
thought
to
hide
themselves
from
Go●
presence
among
the
trees
?
But
whether
can
a
cre●ture
flee
from
his
presence
?
Again
,
how
strange
were
their
wills
perverted
,
and
affections
disordere●
who
now
exceedingly
dread
,
and
cannot
endure
〈◊〉
presence
of
God
;
whereas
,
before
they
had
sinne●
he
was
accounted
the
chiefest
good
,
they
could
n●
but
have
delighted
in
his
presence
before
,
as
the
highest
happiness
.
And
what
was
Adam's
fall
but
a
turning
fr●●
God
to
the
Creature
,
preferring
the
lust
of
the
ey●
the
lust
of
the
flesh
,
and
the
pride
of
life
bef●●●
God
and
happiness
;
preferring
a
false
seeming
g●
before
the
chiefest
good
.
V.
Thes.
Salmur
.
de
Statu
.
hom.
laps
.
Sect.
19
,
20.
p.
208.
Thus
〈◊〉
changed
his
ultimate
end
:
And
have
changed
his
ultimate
end
,
he
w●
wholly
changed
as
to
his
Mora●
there
being
no
more
of
moral
go●ness
in
any
means
or
end
,
that
a
Man
propounds
himself
,
than
there
is
of
respect
and
subordi●●tion
to
the
ultimate
and
highest
end
.
And
therefo●●
when
Man
turned
from
God
the
chiefest
good
,
a
false
good
,
being
led
away
with
his
sensitive
app●tite
,
(
through
his
own
incogitancy
,
and
the
tem●ter's
subtilty
)
thereupon
he
became
animalis
ho●
wholly
carnal
;
I
say
,
thus
he
became
a
vain
,
sensual
,
carnal
man
.
Hence
came
that
woful
disorder
into
his
Soul
.
All
things
turned
upside
down
with
him
.
The
sensitive
appetite
,
(
which
was
the
lower
faculty
,
inferior
to
the
will
,
and
understanding
,
and
to
be
ruled
)
came
to
rule
in
Man
,
the
other
powers
loving
and
liking
to
have
it
so
.
Thus
the
nearest
end
of
the
lowest
faculty
(
as
things
of
sence
)
the
things
of
the
flesh
,
the
having
and
enjoying
of
those
things
,
became
the
last
and
highest
end
of
the
superior
faculties
.
What
horrible
confusion
was
here
brought
into
Man's
Nature
by
sin
?
That
if
you
look
upon
him
in
a
Moral
consideration
,
he
was
no
longer
such
a
Creature
as
God
made
him
,
but
quite
another
thing
;
though
he
had
the
same
Natural
faculties
after
his
fall
as
before
,
yet
the
moral
qualities
of
those
faculties
were
not
the
same
,
but
directly
contrary
.
God
made
man
upright
,
with
an
appetite
in
perfect
subjection
to
right
reason
,
with
a
clear
understanding
of
the
chiefest
good
,
with
a
will
sweetly
closing
with
that
good
;
but
when
through
inadvertency
(
as
I
said
before
)
he
fell
from
God
to
a
false
good
,
all
these
faculties
were
immediately
corrupted
,
and
depraved
,
the
rectitude
of
them
quite
lost
.
If
any
one
should
say
here
,
but
as
Adam
when
he
fell
,
turned
from
God
to
the
Creature
,
and
to
a
false
good
;
might
he
not
of
himself
turn
from
that
false
good
unto
God
again
?
Ans.
No
,
not
of
himself
,
when
he
hath
lost
that
rectitude
of
Soul
,
which
is
absolutely
necessary
to
ones
chusing
God
,
and
taking
him
for
his
last
end
and
chiefest
good
;
nor
is
the
case
alike
:
It
is
easie
for
one
to
fall
,
or
cast
himself
down
from
an
high
pinacle
,
not
so
easie
for
him
to
rise
again
,
when
b●
that
fall
he
hath
broke
all
his
bones
As
it
is
observed
,
Thes.
Salm.
ubi
supr
.
Sect.
33.
p.
211.
Haec
rerum
qu●
corrumpi
possunt
naturalis
est
Cond●
tio
,
ut
facile
corrumpi
,
corruptae
i●
integrum
restitui
vix
unquam
possint
:
This
is
th●
Natural
condition
of
things
which
may
be
corrupted
,
that
they
may
easily
be
corrupted
,
but
bein●
once
corrupted
,
can
scarce
ever
be
restored
to
thei●
perfection
again
.
But
of
this
in
another
place
.
2.
Adam
by
his
fall
having
lost
his
Origina●
righteousness
,
and
his
whole
Nature
being
corrupted
,
he
begat
Children
like
himself
,
destitute
〈◊〉
Original
righteousness
,
and
so
indisposed
to
all
tru●
goodness
,
but
prone
to
all
which
is
evil
.
That
the
corruption
of
Nature
is
propagate●
unto
all
,
that
naturally
descend
from
him
,
is
ver●
evident
.
Adam
had
lost
Gods
Image
,
and
wa●
corrupted
,
and
sinfully
enclined
,
when
he
is
sai●
to
have
begotten
a
Son
in
his
own
Image
,
Gen.
5
.
3●
observe
,
the
Scripture
opposeth
the
Image
of
Ada●
to
the
Image
of
God
,
Eph.
4.22.24
.
to
the
Imag●
of
Christ
,
1
Cor.
15.47
,
48
,
49.
what
is
Adam
Image
,
but
the
flesh
,
Joh.
3.6
.
the
Old
man
,
Col.
3
.
9●
All
men
naturally
bear
the
Image
of
Old
Ada●
Does
not
that
prove
corruption
natural
,
and
propogated
to
them
?
Again
,
how
plain
is
that
of
our
Saviour
,
Joh.
3
.
6●
That
which
is
born
of
the
flesh
is
flesh
.
By
this
a●gument
he
there
proves
the
necessity
of
regeneration
,
of
a
new
birth
,
without
which
there
is
no
e●tering
into
the
Kingdom
of
God
.
For
that
which
i●
born
of
the
flesh
is
flesh
,
as
Job
14.4
.
Who
can
bring
a
clean
thing
out
of
an
anclean
?
The
answer
is
,
no●
one
.
No
man
can
do
this
.
So
Rom.
5.19
.
By
one
Man's
disobedience
many
were
made
(
constituted
)
sinners
.
[
Many
]
Some
would
have
the
Apostle
speak
thus
,
cautelously
,
because
that
all
simply
and
absolutely
were
not
made
sinners
by
Adam
.
Eve
was
a
sinner
,
yet
not
made
so
by
Adam's
means
;
she
was
first
in
the
transgression
.
Jesus
Christ
,
the
Son
of
God
,
was
made
Man
;
yet
was
not
a
sinner
.
But
admitting
these
two
special
exceptions
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
these
[
many
]
are
as
much
as
all
,
v.
12.
The
All
here
meant
indeed
,
were
many
,
and
the
many
here
spoken
of
were
all
.
But
the
word
[
many
]
seems
to
be
used
here
,
because
it
was
to
come
in
again
in
the
other
part
of
the
comparison
.
[
made
sinners
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
constituted
sinful
,
to
understand
this
of
their
being
only
used
as
sinners
,
is
a
private
interpretation
,
and
not
according
to
the
Analogy
of
Faith
.
How
strange
a
passage
is
that
one
hath
,
Dr.
J.
T.
Ans.
to
Bishop
of
Roch.
Letter
,
p.
11.
I
was
troubled
with
an
Objection
lately
,
for
it
being
propounded
to
me
;
why
it
is
to
be
believed
that
the
sin
of
Adam
could
spoil
the
Nature
of
Man
,
and
yet
the
Nature
of
Devils
could
not
be
spoiled
by
their
sin
,
which
was
worse
,
I
could
not
tell
what
to
say
,
and
therefore
held
my
peace
.
But
methinks
one
need
not
study
much
for
an
answer
to
it
.
The
Devils
were
not
the
root
and
fountain
of
other
Spirits
.
God
did
not
say
to
them
,
as
to
our
first
Parents
[
Encrease
and
Multiply
.
]
But
Man
being
to
propagate
his
kind
,
it
seemeth
not
so
unaccountable
,
(
once
supposing
our
first
Father
to
have
sinned
away
Gods
Image
,
that
his
Nature
is
destitute
Original
righteousnes●
and
tainted
with
a
co●trary
principle
,
Natura
enim
humana
(
quae
in
primis
parentibus
tot
a
erat
)
per
peccatum
tota
corrupta
est
—
unde
non
nisi
corruptos
,
injustos
,
&
mortales
silios
generare
potuit
.
Meth.
Confes
.
Edit.
a
De
Soto
.
fol.
4.2
.
habi●
disposition
,
or
inclin●tion
)
that
he
should
b●
get
Children
in
li●●
manner
viciously
enclined
.
It
is
natural
for
cre●tures
to
beget
their
like
.
Haec
est
Naturae
Lex
,
〈◊〉
sui
quaeque
res
similem
gignat
,
homo
hominem
,
vit●
sus
vitiosum
,
Leprosus
leprosum
.
(
plac
.
de
Imp●●
pri.
pec
.
p.
160.
)
And
,
as
is
the
Root
,
so
the
Branches
;
as
t●
Spring
,
so
the
Streams
.
You
would
not
expe●●●pure
and
wholesome
streams
,
to
flow
from
a
corr●
fountain
.
Obj.
If
all
descending
from
Adam
be
corrupte●
how
was
Christ
Jesus
clear
from
Native
corru●tion
?
was
he
not
conceived
,
and
born
of
a
Daug●ter
of
Adam
?
Ans.
All
that
descend
from
Adam
by
Natur●
Generation
(
the
Virgin
Mary
not
excepted
)
deri●
Natural
corruption
from
Adam
.
But
Christ
d●scended
not
from
Adam
by
Natural
Generation
,
b●
Generation
and
conception
was
miraculous
.
H●
came
into
the
world
,
not
by
vertue
of
that
prim●tive
benediction
[
Increase
and
Multiply
]
but
〈◊〉
make
good
that
special
promise
[
The
seed
of
t●●
Woman
shall
break
the
Serpents
head
.
]
He
was
tha●
seed
of
the
Woman
conceived
by
the
power
of
th●
Holy
Ghost
in
the
womb
of
a
Virgin
;
and
so
th●
Holy
One
indeed
,
Luk.
1.35
,
This
very
much
co●firms
the
truth
of
the
point
I
am
upon
,
scil.
the
pr●pagation
of
Natural
corruption
to
all
that
natural●●
descend
from
Adam
,
that
Jesus
Christ
to
free
him
from
the
said
pollution
,
must
not
come
into
the
world
by
Natural
Generation
,
but
by
a
most
miraculous
conception
.
Obj.
But
you
will
not
deny
,
but
Adam
after
his
Fall
was
restored
by
Repentance
,
and
renewed
by
Grace
.
Ans.
Grant
him
to
be
renewed
,
sanctifyed
,
yet
it
was
but
in
part
,
that
he
had
Gods
Image
restored
in
him
.
And
this
,
of
Gods
wonderful
special
Grace
,
and
therefore
it
was
not
a
quality
that
was
naturally
to
descend
.
When
he
begat
a
Son
,
he
did
this
,
as
a
man
,
not
as
one
renewed
and
created
again
.
He
begat
a
Son
after
his
own
Image
,
that
is
,
sinful
like
himself
;
not
after
Gods
Image
,
which
in
man
's
lapsed
state
,
is
purely
supernatural
.
Obj.
But
you
cannot
tell
how
this
Natural
corruption
is
conveyed
from
the
Parent
to
the
Child
.
Ans.
Nor
do
we
know
how
the
bones
do
grow
in
the
womb
(
Eccl.
11.5
.
)
of
her
that
is
with
Child
.
But
we
must
not
deny
that
which
is
plain
,
because
we
cannot
understand
that
which
is
difficult
.
We
have
seen
plain
Scripture
for
the
derivation
of
corruption
from
Adam
to
us
all
.
Obj.
But
may
not
the
Scripture
mean
,
we
are
made
sinners
by
imitation
of
Adam
,
rather
than
by
the
propagation
of
corruption
from
him
?
May
we
not
understand
it
thus
,
that
we
are
corrupted
by
his
evil
Example
?
Ans.
No
,
That
were
not
to
interpret
but
to
pervert
the
Scripture
.
That
which
is
born
of
the
flesh
is
flesh
.
Does
not
this
speak
plainly
of
Natural
Generation
,
and
nothing
of
imitation
.
So
Psal.
51.5
.
Behold
I
was
shapen
in
iniquity
,
and
in
Sin
did
my
Mother
conceive
me
.
Certainly
,
David
is
here
confessing
his
own
sin
.
Not
the
sin
of
his
Parents
,
but
that
which
he
had
cause
to
be
ashamed
of
,
and
humbled
for
,
as
his
own
Sin
,
not
anothers
.
So
that
Text
[
by
the
Disobedience
of
one
many
were
made
sinful
]
If
it
meant
by
imitation
only
,
then
it
should
have
been
said
,
that
we
were
made
sinful
by
the
Serpent
,
by
Satan
,
or
by
the
Woman
,
Eve
,
rather
than
by
Adam
;
or
why
is
the
speech
limited
to
the
disobedience
of
one
,
when
the
world
is
full
of
pernicious
examples
;
great
multitudes
there
are
,
that
draw
others
to
sin
by
their
evil
Examples
.
And
multitudes
that
are
drawn
to
sin
this
way
,
who
never
read
or
heard
of
Adam
.
And
those
that
have
heard
of
his
sin
,
have
also
heard
of
his
punishment
;
that
should
rather
deterre
them
from
sin
.
And
plain
experience
shews
,
that
not
his
particular
example
,
which
is
so
remote
;
but
nearer
examples
have
the
most
malignant
influence
upon
men
.
And
that
Children
in
the
most
religious
families
,
where
are
the
best
precepts
,
and
examples
both
,
do
bewray
corruption
of
Nature
,
as
soon
as
ever
they
can
put
forth
any
Acts
of
reason
.
Oh
what
strangers
are
they
in
Israel
,
yea
,
strangers
in
the
world
,
yea
,
strangers
to
their
own
hearts
,
that
see
not
the
first
rise
of
sin
and
wickedness
that
is
in
the
world
since
the
Fall
,
to
be
from
an
evil
inclination
within
men
,
and
not
from
an
observation
and
imitation
of
others
.
And
I
know
not
well
,
what
can
be
replyed
to
that
,
if
we
are
made
sinful
by
the
disobedience
of
one
Adam
,
only
by
imitation
,
then
may
we
not
be
said
(
by
a
parity
of
reason
)
to
be
made
righteous
by
the
Faith
of
one
Abraham
,
we
walking
in
the
steps
of
his
Faith
?
3.
The
next
thing
I
would
clear
to
you
is
,
That
this
Natural
inherent
pravity
,
or
Original
corruption
is
sinful
.
It
makes
us
really
guilty
before
God
,
obnoxious
to
his
wrath
and
curse
for
ever
.
I
purposely
wave
speaking
of
the
guilt
of
Adam
's
first
transgression
,
the
imputation
of
it
to
his
posterity
immediately
,
and
antecedently
,
or
irrespectively
to
this
corruption
of
Nature
,
propagated
from
him
,
leaving
it
to
the
sober
consideration
and
discussion
of
the
Godly-learned
.
But
though
we
hold
Adam's
sin
propagated
,
Non
peccatum
personae
,
sed
peccatum
Naturae
;
not
his
personal
sin
,
not
the
transient
action
;
but
the
sin
of
the
Nature
of
Man
,
the
corrupting
of
his
Nature
;
for
so
it
was
an
inherent
,
permanent
,
Evil
quality
:
this
alone
sufficeth
to
condemn
any
one
in
the
world
.
In
regard
of
this
inherent
pravity
and
corruption
,
which
is
in
every
one
from
his
very
birth
,
yea
,
from
his
very
quickning
in
the
womb
;
we
all
deserve
death
and
condemnation
,
deserve
to
be
dealt
withal
and
punished
,
after
the
same
manner
,
as
if
we
had
done
what
our
first
Parents
did
.
Now
this
is
very
plain
and
evident
from
Scripture
,
Eph.
2.3
.
and
were
by
Nature
Children
of
wrath
,
even
as
others
.
Nothing
but
sin
could
subject
us
to
Gods
wrath
,
to
which
yet
we
are
all
obnoxious
by
Nature
,
one
as
well
as
another
.
And
if
obnoxious
to
Gods
wrath
by
Nature
,
then
sinful
by
Nature
.
So
that
there
is
sin
and
guilt
in
our
very
Nature
,
before
ever
we
come
to
the
practice
and
commission
of
sin
.
Again
,
what
an
undeniable
proof
is
that
,
Rom.
5.12
.
By
one
man
sin
entered
into
the
world
,
and
death
by
Sin
;
and
so
death
passed
upon
all
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
whether
you
will
read
it
relatively
in
quo
i●
whom
,
or
causally
,
eo
quod
,
because
or
in
as
muc●
as
all
have
sinned
,
I
shall
be
content
.
These
thing
are
plain
however
.
1.
That
death
came
into
the
world
by
sin
.
2.
That
all
on
whom
death
passeth
,
have
sin
.
3.
That
many
on
whom
death
passeth
,
(
as
infants
)
have
not
actual
sin
.
4.
Therefore
it
follows
that
they
have
sin
derived
from
Adam
with
their
very
Natures
.
That
Original
corruption
hath
the
true
Nature
of
sin
;
otherwise
according
to
the
Apostles
arguing
,
Infants
should
not
be
subject
to
death
.
But
here
we
are
told
by
no
mean
writer
,
that
Man
was
created
Mortal
,
Vn
.
Necess
.
p.
371.
and
i●
Adam
had
not
sinned
he
should
have
been
immortal
by
Grace
,
i.
e.
by
the
use
of
the
tree
of
Life
.
Yet
elsewhere
the
same
hand
layes
down
this
assertion
contrary
to
the
former
,
Dissolution
of
the
Soul
and
Body
should
have
been
,
Ans.
to
the
Bishop
of
Roch.
Letter
.
p.
86.
if
Adam
had
not
sinned
]
which
if
so
,
how
then
should
he
have
been
immortal
by
grace
,
i.
e.
by
the
use
of
the
tree
of
life
?
what
he
adds
there
by
way
of
proof
;
For
the
world
would
have
been
too
little
to
have
entertained
those
Myriads
of
Men
,
which
must
in
all
reason
have
been
born
from
that
blessing
of
[
Increase
and
Multiply
]
hath
no
strength
at
all
,
but
lean●
on
this
weak
and
false
prop
;
that
without
the
dissolution
of
Soul
and
Body
,
Man
could
not
have
been
translated
from
Earth
to
Heaven
.
Take
this
away
,
and
what
he
saith
comes
to
nothing
.
But
though
Adam
was
not
immortal
,
as
the
Saints
are
after
the
resurrection
;
yet
neither
was
●he
Mortal
as
we
all
now
are
.
Thes.
Salm.
de
Stat.
Ada.
ante
Laps
.
Sect.
32.
p.
197.
Tam
naturalis
erat
Adamo
facultas
non
moriendi
,
quam
non
peccandi
.
To
say
,
that
he
was
created
Mortal
,
is
to
deny
that
immortality
was
any
part
of
Gods
Image
,
wherein
Man
was
created
.
Again
,
death
was
threatned
only
in
case
of
disobedience
,
as
we
see
here
,
Gen.
2.17
.
Does
not
that
imply
,
he
should
not
have
dyed
,
if
he
had
not
sinned
.
As
the
Apostle
telleth
us
,
death
entred
by
sin
,
and
passeth
upon
none
but
Sinners
;
Infants
dye
as
well
as
others
,
and
therefore
they
are
sinners
.
And
yet
further
to
evince
it
,
take
this
Argument
;
Either
Infants
that
dye
in
infancy
,
and
are
saved
,
are
saved
by
Christ
,
or
not
;
now
surely
there
are
none
that
have
the
face
of
Christians
,
can
have
a
face
to
say
,
any
in
the
world
are
saved
without
Christ
;
for
there
is
salvation
in
no
other
.
Therefore
I
hope
we
may
take
this
for
granted
,
all
Infants
that
are
saved
,
are
saved
by
Christ
.
And
if
saved
by
Christ
,
then
Christ
dyed
for
them
.
If
Christ
dyed
for
them
,
then
they
were
really
guilty
;
truly
,
properly
sinners
in
themselves
;
otherwise
they
are
none
of
them
saved
by
Christ
.
Yea
,
indeed
if
Infants
,
or
any
in
the
world
were
innocent
and
guiltless
before
God
;
such
would
have
no
need
of
a
Saviour
,
no
need
of
pardoning
Grace
and
Mercy
;
such
must
go
to
Heaven
another
way
,
not
by
the
satisfaction
and
redemption
of
Christ
.
He
had
dyed
in
vain
so
far
,
had
he
dyed
to
purchase
Gods
favour
for
those
,
who
no
way
merited
his
displeasure
.
Justice
it self
would
not
condemn
,
but
clear
all
that
can
plead
〈◊〉
guilty
.
Methinks
,
though
the
Remonstrants
would
hav●
natural
corruption
meerly
penal
,
not
sinful
;
y●
they
(
of
all
others
)
should
grant
this
Argument
,
wh●
would
have
the
death
of
Christ
intended
for
all
and
every
one
alike
,
to
make
the
remedy
provided●●●
Christ
,
the
second
Adam
,
adequate
unto
our
mal●dy
and
misery
,
that
came
by
the
first
Adam
.
No●
what
need
that
Christ's
death
should
be
intend●●
for
Infants
,
to
reconcile
them
to
God
,
if
they
we●
not
obnoxious
in
themselves
to
his
wrath
?
Obj.
But
sayes
Corvinus
,
If
the
Law
does
n●
require
that
a
Man
be
born
wit●
out
sin
,
Cens
.
Anat.
Arm.
c.
8.
Sect.
7.
p.
121.
if
it
requires
not
Orig●
nal
Righteousness
,
a
man
sinne●
not
in
that
he
is
born
without
i●
therefore
the
want
of
it
cannot
properly
be
call●
sin
.
Ans.
Though
it
is
true
(
as
Rivet
sayes
)
veta●tur
futura
,
In
Exod.
20.
p.
314.
non
praeterita
aut
praese●●
tia
?
quae
jam
in
actu
sunt
;
yet
fac●
mala
arguuntur
à
Lege
,
improbant●
&
damnantur
.
And
so
this
,
prava
dispositio
,
&c
rentia
Justitiae
damnantur
a
Lege
.
It
is
contra●
to
the
Law
,
and
condemned
by
it
.
The
Law
pr●perly
forbids
things
to
come
,
but
reproves
,
disallow●
of
things
present
,
contrary
to
it
.
As
this
Nati●●
inherent
corruption
(
including
an
indisposition
,
a●●
averseness
from
what
is
truly
good
,
and
pron●
ness
to
evil
)
must
needs
be
contrary
to
the
La●
That
which
is
the
cause
of
all
actual
sin
,
mu●
needs
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sinful
sin
indeed
.
Again
,
was
not
Man
obliged
by
the
Law
of
his
Creation
to
be
,
and
continue
as
holy
,
good
and
perfect
,
as
God
made
him
?
In
this
respect
may
we
not
be
born
guilty
Creatures
,
Rei
debendi
,
licet
●on
agendi
,
we
are
guilty
before
God
,
if
our
Na●ures
(
as
well
as
Actions
)
be
not
perfectly
conformed
●o
Gods
will
,
and
Law
.
Obj.
But
sayes
Corvinus
,
after
the
fall
,
obedience
is
required
by
a
new
Covenant
,
wherefore
Man
is
considered
as
fallen
,
not
as
upright
still
.
Ans.
I
have
shewed
before
,
the
new
Law
of
Grace
doth
not
hinder
the
old
Original
Law
(
which
●equires
perfect
Obedience
and
exact
conformity
to
●he
will
of
God
in
all
things
)
from
being
still
in
●orce
;
otherwise
we
do
not
sin
in
not
obeying
per●ectly
,
and
have
no
cause
to
be
humbled
,
and
to
●ue
to
God
for
pardon
and
forgiveness
upon
that
●ccount
.
Obj.
This
corruption
of
Nature
in
Infants
is
not
●●eirs
,
by
an
Act
of
their
wills
.
Ans.
Though
it
be
not
à
voluntate
,
yet
it
is
in
●oluntate
.
Are
sinful
habits
no
sins
,
because
they
●re
not
sinful
Acts
?
It
comes
not
by
the
Child's
●ill
,
it
's
true
,
for
it
comes
by
Nature
,
is
conveyed
●aturally
.
The
Child
born
sinful
,
because
descended
●om
sinful
Parents
:
Yet
this
corruption
is
princi●ally
and
eminently
seated
in
the
will
,
and
from
the
●ill
it
acts
,
and
shews
it self
as
soon
as
the
will
●an
act
.
The
sin
of
Infants
is
not
in
Action
,
but
in
●is
evil
disposition
.
We
must
say
this
of
Children
,
●●en
unborn
,
or
newly
come
into
the
world
,
that
●ey
do
not
actually
will
the
committing
of
this
or
●at
sin
,
it
is
from
natural
impediments
,
the
lett
and
hinderance
is
a
natural
incapacity
;
otherwis●
there
is
that
pravity
of
will
even
Natural
to
them
which
would
break
forth
into
all
manner
of
Sin
(
〈◊〉
God
withheld
his
restraining
hand
)
the
Natur●
Impediments
of
Action
being
but
removed
.
A●●
is
not
this
enough
to
make
them
Objects
of
God
wrath
,
and
worthy
of
Death
?
How
can
an
infinite●
holy
God
but
loath
,
and
abhor
such
vile
Creatures
whom
he
seeth
(
even
by
Nature
)
so
wickedly
e●clined
,
if
he
look
upon
them
,
as
in
themselves
,
an●
not
in
and
through
his
Son
Jesus
Christ
?
as
Creatures
that
have
evil
qualities
by
kind
,
are
the
mor●
offensive
to
us
,
because
those
qualities
are
Natur●
to
them
.
As
Wolves
for
their
ravenous
disposition
Toads
and
Serpents
for
their
poysonous
quality
before
such
quality
or
disposition
be
put
forth
int●
act
.
What
I
have
delivered
concerning
Natural
corruption
,
and
the
sinfulness
of
it
,
it
is
no
other
Doctrine
,
than
is
laid
down
in
the
39
Articles
,
Art.
9
as
also
in
the
Articles
of
Religion
agreed
upon
a
Dublin
in
Ireland
,
1615.
Sect.
23.
Original
〈◊〉
standeth
not
in
the
imitation
of
Adam
,
(
as
th●
Pelagians
dream
)
but
is
the
fault
and
corruptio●
of
the
Nature
of
every
person
,
that
naturally
i●
ingendred
and
propagated
from
Adam
:
where
by
it
cometh
to
pass
,
that
Man
is
deprived
〈◊〉
Original
righteousness
,
and
by
Nature
is
be●●
unto
sin
,
and
therefore
in
every
person
born
int●
the
world
,
it
deserveth
Gods
wrath
and
dam●nation
.
What
could
be
spoken
more
plain
for
the
prop●
gation
of
corruption
to
every
one
naturally
de●
scended
from
Adam
,
and
that
this
corruption
i●
properly
Malum
culpae
non
paenae
,
that
it
is
not
a
●eer
languor
,
or
frailty
of
Nature
,
but
a
pravity
●●d
fault
,
a
moral
defect
;
and
so
that
it
layes
eve●y
person
born
into
the
world
,
under
Guilt
,
ob●xious
to
wrath
and
condemnation
.
How
strange
it
that
any
should
subscribe
,
and
declare
their
un●igned
Assent
to
so
plain
truths
,
and
yet
afterwards
●ny
them
?
Sect.
24.
PROP.
XXIV
.
●e
Condition
of
Man
by
the
Fall
,
being
such
as
hath
been
described
,
viz.
being
both
under
the
Guilt
,
and
power
of
Sin
,
it
is
twice
impossible
(
as
I
may
say
)
that
ever
he
should
be
saved
by
himself
,
or
by
the
Covenant
of
Works
,
and
equally
impossible
,
that
he
should
not
be
cast
,
and
condemned
by
this
Covenant
.
THe
Covenant
of
Works
promised
life
only
upon
perfect
conformity
to
the
Law
,
and
will
of
●d
,
threatning
death
to
any
sin
:
Now
when
once
●n
had
broken
Gods
Law
,
and
lost
Gods
Image
,
〈◊〉
had
his
Nature
vitiated
and
corrupted
,
he
could
more
lay
claim
to
life
and
happiness
,
but
imdiately
was
laid
under
the
Sentence
of
Death
,
〈◊〉
did
lye
open
to
Gods
wrath
.
●ow
if
the
penalty
threatned
,
and
incurred
,
●nflicted
on
the
Sinner
,
this
giveth
him
enough
,
this
sets
him
fast
for
ever
.
Intollerable
torment
and
endless
miseries
become
his
portion
to
Eternit●
▪
If
he
would
think
of
making
satisfaction
for
wh●
is
past
,
he
cannot
.
He
can
never
suffer
any
thi●
equivalent
to
everlasting
death
.
And
if
he
cou●●
yet
he
should
not
be
saved
by
the
old
Covena●●
without
some
new
Agreement
,
wherein
it
shou●●
please
God
to
admit
of
a
satisfaction
.
Satis●●ction
is
not
given
to
the
Law
,
(
as
one
note●●
but
to
the
Law-giver
,
as
above
Law
,
who
〈◊〉
accept
of
the
solutio
tantidem
,
vel
aequivale●●
aliàs
indebiti
.
But
there
is
no
provision
in
t●●
Covenant
of
Works
,
how
a
Man
may
escape
a●●
avoid
the
penalty
,
after
once
he
is
a
sinner
.
N●●ther
is
there
any
more
possibility
of
his
clai●ing
and
having
right
,
and
title
to
happiness
〈◊〉
the
promise
in
that
Covenant
;
the
conditi●●
whereof
we
neither
have
fulfilled
,
nor
can
〈◊〉
▪
And
in
these
respects
(
as
I
said
)
it
is
utte●●●
impossible
that
ever
sinful
Men
and
Wom●●
should
attain
to
life
by
this
Covenant
.
Ala●
we
are
all
Children
of
wrath
by
Nature
and
〈◊〉
of
death
,
dead
in
Law
,
under
the
Sentence
death
.
And
dead
in
trespasses
and
sins
,
in
anoth●●
sence
,
sin
reigneth
,
as
death
reigns
;
all
Men
N●turally
are
under
the
power
of
it
.
Naturally
〈◊〉
are
without
strength
,
no
more
than
a
dead
m●●
can
raise
himself
,
are
we
able
of
our selves
to
h●●
our selves
out
of
a
sinful
state
,
which
leadeth
death
Eternal
.
Application
.
I
Shall
now
conclude
this
Discourse
concerning
Man's
estate
under
the
Covenant
of
Works
(
both
●s
it
was
before
,
and
since
the
Fall
)
with
a
few
practical
Inferences
.
1.
What
cause
is
here
to
admire
divine
conde●ension
!
That
ever
God
should
vouchsafe
to
●●ter
into
Covenant
with
his
own
Creature
,
●hom
he
might
command
at
pleasure
.
What
an
●onour
was
it
unto
Abraham
,
to
be
called
the
●riend
of
God
?
So
it
was
an
honour
(
sure
)
to
●dam
,
to
be
taken
into
a
League
of
Friendship
●ith
God
;
Lord
what
is
man
that
thou
shouldst
so
●●gard
him
?
2.
What
cause
is
here
to
blush
at
Man's
Ingrati●de
,
and
most
unworthy
dealing
with
his
Maker
?
●os
.
6.7
.
But
they
like
Men
,
or
like
Adam
,
have
●●ansgressed
the
Covenant
,
they
have
dealt
trea●erously
?
Oh
Adam's
treacherous
dealing
,
A●●m's
perfidiousness
,
breach
of
Covenant
with
God
,
that
indeed
which
all
his
posterity
had
need
to
〈◊〉
told
of
,
have
cause
with
sad
hearts
to
remember
●d
to
be
ashamed
of
.
3.
What
cause
to
tremble
with
astonishment
,
●hen
we
speak
,
or
hear
,
or
think
of
Man's
Apo●acy
from
God
,
and
of
the
woful
,
dreadful
effects
,
and
consequences
of
it
.
The
Crown
is
fallen
fro●
our
heads
,
and
wo
to
us
,
for
we
have
sinned
.
Th●
Man
who
was
created
for
the
special
Service
a●
fruition
of
God
,
now
hath
his
back
turned
up
God
;
neither
fit
to
serve
,
nor
to
enjoy
him
.
M●
that
at
his
first
Creation
was
a
Favourite
of
Go●
since
,
by
his
fall
and
degeneration
,
is
become
an
〈◊〉
my
of
God
.
4.
O
what
need
now
that
we
look
to
it
,
th●
we
get
our
Tenure
changed
!
That
we
get
out
of
t●
first
,
into
the
second
Adam
,
without
a
change
state
,
and
a
change
of
Nature
,
we
are
miserable●
ever
.
O
better
we
had
never
been
born
,
than
〈◊〉
to
be
born
again
.
As
we
are
Adam's
Off-spring
,
〈◊〉
inherit
nothing
but
corruption
,
can
lay
claim
to
〈◊〉
thing
but
hell
and
wrath
.
And
wo
to
us
now
,
God
deal
with
us
according
to
the
tenure
of
〈◊〉
Covenant
of
Works
.
Perhaps
you
will
say
,
O
but
we
are
under
〈◊〉
Gospel
Covenant
,
which
is
unquestionably
a
C●●●nant
of
Grace
.
I
grant
you
are
so
externally
;
but
as
to
y●●
Eternal
state
,
you
will
be
never
the
better
,
if
y●
refuse
to
come
up
to
the
terms
of
this
better
●●venant
;
that
is
,
if
you
don
't
in
a
reall
sence
your
sinful
and
undone
Condition
without
Ch●●
now
heartily
give
up
your selves
to
him
,
to
taught
and
guided
,
to
be
ruled
and
governed
,
well
as
to
be
saved
by
him
;
or
which
is
all
one
you
are
not
really
willing
to
be
saved
by
the
L●
Jesus
Christ
in
his
own
way
.
I
tell
you
,
if
you
do
not
come
up
to
the
term
the
Covenant
of
Grace
,
you
do
in
vain
exp●
you
cannot
have
any
saving
benefit
by
it
;
no
,
in
that
case
it
leaveth
you
to
the
condemnation
of
the
Covenant
of
Works
;
I
say
,
it
leaveth
you
where
it
found
you
.
The
wrath
of
God
still
abideth
on
you
;
yea
,
this
will
increase
it
,
that
to
the
breach
of
the
Covenant
of
Works
,
you
add
this
great
provoking
sin
,
of
slighting
and
contemning
what
the
Lord
is
pleased
to
offer
in
the
Covenant
of
Grace
.
This
is
the
Condemnation
;
verily
you
will
find
it
so
,
you
that
neglect
and
slight
that
great
Salvation
,
offered
in
the
Gospel
.
5.
O
what
cause
to
pitty
poor
Children
,
who
are
so
miserable
in
themselves
without
Gods
free
mercy
in
Jesus
Christ
!
Since
our
first
father
hath
sinned
,
and
brake
Covenant
with
God
,
his
blood
was
tainted
,
his
whole
race
and
off-spring
corrupted
.
This
corruption
though
it
came
first
from
Adam
,
yet
immediate
Parents
are
the
next
cause
of
the
derivation
of
it
.
How
should
this
turn
our
Bowels
towards
our
poor
Children
?
Are
they
Children
of
wrath
by
Nature
,
and
should
they
not
be
our
Benoni●s
?
Oh
how
should
our
hearts
ake
for
them
!
and
how
should
we
pour
out
our
prayers
,
and
tears
daily
before
the
Lord
for
them
?
O
that
Ishmael
might
live
in
thy
sight
!
should
not
tender
Mothers
travail
in
birth
again
,
till
they
may
see
Christ
formed
in
their
Children
.
And
how
should
Parents
fear
entailing
a
new
Curse
upon
their
posterity
!
There
is
a
curse
in
the
house
of
the
Swearer
,
a
curse
in
the
house
of
the
Thief
,
and
the
unjust
person
,
the
fraudulent
dealer
;
many
take
care
for
nothing
but
only
to
lay
up
riches
for
their
Children
:
O
but
take
heed
that
you
do
not
lay
up
a
curse
with
those
riches
.
That
woul●
spoil
all
.
Again
,
how
should
Parents
fear
corrupting
thei●
Children
more
and
more
by
a
bad
example
;
thoug●
corruption
comes
not
into
the
world
meerly
by
imitation
,
yet
evil
examples
do
very
much
encreas●
wickedness
in
the
world
.
Aetas
parentum
pejor
avi●
tulit
Nos
nequiores
,
&c.
Hor.
Lastly
,
though
our
Children
are
by
Nature
in
sinful
miserable
estate
;
yet
there
is
a
remedy
provided
in
Christ
,
and
set
forth
in
the
Gospel
;
an●
how
should
we
fear
depriving
our
Infants
of
that
O●dinance
they
are
capable
of
,
even
in
infancy
!
Infants
circumcision
under
the
Law
pointed
at
the
co●ruption
of
the
Naturul
birth
;
so
doth
Infant
Baptism
under
the
Gospel
.
They
that
deny
thi●
Ordinance
to
Infants
,
would
make
Christ
less
fa●vourable
to
the
Children
of
Believers
under
th●
Gospel
,
than
he
was
to
the
Children
of
his
peop●●
of
Old
.
Though
we
do
not
suppose
Grace
necess●rily
tied
to
the
outward
Ordinance
,
as
if
whosoeve●
did
partake
of
the
one
,
must
necessarily
partake
〈◊〉
the
other
;
nor
think
,
as
the
Papists
,
that
Origina●
sin
hath
the
Nature
of
sin
,
only
before
,
not
afte●
Baptism
;
yet
surely
,
we
ought
to
prize
any
e●pression
of
Gods
Favour
towards
our
poor
Children
;
and
as
we
would
not
seem
to
slight
his
mercy
we
should
fear
to
deny
Children
this
Ordinance
which
the
Lord
alloweth
them
,
which
they
are
capable
of
;
yea
,
which
is
the
only
Ordinance
,
an●
outward
means
that
Infants
are
capable
of
.
And
a●
we
should
fear
to
deprive
Children
of
this
Gospe●
Ordinance
,
so
how
should
we
fear
to
deprive
the●
of
the
Gospel
it self
!
Rejecting
Christ
and
th●
Gospel
,
was
that
which
brought
wrath
,
to
the
uttermost
,
on
the
Jews
;
should
we
sin
away
the
Gospel
,
then
we
deprive
poor
posterity
of
the
means
of
Grace
and
Salvation
,
and
set
them
in
such
a
state
●s
is
described
there
,
Eph.
2.12
.
to
have
no
hope
●n
the
world
;
Ah
Sirs
,
the
despising
of
Gospel-Grace
,
may
bring
uttermost
wrath
upon
us
and
●urs
.
The
End
of
the
First
Part.
OF
THE
COVENANT
OF
GRACE
.
Part
II.
2
Sam.
23.5
.
Although
my
House
be
not
so
with
God
;
yet
he
hath
made
with
me
an
everlasting
Covenant
ordered
in
all
things
and
sure
,
for
this
is
all
my
Salvation
and
all
my
desire
,
although
he
make
it
not
to
grow
.
I
Come
now
(
according
to
my
promise
)
to
give
you
an
account
of
my
Apprehensions
,
Introduction
.
concerning
the
Covenant
of
Grace
.
An
excellent
subject
,
yet
attended
with
difficulties
.
Some
things
I
confess
would
discourage
me
from
adventuring
on
it
,
and
particularly
the
variety
of
apprehensions
,
and
the
multitude
o●
controversies
concerning
it
.
But
that
the
noblenes●
and
necessity
of
the
Doctrine
of
the
Covenant
o●
Grace
,
together
with
the
great
danger
of
Men●
mistaking
,
and
the
dreadful
consequence
of
many
mistakes
(
too
common
about
it
)
do
on
the
othe●
hand
press
and
engage
me
to
it
.
Indeed
I
cannot
expect
to
find
you
all
concurring
in
the
same
apprehensions
with
me
;
yet
sure
I
am
in
the
main
we
must
agree
,
and
hold
together
here
,
or
the
error
will
be
very
gross
and
dangerous
.
As
for
any
points
more
disputable
(
I
am
not
o●
an
imposing
spirit
)
I
shall
not
desire
your
assent
o●
giving
Sentence
with
me
,
beyond
the
merits
of
the
cause
,
and
strength
of
the
proof
you
shall
see
produced
.
Touching
what
hath
been
delivered
concerning
the
Covenant
of
Works
;
(
that
first
Covenant
God
made
with
Man
)
this
is
the
sum
,
viz.
That
God
having
made
Man
,
had
a
right
to
rule
and
command
him
;
and
might
only
have
enforced
his
commands
with
threatning
of
severest
penalties
.
Yet
to
shew
forth
his
infinite
Goodness
,
as
well
as
his
Soveraign
Greatness
,
to
his
Laws
he
annexed
a
free
and
large
promise
of
endless
life
and
happiness
.
Now
Man
being
created
a
reasonable
and
innocent
creature
,
could
not
but
consent
to
the
terms
God
propounded
.
Thus
God
promised
life
and
happiness
to
Man
upon
condition
of
perfect
obedience
,
and
Man
engaged
to
obey
God
in
all
things
.
Adam
notwithstanding
soon
transgressed
God's
Command
,
violated
his
Covenant
,
utterly
disabled
himself
from
performing
that
obedience
the
first
Covenant
required
,
and
so
deprived
himself
of
all
right
and
title
to
that
happiness
there
promised
.
Lastly
,
Adam
,
being
the
root
of
Mankind
,
and
having
by
his
sinful
fall
corrupted
his
Nature
,
and
begetting
Children
like
himself
,
unclean
,
fleshly
,
corrupt
,
and
guilty
before
God
,
it
became
utterly
impossible
that
any
of
his
posterity
should
attain
to
happiness
by
the
Covenant
of
Works
.
Thus
in
discoursing
of
the
Covenant
of
Works
I
have
shewed
you
.
-
1.
What
was
Man's
estate
by
Creation
,
viz.
holy
and
happy
.
-
2.
What
it
was
by
the
Fall
,
viz.
Sinful
and
miserable
.
-
Now
3.
I
am
coming
to
shew
,
what
it
may
be
by
Grace
,
in
and
through
Jesus
Christ
.
This
is
declared
and
made
known
in
the
Covenant
of
Grace
.
Thus
the
Covenant
of
Grace
is
our
last
and
best
refuge
.
It
is
like
a
plank
after
a
Shipwrack
,
or
like
a
fair
haven
in
a
storm
.
Sinners
,
who
are
exposed
to
all
wo
and
wrath
by
the
breach
of
the
Covenant
of
Works
,
may
find
shelter
;
yet
in
and
under
the
Covenant
of
Grace
.
Sinners
,
whom
a
deluge
of
miseries
doth
threaten
to
overwhelm
,
may
yet
be
safe
and
happy
,
getting
into
this
Ark.
The
Gospel
holds
forth
a
pardon
to
sinners
sentenced
and
condemned
by
the
Law
.
If
we
look
into
the
Covenant
of
Works
,
there
we
shall
only
see
matter
of
terrour
and
ground
of
despair
:
but
coming
to
the
Covenant
of
Grace
,
here
we
may
find
opened
a
Door
of
hope
.
Hither
must
we
come
,
here
must
we
rest
,
as
ever
we
would
be
happy
,
of
which
we
should
every
one
say
as
holy
David
here
,
This
is
all
my
salvation
,
and
all
my
desire
.
These
are
the
last
words
of
David
,
Verse
1.
viz.
That
David
spake
as
being
divinely
inspired
.
The
last
words
of
a
dying
man
are
oft
worthy
o●
a
speciall
remark
:
how
much
more
are
the
last
words
of
a
dying
Prophet
to
be
regarded
!
When
persons
are
ready
to
faint
away
,
then
they
would
call
for
their
strong
waters
,
or
make
use
o●
the
best
Cordial
they
had
.
Gods
gracious
promise
and
Covenant
was
the
choicest
Cordial
to
this
holy
man
of
God
;
he
desired
no
other
.
Here
he
had
strong
consolation
,
whether
his
troubles
arose
from
within
,
or
from
without
;
still
he
could
fetch
in
relief
and
comfort
from
this
Covenant
.
Although
my
house
be
not
so
with
God
]
q.
d.
Though
I
and
mine
are
not
so
as
we
should
be
,
so
exact
and
even
in
our
walking
before
God
,
so
stedfast
in
his
Covenant
;
yet
he
abideth
faithful
,
though
I
am
too
inconstant
.
He
hath
made
with
me
an
everlasting
Covenant
.
Though
I
cannot
but
see
sad
disorders
both
in
my self
and
others
,
both
at
home
and
abroad
,
yet
his
Covenant
is
well
ordered
in
all
things
.
Though
I
am
subject
to
change
,
though
my
outward
condition
be
oft
changing
,
though
I
be
at
great
uncertainty
in
respect
of
any
worldly
prosperity
;
yet
God's
Covenant
with
me
that
is
sure
,
and
there
are
sure
mercies
(
Isa.
55.3
.
)
contained
in
it
.
I
can
be
satisfied
with
that
provision
the
Lord
hath
made
for
me
in
this
his
Covenant
,
however
things
go
with
me
and
mine
here
in
the
world
.
Though
my
house
here
should
not
grow
and
flourish
;
yet
I
can
chear
up
my
heart
with
the
thoughts
and
hopes
of
those
better
things
,
God
hath
promised
in
his
Covenant
.
O
this
is
all
my
Salvation
,
and
all
my
desire
.
This
by
way
of
Preface
.
Now
in
speaking
of
the
Covenant
of
Grace
,
the
saving
Covenant
,
the
everlasting
Covenant
,
the
better
to
open
the
nature
,
tenor
,
and
use
of
it
,
I
shall
take
the
same
liberty
I
did
before
,
in
setting
forth
the
Covenant
of
works
,
viz.
lay
down
such
●ropositions
,
as
seem
to
be
especially
needful
,
and
●hat
as
plainly
and
distinctly
as
the
Lord
shall
enable
●ne
,
to
clear
your
apprehensions
concerning
this
●veighty
and
excellent
subject
.
Sect.
1.
PROP.
I.
There
are
but
two
wayes
to
be
thought
of
,
how
Man
should
come
to
the
enjoyment
of
God
and
happiness
;
that
is
,
either
,
1.
By
a
perfect
conformity
to
the
will
and
Law
of
God
,
by
unsinning
Obedience
;
Or
,
2.
Supposing
Man
once
guilty
of
sin
,
then
in
this
case
by
pardoning
Grace
and
Mercy
.
Or
thus
,
There
are
but
two
wayes
to
Heaven
,
viz.
Either
by
the
Covenant
of
Works
,
or
by
the
Covenant
of
Grace
.
NOw
since
it
is
utterly
impossible
to
attain
to
happiness
in
the
way
,
or
upon
the
terms
of
●e
Covenant
of
Works
.
[
Do
this
,
and
live
]
can
●fford
no
benefit
,
hope
,
or
comfort
to
those
who
●nnot
obey
perfectly
,
who
are
already
faln
short
of
●e
glory
of
God
.
Since
all
are
concluded
under
sin
,
the
whole
world
become
guilty
before
Go●
whosoever
are
saved
,
must
be
saved
in
the
way
,
a●
upon
the
terms
of
the
Covenant
of
Grace
,
by
Go●
free
pardoning
Grace
.
Certainly
,
it
is
a
most
senseless
,
irrational
co●ceit
,
as
absurd
a
fiction
as
ever
wild
fancy
frame
to
imagine
that
any
Creature
,
that
is
a
sinner
,
a●
therefore
can
only
lay
claim
to
hell
,
as
his
portio●
(
who
if
he
were
condemned
to
everlasting
tormen●
had
but
his
just
deserts
.
)
that
such
a
Creature
shou●
ever
properly
,
and
in
a
strict
sence
,
merit
any
thi●
of
God
for
himself
,
much
less
satisfie
and
supererr●gate
for
others
.
Even
Bellarmine
himself
bei●
Judge
.
Mereri
simul
aeternam
vitam
&
mort●●
aeternam
repugnantiam
includit
:
Et
proinde
qui
ta●
esset
,
deberet
vivere
in
aeternum
,
&
non
vivere
〈◊〉
aeternum
;
mori
in
aeternum
&
non
mori
in
aeternu●●
l.
5.
de
just.
c.
12.
It
implyeth
a
contradiction
,
that
one
should
bo●
deserve
eternal
death
,
and
also
deserve
everlast●●
life
.
And
therefore
the
Papists
have
no
way
to
sa●
themselves
here
;
but
by
flying
to
that
false
disti●ction
of
sins
,
that
some
are
mortal
,
some
venial
.
〈◊〉
if
there
were
any
such
peccadillo's
against
God
,
〈◊〉
either
deserved
pardon
,
or
did
not
deserve
death
what
deserves
pardon
,
does
not
deserve
to
〈◊〉
punished
.
Mereri
,
&
non
mereri
poenam
,
includit
repu●●nantiam
.
What
deserves
no
punishment
,
must
be
counte●
no
fault
.
So
likewise
Christ
needed
not
to
die
for
those
sin●
which
do
not
deserve
death
.
Then
why
does
the
●postle
say
,
1
Joh.
1.7
.
The
blood
of
Jesus
Chri●●
clenseth
us
from
all
sin
?
Sect.
2.
PROP.
II.
When
the
Covenant
,
by
which
alone
is
Salvation
,
is
called
the
Covenant
of
Grace
,
you
are
to
understand
,
it
is
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
way
of
Eminency
.
NOt
as
if
there
was
no
grace
in
the
first
Covenant
made
with
Man
.
I
have
shewed
before
●hat
it
was
of
Grace
,
That
God
(
to
whom
all
possible
obedience
was
immediately
due
from
his
Crea●ure
;
of
Grace
)
that
He
was
pleased
to
engage
and
promise
to
do
any
thing
for
Man
,
for
the
future
;
●nd
yet
further
of
Grace
,
that
he
promised
to
do
so
●uch
.
But
this
new
Covenant
deserves
especially
to
●e
called
the
Covenant
of
Grace
,
in
regard
of
a
more
●ignal
Discovery
of
Gods
rich
and
free
Grace
in
this
,
●han
was
in
the
former
,
that
was
first
made
with
Adam
;
was
it
not
a
Testimony
of
Gods
wonderful
Grace
to
provide
and
appoint
Jesus
Christ
his
Son
,
●o
be
surety
and
Mediator
of
this
Covenant
?
so
●as
it
not
an
high
expression
of
his
Grace
,
that
God
●hould
come
to
so
low
terms
with
Man
,
in
this
Covenant
;
requiring
no
more
than
Man's
sincere
and
●earty
service
and
obedience
,
and
promising
to
●ccept
,
and
graciously
reward
the
same
,
though
●eak
and
imperfect
?
That
the
Lord
should
accept
●f
this
,
when
perfect
sinless
obedience
was
eternally
〈◊〉
due
debt
from
Man
,
as
he
was
a
Creature
;
was
〈◊〉
not
of
Grace
?
Again
,
the
benefits
and
blessings
held
forth
and
promised
in
this
Covenant
,
are
the●
not
such
as
do
aloud
proclaim
his
Grace
?
Th●●
pardon
of
sin
,
a
fundamental
blessing
't
is
impossibl●
it
should
be
otherwise
,
than
of
Grace
.
In
that
th●
Lord
is
a
God
that
pardoneth
iniquity
,
transgressio●
and
sin
,
it
proclaimeth
and
speaks
out
fully
,
tha●
he
is
gracious
,
and
merciful
,
Exo.
34.6
,
7.
A●●
does
it
not
speak
out
Gods
abundant
Grace
,
that
〈◊〉
this
Covenant
there
are
greater
priviledges
he●●
forth
in
and
by
Jesus
Christ
;
than
innocent
Ada●
could
have
claimed
by
the
first
Covenant
,
Scil.
●●fluences
of
Grace
promised
(
whereby
the
faithful
〈◊〉
perform
and
persevere
in
the
performance
of
wh●●
this
Covenant
requires
)
and
some
new
addition●
degrees
of
glory
.
Happiness
was
not
so
sure
〈◊〉
innocent
Adam
under
the
first
Covenant
,
he
bo●●
might
and
did
fall
from
it
.
They
that
are
in
Chri●
have
a
firmer
title
by
the
Covenant
of
Grace
,
(
whe●
perseverance
is
one
thing
promised
)
and
ha●
ground
to
expect
some
higher
degree
of
happ●ness
.
And
is
not
this
wonderful
Grace
indeed
,
〈◊〉
only
to
recover
Man
fallen
out
of
a
state
of
mi●●ry
,
but
further
to
raise
him
to
an
higher
happiness
.
Heb.
9.15
.
Mediator
of
the
New
Testament
.
Sect.
3.
PROP.
III.
The
Covenant
of
Grace
is
sometimes
called
,
and
partakes
of
the
Nature
of
a
Testament
.
THis
Covenant
(
in
both
administrations
of
it
,
scil.
under
the
Mosaical
,
and
under
the
Gospel
administration
)
is
called
a
Testament
.
So
Heb.
9.15
,
16.
As
it
was
dispensed
before
Christ's
coming
,
is
called
the
first
Testament
[
](A78190-e34740-b)†
†
Vnless
with
Mr.
A.
we
must
take
the
first
Testament
to
mean
or
intend
that
Political
Covenant
made
with
the
Jews
,
meerly
as
it
was
political
.
Vid.
Discourse
of
the
2
Covenants
,
Cha.
4.
p.
73
,
&c.
:
(
not
the
first
Covenant
:
for
the
Covenant
of
works
made
with
Adam
,
was
doubtless
before
it
.
)
As
it
●s
dispensed
since
,
it
is
called
the
New
Testament
.
Now
this
seems
to
be
one
considerable
difference
betwixt
the
Covenant
of
Grace
,
and
that
of
Works
.
The
Covenant
of
Grace
is
called
a
Testament
,
as
●he
Covenant
of
works
was
not
.
The
Covenant
of
Grace
is
the
Lord
Christ's
last
Will
and
Testament
,
●oncerning
his
Children
and
Heirs
;
what
God
●equireth
in
this
Covenant
,
is
in
Christ's
hand
to
●ork
in
those
,
who
are
given
him
of
the
Father
;
●nd
what
God
hath
promised
here
,
is
also
in
Christ's
hand
to
give
.
Christ
is
the
Author
and
finisher
o●
faith
,
wherever
it
is
,
and
the
Donor
of
the
Crown
of
life
,
promised
to
the
faithful
,
Joh.
10.28
.
Rev.
2.18
.
[
](A78190-e34930-b)*
*
Nam
sit
quod
vis
,
Christum
,
quatenus
servus
,
damnatus
,
&c.
jus
testamenti
faciendi
non
habuisse
;
annon
erit
Christus
testator
quatenus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
annon
testamentum
moriendo
condidisse
dicetur
,
cum
infinito
illius
mortis
precio
&
efficacia
,
destructa
morte
,
salutem
,
&
vitam
nobis
pepererit
,
nobisque
omnibus
transmiserit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Guisard
.
apud
Lud.
Tena
in
Hebr.
p.
823.
a.
The
Covenant
of
Grace
.
I
say
,
hath
the
Nature
of
a
Testament
where
Christ
is
the
Testator
;
Believers
the
Heirs
or
Legataries
;
the
Goods
Legacies
,
or
Portions
bequeathed
;
the
enjoyment
of
God
the
chieft
good
,
perfect
happiness
(
our
highest
end
)
togethe●
with
all
things
conducing
thereunto
.
A
testamen●
is
confirmed
by
the
death
of
the
Testator
;
so
this
b●
the
death
of
Christ
.
It
is
the
Testament
in
his
bloo●
It
was
confirmed
of
old
by
the
blood
of
Christ
〈◊〉
types
and
sacrifices
,
Heb.
9.18
,
20.
and
since
b●
the
blood
of
Christ
actually
shed
.
The
blood
of
Chri●●
his
death
hath
sealed
and
ratified
this
Testament
.
That
it
is
both
a
Covenant
,
and
a
Testament
several
respects
,
[
](A78190-e35070-b)†
†
Cum
varia
&
diversa
sit
,
hujus
dispensationis
ratio
,
annon
variis
&
diversis
nominibus
insignienda
?
Guisard
.
apud
Lud.
Tena
.
p.
816.
a.
A
forma
conventionis
inter
Deum
,
&
homines
factae
,
Foedus
,
a
modo
sanctionis
,
Testamentum
,
ib.
seems
plain
enoug●
Tota
dispositio
te●●mentariam
habet
r●●tionem
,
&c.
[
](A78190-e35120-b)*
*
Ames
Coron.
Art
.
5.
c.
2.
p.
(
mihi
)
296.
T●
whole
disposition
(
〈◊〉
frame
of
it
)
hath
〈◊〉
Nature
of
a
Te●●ment
,
as
simply
consider'd
(
sayes
Ames
.
whether
〈◊〉
be
taken
in
the
whole
,
or
according
to
its
parts
;
〈◊〉
if
the
benefits
bequeathed
be
compared
one
w●●
another
,
then
one
is
a
condition
to
another
;
and
in
this
respect
it
is
propounded
ad
modum
foederis
,
after
the
manner
of
a
Covenant
.
Or
take
it
thus
,
In
respect
of
God
,
as
he
propoundeth
it
,
and
men
are
bound
to
accept
it
,
as
propounded
by
him
;
thus
it
hath
the
Nature
of
a
Covenant
.
Though
,
in
respect
of
Christ
,
as
that
which
God
promiseth
,
and
Man
engageth
to
here
,
was
all
purchased
by
Christ
for
the
Elect
,
and
by
him
bequeathed
unto
all
those
that
come
to
partake
of
the
saving
benefits
and
blessings
of
the
Covenant
,
so
it
is
a
Testament
.
Now
here
I
might
propound
this
Question
,
to
be
consider'd
,
whether
the
promise
of
the
first
subjective
discriminating
Grace
,
or
of
working
of
the
condition
,
Jer.
31.33
.
Heb.
8.10
.
belong
to
the
Covenant
of
Grace
,
as
a
Covenant
,
or
as
a
Testament
.
It
seems
not
to
be
formally
included
in
the
conditional
Covenant
of
grace
,
nor
properly
to
belong
to
it
as
such
,
but
rather
as
a
Testament
;
but
of
that
afterwards
.
I
confess
one
of
great
note
,
straineth
this
term
too
far
.
Making
a
Testament
and
a
Covenant
opposites
in
this
respect
,
that
a
Covenant
hath
conditions
,
but
a
Testament
is
an
Instrument
of
meer
bounty
,
citra
ullam
conditionem
,
without
any
condition
;
yet
[
](A78190-e35320-b)*
*
Nihilominus
testamento
non
repugnant
conditiones
pacti
,
quia
potest
testator
imponere
conditiones
,
quibus
deficientibus
,
haeres
non
possit
adire
haereditatem
.
Tena
in
Heb.
8.
diff
.
4.
Sect.
1.
p.
310.
b.
(
pace
tanti
viri
)
may
one
not
bequeath
a
Legacy
in
his
Will
&
Testament
,
not
to
be
enjoyed
,
but
upon
a
certain
condition
.
(
As
for
Example
,
I
give
A.
B.
so
much
,
provided
he
Marry
C.
otherwise
not
.
)
Again
,
Heb.
9.15
.
we
read
,
Christ
is
the
Mediator
of
the
New
Testament
;
that
by
means
of
Death
—
they
which
[
are
called
]
might
receive
the
promise
of
eternal
inheritance
.
This
Text
which
speaks
expressely
of
the
New
Testament
,
doth
not
exclude
,
but
include
a
condition
.
Who
are
they
that
receive
the
Eternal
inheritance
,
bequeathed
in
Christ's
Will
and
Testament
?
They
that
are
called
,
sayes
the
Text
;
where
doubtless
we
are
to
understand
effectually
called
,
so
called
,
as
that
they
come
into
Christ
upon
the
Gospel-call
.
And
upon
this
account
I
should
not
restrain
the
consideration
of
it
,
as
a
Testament
to
the
Elect
only
,
(
as
Dr.
Ames
before
cited
,
seems
to
do
.
)
But
supposing
it
a
Will
with
a
Condition
,
it
is
of
the
same
extent
with
the
Covenant
;
being
both
one
and
the
same
.
And
so
Expositors
need
not
perplex
themselves
(
as
some
of
them
seem
to
do
)
to
reconcile
Moses
(
Exo.
24.8
.
)
with
the
Apostle
(
Heb.
9.20
.
)
For
thus
they
are
fairly
agreed
,
Moses
enim
loquitur
de
pacto
,
sed
non
quovis
,
nisi
dandae
haereditatis
—
Paulus
vero
de
testamento
,
non
quovis
,
sed
conditionato
,
quod
eo
ipso
est
pactum
:
Ergo
sine
ulla
improprietate
à
pacto
ad
testamentum
transivit
Paulus
in
hac
materia
,
quia
simul
utriusque
rationem
habebat
.
Tena
in
Hebr.
c.
9.
Diffic
.
12.
Sect.
3.
p.
412.
b.
)
Moses
speaketh
of
a
Covenant
,
not
of
any
kind
,
but
of
giving
an
inheritance
—
Paul
speaketh
of
a
Testament
,
not
of
any
kind
,
but
conditionate
,
which
in
that
respect
is
a
Covenant
;
therefore
without
any
impropriety
,
Paul
in
this
matter
passeth
from
the
word
Covenant
,
to
the
word
Testament
;
because
it
had
the
reason
(
or
form
)
of
both
.
But
that
the
Covenant
of
Grace
is
properly
a
Covenant
,
and
hath
Conditions
(
though
no
such
conditions
as
make
it
ever
the
less
of
Grace
.
)
I
question
not
to
clear
and
prove
hereafter
,
the
Lord
permitting
.
At
present
take
notice
only
,
that
when
the
Covenant
of
Grace
is
called
a
Testament
,
the
reason
is
not
,
because
it
is
absolute
,
unconditional
;
for
so
it
is
not
;
but
because
it
is
firm
,
unalterable
.
Confirmed
now
by
the
Testator's
death
.
Though
it
be
but
a
Man's
Testament
;
yet
if
it
be
confirmed
,
no
man
disannulleth
,
or
addeth
thereto
,
Gal.
3.15
.
Now
the
New
Testament
is
confirmed
,
by
the
Death
of
Christ
the
Testator
,
that
there
is
no
adding
to
it
,
no
disannulling
any
part
of
it
,
Neither
as
to
matter
,
nor
form
;
that
this
shall
be
changed
any
more
to
the
end
of
the
world
;
no
third
dispensation
to
be
looked
for
,
whatever
some
fancy
.
Here
then
we
may
all
see
what
our
portion
is
like
to
be
.
The
first
Adam
threw
himself
out
of
a
very
fair
estate
indeed
,
undid
himself
and
his
posterity
;
our
first
Father
breaking
,
he
left
only
a
stock
of
corruption
to
his
Off-spring
,
that
as
we
descend
from
Adam
,
we
are
Children
of
wrath
,
and
have
the
curse
,
due
to
sinners
,
entailed
on
us
.
That
we
are
ill
provided
for
,
if
not
adopted
into
Christ's
family
,
if
not
of
the
Houshold
of
Faith
.
There
are
none
rich
towards
God
,
but
they
that
are
heirs
of
him
,
who
is
the
heir
of
all
things
;
what
has
Christ
done
for
thee
?
Has
he
remembred
thee
in
his
last
Will
and
Testament
?
Art
thou
one
of
those
,
to
whom
he
bequeathed
himself
,
his
body
,
and
blood
,
and
all
his
saving
benefits
?
say
not
here
,
how
should
I
know
that
?
say
not
,
who
shall
ascend
into
Heaven
to
inform
me
?
the
word
is
nigh
thee
.
Hast
tho●
not
a
Coppy
of
of
Christ's
Will
and
Testament
in
th●
hand
?
this
blessed
Book
may
resolve
thee
.
A●
thou
one
of
those
that
hear
his
voice
?
follow
him
Art
thou
led
by
the
spirit
of
Christ
?
art
thou
one
〈◊〉
those
,
that
are
given
him
of
the
Father
?
how
sha●
that
be
known
?
thus
;
if
thou
hast
given
up
thy
se●
to
him
.
Art
thou
conformed
to
Christ
?
crucifie●
with
Christ
and
the
like
?
1
Joh.
3.23
.
This
is
his
Commandment
,
that
we
should
believe
.
Sect.
4.
PROP.
IV.
The
Covenant
of
Grace
is
sometimes
called
〈◊〉
Law
,
and
hath
the
force
of
a
Law
.
IT
is
called
the
Law
of
faith
,
Rom.
3.27
.
It
is
the
Law
of
life
,
and
the
Law
of
liberty
.
The
will
of
God
at
any
time
made
known
to
his
Creatures
is
immediately
obliging
;
whatsoever
God
revealeth
to
us
,
we
are
immediately
bound
to
believe
;
whatever
God
requires
of
us
,
we
are
immediately
bound
to
obey
.
As
in
the
Covenant
of
Grace
there
is
something
that
God
requireth
,
(
and
not
only
what
God
promiseth
,
)
it
must
needs
have
the
Nature
of
a
Law
.
Since
the
old
Original
Law
of
works
given
to
Man
at
first
,
is
broken
,
and
all
Mankind
laid
under
a
curse
,
under
the
Sentence
of
Death
by
that
Law
,
it
hath
pleased
the
Lord
(
of
his
infinite
mercy
and
●ompassion
towards
poor
perishing
Creatures
)
to
●ake
and
set
forth
a
new
Law
,
a
remediant
Law
,
a
Law
of
grace
,
holding
forth
remission
and
salva●●on
to
rebel-sinners
,
upon
their
humble
submission
,
●nd
hearty
return
to
God
;
yet
withall
,
threatning
●eath
without
remedy
;
yea
,
and
much
sorer
con●emnation
to
sinners
that
hear
of
this
Law
of
grace
,
●nd
come
not
in
upon
it
.
The
Gospel
hath
the
●rdinary
Sanction
of
a
Law
,
it
is
backt
with
a
●reatning
.
Yea
,
it
thundreth
out
the
most
dread●●l
Anathema
,
denounceth
the
greatest
wo
to
those
●at
have
the
Gospel
published
and
made
known
,
●d
yet
obey
not
the
Gospel
.
Ah
sirs
,
this
is
the
●●ndemnation
.
Gospel-condemnation
will
be
found
●ore
intollerable
than
Law-condemnation
.
The
●ospel
doth
not
only
promise
,
but
it
commandeth
,
●reatneth
,
and
condemneth
.
That
I
cannot
but
●onder
any
should
question
,
whether
the
Gospel
●ave
the
Nature
of
a
Law
.
I
would
fain
know
●hat
is
essential
,
and
proper
to
a
Law
,
that
doth
●t
agree
to
the
Gospel
.
I
say
,
the
Gospel
is
a
Law
,
[
Believe
,
and
thou
●alt
be
saved
]
is
properly
a
Law
;
as
well
as
[
Do
●is
,
and
live
.
]
Do
this
,
and
live
,
was
the
old
Original
●aw
,
first
given
to
Man
,
and
the
matter
or
con●nts
of
the
first
Covenant
God
made
with
Adam
.
Do
this
,
and
live
]
i.
e.
obey
perfectly
,
and
so
●ou
shalt
live
by
thy
own
righteousness
.
This
was
●e
old
Original
Law
.
Now
[
Believe
and
thou
●alt
be
sayed
]
this
is
the
new
Law
of
Grace
,
which
●od
hath
given
to
Man
,
as
a
Remedying
Law
,
●ince
the
violation
of
the
former
)
and
this
is
the
●atter
,
and
summe
of
the
Covenant
of
Grace
.
As
when
men
accept
,
and
consent
to
the
terms
of
●●
Gospel
,
whether
in
heart
,
or
in
profession
,
it
becom●
a
formal
actual
Covenant
.
Though
it
binds
a●
Law
,
at
least
in
order
of
Nature
,
before
men
a●
bound
by
it
as
a
Covenant
.
[
Believe
,
and
thou
sh●
be
saved
.
]
i.
e.
come
up
to
Gospel-terms
,
and
thou●
thou
art
a
sinner
,
and
deservest
to
dye
,
yet
thy
●
shall
be
pardoned
,
and
thou
shalt
live
,
for
the
righ●ousness
of
another
;
thou
shalt
be
saved
by
Je●
Christ
,
who
is
a
believers
righteousness
.
Here
I
have
given
you
a
brief
account
of
the
●
Law
.
And
that
it
hath
the
proper
binding
f●
and
power
of
a
Law
,
to
me
seems
the
easiest
th●●
in
the
world
to
make
out
.
Thus
,
all
that
hear
of●
terms
of
the
new
Covenant
,
be
they
heathen
,
they
strangers
to
the
Covenant
,
yet
are
immediat●
bound
to
come
up
to
these
terms
,
and
immediat●
punishable
upon
this
very
account
,
if
they
do
〈◊〉
come
up
to
these
terms
.
This
is
plain
as
can
〈◊〉
Mar.
16.15
,
16.
Go
ye
into
all
the
world
,
●
preach
the
Gospel
to
every
Creature
—
and
he
●
believeth
not
shall
be
damned
.
In
this
Text
it
is
●●dent
,
the
Law
of
faith
hath
the
sanction
of
a
thre●ning
,
as
well
as
of
a
promise
.
And
wheresoever●
Gospel
is
preached
,
all
are
bound
to
believe
and
according
to
the
Gospel
upon
pain
of
damna●●●
So
2
Thess.
1.8
.
The
Lord
will
take
vengeance
them
that
obey
not
the
Gospel
]
that
implieth
a
●●manding
power
in
the
Gospel
,
sure
where
the●
no
command
,
there
can
be
neither
obedience
,
disobedience
.
If
the
Gospel
ought
to
be
obey
then
it
hath
the
force
of
a
Law
.
If
it
be
a
sin
,
〈◊〉
to
obey
the
Gospel
,
then
the
Gospel
hath
the
Nat●●
of
a
Law
;
for
where
no
Law
,
there
no
transgre●●
●gain
,
[
taking
vengeance
]
on
them
that
obey
not
●●e
Gospel
,
implies
most
strongly
,
that
it
hath
the
●●rce
of
a
Law
;
would
the
Lord
,
the
righteous
Lord
●●ke
vengeance
for
no
Law
broken
?
would
he
punish
●●r
no
crime
?
Then
how
should
he
judge
the
world
righteousness
?
That
is
therefore
a
very
gross
mistake
of
him
,
that
●lds
the
Gospel
"
a
Doctrine
teaching
,
A.
E.
not
a
Precept
binding
.
Do
we
not
read
the
●ain
contrary
,
1
Joh.
3.23
.
This
is
his
Command●●nt
,
that
we
should
believe
on
the
name
of
his
Son
●●sus
Christ
:
What
?
is
his
Commandment
no
●ding
Precept
?
How
strange
is
it
,
that
this
should
●t
grate
upon
,
&
offend
any
Christians
ears
?
certain●
to
distinguish
here
betwixt
a
Doctrine
teaching
,
●d
a
precept
binding
,
is
as
groundless
as
that
Popish
●●stinction
of
Commands
and
Counsels
,
on
which
●●y
build
their
monstrously
absurd
Doctrine
of
●rks
of
Super-errogation
.
But
sayes
the
same
writer
,
"
No
Man
is
bound
●o
believe
absolutely
,
but
conditionally
,
viz.
if
he
will
have
any
benefit
by
Christ
.
As
a
man
is
bound
within
the
time
limitted
in
the
pardon
,
to
sue
it
●ut
under
the
Broad
Seal
;
which
if
he
neglect
to
do
,
he
breaketh
no
Law
of
the
Kings
,
but
only
●eprives
himself
of
the
benefit
of
the
pardon
,
and
of
the
Kings
favour
therein
.
Answer
.
I
will
not
say
,
that
all
are
absolutely
and
to
believe
in
Christ
;
that
is
,
whether
they
●er
heard
of
Christ
,
or
no
;
for
the
negative
unbe●
of
those
that
never
heard
of
Christ
,
is
not
their
〈◊〉
,
but
their
misery
.
But
upon
supposition
that
●n
have
once
heard
of
Christ
,
and
the
Gospel
,
●n
it
immediately
becomes
their
duty
to
believe
.
And
they
are
most
severely
threatned
,
if
they
〈◊〉
obey
the
Gospel-commands
,
and
continue
in
〈◊〉
belief
.
But
to
say
we
are
bound
to
believe
only
con●●tionally
,
that
is
,
(
as
he
explains
it
)
if
we
wo●
have
any
benefit
by
Christ
;
is
to
say
,
we
are
〈◊〉
bound
to
believe
in
obedience
to
Gods
Comman●
but
only
out
of
self-love
,
with
respect
to
〈◊〉
selves
,
and
the
benefit
that
comes
by
it
.
As
if
should
say
,
we
ought
to
believe
in
point
of
pruden●
as
that
which
is
good
for
us
;
otherwise
there
is
〈◊〉
tye
upon
Conscience
.
He
that
believeth
not
—
the
wrath
of
God
abid●
on
him
,
Joh.
3.36
.
That
is
,
as
he
sayes
,
mincing
It
doth
not
come
upon
him
,
but
he
remaineth
un●wrath
,
which
faith
would
have
freed
him
fro●
Yet
v.
18.
we
read
,
he
that
believeth
is
condemn●
already
,
because
he
hath
not
believed
in
the
Na●
of
the
only
begotten
Son
of
God
.
]
That
unbelie●
a
sin
;
and
properly
a
cause
of
condemnation
;
y●
more
certainly
a
cause
of
condemnation
than
o●
sins
;
other
sins
are
damnable
,
this
is
damning
.
Tho●●
wrath
came
upon
men
at
first
by
the
breach
of
first
Covenant
;
yet
a
further
degree
of
wrath
co●●
upon
men
by
the
breach
of
the
new
Covenant
,
by
sinning
against
this
new
Law
of
Grace
.
Well
Sirs
,
be
clear
in
this
;
that
the
Gospel
,
new
Covenant
hath
the
Nature
of
a
Law
,
is
a
vine
Law
,
immediately
,
and
indispensibly
oblig●
all
to
whom
it
is
made
known
.
By
the
very
La●
Nature
,
of
our
Creation
,
we
all
stand
eternally
liged
both
to
believe
and
obey
God
,
&
in
revel●
&
in
revelandis
,
whensoever
God
reveals
his
〈◊〉
and
will
to
any
of
his
Creatures
,
that
this
he
requ●●
●f
them
,
and
on
these
terms
he
will
be
gracious
to
●hem
,
this
revelation
of
the
will
of
God
doth
neces●●rily
inferr
the
creatures
obligation
to
observe
it
.
●nd
before
a
Man
can
be
bound
by
any
act
of
his
●wn
,
he
is
under
a
previous
obligation
,
naturally
●nd
necessarily
resulting
from
his
very
being
and
re●tion
to
God
,
as
a
creature
,
to
attend
to
the
will
and
●leasure
of
God
,
to
act
and
order
himself
accor●ingly
.
And
how
much
more
that
man
is
bound
to
●ccept
of
,
and
submit
to
such
a
Law
as
this
,
intended
●nd
provided
for
the
remedy
and
recovery
of
a
poor
●st
creature
:
a
Law
of
Grace
,
wherein
Gods
free
race
and
infinite
mercy
shineth
forth
so
illustriously
,
●s
it
is
apter
to
be
taken
notice
of
,
than
his
Sove●aignty
and
authority
.
Yet
you
must
know
God
●oth
not
stand
here
to
Man's
courtesie
,
or
need
his
●oncurrence
or
consent
,
to
make
his
word
of
force
,
●nd
obligatory
.
Nothing
can
be
more
certain
,
than
that
God
in
co●enanting
with
men
,
doth
not
forgoe
or
pass
away
●is
authority
or
right
of
commanding
.
They
that
under
pretence
of
advancing
God's
free
grace
,
dethrone
his
Soveraignty
;
they
that
level
or
●essen
his
authority
to
set
up
his
clemency
and
mercy
,
●eal
not
fairly
with
him
;
they
have
very
low
●houghts
;
short
,
inadequate
,
and
unworthy
appre●ensions
of
him
.
For
my
part
I
know
no
stronger
Argument
against
Antinomianism
,
than
this
;
that
it
denies
that
subjection
to
God
,
which
is
naturally
,
necessarily
Man's
duty
,
as
he
is
a
creature
,
from
which
he
can
never
possibly
be
discharged
,
while
he
is
a
creature
;
or
that
●t
would
deprive
God
of
his
authority
over
his
creatures
.
They
that
would
have
a
believer
free
from
the
obligation
to
obey
God
in
all
things
,
let
them
ask
him
the
Kingdom
also
.
But
attend
to
this
I
beseech
you
;
what
the
Go●
requires
,
God
requires
;
and
what
God
requires
,
creatures
are
bound
to
observe
and
perform
.
A●though
Ministers
use
to
pray
and
beseech
you
to
reconciled
,
entreat
you
to
come
in
to
the
Lord
Je●●
Christ
;
yet
we
have
authority
also
in
the
name
God
,
to
charge
and
command
you
.
Now
G●
commandeth
every
one
of
you
to
repent
,
and
this
his
Commandment
,
that
ye
believe
,
that
ye
rece●
Christ
Jesus
the
Lord
,
that
ye
kiss
the
Son
.
A●
slight
and
despise
him
at
your
peril
,
reject
him
your
peril
.
[
Believe
,
and
be
saved
]
bindeth
ev●●
one
to
whom
it
is
published
,
as
a
Law
;
even
s●
as
are
not
under
the
bond
of
the
Covenant
.
And
y●
more
especially
,
who
have
given
your
consent
,
least
by
an
outward
profession
.
You
are
bound
believe
,
not
only
by
vertue
of
a
divine
Command
,
〈◊〉
also
as
being
under
the
bond
of
the
covenant
.
O
w●
a
crying
sin
is
your
unbelief
!
As
it
is
a
breach
o●
divine
Law
,
it
must
needs
be
damnable
in
its
o●
Nature
;
and
further
as
it
is
a
breach
of
such
a
L●
of
Grace
,
a
breach
of
the
new
Covenant
,
that
ho●
forth
the
only
way
wherein
you
can
be
saved
,
so●
is
the
damning
sin
indeed
;
not
only
damnable
in
〈◊〉
own
Nature
,
but
certainly
damning
in
the
eve●
Sinners
that
are
condemned
by
the
Law
of
Work●
yet
may
be
discharged
from
that
condemnation
〈◊〉
hearkning
to
,
and
obeying
the
Gospel
,
Rom.
8.
But
if
condemned
by
the
Gospel
,
how
should
su●
escape
?
Gen.
17.4
.
Behold
my
Covenant
is
with
thee
.
Sect.
5.
PROP.
V.
The
Covenant
of
Grace
is
betwixt
God
and
Man
,
not
betwixt
God
and
Christ
.
NOte
,
I
am
not
speaking
of
that
which
Divines
call
the
Covenant
of
Redemption
,
or
Media●ory
Covenant
.
Though
,
whether
that
can
be
any
●●ing
,
but
the
eternal
decree
of
God
,
concerning
Man's
redemption
and
Salvation
by
Jesus
Christ
,
in
which
eternal
decree
,
the
will
of
the
Son
must
needs
●e
supposed
in
the
will
of
the
Father
,
both
having
●e
and
the
same
essence
,
and
will
:
(
not
only
a
like●ess
and
agreement
,
but
an
identity
or
oneness
of
●ill
)
let
the
Godly-learned
consider
.
And
whether
●ose
Scriptures
that
seem
to
hold
forth
a
Covenant
,
●r
agreement
betwixt
the
Father
and
the
Son
,
are
not
●
be
taken
as
speaking
after
the
manner
of
men
;
●here
there
could
no
way
possibly
be
any
the
least
●istrust
on
either
side
;
where
there
was
not
the
least
●eed
of
engaging
one
another
for
the
further
satisfa●ion
of
either
party
,
there
would
seem
to
be
no
oc●sion
for
formal
entring
into
covenant
.
What
ground
●e
have
to
conceive
a
formal
Covenanting
betwixt
●e
Father
and
the
Son
,
where
we
cannot
conceive
●w
the
proper
end
of
covenanting
could
have
place
;
Whether
the
promises
in
Scripture
that
run
as
made
Christ
,
might
not
be
recorded
as
that
voice
came
from
Heaven
,
Joh.
12.30
.
for
his
peoples
sakes
,
〈◊〉
one
compares
them
:
These
are
things
I
would
le●
to
them
that
are
able
,
to
weigh
and
determine
.
Yet
I
make
no
question
of
it
,
but
those
that
h●
a
Covenant
of
Redemption
betwixt
the
Father
a●
the
Son
from
all
eternity
,
and
others
that
see
not
h●●
that
can
be
so
well
maintained
,
but
think
it
is
a
si●●
decree
,
in
which
decree
the
will
of
all
the
three
Pe●sons
,
Father
,
Son
,
and
Spirit
,
is
included
;
do
ho●
ever
both
agree
in
the
thing
aimed
at
,
though
the
expressions
vary
.
And
they
that
think
it
is
me●
properly
a
decree
from
eternity
,
than
a
Covena●
from
eternity
;
yet
will
say
,
in
this
decree
the
w●
and
manner
of
our
redemption
and
salvation
is
surely
,
firmly
ordered
,
determined
,
and
provid●
for
,
as
if
it
had
been
by
way
of
Covenant
,
and
●
most
solemn
mutual
engagement
of
both
parties
.
〈◊〉
both
come
to
one
in
the
end
.
But
of
this
,
(
whether
Covenant
or
Decree
fre●
eternity
,
)
[
](A78190-e37210-b)*
*
Reader
,
since
the
writing
of
these
notes
,
I
am
taught
by
one
,
whose
judgment
I
cannot
but
highly
value
,
and
reverence
,
that
Besides
the
eternal
decree
of
God
,
there
is
a
Lex
Mediatoria
(
a
Law
of
Mediatorship
)
that
Christ
is
under
as
man
,
wherby
God
made
Mediatory
Acts
his
duty
,
and
promised
him
his
reward
,
of
w●●
the
certain
Salvation
of
the
Elect
was
much
.
And
this
L●
was
also
a
Covenant
mod●lly
.
And
of
this
I
suppose
those
●●verend
and
Learned
men
,
that
compiled
the
larger
Catechi●●
must
be
understood
to
speak
,
when
they
say
it
[
was
made
〈◊〉
Christ
as
the
second
Adam
.
]
which
they
call
the
Covenant
Grace
,
taking
in
that
other
Covenant
made
with
man
(
when
faith
and
repentance
are
conditions
)
as
being
founded
thereupon
▪
I
am
not
enq●
ring
;
but
when
I
speak
of
〈◊〉
Covenant
of
Grace
,
I
me●
that
which
stands
in
dire●
opposition
,
and
contra-dist●ction
to
the
Covenant
works
.
And
though
I
kno●
many
very
reverend
,
eminently
learned
,
holy
and
worthy
men
conceive
otherwise
,
yet
many
cogent
Arguments
enforce
me
to
conclude
this
Covenant
made
betwixt
God
and
Man
,
not
betwixt
God
and
Christ
.
For
,
1.
Christ
is
the
surety
and
Mediator
of
this
Cove●ant
,
Heb.
7.22
.
and
12.24
.
And
therefore
not
●he
party
whom
God
here
covenanteth
with
.
For
●f
so
,
he
should
be
a
surety
for
himself
,
and
Media●or
on
behalf
of
himself
.
As
for
Moses
he
was
not
●roperly
a
Mediator
,
but
improperly
,
a
type
of
Christ
,
●he
true
Mediator
.
Christ
as
a
Mediator
comes
be●wixt
the
two
parties
Covenanting
.
Upon
his
un●ertaking
,
upon
account
of
Christ's
satisfying
,
or
●ndertaking
to
satisfie
for
our
breach
of
the
first
●ovenant
made
with
Man
,
the
Lord
was
pleased
to
●nter
into
or
make
another
Covenant
with
us
.
This
●ovenant
indeed
was
confirmed
in
Christ
.
But
I
●annot
see
how
it
can
be
said
to
be
confirmed
with
Christ
.
It
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
●onfirmed
,
ratified
of
God
with
respect
unto
Christ
,
●ooking
at
Christ
,
as
some
.
Some
argue
that
the
Covenant
was
made
with
Christ
,
because
he
is
made
the
surety
and
Mediator
●f
it
;
but
I
would
argue
on
the
contrary
.
Because
●e
is
the
Mediator
of
the
Covenant
,
therefore
he
〈◊〉
not
properly
a
party
wich
whom
it
is
made
.
What
place
is
left
for
Man
in
this
Covenant
if
Christ
●e
both
principal
,
and
surety
?
Or
can
the
same
●erson
be
both
principal
and
surety
in
the
same
●ond
?
2.
If
this
Covenant
was
made
with
Christ
,
then
〈◊〉
was
made
with
him
,
either
as
God
,
or
as
Man
,
●r
as
God
and
Man
,
or
Mediator
.
But
it
was
not
made
with
Christ
,
as
God
:
For
so
he
makes
o●
party
with
the
Father
.
Consider
him
as
God
,
a●
so
the
Father
cannot
be
one
party
,
and
the
Son
an●ther
;
but
are
both
of
them
to
be
looked
on
as
o●
and
the
same
party
.
Nor
was
this
Covenant
ma●
with
Christ
,
as
Man
;
none
will
say
th●
Christ
as
Man
was
under
the
Covenant
of
wor●
not
under
the
Covenant
of
grace
.
Was
the
Cov●nant
[
Believe
,
and
thou
shalt
be
saved
]
made
to
〈◊〉
Man
Christ
?
Or
that
which
is
sometimes
called
th●
new
Covenant
[
I
will
give
you
a
new
heart
,
t●
away
the
stony
heart
,
forgive
your
iniquiti●
was
the
Man
Christ
taken
into
this
Covenant
?
Nor
was
the
Covenant
made
with
him
as
God
〈◊〉
Man
,
or
Mediator
;
but
rather
was
procured
〈◊〉
him
,
so
that
in
this
respect
,
it
is
his
Testam●●
His
Testament
,
not
made
to
him
,
but
made
or
pr●cured
by
him
.
The
New
Testament
in
his
bloo●
Indeed
if
we
consider
Christ
as
Mediator
,
so
he
properly
no
party
:
if
we
consider
him
as
a
pa●
in
this
Covenant
,
so
he
and
his
Father
are
one
part
and
Man
the
other
.
3.
The
very
terms
and
tenor
of
the
Covenant
Grace
(
hinted
at
even
now
)
do
plainly
shew
w●
whom
it
is
made
.
[
Believe
,
and
thou
shalt
be
save
]
which
is
expressed
in
other
words
and
phrases
und●
the
Old
Testament
,
as
Isa.
55.3
.
Incline
your
〈◊〉
and
come
to
me
;
hear
,
and
your
souls
shall
live
.
〈◊〉
not
this
the
Covenant
that
succeeded
the
Coven●●
of
works
[
Do
this
,
and
live
.
]
If
the
Covenant
〈◊〉
Grace
be
made
with
Christ
,
then
it
follows
wh●
God
requireth
in
the
Covenant
of
Grace
,
is
requir●
of
Christ
.
That
he
must
believe
,
and
must
repe●
and
turn
to
God
.
4.
The
benefits
and
blessings
promised
in
the
Covenant
of
Grace
,
are
such
as
are
proper
to
us
men
,
us
sinners
,
and
are
promised
unto
Us
;
not
unto
Christ
.
Will
any
say
,
that
pardon
,
and
free
●ustification
was
ever
promised
of
God
to
Jesus
Christ
?
were
it
not
blasphemy
to
say
,
that
Christ
had
any
sin
to
be
pardoned
?
And
though
he
was
acquitted
,
and
justified
before
God
,
yet
not
of
free
Grace
;
but
he
fully
satisfied
the
highest
demands
of
●ustice
,
before
he
received
his
discharge
.
5.
If
the
Covenant
of
Grace
be
betwixt
God
●nd
Christ
,
not
betwixt
God
and
Man
,
then
no
Man
●pon
earth
can
be
charged
with
breach
of
Covenant
●ere
,
or
condemned
,
and
punish'd
,
as
a
violater
of
●●e
new
Covenant
.
Object
.
1.
We
read
Gal.
3.16
.
the
promises
were
made
to
Christ
,
that
Christ
was
the
seed
.
Answ.
There
we
are
to
understand
Christ
mysti●al
,
not
Christ
personal
.
As
Beza
in
his
larger
●otes
,
they
that
think
Paul
disputes
here
of
the
●erson
of
Christ
,
are
in
an
errour
,
when
rather
he
●eats
of
two
people
,
i.
e.
Jews
and
Gentiles
,
●rought
into
one
masse
,
or
body
of
the
seed
of
Abraham
.
Object
.
2.
Tit.
1.2
.
we
read
of
eternal
life
,
pro●ised
before
the
world
began
;
But
there
was
none
●efore
the
world
began
,
to
whom
this
could
be
pro●ised
,
but
Jesus
Christ
our
Mediator
.
Answ.
1.
Some
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
before
●●e
world
began
,
but
before
ancient
times
.
Eter●al
life
was
promised
long
agoe
,
Calvin
.
See
Ball
of
Covenant
,
p.
40.
à
●●ltis
retro
seculis
,
for
many
ages
●ast
.
2.
Otherwise
by
[
promised
]
we
are
to
understand
appointed
,
or
decreed
;
purposed
it
was
,
b●
not
promised
before
the
world
began
.
3.
How
incongruous
is
it
to
say
,
Christ
was
M●diator
from
Eternity
,
before
the
world
began
?
I●
true
,
as
God
he
is
from
Eternity
,
but
not
as
M●diator
.
4.
If
we
could
understand
it
no
otherwise
,
th●
that
Eternal
life
was
promised
before
the
world
●●gan
;
yet
it
will
not
follow
,
that
this
was
promi●
to
Christ
Mediator
:
Dr.
Kellet
,
Trican
.
p.
258.
As
one
,
W●
may
I
not
say
,
it
is
an
holy
Tria●
gisme
of
the
Father
,
Son
,
and
H●
Ghost
,
sweetly
consenting
and
concording
in
〈◊〉
way
of
Man's
Salvation
before
Man
had
a
being
somewhat
like
that
,
Let
us
make
man
in
our
〈◊〉
Image
,
Gen.
1.26
.
Object
.
2.
God
promiseth
to
give
Jesus
Ch●
for
a
Covenant
,
Isaiah
42.6
.
and
49.
of
Isaiah
therefore
the
Covenant
of
Grace
was
made
w●
him
.
Answer
.
It
follows
not
,
but
rather
the
contra●
if
Christ
was
promised
of
God
,
as
the
great
bles●
of
the
Covenant
,
it
implies
the
Covenant
was
m●●
not
with
Jesus
Christ
,
but
with
them
to
wh●
he
was
so
promised
;
the
Covenant
of
Grace
i●
Covenant
concerning
Christ
,
a
Covenant
of
hi●
shewing
how
,
or
upon
what
terms
we
may
be●
terested
in
him
,
and
made
partakers
of
his
sa●
benefits
.
How
then
can
it
be
a
Covenant
of
〈◊〉
with
him
?
The
promises
are
Yea
,
and
Amen
,
him
,
2
Cor.
1.20
.
not
to
him
.
Or
if
when
〈◊〉
promised
for
a
Covenant
,
we
understand
for
a
●●diator
of
the
Covenant
,
that
implyeth
still
the
●venant
was
not
properly
made
with
him
,
but
betwixt
God
and
those
who
have
him
for
their
Mediator
.
Object
.
4.
But
fallen
Man
was
unworthy
,
and
unmeet
to
enter
into
Covenant
with
God
.
Answ.
I
do
most
freely
grant
it
,
I
heartily
yield
this
;
yet
without
any
prejudice
to
the
Position
I
have
laid
down
,
methinks
it
is
evident
,
this
sets
it
off
as
a
covenant
of
Grace
indeed
;
that
it
is
a
cove●ant
with
fallen
Man
.
O
wonderful
free
Grace
!
that
the
Lord
should
make
another
covenant
with
Man
after
Man's
violation
of
that
covenant
,
made
with
him
at
first
;
it
was
not
so
wonderful
gracious
condescension
,
that
God
vouchsafed
at
first
to
take
an
innocent
creature
into
covenant
with
himself
,
as
that
after
Man
hath
proved
false
to
God
;
yet
the
Lord
should
please
to
treat
with
him
again
,
and
enter
into
another
covenant
with
him
.
That
God
should
make
a
covenant
with
fallen
men
,
with
sinful
creatures
.
Methinks
no
more
need
to
be
said
,
to
prove
it
a
Covenant
of
Grace
.
And
certainly
whatever
covenant
was
made
with
Christ
(
as
made
with
him
)
was
not
a
covenant
of
Grace
,
but
rather
of
Justice
;
and
whatever
we
find
promised
to
him
,
was
but
a
just
reward
of
his
obedience
and
satisfaction
.
A
reward
not
of
Grace
,
but
of
Merit
.
But
that
God
should
any
more
covenant
with
poor
sinful
creatures
,
as
David
sayes
[
Although
my
house
be
not
so
with
God
,
yet
he
hath
made
with
me
an
everlasting
covenant
.
]
O
this
we
can
never
enough
admire
!
And
verily
I
cannot
foresee
any
inconvenience
,
or
ill
consequence
like
to
attend
this
assertion
,
that
the
covenant
of
Grace
is
made
betwixt
God
,
and
Men
;
(
still
supposing
Christ
to
be
the
Mediator
of
it
)
but
rather
that
it
doth
further
advance
,
and
set
forth
the
free
grace
of
God
,
an●
lay
a
stronger
obligation
upon
Men
,
than
that
opinion
doth
,
which
it
opposeth
.
Rom.
10.9
.
If
thou
shalt
confess
,
&c.
Sect.
6.
PROP.
VI.
The
Covenant
of
Grace
,
having
the
true
Nature
of
a
Covenant
,
is
not
without
Condition
.
MAny
(
I
know
)
deny
the
Covenant
of
grace
to
to
have
any
condition
,
yea
,
make
this
a
mai●
point
of
difference
betwixt
the
Covenant
of
works
,
and
the
Covenant
of
grace
,
that
(
as
they
hold
)
the
covenant
of
works
was
conditional
,
whereas
the
Covenant
of
Grace
is
absolute
.
Yea
,
they
will
not
stick
to
say
,
that
if
you
suppose
the
Covenant
of
Grace
conditional
,
you
turn
it
into
a
Covenant
of
Works
.
Yet
many
who
deny
the
Term
[
condition
]
will
readily
yield
the
thing
.
Yea
,
all
that
have
not
their
judgments
wofully
corrupted
,
that
have
not
drunk
in
the
very
dreggs
of
Antinomianism
,
must
grant
the
thing
,
however
they
take
offence
without
cause
at
the
term
,
condition
.
Certainly
,
all
that
have
not
suckt
in
desperate
principle
of
Errour
,
must
yield
,
and
assert
the
necessity
of
faith
,
repentance
,
and
sincere
obedience
,
as
without
which
there
is
no
Salvation
;
which
indeed
is
all
we
mean
,
when
we
say
they
are
conditions
of
the
Covenant
,
and
of
salvation
therein
promised
.
Some
call
them
qualifications
disposing
the
subject
,
as
I
grant
they
are
:
but
when
we
are
speaking
of
the
Covenant
,
and
what
it
requires
,
we
cannot
use
any
more
apt
and
proper
term
,
than
the
word
condition
.
And
what
is
the
condition
of
a
Covenant
,
but
that
,
without
which
the
benefit
promised
cannot
be
expected
,
and
upon
which
it
may
.
When
another
promiseth
this
or
that
to
you
,
not
simply
and
absolutely
,
but
upon
Terms
,
upon
such
or
such
a
Condition
,
this
you
know
is
a
Conditional
promise
.
And
that
upon
which
the
performance
of
the
promise
is
suspended
,
is
the
condition
of
the
promise
.
Now
the
Lord
promiseth
life
and
salvation
to
us
,
but
if
we
believe
,
if
we
unfeignedly
repent
and
turn
to
him
,
if
we
resolve
and
set
upon
a
course
of
sincere
and
new
obedience
:
and
if
we
will
not
come
up
to
these
terms
,
he
tells
us
plainly
,
there
is
no
salvation
for
us
,
but
we
shall
dye
in
our
sins
.
Now
is
it
not
plain
,
that
these
are
conditions
of
the
Covenant
,
and
of
the
promised
salvation
,
without
which
men
can
have
no
interest
,
right
,
or
title
to
what
is
so
promised
,
Undoubtedly
they
are
Conditions
,
whether
men
call
them
so
,
or
no.
I
am
very
confident
,
that
many
are
prejudiced
against
the
term
condition
,
upon
a
meer
mistake
.
As
they
think
,
the
word
either
aimeth
at
the
setting
up
of
the
power
of
Nature
,
or
the
merits
of
mens
works
,
or
both
:
when
there
is
no
such
thing
.
A●
I
hope
sufficiently
to
clear
it
to
you
,
before
I
hav●
done
with
this
Subject
,
that
this
Covenants
cond●tions
are
neither
meritorious
of
salvation
,
nor
to
b●
performed
by
the
power
of
Nature
,
or
of
a
ma●
own
free
will
.
Certainly
,
the
Covenant
of
Gra●
knows
,
or
admits
of
no
such
condition
,
as
will
〈◊〉
stand
with
the
honour
of
free
Grace
,
But
the
hono●
of
Gods
free
grace
is
not
onely
secured
,
but
pr●claimed
here
,
1.
That
he
would
goe
so
low
,
th●●
he
is
pleased
to
accept
of
sincere
obedience
,
whe●
he
might
have
exacted
perfect
obedience
from
〈◊〉
his
creatures
.
2.
That
he
hath
promised
,
and
do●
work
the
condition
in
his
people
.
3.
That
he
ha●
made
so
large
and
ample
promise
to
,
and
doth
so
gl●riously
reward
his
own
grace
,
and
workings
in
h●
people
.
These
things
premised
to
prevent
unjust
prejudic●
I
come
to
the
proof
of
the
proposition
,
that
th●
Covenant
of
Grace
hath
some
condition
,
or
it
is
properly
no
covenant
.
A
Covenant
is
mutuus
contra●ctus
per
sponsionem
&
stipulationem
;
It
is
a
mutual
engagement
of
parties
,
including
a
promise
on
th●
one
part
,
and
a
stipulation
,
or
condition
to
be
performed
or
required
on
the
other
part
,
on
which
the
promise
is
suspended
,
And
this
is
the
difference
betwixt
a
simple
promise
,
and
a
Covenant
;
A
promis●
bindeth
one
party
,
to
wit
,
him
that
makes
it
:
a
Covenant
bindeth
both
parties
.
Thus
all
Covenant
doe
necessarily
imply
,
and
include
a
condition
.
It
is
a
very
weak
and
frivolous
exception
,
to
say
we
confound
the
Covenant
of
works
,
and
the
Covenant
of
Grace
,
if
we
make
this
conditional
.
Pray
observe
this
,
the
Covenant
of
Grace
having
a
condition
,
it
follows
that
it
hath
the
Nature
●f
a
covenant
,
hath
that
which
is
proper
,
and
es●ential
to
a
Covenant
:
but
it
will
by
no
means
●ollow
,
that
it
is
of
the
same
kind
with
the
Cove●ant
of
works
,
unless
the
condition
were
the
●ame
I
grant
indeed
sometimes
the
word
[
covenant
]
〈◊〉
used
for
an
absolute
promise
,
where
there
is
no
sti●ulation
:
but
then
I
say
it
is
used
improperly
.
As
in
Genesis
9.9
.
to
ver.
the
14.
That
which
is
there
●ermed
a
Covenant
(
probably
to
shew
its
firmness
●nd
stability
,
)
yet
in
strictness
of
speech
is
no
more
●han
an
absolute
promise
.
Now
if
men
will
compare
●he
Covenant
of
Grace
and
the
Covenant
of
Noah
,
●ot
onely
in
regard
of
firmness
,
sureness
,
but
of
●bsoluteness
too
,
as
equally
,
with
condition
;
then
●hey
must
say
,
that
to
speak
properly
,
there
is
but
●ne
Covenant
made
with
man
,
viz.
the
Covenant
of
Works
;
but
as
for
that
,
we
call
the
Covenant
of
Grace
,
it
is
properly
no
more
,
than
an
absolute
●romise
,
properly
no
Covenant
.
But
if
the
Covenant
of
Works
,
and
the
Cove●ant
of
Grace
are
distinct
Species
,
they
must
necessa●ily
each
of
them
partake
of
the
nature
of
the
genus
,
●hat
is
,
have
what
is
essential
to
a
Covenant
in
gene●al
,
as
this
is
essential
,
even
a
promise
with
a
stipula●ion
or
condition
;
in
this
they
must
both
agree
,
or
they
●annot
both
be
Covenants
,
But
then
the
difference
●f
the
conditions
required
in
these
two
Covenants
,
●hat
is
the
thing
,
which
makes
the
distinction
be●wixt
these
Covenants
.
I
hope
now
you
will
be
able
to
go
along
with
me
●ere
,
that
to
deny
the
Covenant
of
Grace
hath
any
●ondition
is
to
deny
that
it
is
a
Covenant
.
I
hope
Sirs
,
you
will
not
deny
,
that
there
is
any
Cove●
of
Grace
,
to
deny
conditions
.
2.
What
is
a
Condition
in
a
Covenant
,
but
〈◊〉
upon
which
the
promise
is
suspended
,
which
be●
put
,
we
may
lay
claim
to
what
is
promised
,
〈◊〉
without
which
we
cannot
claim
what
is
promis●
Now
is
it
not
the
Covenant
of
Grace
that
〈◊〉
forth
and
promiseth
salvation
;
and
it
is
not
the
p●mise
of
salvation
so
suspended
upon
faith
,
repe●ance
,
and
sincere
obedience
,
that
all
who
have
th●
same
now
mentioned
may
certainly
expect
salv●
on
,
may
lay
claim
to
it
,
(
not
indeed
as
a
thing
t●
merited
by
them
,
but
onely
merited
by
Christ
〈◊〉
them
,
and
graciously
promised
of
God
to
the●
Such
,
and
none
but
such
(
I
speak
of
adult
perso●
can
hope
to
be
saved
.
And
is
not
that
a
conditio●
the
promise
,
and
of
the
Salvation
promised
,
〈◊〉
if
we
have
it
,
then
salvation
is
ours
by
promise
:
if
we
have
it
not
,
it
is
none
of
ours
,
we
can
cl●
no
such
thing
;
One
would
think
that
one
Text
al●
were
sufficient
to
decide
this
controversie
,
as
g●
a
controversie
as
it
is
,
Rom.
10.9
.
If
thou
shalt
〈◊〉
fess
with
thy
mouth
the
Lord
Jesus
,
and
believe
〈◊〉
thy
heart
,
thou
shalt
be
saved
.
Those
with
wh●
we
have
to
doe
in
this
controversie
,
will
gr●●●
hope
,
that
it
is
onely
the
Covenant
of
Grace
wh●
holds
forth
salvation
,
that
is
,
happiness
as
att●able
to
man
fallen
.
Now
we
see
here
,
as
evide●
may
be
,
salvation
held
forth
conditionally
in
〈◊〉
Scripture
,
[
If
thou
believest
with
thy
heart
,
&c.
]
therefore
the
Covenant
of
Grace
holds
forth
sa●
tion
conditionally
.
3.
I
may
argue
otherwise
from
this
clear
tr●●
which
I
hope
they
would
be
ashamed
to
deny
,
That
we
are
saved
by
Faith
.
Now
if
we
are
saved
〈◊〉
Faith
,
we
are
saved
by
it
,
either
as
that
unto
which
(
though
not
for
which
)
God
hath
promised
salvation
,
●●d
thus
it
's
apparently
made
a
condition
,
upon
●hich
the
promise
of
salvation
is
suspended
:
or
●●e
we
are
saved
by
faith
,
without
respect
to
Gods
●acious
Covenant
and
promise
,
which
if
so
;
then
●ith
should
save
of
it self
,
by
some
intrinsick
me●●
,
or
Vertue
of
its
own
;
which
I
hope
they
that
●ny
conditions
in
the
Covenant
,
would
not
dare
〈◊〉
assert
.
So
4.
If
faith
,
repentance
,
and
sincere
obedience
,
be
●t
conditions
required
in
the
Covenant
of
Grace
,
I
●ould
sain
know
,
by
what
Law
or
Covenant
they
●e
required
,
is
it
the
Covenant
of
Works
;
or
of
●race
,
that
saith
,
whosoever
believeth
shall
be
saved
?
〈◊〉
it
the
Covenant
of
Works
,
or
of
Grace
,
that
●th
repent
that
your
sins
may
be
blotted
out
.
If
●is
be
the
Tenour
of
the
Law
,
and
Covenant
of
●orks
,
Then
the
Law
,
and
Covenant
of
Works
●veth
Life
:
But
if
this
be
the
Tenor
of
the
Cove●nt
of
Grace
,
if
men
will
grant
that
,
then
it
is
●ident
,
that
the
Covenant
of
Grace
is
not
abso●te
,
but
conditionall
.
5.
Suppose
the
Covenant
of
Grace
absolute
,
with●nt
condition
,
and
then
how
is
it
possible
for
any
●an
,
or
woman
in
the
world
to
know
,
they
have
an
●terest
in
the
Covenant
,
and
the
blessings
thereof
●●thout
extraordinary
divine
revelation
?
So
there
●uld
be
no
such
duty
,
as
the
Apostle
Peter
exhorts
●●ristians
unto
,
to
make
their
calling
and
Election
,
●●d
Salvation
sure
.
If
there
be
no
conditions
in
the
●●venant
,
then
all
would
seem
to
have
an
equall
●●re
,
or
no
share
at
all
in
it
.
If
it
be
said
,
God
did
not
intend
it
for
the
benefit
of
all
alike
yet
〈◊〉
withstanding
,
it
is
impossible
that
those
to
whom
〈◊〉
doth
intend
the
benefits
and
blessings
of
the
Co●
nant
,
should
know
any
such
thing
(
since
they
are
n●
expressed
by
name
)
if
there
be
no
conditions
,
〈◊〉
qualifications
deciphering
the
persons
to
whom
the●
special
blessings
do
belong
.
Christians
,
take
he●
of
entertaining
this
opinion
,
as
you
would
not
su●
vert
the
true
ground
of
spiritual
peace
,
and
con●●lation
.
This
opinion
is
very
prejudiciall
to
all
sou●
solid
,
Scripture-hope
,
and
joy
.
6.
We
have
proved
before
that
the
Covenant
〈◊〉
Grace
,
doth
partake
of
the
Nature
of
a
Law
;
the●
fore
there
must
needs
be
something
required
.
If
were
all
promise
,
it
could
not
be
a
Law
.
We
so●●
times
read
of
Gods
commanding
the
Covenant
Psal.
111.9
.
He
hath
commaded
his
covenant
〈◊〉
ever
.
Surely
he
doth
not
speak
this
of
the
Covenant
of
Works
;
for
that
is
not
the
everlasting
covenant
the
Scriptures
speak
of
,
As
one
observes
.
The●
is
mention
made
of
a
covenant
promised
,
Deut.
7
.
1●
and
there
is
mention
also
of
a
covenant
command●
(
Deut.
4.13
.
)
not
to
imply
two
Covenants
,
〈◊〉
two
parts
of
the
same
Covenant
,
and
pray
tell
〈◊〉
what
is
the
Bond
of
the
covenant
,
if
it
layes
no●
upon
man
?
we
read
,
Ezek.
20.37
.
of
the
Bond●
the
Covenant
;
And
surely
(
as
one
sayes
)
there
is
condition
in
that
Bond.
In
Psal.
25.10
.
to
keep
Gods
Covenant
,
and
〈◊〉
Testimonies
,
are
made
all
one
.
Covenant
〈◊〉
Testimonies
are
Synonyma's
,
meaning
Legem
〈◊〉
re
sancitam
.
The
Ark
was
called
the
Ark
of
〈◊〉
covenant
,
because
there
was
kept
the
book
of
〈◊〉
covenant
,
Gods
Law
,
which
by
Covenant
the●
were
bound
to
observe
.
[
All
the
paths
of
the
Lord
●re
mercy
and
truth
,
unto
such
as
keep
his
covenant
●nd
his
Testimonies
.
This
text
cannot
speak
of
the
●ovenant
of
Works
,
sure
.
1.
Because
there
are
●one
,
that
keep
that
Covenant
.
2.
Because
〈◊〉
mercy
belongs
to
that
Covenant
.
No
mercy
●s
to
be
expected
,
upon
the
Terms
of
that
Cove●ant
.
Again
,
Psal.
103.18
.
To
keep
his
covenant
,
and
to
remember
his
commandments
to
do
them
,
are
put
together
,
the
latter
as
exegetical
of
the
former
.
And
●er.
17.
the
mercy
of
the
Lord
is
from
everlasting
●o
everlasting
upon
such
as
keep
his
covenant
.
The
covenant
of
works
cannot
be
intended
here
,
The
Psalmist
speaks
of
a
covenant
of
mercy
;
which
is
yet
a
covenant
requiring
duty
.
There
are
commands
,
as
well
as
promises
belonging
to
the
covenant
of
grace
.
Commands
to
be
observed
on
our
part
,
as
well
as
Promises
to
be
performed
on
Gods
part
.
We
must
remember
and
consider
,
God
is
a
God
,
that
enters
into
covenant
with
us
;
and
we
are
his
Creatures
,
we
that
are
taken
into
covenant
.
And
how
can
it
seem
strange
that
a
God
in
covenant
requires
duty
and
subjection
of
his
creatures
.
But
this
will
be
further
cleared
when
we
come
to
shew
,
what
the
new
covenant
conditions
are
.
7.
Seventhly
.
If
the
covenant
of
Grace
hath
no
condition
,
then
none
could
be
said
either
to
keep
it
or
to
break
it
.
Then
none
could
be
guilty
of
transgressing
,
or
forsaking
it
.
There
is
no
thinking
,
that
any
man
should
keep
the
covenant
of
works
.
And
if
the
covenant
of
Grace
have
no
condition
;
then
there
is
nothing
in
this
covenant
for
men
to
keep
.
If
the
covenant
be
absolute
,
there
can
be
no
breaking
of
it
on
mans
part
.
If
there
are
no
conditio●●
required
,
there
are
none
to
be
observed
.
If
m●●
are
bound
to
nothing
in
this
covenant
,
then
thou●●
they
doe
nothing
,
they
cannot
be
said
to
fail
in
●●●thing
,
to
transgress
and
break
this
covenant
.
〈◊〉
yet
men
are
sometimes
charged
,
Deut.
29.25
.
Isa.
●
.
5
.
Psal.
78.10.37
.
pray
think
a
little
seriously
this
;
If
you
say
the
Covenant
is
absolute
,
then
cannot
be
broken
on
mans
part
;
then
if
it
be
b●●ken
,
it
should
be
broken
by
God
himself
.
But
it
〈◊〉
horrid
blasphemy
to
charge
the
Lord
,
that
is
fai●●full
,
with
breach
of
covenant
.
The
objections
th●●
are
usually
made
against
conditions
in
the
Coven●
of
Grace
,
have
been
answered
already
in
what
premised
.
To
say
.
that
a
condition
here
would
●●●rogate
,
from
the
perfection
and
fullness
of
Christ●●
merit
,
or
from
the
freeness
of
God's
Grace
in
●●stowing
Covenant-blessings
,
hath
no
shew
of
re●●son
,
unless
some
meritorious
condition
was
plead●●
for
.
Those
texts
,
Jer.
31.33
.
Heb.
8.10
.
wh●
some
urge
;
I
shall
speak
to
,
under
the
ninth
prop●sition
.
Well
.
I
hope
you
have
seen
it
cleared
,
and
und●niably
proved
,
that
the
Covenant
of
Grace
ha●
its
Conditions
.
Now
would
you
bring
this
tru●●
home
to
your
hearts
,
and
consciences
;
Sirs
,
wh●●
can
you
say
for
your selves
,
to
evidence
your
rig●●
and
Title
to
the
blessings
promised
?
Are
you
tru●
believers
,
or
not
?
Are
you
sound
converts
,
or
not
Are
you
upright
walkers
,
or
not
?
Such
you
mu●●
be
,
otherwise
you
cannot
escape
the
condemnatio●
threatned
,
incurred
by
the
breach
of
the
Covena●●
of
Works
,
or
enjoy
the
salvation
held
forth
,
and
promised
in
the
Covenant
of
Grace
.
I
may
expect
,
that
this
Doctrine
will
not
be
pleasing
to
some
.
They
have
been
called
Legall
Preachers
,
and
Duty-mongers
,
&c.
that
have
held
,
●nd
maintained
the
Covenant
of
Grace
to
be
condi●ional
.
But
I
have
been
wont
still
to
suspect
those
●ayes
and
opinions
,
which
a
carnal
corrupt
heart
na●●rally
complieth
with
.
It
is
too
probable
,
that
●uch
are
false
wayes
.
How
pleasing
is
it
to
flesh
and
●ood
,
to
tell
sinners
of
an
absolute
Covenant
,
where
●od
hath
promised
to
doe
all
,
requiring
nothing
of
●hem
.
Christ
died
to
save
sinners
,
&
if
you
are
sinners
,
●er
is
no
more
to
be
said
or
done
,
but
he
died
to
save
●●u
;
would
not
such
doctrine
please
the
vilest
&
most
●●aceless
wretches
.
As
I
remember
a
ranting
Antino●ian
,
that
preached
such
Doctrine
as
this
,
about
●ambridge
,
That
Fornicators
,
adulterers
,
effeminate
,
●ieves
,
covetous
,
drunkards
,
&c.
are
the
onely
●ieces
cut
out
for
heaven
,
Though
certainly
,
it
was
●treme
blockishness
,
or
something
worse
than
block●hness
,
not
to
take
notice
,
that
when
the
Apostle
yes
,
1
Cor.
6.11
.
[
such
were
some
of
you
]
he
im●ediately
addes
,
but
ye
are
washed
,
but
ye
are
santified
.
If
this
were
the
message
,
Gods
ministers
●ad
to
deliver
,
were
we
to
tell
the
drunkard
,
the
un●ean
wretch
,
the
covetous
,
and
unjust
person
,
go●g
on
to
satisfie
their
lusts
,
that
the
promise
of
par●on
and
salvation
was
theirs
,
as
much
as
any
ones
;
●hat
Christ
and
heaven
did
belong
to
them
,
as
much
〈◊〉
to
any
other
;
that
their
Right
and
Title
,
is
as
good
〈◊〉
any
ones
;
this
could
not
but
be
welcome
news
●o
them
.
And
if
this
were
Gospel
light
,
I
wonder
●ow
it
is
possible
that
Sinners
should
hate
the
light
.
●ndeed
I
connot
conceive
how
one
that
loves
his
●usts
,
should
not
love
such
preaching
.
But
alas
what
is
it
,
but
to
sow
pillows
under
mens
arm-hole●
This
is
to
strengthen
the
hands
of
the
wicked
,
th●
he
should
not
return
from
his
wicked
way
,
by
pr●
mising
him
life
.
This
is
to
prophesie
peace
,
but
so
〈◊〉
the
false
prophets
were
wont
to
doe
.
This
is
〈◊〉
smooth
way
indeed
,
but
such
as
leadeth
into
th●
broad
way
.
Take
heed
of
it
.
This
is
not
buildi●
souls
towards
heaven
,
but
rather
to
hell
,
to
lay
foundation
for
security
and
presumption
.
I
would
fear
to
lay
principles
of
despair
or
presumption
either
.
As
I
durst
not
but
encourage
the
greate●
Sinner
amongst
you
to
leave
your
sins
;
but
say
,
〈◊〉
the
Apostle
,
Act.
3.19
.
Repent
,
and
be
converte●
that
your
sins
may
be
blotted
out
:
So
I
durst
not
〈◊〉
courage
any
of
you
to
live
in
sin
,
as
if
ye
might
co●tinue
in
sin
,
and
yet
hope
that
Gods
aboundi●
Grace
would
extend
it self
to
you
in
the
pard●
of
your
sins
.
No
,
if
ye
live
after
the
flesh
ye
sh●●
dye
:
but
if
through
the
Spirit
,
ye
mortifie
the
dee●
of
the
body
ye
shall
live
,
Rom.
8.13
.
Mark
1.15
.
Repent
ye
,
and
believe
the
Gospel
.
Sect.
7.
PROP.
VII
.
The
Condition
of
the
Covenant
of
Grace
is
〈◊〉
performed
by
God
or
by
Christ
for
us
;
〈◊〉
by
us
;
(
the
Lord
enabling
us
.
)
SOme
that
will
not
hear
of
the
Covenant
of
Gra●●
having
any
Condition
,
yet
that
they
may
not●
thought
enemies
to
faith
,
repentance
,
new
obedience
,
would
fain
salve
the
matter
thus
,
Mr.
Patient
,
Dist.
of
Covenants
,
p.
30
,
31.
It
is
a
Covenant
without
all
condition
required
in
the
creature
,
but
what
God
himself
performeth
.
Now
though
I
freely
grant
no
man
would
perform
the
condition
of
the
Covenant
of
Grace
,
without
special
grace
and
help
from
God
;
yet
to
say
,
It
is
without
all
condition
,
but
what
God
himself
performeth
,
is
a
rash
,
unsound
assertion
.
For
,
First
,
It
is
self
-
contradiction
.
It
is
to
say
the
Covenant
is
absolute
,
and
not
absolute
;
without
all
condition
,
and
not
without
all
condition
required
in
the
creature
.
Secondly
,
It
is
indeed
blasphemous
to
say
that
God
doth
believe
in
us
,
repent
in
us
,
obey
in
us
.
He
giveth
the
grace
&
ability
,
but
it
is
man
that
performeth
the
Act.
He
giveth
his
people
that
special
help
,
whereby
they
come
to
believe
,
repent
,
obey
.
But
it
is
one
thing
for
God
to
enable
us
to
perform
the
condition
,
and
another
to
perform
it
himself
.
It
is
below
the
Majesty
of
God
to
perform
the
condition
for
us
;
as
it
is
above
us
,
quite
above
our
strength
,
to
perform
it
without
him
.
Thirdly
,
If
there
be
no
condition
required
in
the
creature
,
but
what
God
performeth
,
then
the
Covenant
should
run
thus
,
I
the
Lord
do
promise
remission
and
salvation
unto
you
,
upon
this
condition
that
I
give
you
an
heart
to
believe
and
repent
,
upon
condition
that
I
perform
this
in
,
and
for
you
.
Thus
God
should
require
the
condition
of
himself
not
of
us
.
Which
is
most
absurd
.
Fourthly
,
Thus
men
should
not
deserve
to
suffer
for
non-performance
of
the
condition
;
it
being
that
which
God
is
to
perform
,
and
otherwise
not
required
in
,
or
of
the
creature
.
If
the
Covena●
lieth
wholly
on
Gods
part
,
then
how
are
men
puni●
able
for
not
keeping
Covenant
?
This
is
eviden●
that
such
as
have
the
Gospel
preached
to
them
,
a●
do
not
come
up
to
the
Terms
of
the
new
Covenan●
(
do
not
believe
,
and
repent
,
)
they
not
onely
d●
prive
themselves
of
the
life
and
happiness
there
pro●mised
,
but
also
incurre
the
penalty
threatned
.
No●
will
God
punish
any
for
unbelief
,
when
faith
w●●
not
required
of
them
;
or
not
required
,
till
th●
Lord
performed
it
in
them
?
If
that
position
I
a●
disproving
,
were
true
,
the
Gospel
should
new
threaten
condemnation
for
unbelief
.
Where
Go●
performeth
this
for
any
,
that
they
believe
,
they
a●●
freed
from
condemnation
upon
that
account
;
and
〈◊〉
for
others
,
who
have
not
this
performed
in
them
,
is
not
required
of
them
,
God
requiring
no
mo●
than
he
performeth
.
By
this
time
I
hope
you
a●
sensible
,
that
it
a
dangerous
assertion
,
to
say
,
〈◊〉
requireth
nothing
in
the
Covenant
of
Grace
,
but
〈◊〉
he
performeth
.
And
so
it
is
as
false
to
say
,
that
the
condition
of
〈◊〉
Covenant
is
performed
by
Christ
.
It
is
enough
for
us
(
says
one
)
to
belie●
that
Christ
hath
repented
for
us
,
Saltmarsh
.
b●lieved
for
us
.
But
it
is
not
required
of
Christ
,
but
of
us
sinne●
to
repent
,
and
believe
.
Jesus
Christ
was
made
●●der
the
Law
,
and
kept
it
to
a
tittle
,
fulfilled
〈◊〉
righteousness
,
he
performed
the
condition
of
t●
〈◊〉
Covenant
.
The
Covenant
of
Works
,
whi●●
〈◊〉
brake
,
Christ
fulfil'd
.
But
he
was
not
un●
the
Gospel
,
nor
was
he
concerned
to
perform
the
condition
of
the
Covenant
of
Grace
,
but
onely
to
see
that
his
people
the
heirs
of
salvation
do
perform
it
.
To
advise
souls
that
doubt
of
their
Gospel
sincerity
,
to
see
it
in
Christ
(
as
Mr.
Saltmarsh
does
)
to
see
it
in
Christ
,
who
hath
obeyed
perfectly
,
is
miserably
to
confound
the
conditions
of
the
two
Covenants
,
which
ought
to
be
most
carefully
distinguished
.
And
it
implieth
thus
much
,
as
if
such
were
troubled
about
what
doth
not
at
all
concern
them
.
Why
should
any
trouble
themselves
about
the
condition
of
the
Covenant
of
Grace
,
to
find
it
in
themselves
,
if
Christ
hath
performed
the
same
for
them
?
As
if
souls
should
disquiet
themselves
,
that
they
cannot
see
how
they
can
satisfie
Gods
justice
for
their
sins
,
when
Christ
hath
done
that
,
and
it
is
not
expected
from
them
.
If
Christ
hath
performed
the
condition
of
the
Covenant
of
Grace
for
us
,
then
it
belongeth
not
to
us
to
perform
it
.
It
is
done
already
to
our
hand
.
And
we
should
not
presume
to
take
Christs
work
out
of
his
hand
.
And
if
Christ
fulfilled
the
conditions
of
both
Covenants
for
us
,
then
it
followeth
,
that
even
as
he
made
us
without
us
,
so
he
saveth
us
without
us
;
contrary
to
Phil.
2.12
.
So
likewise
it
followeth
,
that
all
for
whom
Christ
hath
satisfied
(
whether
they
were
all
mankind
,
or
all
the
Elect
)
are
immediately
justified
,
actually
discharged
from
all
sin
,
and
condemnation
,
immediately
interested
in
the
benefits
and
blessings
of
the
Covenant
of
Grace
,
in
a
state
of
salvation
,
as
soon
as
ever
they
are
in
being
;
there
being
nothing
required
to
their
interest
in
the
same
,
but
what
Christ
hath
done
for
them
.
So
it
follows
,
that
such
were
never
children
of
wrath
,
but
alwaies
in
a
state
of
reconciliation
with
God
,
contrary
t●
Eph.
2.3
.
And
so
again
,
that
we
are
not
justified
b●
faith
:
but
before
faith
,
and
without
it
,
contrary
t●
Rom.
5.1
.
And
then
,
what
should
hinder
,
but
that
me●
may
be
justified
and
saved
,
who
never
do
believe
contrary
to
Mark
16.16
.
He
that
believeth
not
sh●●
be
damned
.
But
that
the
condition
of
the
covenant●
Grace
is
not
performed
by
Christ
,
but
by
us
,
appea●●
from
that
Proposition
cleared
and
proved
before
That
the
Covenant
of
Grace
is
not
betwixt
God
an●
Christ
,
but
betwixt
God
and
us
,
or
betwixt
Chr●●●
and
us
.
Joh.
6.44
.
No
man
can
come
to
me
,
except
,
&c.
Sect.
8.
PROP.
VIII
.
Though
we
are
to
perform
the
condition
of
th●
Covenant
of
Grace
,
yet
we
should
never
perform
it
of
our selves
,
without
the
help
o●
special
Grace
.
THis
appears
,
1.
From
the
consideration
of
mans
natur●
condition
:
what
we
all
are
without
Grace
.
Nat●
rally
we
are
without
strength
,
Rom.
5.6
.
under
th●
power
of
Satan
,
Luk.
11.21
,
22.
blinded
and
le●
by
him
,
2
Cor.
4.4
.
Eph.
2.2
.
unable
to
disce●●
spiritual
things
aright
,
1
Cor.
2.14
.
Our
minds
a●
wills
at
enmity
against
God
,
so
ill
disposed
,
that
they
cannot
subject
to
,
cannot
but
rebel
against
the
Law
of
God
,
Rom.
8.7
.
and
we
all
found
dead
in
trespasses
and
sins
,
Eph.
2.1
,
5.
Col.
2.13
.
Hillary
wrote
to
St.
Augustine
of
many
in
France
,
who
thought
,
In
naturâ
licèt
vitiatâ
,
residuam
esse
talem
facultatem
,
quae
suo
conatu
possit
medicum
quaerere
,
i.e.
incipere
.
A
likely
thing
,
that
dead
souls
should
seek
to
the
Physitian
of
themselves
;
or
that
they
should
come
upon
a
bare
external
call
.
Suadela
non
sufficit
,
sed
opus
est
medelâ
.
They
have
too
slight
thoughts
of
the
corruption
of
mans
nature
,
who
see
not
special
grace
of
absolute
necessity
to
conversion
.
That
corruption
which
hath
depraved
all
a
mans
faculties
,
which
renders
man
an
enemy
to
God
,
and
his
own
souls
truest
good
,
where
this
ill
constitution
of
soul
is
become
natural
,
it
must
needs
be
a
mighty
work
indeed
to
subdue
this
corruption
,
to
turn
the
soul
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
.
2.
From
the
Scripture
expressions
used
,
to
set
forth
the
first
inward
discriminating
grace
,
that
without
which
there
is
no
believing
,
no
repenting
,
or
obeying
aright
.
The
Father
's
drawing
,
Joh.
6.44
.
No
man
can
come
to
me
,
except
the
Father
draw
him
:
and
I
will
raise
him
up
at
the
last
day
.
Hereupon
says
our
Amesius
.
It
would
seem
to
be
of
no
less
power
this
drawing
men
to
Christ
,
In
Coron.
Art
.
4.
c.
8.
Sect.
5.
(
mihi
)
p.
252.
than
raising
them
from
the
dead
:
otherwise
Christ
should
attribute
the
lesser
work
to
his
Father
,
and
the
greater
to
himself
.
Sure
it
is
,
the
Fathers
drawing
must
denote
some
inward
efficacious
work
,
not
meer
Moral
suasion
.
For
all
that
are
drawn
of
the
Father
(
in
th●
sense
of
this
Text
)
they
come
to
Christ
,
(
see
ver.
45.
)
but
all
that
have
morall
suasion
do
not
come
.
Those
carnal
Jews
,
Christ
was
preaching
unto
there
,
ha●●
moral
suasion
;
yet
did
not
come
,
not
being
draw●
of
the
Father
.
And
is
it
not
as
plain
,
that
the
Fathers
drawing
determineth
mans
will
,
is
not
determined
by
it
?
Otherwise
he
should
not
so
properly
be
said
to
draw
men
,
as
to
be
drawn
:
he
should
not
lead
,
but
follow
.
It
is
giving
a
new
heart
,
Ezek.
36.26
.
Does
Go●
give
a
new
heart
to
all
?
Surely
no.
Therefore
thi●
intended
something
more
,
than
any
common
help
afforded
to
all
.
All
have
not
a
new
heart
given
them
.
If
no
more
were
included
in
it
,
than
moral
suasion
then
Ministers
might
be
said
to
give
men
a
new
heart
,
when
they
perswade
them
to
get
their
hearts
renewed
.
But
that
an
inward
efficacious
heart-changing
work
is
intended
in
that
expression
may
appear
from
Deut.
29.2
.
Yet
the
Lord
hath
not
given
you
an
heart
to
perceive
]
when
as
he
had
given
them
(
besides
their
natural
faculties
)
his
word
,
miracles
,
abundance
of
means
,
fitted
to
work
on
them
objectively
,
morally
.
And
certainly
Gods
putting
his
Law
in
our
inward
parts
,
and
writing
it
in
our
hearts
,
Ezek.
36.27
.
is
more
than
bare
revealing
it
,
more
than
offering
it
to
our
understanding
.
Besides
the
illumination
of
the
understanding
,
it
must
needs
include
a
renewing
of
the
will
.
And
there
is
no
obeying
God
aright
,
till
he
give
us
this
heart
to
obey
.
No
believing
in
Christ
,
till
the
Lord
give
us
an
heart
to
believe
.
Thus
Faith
is
the
gift
of
God
.
Ministers
may
preach
the
necessity
of
faith
,
may
perswade
to
it
,
but
cannot
give
it
.
It
is
Gods
taking
away
the
heart
of
stone
,
and
giving
an
heart
of
flesh
,
Ezek.
36.26
.
The
stony
heart
of
man
would
never
yield
of
it self
,
or
relent
of
it self
.
It
is
called
regeneration
,
Joh.
3.3
.
A
being
born
again
,
born
from
above
,
born
of
God
.
And
no
believing
till
we
are
born
of
God
,
Joh.
1.
v.
12
,
13.
We
must
be
spiritually
alive
otherwise
we
cannot
act
spiritually
.
No
believing
without
regeneration
,
therefore
no
believing
without
special
grace
.
Will
any
say
,
that
regeneration
is
no
more
than
moral
suasion
?
or
that
it
is
common
to
all
?
Is
this
their
gratia
sufficiens
,
which
they
would
have
given
to
all
?
Then
if
all
have
regeneration
,
if
all
are
born
of
God
,
it
follows
,
all
are
the
children
of
God
,
and
all
are
believers
;
for
so
are
all
that
are
born
of
God
.
Methinks
this
i●
plain
,
All
are
not
born
of
God
;
but
it
is
of
his
special
grace
that
any
are
thus
born
again
.
Yet
no
believing
without
being
born
of
God
:
and
so
no
believing
without
special
grace
.
Not
that
we
are
to
suppose
any
intervall
,
or
distance
of
time
betwixt
the
Act
of
Gods
Grace
,
irradiating
the
understanding
,
and
renewing
,
rectifying
the
will
,
and
the
enlightned
and
rectified
mind
and
wills
act
of
closing
with
Christ
:
but
that
Gods
Act
is
first
in
order
.
His
drawing
in
order
of
nature
before
mans
coming
.
Again
,
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eph.
1.19
.
〈◊〉
exceeding
greatness
of
his
power
,
the
ener●●
〈◊〉
the
might
of
his
power
,
which
he
puts
forth
,
●●●enabling
souls
to
believe
.
Now
were
it
not
nee●less
,
that
he
should
put
forth
this
extraordinary
,
〈◊〉
natural
power
,
if
men
could
believe
of
them selves
,
without
any
special
grace
,
or
help
from
him
?
So
it
is
called
a
new
creation
,
quickning
or
resurrection
from
the
dead
,
Anast
.
Sinait
.
d.
rect.
fid.
dog
.
l.
1.
Eph.
2.5
,
〈◊〉
Neque
enim
ab
alio
aliquo
potes
recr●
ari
,
praeterquam
ab
eo
qui
initio
te
creavit
.
To
create
,
quicken
,
raise
from
the
dead
,
these
are
special
works
of
divine
almighty
power
.
3.
To
some
,
which
implies
,
that
they
have
it
not
of
themselves
:
but
must
have
it
from
Him
.
Promisit
enim
quod
ipse
facturus
fuerat
,
non
quod
homines
;
quia
etsi
faciant
homines
bona
,
ipse
facit
,
ut
illi
faciant
quae
praecepit
;
non
illt
faciunt
ut
pse
faciat
,
quod
promisit
,
Aug.
From
the
promise
God
hath
made
of
giving
Grace
.
When
the
Lord
promiseth
to
circumcise
their
heart
,
to
love
him
,
Deu●
30.6
.
doth
not
this
imply
that
a
natural
uncircumcised
heart
cannot
love
him
(
the
uncircumcised
heart
cannot
love
God
,
as
the
uncircumcised
ear
cannot
hearken
to
him
,
Jer.
6.10
.
)
And
that
no
man
can
circumcise
his
own
heart
,
no●
can
any
creature
so
prepare
,
and
dispose
the
heart
o●
another
to
love
God
?
But
that
this
must
be
the
work
of
the
Lord
God
.
[
The
Lord
thy
God
will
circumcise
thine
heart
,
&c.
]
So
Ezek.
36.26
.
I
will
take
away
the
stony
heart
out
of
your
flesh
.
The
Lord
needed
not
to
have
made
such
promises
,
if
sinne●
could
do
the
work
of
themselves
.
4
If
men
may
believe
,
and
repent
of
themselves
,
Frustra●n
.
&
stultè
ab
alio
petimus
,
q●od
vel
jam
habemus
,
vel
quod
sic
in
nostra
positum
est
potestate
,
ut
ab
alio
dannum
,
seu
faciendum
non
expecte
mus
.
D.
Ward
.
(
Grat.
Diserim
.
)
p.
343.
without
the
special
help
of
Divine
grace
then
what
need
they
to
pray
to
God
for
Grace
what
need
they
pray
for
that
,
which
is
in
their
own
power
already
?
As
S.
August
.
noteth
of
the
Pelagians
,
Destruunt
etiam
orationes
quas
facit
Ecclesia
,
sive
pro
infidelibus
,
&
doctrinae
Dei
resistentibus
,
ut
convertantur
ad
Deum
:
sive
pro
fidelibus
,
&c.
de
haeres
.
c.
88.
I
cannot
understand
how
they
can
heartily
pray
for
grace
for
themselves
or
others
,
that
assert
the
liberty
of
mans
will
,
in
opposition
to
the
special
determining
grace
of
God
.
How
shall
they
pray
to
the
Lord
to
turn
them
,
(
as
Jer.
31.18
.
)
to
change
their
hearts
,
to
order
their
steps
in
his
word
,
to
encline
their
hearts
to
keep
his
Laws
,
who
hold
that
all
God
does
is
to
set
mans
will
in
aequilibrio
,
in
an
equal
poize
,
not
that
he
ever
determineth
mans
will
so
by
his
grace
,
but
leaveth
it
free
to
determine
it self
?
And
if
we
must
hold
,
that
God
giveth
to
all
men
that
are
alike
in
their
carriage
,
like
grace
,
in
common
;
not
to
one
more
,
to
another
less
;
then
how
can
I
pray
or
hope
,
that
he
should
do
that
for
me
,
which
he
will
not
do
for
every
one
in
the
world
,
of
the
like
condition
and
capacity
with
me
?
Yea
,
why
should
men
pray
at
all
?
If
this
be
the
inflexible
rule
of
his
dealings
with
the
children
of
men
,
there
would
seem
to
be
no
more
ground
for
prayer
here
,
than
that
we
should
pray
that
the
ordinances
of
heaven
,
and
Gods
Covenant
with
day
and
night
might
continue
to
the
end
of
the
world
,
that
sun
and
moon
might
still
keep
their
course
,
or
on
the
other
hand
pray
for
an
alteration
of
the
most
settled
course
of
nature
.
Thus
all
our
prayers
for
grace
should
signifie
no
more
,
than
such
a
declaration
as
this
,
Lord
,
thou
hast
given
man
freedom
of
will
to
choose
,
or
refuse
life
and
happiness
,
and
such
means
and
m●tives
thou
hast
vouchsafed
and
given
,
the
bett●●
to
direct
him
in
his
choice
.
Now
this
is
all
that
or
any
one
can
expect
at
thy
hands
,
that
th●●
wouldst
assist
my
natural
faculties
in
that
genera●
way
,
as
thou
dost
assist
the
faculties
of
all
me●
notwithstanding
which
general
help
there
is
n●
one
of
many
,
but
chooseth
death
and
misery
befo●●
everlasting
life
and
happiness
;
yet
I
crave
〈◊〉
more
,
and
look
for
no
more
,
but
that
comm●●
help
thou
wouldst
not
deny
to
any
one
in
〈◊〉
circumstances
,
and
let
it
be
left
to
my
own
will
,
〈◊〉
take
what
course
it
pleaseth
.
Now
is
this
to
pr●●
for
converting
grace
,
or
rather
is
it
not
to
declar●
we
have
no
need
of
it
,
or
no
ground
to
pray
for
in
yet
,
This
is
the
Result
of
that
opinion
,
which
se●
up
the
Liberty
of
mans
will
,
or
power
of
nat●
against
the
special
grace
of
God
;
which
wheth●●
it
be
not
very
horrid
,
let
those
that
know
wh●
prayer
is
,
and
what
their
own
hearts
are
,
how
co●rupt
and
ill
inclined
,
and
that
know
what
grace
〈◊〉
consider
seriously
of
it
,
take
advice
,
and
speak
the●
minds
.
5.
Take
away
special
Grace
,
deny
that
,
an●
you
must
say
,
believers
are
no
way
bound
to
prai●
God
in
special
,
above
other
men
.
How
are
the●
obliged
to
praise
God
above
others
,
for
whom
〈◊〉
does
no
more
,
than
he
doth
for
others
?
But
does
n●
this
sound
very
harshly
,
that
they
that
believe
,
a●●
are
saved
,
are
no
more
beholden
to
the
Grace●
God
,
than
such
are
,
who
reject
Christ
and
the
Go●pel
,
and
so
dye
and
perish
?
yet
so
it
must
be
,
God
give
but
the
same
help
to
those
,
which
the●
other
had
.
[
](A78190-e42640-b)*
*
Nec
dici
potest
Petrum
ideo
accepisse
majus
beneficium
quam
Judas
,
quod
habeat
gratiam
adjuvantem
per
modum
concursus
,
quam
Judas
non
habet
.
Nam
praeterquam
quod
Petrus
sua
acceptatione
sese
a
Juda
antecedenter
discrevit
ad
gratiae
adjuvantis
cooperationem
;
haec
ipsa
gratia
adjuvans
aeque
parata
est
ex
eorum
hypothesi
Judae
atque
Petro
,
ac
proinde
hac
ex
parte
aequale
est
beneficium
cum
ex
aequo
utrisque
paretur
,
&
offeratur
,
Dr.
Ward
[
Grat.
Discrim
.
]
p.
328
,
329.
Yea
,
for
as
much
as
many
that
are
now
amned
did
once
enjoy
more
●f
the
means
of
salvation
,
●ore
common
helps
,
more
●f
that
they
call
sufficient
●race
,
than
some
that
are
●ved
;
if
there
be
not
some
●ecial
grace
vouchsafed
to
●●ese
,
which
the
other
had
●ot
,
they
should
be
less
obli●ed
unto
God
,
which
one
●ould
tremble
to
think
of
.
That
some
do
believe
,
when
others
believe
not
,
if
you
●ny
special
grace
,
you
must
●y
,
it
is
not
because
God
did
more
for
the
one
,
than
●r
the
other
:
but
because
by
the
free
act
of
their
●wn
will
,
the
one
did
improve
that
grace
and
help
●ouchfafed
to
men
in
common
,
which
the
other
sort
●eglected
,
would
not
improve
.
Thus
indeed
the
●ill
of
man
is
made
the
direct
,
true
,
and
proper
●use
of
his
first
conversion
and
coming
unto
Christ
;
●nd
the
divine
grace
and
help
no
more
than
barely
an
●ntecedent
,
or
a
faint
causa
sine
quâ
non
,
That
●hich
being
put
,
yet
it
was
altogether
uncertain
,
●hether
the
happy
effect
would
follow
;
which
had
●en
in
vain
,
and
utterly
lost
,
but
that
the
free
●ill
of
such
thought
good
to
determine
the
matter
●n
its
side
.
Thus
a
man
should
owe
the
praise
of
●s
own
conversion
,
not
so
much
to
Gods
Grace
as
〈◊〉
his
own
free
will
;
his
willing
to
accept
of
,
and
●prove
that
same
exciting
grace
,
which
others
had
〈◊〉
common
with
him
,
and
rejected
,
or
resisted
.
Thus
a
man
maketh
himself
to
differ
,
even
in
th●
main
,
that
highest
point
of
difference
,
true
savi●
grace
.
Surely
common
grace
(
which
they
supp●●
vouchsafed
to
all
upon
equal
terms
)
this
can●●
make
the
difference
:
therefore
it
must
be
either
Go●
special
Grace
,
or
mans
free
will
.
If
you
deny
thes●
mer
of
these
,
you
give
the
praise
of
that
to
the●ter
.
What
a
graceless
opinion
is
that
(
Sirs
)
wh●●
tendeth
to
make
men
so
ungratefull
to
Gods
grac●
Once
we
find
the
Pharisee
brought
in
,
as
givi●●
thanks
to
God
,
that
he
was
not
as
the
Publican
.
〈◊〉
if
they
that
are
converted
,
had
not
stood
o●●
as
well
as
others
,
but
for
some
special
grace
vou●●
safed
to
them
,
which
was
denied
to
others
that
sta●●
out
,
they
cannot
(
with
understanding
and
serio●●ness
)
give
thanks
to
God
for
making
that
differen●
which
not
his
grace
,
but
their
own
free
will
make
.
Though
some
may
say
,
They
owe
this
to
G●●
that
he
hath
given
them
such
liberty
of
will
.
A●
noble
,
Seraph
.
Love
p.
117.
and
ingenious
writer
speaks
of
Jew
,
that
thought
men
owed
more
God
,
than
the
very
Angels
do
;
〈◊〉
this
reason
,
that
whereas
God
without
any
go●●
work
of
theirs
,
Was
not
that
a
blasphemous
saying
of
Seneca
,
nigro
carbone
not
andum
,
(
Epist.
53
)
Est
aliquid
quo
sapiens
antecedat
Deum
;
ille
naturae
beneficio
,
non
suo
sapiens
est
.
but
p●●
out
of
his
goodness
confe●●
on
them
that
blest
conditi●●
they
enjoy
;
by
giving
〈◊〉
a
free
will
,
by
the
goodn●●●
of
which
he
may
glorifie
〈◊〉
maker
,
when
by
abusing
't
is
in
his
power
to
dishonour
him
,
he
allows
〈◊〉
that
highest
satisfaction
,
and
priviledge
of
coope●●ting
to
his
own
felicity
.
Thus
the
Jew
.
But
here
I
digress
a
little
,
only
in
him
we
may
●●e
our
own
hearts
naturally
,
we
are
proud
,
loth
〈◊〉
be
beholden
,
would
sacrifice
to
our
own
nets
.
But
that
which
I
was
saying
,
is
,
that
it
is
not
●ough
for
men
to
acknowledge
themselves
indebted
●nto
God
,
for
giving
them
such
power
and
freedom
●f
will
;
though
it
is
true
,
thus
it
appears
to
be
●●iginally
from
God
,
that
any
do
accept
of
Grace
●●dered
.
(
Pelagius
that
was
all
for
setting
up
the
●ower
of
Nature
,
yet
ad
frangendam
invidiam
,
and
●
beguile
others
,
would
call
it
grace
.
)
But
grant
●●at
the
power
is
from
God
[
](A78190-e43050-b)†
†
At
vero
inquies
,
habuit
a
Deo
id
posse
.
At
vero
inquam
,
habuit
a
Deo
posse
&
in
malum
ferri
,
idque
ex
vestra
senientia
,
nempe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ergo
non
aliter
erit
a
Deo
quod
voluntas
fertur
in
bonum
,
quam
quod
in
malum
,
Camer
.
Defens
.
cap.
20.
p.
277.
●et
if
that
be
all
that
God
●oth
in
converting
a
sinner
,
〈◊〉
give
him
this
natural
●ower
,
and
some
common
●ace
besides
;
and
so
does
●ave
it
to
a
mans
own
will
〈◊〉
strike
the
concluding
●eak
,
it
followeth
,
God
is
●ut
the
remote
cause
of
a
●ans
conversion
;
and
mans
●ill
the
immediate
cause
;
yea
,
the
onely
cause
of
●●e
difference
,
that
one
man
is
converted
,
when
others
remains
unconverted
,
to
whom
God
vouch●●fed
equal
means
and
help
.
This
is
an
opinion
●●erefore
,
that
robbeth
God
of
the
praise
due
to
his
●ame
,
to
give
undue
praise
to
man
.
Of
the
Covenant
.
p.
24.
●s
Mr.
Ball
sayes
well
,
"
That
man
〈◊〉
believeth
,
this
he
oweth
unto
God
,
and
〈◊〉
that
not
simply
alone
,
but
comparatively
〈◊〉
in
respect
of
others
,
who
believe
not
.
6.
If
faith
were
of
our selves
,
if
we
should
be●●eve
without
any
special
Grace
,
then
have
we
something
of
our
own
,
whereof
to
glory
.
But
we
h●●
nothing
of
our
own
to
glory
of
.
Boasting
is
●●terly
excluded
by
the
Law
of
faith
,
Rom.
3.27
.
1
C●●
4.7
.
The
good
use
of
common
Grace
(
which
〈◊〉
most
abuse
)
is
a
consid●●●ble
something
[
](A78190-e43230-b)†
†
Quod
ergo
minus
est
,
voluntas
accepit
a
Deo
;
nimirum
,
ut
poneretur
in
indifferenti
quadam
medietate
,
ut
crederet
,
vel
non
crederet
;
quod
autem
majus
est
,
ipsumque
eventum
specificat
,
sibi
ex
se
praestitit
voluntas
ipsa
,
nempe
,
ut
actu
crederet
.
Suffrag
.
Britan.
de
3.
&
4.
art
.
thes.
3.
p.
140.
.
And
here
something
which
the
ad●●●saries
of
special
grace
〈◊〉
deny
,
that
men
receive
.
Th●●
will
grant
men
receive
〈◊〉
posse
credere
;
but
Tò
cred●●
(
which
is
a
great
deal
mo●●
that
we
use
that
power
〈◊〉
common
grace
better
th●
others
,
this
we
do
not
●●ceive
,
but
have
it
of
our selves
,
our
free
will
.
〈◊〉
yet
the
Apostle
tells
us
,
God
worketh
in
us
,
Tò
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
will
,
as
well
as
to
do
.
Now
I
come
to
answer
some
objections
again●●
special
grace
;
and
its
efficiency
in
the
work
of
sinners
conversion
.
Object
.
1.
Does
not
this
overthrow
the
nature
mans
will
?
The
will
is
free
,
and
cannot
be
forced
.
Answ.
The
will
is
not
compelled
,
but
enclin●
and
determined
by
grace
.
Mans
will
(
considered
in
his
lapsed
estate
)
is
〈◊〉
morally
free
,
not
free
from
a
vicious
sinfull
incl●●●tion
.
All
that
do
not
denye
original
sin
,
must
gr●●●
this
.
Now
hence
it
follows
that
without
a
spec●●●
work
of
Grace
,
turning
and
changing
the
natural
be●
and
inclination
of
the
will
,
a
man
cannot
break
〈◊〉
his
sins
,
give
up
himself
to
obey
God
,
to
be
〈◊〉
and
governed
by
Jesus
Christ
.
That
a
man
left
himself
would
do
nothing
but
sin
,
would
never
le●●
the
trade
of
sinning
,
Gen.
6.5
.
Every
imagination
of
the
thoughts
of
his
heart
being
onely
evil
continually
.
Jer.
13.23
.
Can
the
Ethiopian
change
his
skin
,
&c.
Now
it
is
the
work
of
divine
grace
to
enlighten
the
mind
,
and
renew
the
will
,
to
heal
it
of
that
corrupt
inclination
,
to
take
off
that
strong
propension
of
the
soul
to
sin
,
and
its
prejudice
,
perverseness
,
and
obstinacy
against
God
and
Jesus
Christ
.
And
as
this
is
taken
off
,
the
soul
is
coming
on
towards
God
,
of
unwilling
is
made
willing
to
believe
,
repent
,
obey
.
And
the
more
that
the
former
sinfull
inclination
,
and
perverse
disposition
is
taken
off
,
the
more
willing
and
free
is
the
soul
unto
these
gracious
Acts.
Now
if
you
can
but
distinguish
betwixt
the
natural
power
,
or
faculty
of
the
will
,
and
the
moral
vicious
habits
and
inclinations
of
the
will
,
you
will
see
clearly
that
Grace
doth
not
overthrow
the
nature
of
the
will
or
of
its
Acts
:
but
onely
is
contrary
to
that
evil
inclination
brought
in
by
the
fall
.
They
that
suppose
Gods
Grace
goeth
thus
far
with
all
,
as
●o
set
their
wills
in
an
equal
inclination
,
to
good
as
to
evil
,
they
will
not
deny
(
sure
)
but
that
without
this
grace
,
mans
will
was
only
enclined
and
determined
unto
evil
.
Now
if
when
mans
will
was
wholly
,
and
onely
enclined
unto
evil
,
the
Grace
of
God
could
work
thus
far
on
it
,
as
to
bring
it
to
an
equilibrium
,
to
an
indifferency
or
hovering
betwixt
two
(
whereas
it
was
only
one
way
bent
before
)
I
say
,
if
Grace
could
thus
far
turn
the
bent
of
the
will
without
overthrowing
the
nature
of
the
will
,
and
intrenching
on
its
Liberty
,
let
any
man
give
us
a
reason
,
why
the
grace
of
God
may
not
goe
one
step
further
with
the
will
,
so
as
to
encline
and
determine
it
to
good
,
(
that
the
prevailing
bent
of
th●
will
should
be
that
way
)
still
without
infringing
〈◊〉
Liberty
.
I
cannot
see
any
danger
,
or
inconvenience
in
gra●●ing
[
that
men
have
a
natural
power
to
believe
a●
obey
]
rightly
explained
.
That
when
God
co●mandeth
us
to
believe
,
repent
,
&c.
he
doth
〈◊〉
command
what
is
naturally
impossible
,
what
we
ha●●
no
more
power
to
do
,
than
to
cause
the
sun
a●●
moon
to
stand
still
,
or
to
remove
mountains
with
〈◊〉
word
.
No
,
God
hath
given
man
those
faculties
,
〈◊〉
powers
of
understanding
and
will
,
which
are
a●●
to
obey
,
and
receive
his
Commands
,
if
they
we●●
not
hindered
by
an
evil
disposition
,
and
inclinatio●
at
first
contracted
by
the
fall
,
and
further
increas●●
strengthened
and
rooted
,
by
the
abuse
of
them
〈◊〉
the
practice
of
sin
,
but
though
men
have
the
natur●●
powers
,
or
faculties
,
for
want
of
a
right
constituti●●
of
them
,
they
would
never
produce
any
graci●●
Acts
of
themselves
.
A
meer
natural
power
is
〈◊〉
enough
here
,
where
there
is
no
moral
power
,
〈◊〉
true
disposition
and
inclination
to
that
which
is
tr●●
spiritually
good
.
And
there
is
no
such
dispositi●●
or
inclination
without
Grace
.
Now
as
men
ha●●
a
Natural
power
to
believe
and
obey
,
but
no
true
●●clination
thereunto
without
Grace
,
so
we
may
〈◊〉
on
the
other
hand
,
men
have
a
natural
power
to
rep●●
Christ
and
his
commands
,
where
special
grace
vouchsafed
[
](A78190-e43680-b)*
*
Note
,
that
the
Anti-Arminians
grant
both
resistibilitatem
connat●●
natural
power
of
resisting
(
inseparable
from
the
will
,
as
it
is
a
〈◊〉
faculty
)
&
resistibilitatem
adna●am
,
which
is
more
than
a
powe●
resisting
,
even
a
proneness
to
resist
,
arising
from
the
depravation
of
will
;
yea
,
and
actualem
resistentiam
,
some
actual
resistance
,
a●●
from
that
vicious
adnate
power
or
proneness
to
resist
;
they
only
〈◊〉
actualem
resistentiam
vincentem
,
to
be
consistent
with
converting
gr●●
Vid.
Dr.
Ward
.
ubi
supra
.
p.
270
,
271
,
199
,
303
,
306.
,
but
they
are
otherwise
inclined
,
th●
see
that
in
Christ
and
the
Gospel
,
and
have
their
wills
so
far
rectified
by
grace
,
that
they
would
not
for
a
thousand
worlds
reject
him
.
The
prevailing
bent
of
their
wills
now
is
fully
,
heartily
,
thorowly
to
close
with
,
and
cleave
to
him
.
But
by
this
which
hath
been
said
,
I
hope
it
is
not
hard
to
understand
,
how
God
by
his
special
grace
enclineth
and
determineth
mans
will
after
such
a
manner
,
that
the
will
does
also
determine
it self
.
That
his
people
become
willing
in
the
day
of
his
power
,
Psal.
110.3
.
As
Mr.
Ball
solidly
and
judiciously
.
Repentance
is
the
Gift
of
God
,
Of
the
Covenant
,
p.
344.
but
the
Act
of
Man
.
God
is
the
cause
of
willing
,
efficient
,
but
not
formal
;
the
cause
external
and
effective
:
but
not
vitally
efficient
&c.
plainly
thus
,
It
is
man
that
repenteth
,
believeth
by
the
help
of
Gods
Grace
.
And
grace
●oes
so
move
and
encline
the
will
to
believe
and
repent
,
as
doth
admirably
agree
with
the
nature
of
the
will
,
According
to
that
speech
of
one
of
the
An●ients
,
Gratiâ
Dei
humanum
non
aufertur
,
sed
sana●ur
arbitrium
:
non
adimitur
,
sed
corrigitur
,
non
●vacuatur
sed
adjuvatur
.
Certainly
,
the
will
ne●er
Acts
more
freely
,
than
when
made
free
by
Grace
.
I
will
run
the
way
of
thy
Commandments
,
when
thou
shalt
enlarge
my
heart
.
Draw
me
,
and
we
●e
will
run
after
thee
.
Yet
take
this
along
with
you
,
that
as
the
influx
of
divine
grace
,
is
very
sweet
in
the
souls
conversion
,
So
it
is
very
powerful
●nd
efficatious
.
As
it
doth
not
oppose
the
wills
acting
freely
,
So
neither
doth
it
leave
the
will
at
un●ertainty
.
Turn
thou
me
and
I
shall
be
turned
;
for
thou
●rt
the
Lord
my
God
,
Jer.
31.18
.
Necessariò
pec●at
homo
ante
gratiam
,
neque
tamen
haec
peccandi
ne
cessitas
pugnat
cum
Naturali
voluntatis
libertate
,
●●potius
cum
eadem
pugnabit
bene
volendi
necessitas
●●gratiam
?
(
Testard
.
d.
Nat.
&
grat
.
Sect.
25●
p.
211
,
212.
)
As
a
Learned
man
observes
.
〈◊〉
is
so
ordained
of
God
(
as
general
Law
of
Nature
That
betwixt
the
object
appointed
,
Amyrald
in
Thes.
Salm.
par.
2.
de
fide
p.
101.
Sect.
40.
to
certain
fac●●ties
,
and
the
faculties
the●selves
rightly
constituted
there
should
be
such
a
ce●tain
proportion
[
](A78190-e44050-b)*
*
Which
I
see
Arminius
sometimes
grants
,
Orat.
de
Aut.
&
fine
Theol.
Sequetur
intellectus
dilatationem
ampliatio
voluntatis
—
ex
nativa
intellectus
&
voluntatis
convenientia
,
acingenita
utrique
analogia
.
&c.
,
answer
ableness
and
consent
,
th●
if
they
be
fitly
applyed
〈◊〉
one
another
,
it
cannot
be
b●
there
should
hence
proce●●
a
suitable
operation
.
Th●
(
there
is
as
he
says
)
inter
intellectum
ac
veritatem
is
luctabilis
analogia
,
such
an
unavoidable
proport●●●
and
sutableness
betwixt
the
understanding
and
tru●
that
the
understanding
rightly
disposed
,
cannot
b●
assent
to
truth
demonstrated
.
And
there
is
no
〈◊〉
agreement
inter
bonm
&
appetitum
,
that
the
rat●●nal
appetite
rightly
constituted
cannot
but
cleave
good
clearly
apprehended
,
and
duly
presented
to
certainly
it
must
be
granted
that
the
understand
cannot
assent
to
that
which
is
false
,
sub
ratione
〈◊〉
as
false
;
nor
can
the
will
choose
that
which
is
e●
sub
ratione
mali
,
as
evil
.
As
I
told
you
before
,
〈◊〉
incogitancy
or
inadvertency
was
the
first
step
to
〈◊〉
fall
,
want
of
a
due
application
of
the
object
to
〈◊〉
faculty
.
Thus
on
the
other
hand
serious
consid●●●tion
is
the
first
step
to
recovery
.
Spiritual
thi●
spiritually
discerned
would
produce
spiritual
affe●●
●●ns
,
and
put
upon
gracious
endeavours
.
It
is
true
,
that
there
is
no
proportion
or
agreeableness
betwixt
〈◊〉
carnal
mind
and
spiritual
things
.
But
it
is
as
natural
for
the
soul
prepared
by
divine
grace
,
freely
●o
close
with
Christ
offered
,
and
to
submit
to
his
Laws
(
as
desirous
in
all
things
to
be
governed
by
●im
;
)
as
it
is
natural
to
carnal
unregenerate
men
to
●n
freely
,
who
are
only
that
way
inclined
,
Though
grant
there
is
a
contrary
corrupt
inclination
still
remaining
in
the
regenerate
,
who
are
renewed
and
sanctified
but
in
part
,
yet
the
prevailing
bent
and
in●lination
of
the
soul
is
towards
God
and
Christ
.
But
Object
.
2.
Where
is
the
iustice
of
God
,
in
re●uiring
faith
of
men
,
and
condemning
men
for
un●elief
,
if
it
be
so
,
that
they
have
no
power
to
be●ieve
without
special
grace
?
Answ.
1.
I
should
fear
advancing
and
honouring
●ne
Attribute
of
Gods
in
such
a
way
,
as
would
ne●essarily
deny
,
or
dishonour
any
other
of
his
Attri●utes
.
As
it
is
sinfull
to
set
up
and
advance
grace
●fter
such
a
manner
,
as
is
inconsistent
with
Gods
●oliness
,
or
justice
.
This
would
be
but
to
reproach
●ur
maker
.
But
certainly
Gods
justice
is
to
be
●leared
,
without
the
clouding
or
ecclipsing
,
with●ut
the
denying
or
diminishing
of
his
Grace
.
●or
.
2ly
.
Is
not
God
just
in
requiring
perfect
obedi●nce
of
fallen
man
?
And
are
not
sinners
obnoxious
●o
punishment
for
every
sin
,
and
act
of
disobedi●nce
?
Now
Arminius
will
grant
●ou
,
Resp.
ad
.
9.
quest
.
f.
176.
that
a
man
cannot
keep
the
Law
●f
God
perfectly
,
secundum
rigorem
,
●ut
onely
secundum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Corvinus
I
think
stretcheth
the
Lawyers
saying
too
〈◊〉
Lex
aut
ad
obedientiam
,
obligat
,
aut
〈◊〉
poenam
,
Censur
.
Anat.
Arm.
c.
8.
Sect.
7.
p.
122.
that
one
is
not
obliged
by
〈◊〉
same
Law
both
to
punishment
,
and
obedience
.
Which
must
be
taken
wi●●
restriction
,
in
reference
to
the
same
act
.
For
a
La●●
may
oblige
to
punishment
for
past
disobedience
,
a●
yet
oblige
to
obedience
for
future
,
too
;
yet
sayes
b●●
when
therefore
man
lay
under
the
curse
,
〈◊〉
was
no
further
obliged
to
obedience
,
ibid.
becaus●
God
would
no
longer
be
served
by
him
.
F●●
that
God
will
be
served
of
his
creature
,
it
is
〈◊〉
favour
.
But
as
Mr.
Ball
sayes
.
It
is
altogeth●●
undecent
,
Ball
of
the
Covenant
,
p.
289.
especially
to
the
w●●dom
and
righteousness
of
Go●
that
that
which
provokes
the
ex●cution
,
should
procure
the
abrogation
of
his
Law●
That
that
should
supplant
and
undermine
the
Law
for
the
alone
preventing
whereof
,
the
Law
w●●
before
established
.
The
truth
is
,
it
cannot
but
〈◊〉
the
creatures
duty
to
serve
God
,
and
obey
him
〈◊〉
all
that
he
is
pleased
to
command
.
It
is
but
rig●●
and
just
that
God
should
require
this
of
all
,
even
〈◊〉
sinful
creatures
.
The
creatures
guilt
is
no
fair
pl●●
against
Gods
right
.
It
is
against
all
reason
that
ma●●
disobedience
should
discharge
him
from
a
tye
to
ob●●dience
,
that
his
transgressing
Gods
commands
show●
void
Gods
right
of
commanding
.
Shall
the
cre●tures
running
into
rebellion
,
deprive
God
of
〈◊〉
Soveraign
Authority
,
justle
him
out
of
his
Thron●
As
Corceius
reasoneth
well
,
d.
foed
.
c.
4.
Sect.
71.
p.
76.
si
〈◊〉
lato
praemio
&
introducto
reatu
p●●cessaret
obligatio
,
then
it
would
see
that
man
from
the
beginning
could
be
bound
by
〈◊〉
Law
,
but
what
he
voluntarily
would
accept
of
.
For
●f
by
a
mans
choosing
to
undergo
the
guilt
and
pun●shment
,
rather
than
to
perform
obedience
,
the
obligation
be
disolved
,
it
would
seem
the
Obligation
was
rather
arbitrarily
taken
on
him
,
as
in
a
free
contract
betwixt
a
servant
and
his
master
:
not
that
he
was
naturally
,
necessarily
bound
to
obey
God
,
from
his
very
being
;
as
he
was
his
Creature
.
And
besides
it
would
follow
(
as
the
forementioned
Author
also
notes
)
that
there
should
be
no
actual
sin
,
but
onely
the
first
sin
of
Adam
.
Thirdly
,
To
come
closer
to
the
objection
,
I
would
not
say
simply
,
that
a
man
hath
no
power
to
believe
,
but
no
will
to
believe
,
without
special
grace
,
posse
credere
naturae
est
hominum
;
velle
credere
gratiae
est
fidelium
.
Or
thus
,
we
must
distinguish
of
power
(
as
was
●inted
in
the
Answer
to
the
former
objection
)
power
●s
either
Physical
,
i.e.
Natural
;
or
Ethical
,
moral
.
That
in
Joh.
6.44
.
No
man
can
come
to
me
,
may
be
well
explained
by
that
,
John
5.40
.
ye
will
not
come
●o
me
,
ye
cannot
come
,
because
ye
will
not
:
ye
will
not
come
,
without
special
grace
draw
and
encline
you
to
it
:
But
if
mens
wills
were
to
it
,
they
should
not
be
kept
off
for
want
of
power
.
Did
ever
any
thing
hinder
any
soul's
coming
unto
Christ
that
was
truly
willing
to
come
.
But
(
you
will
say
)
sinners
cannot
will
to
come
to
Christ
,
but
I
would
ask
you
again
,
why
can
they
not
will
to
come
to
him
?
If
they
have
Christ
held
forth
,
and
hear
the
Gospel
inviting
sinners
to
him
;
what
is
it
but
a
wicked
perverse
disposition
,
and
inclination
of
will
,
that
keepeth
them
from
him
,
as
Mr.
Of
the
Covenant
,
p.
244.
Ball
sayes
well
He
that
refuse●
to
come
,
refuseth
not
through
inab●lity
,
as
unable
,
though
willing
and
desirous
to
i●brace
it
,
but
willingly
preferring
some
base
inferi●●
good
before
it
.
And
again
,
That
man
believeth
,
p.
245.
this
he
oweth
unto
God
,
and
th●●
not
simply
alone
,
but
comparatively
in
respe●●
of
others
who
believe
not
:
but
that
man
ref●seth
the
promises
of
mercy
,
this
is
of
himself
,
n●●
of
simple
or
Natural
infirmity
which
might
precure
pity
,
but
of
his
own
perverseness
and
low
to
some
inferior
good
,
&c.
(
you
may
see
more
i●
him
to
this
purpose
,
p.
343.
Object
.
3.
Do
you
not
make
God
as
one
th●
mocketh
,
in
the
tenders
of
his
grace
,
offering
mercy
to
sinners
on
such
terms
,
and
conditions
,
as
they
cannot
attain
to
without
special
grace
which
i●
vouchsafed
but
to
a
few
of
many
.
Answ.
No.
God
do's
not
mock
sinners
but
is
a●
serious
as
may
be
,
telling
them
on
what
terms
he
wi●●
be
gracious
to
them
.
That
if
they
will
come
i●
they
shall
find
mercy
;
otherwise
not
.
Thus
the
Covenant
of
Grace
holdeth
forth
a
pos●●bility
of
Salvation
to
sinners
,
condemned
by
th●
Law
and
Covenant
of
works
,
and
is
there
no
grac●
in
this
?
Again
,
here
the
Lord
requires
less
,
than
i●
strict
justice
he
might
require
,
less
than
the
law
o●
works
,
(
which
all
men
naturally
are
under
)
doth
exact
.
And
is
there
no
grace
in
that
?
And
what
he
requires
,
he
hath
absolute●●
promised
to
work
in
some
.
And
is
wont
to
work
i●
his
people
by
the
calls
,
invitations
,
promises
,
&c.
〈◊〉
his
word
and
Gospel
.
His
grace
and
spirit
concurring
,
and
is
there
no
grace
herein
.
But
let
God
be
true
,
and
every
man
a
liar
.
Is
He
not
beforehand
with
sinners
?
Did
he
mock
the
world
,
when
he
gave
his
Son
to
be
the
Saviour
of
●ll
,
and
every
one
that
would
believe
in
him
?
Does
●e
mock
men
,
in
calling
,
and
perswading
them
to
Christ
in
the
Gospel
?
should
any
one
of
them
be
re●ected
,
if
they
came
?
yea
,
does
he
not
ordinarily
concurre
with
the
word
and
outward
means
,
in
some
sort
to
prepare
men
for
converting
grace
?
And
can
it
be
proved
,
that
ever
he
deserted
any
one
in
the
way
to
conversion
,
till
provoked
by
their
neglect
of
him
,
and
rejecting
of
his
grace
offered
?
As
one
of
the
Antients
,
Qui
&
priusquam
deseratur
,
neminem
deserit
,
&
multos
desertores
sepe
convertit
.
Does
he
not
complain
of
sinners
,
Because
when
he
called
they
refused
,
Prov.
1.24
.
Now
what
an
unjust
,
and
unworthy
thing
is
it
,
for
any
to
charge
God
,
as
if
he
dealt
not
cordially
with
us
in
the
offers
of
his
grace
,
when
he
denys
special
grace
to
none
,
but
such
as
have
first
neglected
to
improve
common
grace
.
And
certainly
,
men
may
as
soon
perswade
believers
out
of
their
senses
,
to
conceit
the
Sun
is
a
dark
spot
,
that
snow
is
black
,
and
fire
cold
,
and
honey
bitter
,
As
that
God
in
the
Covenant
of
Grace
doth
meerly
pretend
and
make
show
of
grace
and
mercy
to
sinners
:
but
that
in
very
deed
he
only
mocks
them
.
O
that
sinners
would
try
,
whether
God
is
not
serious
.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
the
Lord
and
he
will
have
mercy
upon
him
,
and
to
our
God
for
be
will
abundantly
pardon
,
Isa.
55.7
.
As
I
live
saith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
turn
from
his
way
and
live
,
Ezek.
33.11
.
O
sinners
will
you
trie
,
whether
the
Lord
be
not
serious
,
O
that
you
could
b●
perswaded
to
try
!
you
would
never
repent
of
th●
repentance
,
Turn
to
the
Lord
and
you
would
the
resolve
,
(
by
the
help
of
his
grace
)
never
to
tu●●
away
from
him
more
.
If
now
you
will
say
,
Alas
,
we
cannot
turn
.
〈◊〉
must
tell
you
from
God
,
then
you
cannot
live
.
A●
it
is
as
if
a
malefactor
taken
and
reprehended
shoul●
say
,
I
cannot
leave
this
course
of
mine
,
I
canno●
leave
my
trade
of
thieving
,
robbing
.
A
moral
cannot
,
that
is
indeed
a
will-not
.
It
is
very
true
,
tha●
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
velle
,
the
moral
power
is
not
vouchsafed
to
al●
God
doth
not
work
in
every
one
[
to
will
]
yet
h●
vouchsafeth
means
for
the
removall
of
impotency
natural
;
So
they
that
have
Gospel-calls
,
have
〈◊〉
posse
si
velint
.
They
might
come
if
they
would
.
A●●
the
hindrance
is
in
themselves
,
in
their
perver●●
wills
.
As
Mr.
Ball
(
p.
343.
)
The
invitation
is
no●
so
hard
,
that
a
man
cannot
fulfill
it
,
if
he
would
but
such
as
if
man
would
,
he
could
not
but
execute
.
Now
will
you
say
God
is
not
serious
,
whe●
he
calleth
you
?
But
one
day
it
will
appear
,
tha●
you
only
were
guilty
in
this
respect
,
that
yo●
would
not
be
perswaded
seriously
to
attend
to
God●
most
serious
offers
,
indeed
sinners
will
not
be
serious
,
but
tempt
Christ
,
mock
God
most
shamefully
and
yet
think
to
excuse
themselves
by
charging
Go●
foolishly
,
as
if
he
mocked
them
,
and
dealt
not
truly
and
sincerely
with
them
.
But
seeing
the
reason
why
men
do
not
turn
t●
God
,
is
not
that
the
thing
required
is
unreasonable
(
what
can
be
more
reasonable
,
than
that
a
sinner
wh●
deservs
to
be
for
ever
damned
should
judge
and
condemn
himself
,
acknowledge
and
turn
from
his
iniquities
,
and
most
heartily
and
gladly
lay
hold
on
,
and
embrace
Mercy
and
a
Pardon
offered
,
prising
it
above
any
thing
in
the
World
.
)
Since
it
is
thus
,
God
does
not
require
any
unreasonable
thing
of
men
,
but
the
true
direct
and
proper
cause
of
their
standing
off
,
is
the
unreasonable
wickedness
and
perversness
of
their
own
wills
:
It
is
evident
that
men
are
in
all
the
fault
,
that
they
do
not
turn
to
God
,
and
that
their
Destruction
is
of
themselves
.
And
though
God
takes
hold
of
some
by
his
Grace
,
and
Spirit
(
as
the
Angel
took
hold
of
Lot
,
who
otherwise
had
perished
in
Sodom
)
thus
the
Lord
by
his
special
Grace
prevents
some
(
whom
he
hath
Elected
unto
Life
)
that
they
should
not
run
upon
Eternal
Ruine
,
with
the
generality
of
the
World
;
yet
this
is
a
most
free
Dispensation
of
his
rich
Grace
.
And
had
the
Lord
done
no
more
for
these
chosen
Vessels
,
than
for
the
basest
Potsheards
of
the
Earth
,
yet
they
could
not
justly
have
blamed
him
,
as
any
way
behind-hand
with
them
:
Had
he
left
all
Mankind
to
perish
in
their
Sins
,
God
had
been
Righteous
and
the
whole
World
without
Excuse
.
One
thing
more
,
They
Argue
thus
,
what
is
it
,
but
to
Mock
men
,
for
the
Lord
to
Invite
and
Call
on
them
to
come
,
who
(
he
knows
)
will
not
come
without
Special
Grace
,
which
yet
he
gives
not
to
the
far
greater
part
of
men
Invited
.
They
might
as
well
Argue
thus
against
Divine
Prescience
:
[
](A78190-e45660-b)†
†
Num
,
obsecro
te
,
non
novit
certo
qui
parituri
,
qui
Minus
?
Deus
igitur
etiam
vestro
judicio
fuerit
Hypocrita
qui
vocat
quos
scit
non
parituros
.
Non
potuit
Deus
hanc
contumaciam
emollire
,
&
penitus
abolere
?
Deus
igitur
vo●is
quidem
arbitris
,
Tyrannus
.
Camero
.
Defens
.
c.
16.
p.
273.
If
God
certainly
foresees
who
will
not
come
in
upon
the
Gospel-Call
,
why
does
he
once
Invite
them
?
Are
not
all
Gospel
Calls
vain
to
such
,
as
he
knows
will
never
hearken
them
,
and
worse
than
in
vain
(
because
the
Agg●●vation
of
their
Sin
and
Condemnation
?
)
Will
th●
say
,
that
those
gracious
Calls
will
further
cle●
Gods
Justice
in
the
Condemnation
of
such
ungra●●ful
,
sinful
wretches
as
despised
them
,
that
thus
the
will
be
left
the
more
without
Excuse
?
So
we
〈◊〉
say
the
same
.
Object
.
4.
Do
you
not
evidently
make
God
Respecter
of
Persons
,
if
he
gives
that
special
Gra●●
to
some
,
which
he
denies
to
others
every
〈◊〉
equal
to
the
former
.
Answ.
I
think
that
it
is
a
good
a●
necessary
Distinction
here
to
Disti●guish
between
a
Benefactor
and
Judge
,
Vid.
Cameron
.
Defens
.
c.
15.
p.
227
,
228
,
229
,
230.
or
Rector
.
Consider
God●
Rector
,
and
Judge
,
and
so
he
is
〈◊〉
respecter
of
persons
,
he
gives
one
Law
to
all
,
la●
down
the
same
Rule
for
all
;
he
commandeth
all
m●
every
where
to
Repent
.
And
according
to
the
sa●●
Law
he
Judgeth
,
1
Pet.
1.17
.
Who
without
●●spect
of
persons
Judgeth
.
God
is
an
Impartial
Jud●●
In
matters
of
Judgment
it
is
a
fault
to
respect
Pe●sons
,
and
this
cannot
be
charged
upon
God
,
〈◊〉
dispenseth
both
gracious
Rewards
,
and
just
Punis●ments
,
according
to
those
certain
,
known
Rules
la●
down
in
his
Word
;
he
giveth
Reward
unto
〈◊〉
Servants
the
Prophets
,
and
to
the
Saints
,
and
the●
that
fear
his
Name
,
small
and
great
,
Rev.
11
.
1●
So
in
that
Text
,
Acts
10.34
.
God
is
no
respect●
of
persons
,
but
in
every
Nation
he
that
feareth
hi●
and
worketh
Righteousness
is
accepted
of
hi●
He
that
Believeth
(
of
what
Rank
or
Condition
so●ver
)
shall
be
saved
.
On
the
other
hand
,
he
that
Believeth
not
(
be
he
who
he
will
,
how
High
or
Rich
,
or
Great
soever
)
shall
be
Damned
;
God
will
Judge
righteous
Judgment
,
and
render
to
every
one
according
to
his
work
.
Tribulation
and
Auguish
upon
every
Soul
of
man
that
doth
evil
,
that
obeyeth
unrighteousness
,
Rom.
2.5
,
6
,
9.
But
then
secondly
,
Consider
God
in
those
special
Acts
of
Grace
and
Bounty
wherein
he
is
not
to
be
looked
on
as
Judge
,
but
as
a
Free-Doner
,
or
Benefactor
only
:
And
who
can
say
,
that
here
he
may
not
respect
some
,
more
than
others
?
As
a
Benefactor
may
dispense
his
Favours
where
he
pleaseth
.
May
not
God
do
what
he
will
with
his
own
?
Indeed
what
is
any
mans
by
promise
,
he
will
not
●lien
,
or
take
away
.
He
hath
promised
Pardon
and
Salvation
to
every
true
Believer
,
and
will
be
as
good
as
his
word
.
Every
true
Believer
shall
have
them
;
and
none
but
such
may
expect
them
.
But
●s
for
the
working
of
Faith
,
and
giving
of
the
Condition
to
which
Heaven
and
Happiness
is
promised
,
●e
hath
not
so
bound
up
himself
.
But
it
is
certain
,
●e
does
that
for
some
,
which
he
denies
to
do
for
others
,
their
Equals
,
or
Betters
.
Here
he
will
have
mercy
on
whom
he
will
have
mercy
,
see
Rom.
9.11.13
,
14
,
15
,
16.
Mat.
11.25
,
●6
.
Object
.
5.
What
is
that
special
Graces
you
tell
as
of
you
know
not
what
.
Answ.
1.
I
have
proved
undeniably
that
there
is
such
a
thing
.
Now
because
we
have
not
an
Accu●ate
Knowledg
of
it
,
shall
we
there●ore
not
acknowledg
it
?
[
](A78190-e46060-b)†
†
Motum
hunc
sentiunt
pii
,
modum
ignorant
.
Camero
.
Defens
.
p.
90.
Gods
ways
we
read
,
Rom.
11.
ult.
)
are
past
●nding
out
.
As
the
ways
of
his
Judgments
,
so
the
wayes
of
his
Grace
,
Thou
va●●
man
,
that
wouldest
know
,
how
the
new
Cre●ture
,
the
babe
of
Grace
,
is
first
formed
in
the
hear●
or
thou
wilt
not
believe
it
to
be
a
work
〈◊〉
grace
,
but
the
meer
product
of
a
liberum
Arbi●●●um
,
the
pure
conception
,
and
motion
of
a
mans
o●●
mind
and
will
;
Let
me
ask
thee
dost
thou
know
wh●
is
the
way
of
the
Spirit
,
or
how
the
bones
doe
gr●●
in
the
womb
of
her
that
is
with
child
;
so
neithe●
knowest
thou
this
wonderfull
work
of
God
.
Secondly
,
Though
we
cannot
define
it
,
yet
that
i●
is
a
supernatural
working
,
but
congruous
and
sui●able
to
the
nature
and
faculties
of
the
rational
cre●ture
,
we
are
not
to
doubt
.
It
is
a
sweet
drawing
,
〈◊〉
a
powerful
and
most
surely
,
and
prevalent
persw●ding
of
the
soul
to
Christ
.
It
is
divine
teaching
that
is
,
teaching
to
purpose
,
Gods
giving
an
he●●
to
perceive
;
every
one
thus
taught
of
God
,
cann●●
but
learn
,
That
divine
light
which
strikes
the
u●derstanding
,
and
breaks
in
upon
the
soul
in
the
wo●●
of
conversion
,
it
necessarily
,
infallibly
,
irresistably
produceth
a
new
apprehension
of
things
,
where●●
the
soul
was
blind
before
,
now
it
sees
clearly
:
It
w●●
in
a
state
of
darkness
before
,
but
is
now
light
in
th●
Lord
.
This
illumination
of
the
mind
is
the
found●tion-work
of
the
souls
renovation
and
sanctificatio●
Powerfull
and
thorow
conviction
the
beginning
〈◊〉
conversion
.
All
sides
are
agreed
that
the
Lord
can
a●●
does
oft
shine
in
upon
the
understanding
with
th●
clear
manifestation
of
the
truth
,
and
of
the
chief●●●
good
,
and
of
the
onely
and
necessary
means
cond●cing
to
the
enjoyment
of
it
,
that
the
understandi●●
is
necessarily
captivated
by
it
,
cannot
but
give
i●
full
Assent
.
That
to
believe
the
contrary
were
to
believe
a
lye
and
falsity
under
the
Notion
of
a
lye
,
and
falsity
,
which
is
impossible
.
Now
this
may
give
us
to
understand
the
way
and
method
of
Gods
grace
so
far
as
it
is
necessary
for
us
to
know
it
,
scil.
that
he
drawes
with
the
bands
of
a
man
,
deales
with
man
as
a
reasonable
creature
,
worketh
upon
the
will
by
the
understanding
first
enlightned
.
And
thus
we
may
see
how
the
word
commands
,
calls
,
exhortations
,
promises
of
the
word
,
are
means
of
conversion
,
That
the
demonstration
of
the
spirit
is
the
improveing
of
Scripture
Arguments
driving
them
to
an
head
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
b.e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
utego
quidem
certe
illum
locum
accipio
,
Camero
Defens
.
p.
90.
the
urging
and
fastening
of
saving
Truths
on
the
mind
,
applying
them
so
close
and
home
,
as
no
creature
can
do
.
And
we
must
needs
think
,
there
is
a
great
difference
betwixt
the
discovery
of
truth
by
the
meer
light
of
natural
Reason
;
and
the
evidencing
of
it
by
the
demonstration
of
the
Spirit
,
as
there
is
a
difference
of
seeing
things
by
the
dim
light
of
a
candle
and
of
seeing
them
in
the
clear
light
of
the
Sun
:
Though
there
is
a
common
illumination
of
the
Spirit
,
yet
there
is
also
a
special
illumination
.
It
is
true
the
common
illumination
leaves
men
but
almost
perswaded
to
be
Christians
;
but
the
special
illumination
causeth
thorow
sound
conversion
.
As
the
mind
and
understanding
is
never
thus
spiritually
enlightned
,
but
the
heart
is
touched
,
the
will
rectified
.
As
the
soul
at
first
was
corrupted
by
the
understanding
,
so
by
the
way
of
the
understanding
it
is
renewed
.
Thus
I
hope
you
have
seen
this
last
Proposition
of
the
necessity
of
special
grace
cleared
.
I
cannot
pass
from
this
point
,
without
hin●ing
what
special
use
〈◊〉
to
be
made
of
it
.
First
,
It
should
make
Christians
very
humble
an●
very
thankful
.
O
sirs
,
it
would
become
the
best
〈◊〉
you
all
to
have
very
low
thoughts
of
your selves
,
be
exceeding
high
thoughts
of
God
,
and
his
free
,
an●
powerfull
distinguishing
grace
.
For
my
own
part
:
I
can
say
,
ever
since
I
came
〈◊〉
understand
any
thing
to
purpose
in
Religion
,
an●
Christiany
,
I
could
not
but
have
a
suspition
,
th●●
those
opinions
were
not
right
,
that
tend
to
set
up
th●
power
of
man
,
and
lessen
the
grace
of
God
in
th●
work
of
his
conversion
,
and
Salvation
.
And
when
first
met
with
that
of
Grevinch●●'s
I
make
my self
to
differ
,
Quis
se
discernit
?
in
promptu
ca
usa
est
.
Ego
me
ipsum
discerno
.
I
cou●●
not
entertain
it
but
with
abho●rence
,
As
still
it
seems
to
me
〈◊〉
very
impudent
,
arrogant
and
graceless
speech
What
he
adds
does
not
at
all
qualifie
it
,
I
think
.
Quum
enim
Deo
,
ad
prae
determinationi
divinae
resi●●
ere
possem
,
non
restiti
tamen
,
at
qui
in
enim
quid
in
li●
at
mihi
tanquam
de
meo
gloriam
?
Quod
enim
potui
D●
quidem
miserentis
est
,
quod
autem
volui
,
quum
poss●●
nolle
,
id
meae
potestatis
est
.
He
should
have
said
nu●
virtuis
.
q.
d.
That
I
have
a
power
to
be
good
,
th●●
is
of
God
:
but
that
I
am
better
than
another
this
i●
of
my self
He
would
onely
acknowledge
,
that
God
gav●
him
the
power
,
but
that
he
had
a
will
to
use
it
a
righ●
this
he
had
of
himself
and
might
glory
of
it
,
as
his
ow●
Such
men
may
seem
to
give
the
first
fruits
to
God
but
clearly
rob
him
of
his
Tenths
.
The
first
frui●
under
the
Law
might
be
one
of
sixty
.
The
Tithe●
must
be
one
of
Ten.
They
devide
unhandsomly
,
and
take
the
greater
share
to
themselves
,
and
what
is
most
Praise-worthy
,
giving
God
the
Lesser
share
;
whereas
indeed
the
whole
work
of
Conversion
is
his
,
the
will
of
man
never
inclining
to
God
,
till
inclined
by
his
Grace
.
O
Christians
!
be
very
sensible
of
the
strength
of
Natural
Corruption
,
and
of
the
Freeness
,
and
Power
of
Gods
renewing
Grace
.
Indeed
a
right
sense
of
the
one
would
help
you
to
a
clear
discerning
of
the
other
,
and
a
due
Apprehension
of
both
would
tend
to
make
you
more
humble
and
thankful
.
As
the
state
of
Jerusalem
is
described
,
Ezek.
16.3
.
&c.
Such
is
thy
Estate
by
Nature
,
so
Poor
,
Miserable
,
and
Helpless
wert
thou
,
O
Christian
,
thy
Birth
and
thy
Nativity
as
that
of
the
cursed
Canaanites
,
thy
Father
as
an
Amorite
,
thy
Mother
as
an
Hittite
,
and
thou
all
polluted
in
thy
own
Blood
:
Yet
when
it
was
thus
,
the
Lord
passed
by
thee
,
and
looked
with
Compassion
on
thee
,
and
said
to
thee
,
When
thou
wast
in
thy
blood
,
Live
;
yea
,
he
said
unto
thee
,
When
thou
wast
in
thy
blood
,
Live
:
He
passed
by
thee
and
behold
thy
Time
was
the
time
of
Love
,
and
he
spread
his
Skirt
over
thee
,
and
covered
thy
Nakedness
:
Yea
,
he
sware
unto
thee
,
and
entered
into
a
Covenant
with
thee
,
and
thou
becamest
his
.
Art
thou
Implanted
into
Christ
?
When
thou
wast
a
wild
Olive-Tree
,
didst
thou
Ingraft
thy self
into
the
good
Olive-Tree
?
Certainly
,
this
is
every
whit
as
strange
,
as
for
an
evil
Tree
to
bring
forth
good
Fruit.
Boast
not
,
Christian
,
thou
bearest
not
the
Root
,
but
the
Root
thee
.
Art
thou
a
Child
of
God
?
Quis
credat
parieti
si
se
dicat
parturire
radium
,
quem
suscepit
per
fenestram
?
Aut
si
glorientur
nubes
,
quod
imbres
genuerint
,
quis
non
irrideat
?
Bernard
in
Cant.
Ser.
13.
It
was
his
Spirit
and
Power
that
Regenerated
and
hi●
Grace
that
Adopted
thee
.
How
hadst
thou
thy
Ne●
Birth
;
certainly
not
of
the
will
of
the
flesh
,
nor
〈◊〉
the
will
of
man
,
but
thou
wast
Born
of
God
,
Jo●●
1.13
.
Born
of
the
Spirit
,
John
3.5
.
Art
thou
new
Creature
?
Who
made
thee
so
?
Surely
tho●
wilt
not
say
,
or
think
,
that
thou
art
thine
own
Cre●ture
:
If
a
man
of
his
own
will
,
without
the
special
Grace
of
God
did
Convert
and
change
himse●●
then
should
he
be
his
own
Creature
.
But
the
Ap●stle
hath
taught
us
otherwise
,
Ephes.
2.10
.
We
〈◊〉
Gods
Workmanship
,
Created
in
Christ
Jesus
.
T●●
make
a
new
Creature
is
the
Work
of
God
,
not
〈◊〉
any
meer
Creature
.
And
to
think
what
a
chang●
Divine
Grace
hath
made
in
you
that
are
Renewe●
what
a
difference
from
your selves
,
from
what
yo●
were
before
,
and
what
a
difference
from
others
it
should
not
puff
you
up
with
any
high
Thoughts
〈◊〉
your selves
,
but
lift
you
up
in
praise
and
thankf●●ness
to
God
.
I
admire
free
and
special
Grace
,
th●
hath
made
such
a
difference
betwixt
you
and
othe●
where
it
found
none
.
This
is
the
Lords
doing
,
a●●
ought
to
be
Marvellous
in
our
eyes
.
Secondly
,
You
that
are
under
the
Influence●
Gods
special
Grace
,
let
it
appear
more
in
your
live●
you
should
carry
it
as
a
peculiar
People
indeed
.
Wh●
singular
thing
do
you
?
What
do
you
more
th●
others
?
If
the
Lord
hath
done
that
for
thee
,
whi●●
he
doth
for
few
in
the
world
,
does
but
for
a
few
comparison
;
he
expects
that
thou
shouldst
do
m●●
for
him
.
Thou
shouldst
carry
it
so
as
few
in
the
w●●
do
.
O
that
you
would
not
think
it
enough
wi●●
your
Tongues
to
own
,
and
plead
for
special
Grac●
but
that
your
Lives
might
be
a
good
proof
of
i●
Christians
,
Experimental
Philosophy
takes
with
many
now
of
late
:
O
that
more
were
for
Experimental
Divinity
,
Experimental
Christianity
!
And
so
for
this
Point
of
special
Grace
,
I
wish
that
you
and
I
could
give
the
world
Experiments
upon
it
,
clearly
to
convince
them
,
that
there
must
be
such
a
thing
indeed
.
O!
let
others
see
the
Grace
of
God
among
us
.
As
was
seen
there
,
Acts
11.23
.
Let
the
world
see
that
in
you
,
(
Christians
)
which
corrupt
Nature
,
which
Flesh
and
Blood
would
never
produce
.
If
you
have
known
and
felt
the
Influence
of
special
Grace
,
I
beseech
you
,
let
it
appear
,
that
you
have
not
received
this
Grace
in
vain
.
Let
it
appear
in
your
more
singular
Piety
,
exemplary
Strictness
,
Holiness
,
Humility
,
Self-denial
,
Mortification
,
Contempt
of
the
world
,
extraordinary
Fruitfulness
in
good
Works
.
Thirdly
,
They
that
are
yet
short
of
Grace
may
see
,
whither
they
are
to
go
for
it
:
Faith
and
Repentance
,
(
those
better
things
that
accompany
Salvation
)
are
not
of
our selves
:
No
,
they
are
the
Gifts
of
God
,
and
of
his
special
Grace
.
Sinner
,
How
is
it
?
Art
thou
convinced
of
the
Necessity
of
Faith
,
Repentance
,
Holiness
,
without
which
thou
canst
have
no
true
Hope
of
Future
Happiness
?
And
dost
thou
see
thy self
short
of
these
;
and
so
still
under
Condemnation
,
being
Sentenced
by
the
Law
and
Covenant
of
Works
,
and
not
coming
up
to
the
Terms
of
the
Gospel
and
Covenant
of
Grace
(
the
only
way
to
get
freed
from
Condemnation
?
)
And
art
thou
sensible
,
not
only
of
thy
coming
short
of
what
the
Covenant
of
Grace
requires
;
but
of
thy
own
Insufficiency
to
attain
to
it
,
as
of
thy self
?
Dost
thou
see
a
wretched
Indisposition
,
and
Aversness
to
thy
Duty
,
a
Cross
and
Crooked
perverse
Inclination
to
what
would
Ruine
thee
?
Yet
do
not
dispaire
,
there
is
hope
in
Israel
concerning
this
thing
.
And
if
thou
art
sensible
of
thy
own
wretchedness
,
and
canst
be
perswaded
to
apply
thy self
to
God
,
the
God
of
a●l
Grace
,
there
is
hope
concerning
thee
:
That
God
who
hath
been
oft
found
of
them
that
seek
him
not
,
if
now
thou
wouldst
seek
and
sue
to
him
,
it
may
be
hoped
,
he
would
not
deny
to
be
found
of
thee
,
see
Isaiah
65.1
.
Mat.
25.27
.
He
that
had
but
one
Talent
is
blamed
and
condemned
,
that
he
went
not
with
it
to
the
Exchanger
,
that
is
,
says
one
,
to
the
Promiser
,
wh●●
might
have
furnished
him
with
a
Forreign
supply
Seek
to
God
in
the
use
of
means
:
None
will
deny
but
it
is
in
thy
power
,
to
use
the
means
,
where
God
is
wont
to
work
Grace
.
It
's
good
being
in
th●
way
as
Jesus
,
passeth
by
.
That
Grace
which
is
n●●
in
thy
power
to
command
,
yet
thou
hast
encourag●ment
to
Beg
;
in
as
much
as
it
is
promised
to
some
and
for
any
thing
thou
knowest
,
to
thee
among
th●
rest
;
and
this
brings
me
to
another
Proposition
.
Ezek.
36.26
.
A
new
Heart
also
will
I
give
you
,
&c.
Sect.
9.
PROP.
IX
.
God
hath
Promised
to
some
that
Grace
,
whereby
they
shall
perform
the
Condition
of
the
Covenant
.
THat
which
some
,
not
only
School-men
,
but
other
sound
Divines
of
our
own
,
call
the
●irst
Grace
,
who
have
taught
me
to
call
it
so
some●imes
,
meaning
thereby
the
first
Inward-Special-Discriminating
Grace
.
Though
I
see
the
Term
is
〈◊〉
allowed
by
others
.
As
a
Learned
man
noteth
,
〈◊〉
There
is
before
it
,
1.
The
first
Universal
Grace
,
which
gave
the
world
a
Saviour
.
2.
The
Fundamental
Grace
of
Impetration
by
Christ
.
3.
The
Grace
of
the
New
Covenant
,
or
Testament
made
.
4.
Common
applying
Grace
,
Preaching
,
&c.
with
Divine
concurse
.
5.
Inward
common
Grace
,
an
effect
of
the
former
,
(
of
which
see
Suffrage
●ritan
.
de
3.
&
4.
Art.
de
anteced
.
ad
conv
.
Sect.
p.
100.
)
which
I
do
not
deny
.
But
see
Jer.
31.33
.
Heb.
8.10
.
Ezek
36.
●6
,
●7
.
Concerning
which
Scriptures
,
it
is
true
,
there
●●th
been
much
Dispute
.
1.
Some
would
have
Jer.
31.33
,
(
which
is
ci●d
Heb.
8.10
.
)
to
be
the
only
proper
Gospel-Covenant
,
or
New
Covenant
.
And
so
make
thi●
a
special
Note
of
difference
betwixt
the
Covena●●
of
Works
,
Marrow
of
Mod.
div
.
p.
118.
&
119.
and
the
New
Covenan●
that
In
the
second
Covenant
God
i●
on
both
sides
.
In
the
Covenant
of
Grace
not
〈◊〉
Condition
to
be
performed
on
ma●
part
.
No
,
there
is
no
more
for
him
to
do
,
b●
only
to
know
and
believe
,
that
Christ
hath
d●●
all
for
him
.
This
is
downright
Antinomianism
:
And
obser●●
he
plainly
contradicts
himself
:
First
,
saying
,
[
In
〈◊〉
Covenant
of
Grace
there
is
no
condition
to
be
perf●●med
on
mans
part
.
]
And
then
presently
unsaying
〈◊〉
again
,
[
No
,
there
is
no
more
for
him
to
do
,
b●
only
to
Know
and
Believe
,
that
Christ
hath
done
〈◊〉
for
him
.
]
Where
he
seemeth
to
grant
Faith
to
required
of
man
,
only
he
giveth
an
unsound
D●scription
of
it
.
But
does
not
Gods
taking
away
the
stony
heart
,
〈◊〉
giving
a
new
heart
,
imply
his
giving
Faith
and
〈◊〉
pentance
?
And
his
causing
some
to
walk
in
his
S●tutes
,
imply
his
enabling
them
to
yield
sincere
O●dience
?
And
what
Laws
are
meant
,
which
the
L●●
doth
promise
to
write
in
the
Heart
?
Are
they
〈◊〉
the
same
Laws
,
which
were
written
in
Table●
Stone
?
And
to
what
end
doth
God
promise
to
this
for
some
,
but
that
he
might
be
their
God
,
〈◊〉
they
be
his
People
?
Thereby
shewing
what
is
quired
of
those
,
who
would
have
him
for
t●●
God
,
and
would
be
his
People
.
Certainly
,
th●
is
no
Condition
required
of
us
in
the
Covena●●
Grace
,
which
is
not
here
implied
;
where
this
also
Expressed
,
that
God
himself
hath
underta●●
for
some
,
to
vouchsafe
that
Grace
to
them
,
whereby
they
shall
certainly
perform
the
said
Conditions
.
As
Dr.
Preston
,
of
the
New
Covenant
,
p.
389.
speaking
of
Repentance
,
he
saith
,
It
is
part
of
the
Covenant
both
on
Gods
part
,
and
on
ours
.
The
condition
required
of
us
in
the
Covenant
,
is
Doing
●f
this
,
the
Action
.
But
the
Ability
whereby
we
perform
that
which
is
required
,
is
part
of
the
Co●enant
on
Gods
part
.
Therefore
if
any
ask
,
Quest.
Whether
these
Scriptures
do
not
contain
●he
substance
of
the
Covenant
of
Grace
?
Answ.
Yea
,
as
Gen.
2.17
.
containeth
the
Co●enant
of
Works
,
where
some
part
of
it
is
expres●ed
,
and
the
rest
included
and
implied
.
Or
as
Isa.
●8
.
6
,
7.
containeth
a
true
Fast
,
that
is
,
under●●anding
what
was
taken
for
granted
.
Or
as
Faith
〈◊〉
defined
in
John
8.24
.
and
11.27
.
where
it
is
set
●●rth
as
an
Assent
to
this
Proposition
,
[
that
Jesus
is
●●e
Christ
,
he
that
should
come
,
&c.
]
Supposing
what
was
taken
for
granted
,
and
expressing
what
●as
then
most
questioned
.
The
truth
is
,
the
Jews
were
a
self-confident
peo●le
generally
;
confident
of
their
own
Ability
to
●eep
the
Law
(
not
understanding
the
extent
of
the
●aw
)
as
they
were
confident
of
their
own
Righte●asness
,
if
they
kept
the
Letter
of
the
Law
.
They
●ere
not
come
to
see
,
and
say
,
as
Isa.
45.24
.
Sure●●
in
the
Lord
have
I
righteousness
and
strength
.
If
●●ey
were
but
Righteous
according
to
the
Letter
●f
the
Law
,
they
thought
that
enough
.
They
●●nerally
rested
in
outward
circumcision
.
They
●●ought
it
enough
to
offer
the
Ritual
Sacrifices
,
not
regarding
to
offer
unto
God
that
more
pleasing
Spiritual
Sacrifice
of
an
humble
,
broken
,
obedient
hea●
And
thus
they
brake
the
Covenant
,
which
yet
th●
gloried
in
.
Therefore
the
Lord
declares
,
that
〈◊〉
days
should
come
,
when
there
should
be
a
clea●
Discovery
of
the
Nature
,
true
intent
and
meani●●
of
his
Covenant
,
that
he
was
not
a
Jew
,
who
〈◊〉
one
outwardly
,
nor
was
that
Circumcision
,
whi●●
was
outward
in
the
Flesh
,
&c.
(
as
Rom.
2.28
,
2●
)
And
shews
here
that
there
should
be
more
abund●
Grace
given
out
,
where
they
should
perform
w●●
the
Lord
required
in
his
Covenant
,
that
as
they
〈◊〉
the
Law
written
in
Tables
of
Stone
before
,
so
th●
should
have
it
written
in
their
Hearts
.
And
this
called
a
New
Covenant
here
,
as
the
Command
〈◊〉
Love
one
another
is
called
a
New
Commandme●●
though
it
was
given
of
old
;
being
now
more
〈◊〉
striously
set
forth
and
commended
to
us
,
by
the
●●stance
of
Christs
Love
to
us
.
So
had
the
L●●
promised
before
of
old
to
Circumcise
their
Hea●●
Deut.
30.6
.
which
is
the
same
in
sence
with
th●
promise
of
Writing
his
Law
in
their
hearts
:
B●
though
it
was
promised
of
old
,
yet
it
is
here
sp●ken
of
,
as
a
New
Covenant
;
because
it
was
to
〈◊〉
Communicated
to
more
,
and
in
a
larger
Meas●●●
under
the
Gospel
.
As
it
might
well
seem
New
,
〈◊〉
like
being
never
seen
before
.
But
is
it
not
fairly
Implyed
here
,
that
they
th●
would
have
God
for
their
God
indeed
,
must
ha●
new
Hearts
,
must
be
new
Creatures
,
must
wa●
in
his
Statutes
,
must
lead
new
Lives
?
which
b●
cause
none
would
attain
to
of
themselves
,
and
y●
God
will
have
a
people
in
the
world
,
therefore
〈◊〉
undertakes
to
prepare
them
for
himself
,
and
to
wo●●
that
in
them
,
which
else-where
he
plainly
requireth
of
them
.
And
therefore
we
must
conclude
,
it
is
a
Wresting
of
these
Scriptures
,
for
any
hence
to
Argue
,
that
the
Covenant
of
Grace
is
absolute
,
which
evidently
supposes
Conditions
.
And
by
the
like
Reasoning
one
may
conclude
,
that
Justification
,
and
Remission
of
sins
is
promised
absolutely
,
from
Isa.
43.25
.
I
,
even
I
am
he
,
that
blotteth
out
thy
Transgressions
for
mine
own
sake
,
and
will
not
remember
thy
sins
.
Here
Pardon
of
sin
is
promised
,
and
no
condition
expressed
;
yet
they
are
very
greatly
mistaken
,
who
have
hereupon
ranked
this
among
absolute
Promises
.
'T
is
a
most
free
and
gracious
promise
,
yet
not
an
absolute
promise
.
There
is
a
condition
always
understood
,
which
other
Scriptures
clearly
express
.
Surely
,
we
may
not
exclude
Christs
satisfaction
,
and
say
that
God
pardoneth
sinners
without
any
respect
at
all
had
to
that
,
because
there
is
not
any
mention
of
it
here
;
neither
may
we
exclude
Faith
,
Repentance
from
being
Conditions
of
Pardon
,
because
not
expressed
here
.
I
hope
these
things
considered
it
will
appear
,
that
Jer.
31.33
.
Heb.
8.10
.
will
not
prove
the
Covenant
of
Grace
absolute
.
2.
Some
,
yea
and
those
men
of
singular
worth
and
eminency
,
will
not
allow
this
of
God's
giving
a
new
heart
,
&c.
to
be
so
much
as
a
promise
;
because
quoad
nos
without
any
determinate
object
:
none
can
claim
by
it
,
or
plead
interest
in
it
till
such
time
as
it
be
fulfilled
.
Yet
methinks
it
is
sufficient
,
that
it
is
a
signification
,
or
declaration
of
Gods
purpose
to
bestow
such
grace
upon
the
Elect
,
that
his
truth
and
faithfullness
are
engaged
to
bestow
it
on
them
,
though
the
Lord
only
knoweth
who
they
are
.
When
the
Lord
promised
unto
Abraham
,
to
b●
his
God
,
and
the
God
of
his
seed
,
was
not
here
a
promise
to
the
seed
of
Abraham
,
when
yet
God
ha●
the
determining
of
the
object
?
The
Lord
had
se●
down
which
of
his
seed
they
were
,
that
should
have
him
for
their
God
.
As
Abraham
had
other
sons
besides
Isaac
;
yet
God
restrained
the
promise
to
hi●
seed
by
Isaac
,
Rom.
9.7
.
As
afterwards
it
was
restrained
to
the
posterity
of
Jacob
,
was
not
Esau
Iacobs
brother
?
And
yet
that
the
purpose
of
God
according
to
Election
might
stand
,
it
was
said
;
[
Iac●●
have
I
loved
,
but
Esau
have
I
hated
,
]
Rom.
9
11
,
12
,
13.
So
when
God
promised
,
Gen.
13.15
.
to
giv●
the
land
of
Canaan
to
the
seed
of
Abraham
,
yet
sti●●
he
had
the
determining
of
it
,
unto
which
of
his
see●
he
would
give
it
.
They
were
of
Abrahams
see●
whose
carcases
fell
in
the
wilderness
.
Again
,
when
God
promised
unto
David
,
that
〈◊〉
would
set
up
his
seed
after
him
,
2
Sam.
7.12
.
shal●
we
say
,
this
was
no
promise
to
his
seed
,
because
th●●
individual
person
was
not
directly
determined
,
be
cause
it
was
not
said
expressely
whether
the
eldest
,
or
the
youngest
,
or
which
of
his
sons
it
was
,
tha●
should
succeed
David
in
the
throne
?
Again
,
though
the
elect
unregenerate
cannot
lay
claim
to
the
promise
under
consideration
,
as
intended
in
it
,
any
more
than
others
;
yet
certainly
Jesus
Christ
may
claim
for
them
.
As
,
if
a
friend
hath
promised
to
settle
an
estate
upon
your
child
,
though
the
child
may
not
be
in
a
capacity
to
plead
the
promise
,
yet
you
can
plead
it
for
him
.
Again
,
when
that
which
some
call
the
first
grace
is
given
unto
any
one
according
to
that
word
[
I
will
write
my
Law
in
their
hearts
]
may
we
not
th●●
claim
an
interest
in
the
same
,
for
continuance
in
grace
and
perseverance
?
And
should
we
not
look
upon
it
as
a
promise
now
?
And
if
it
be
acknowledged
a
promise
,
when
it
is
fulfilled
,
it
seems
something
strange
,
it
should
not
be
so
before
.
Promises
are
promises
before
they
are
made
good
and
accom●lished
,
And
not
because
they
are
accomplished
.
Methinks
this
is
plain
,
that
[
I
will
write
my
Laws
in
their
hearts
]
is
more
than
a
bare
declaration
of
Gods
work
,
what
his
work
is
about
the
conditions
of
the
Covenant
of
grace
,
what
God
can
do
.
I
say
more
than
a
declaration
,
that
without
his
Grace
those
conditions
cannot
be
performed
.
Is
it
not
clearly
a
revelation
of
his
gracious
purpose
,
and
pleasure
,
signifying
not
onely
what
he
alone
can
do
.
but
more
directly
what
he
will
do
for
some
[
I
will
]
doth
more
directly
refer
to
the
purpose
,
than
to
the
power
of
God
.
Now
though
as
this
is
a
discovery
of
Gods
purpose
,
so
far
it
agrees
with
a
prophecy
or
pre●iction
;
yet
as
it
is
a
discovery
of
Gods
purpose
of
working
grace
,
of
bestowing
good
upon
some
of
his
Creatures
;
in
this
respect
it
is
more
than
simply
〈◊〉
prediction
,
it
hath
the
nature
of
a
promise
.
3.
Some
are
troubled
to
know
whither
to
reduce
the
promise
of
this
first
,
special
,
inward
,
discriminating
grace
.
Here
methinks
it
were
very
strange
,
should
we
wholly
exclude
such
promises
from
having
any
relation
to
,
or
connexion
with
the
Covenant
of
Grace
,
which
do
so
clearly
evidence
it
to
be
a
Covenant
of
Grace
indeed
.
What
a
wonderfull
expression
of
his
grace
is
this
,
that
God
engageth
to
work
the
conditions
in
his
people
!
He
did
never
undertake
thus
for
〈◊〉
under
the
Covenant
of
Works
.
Now
First
,
Supposing
that
Covenant
betw●●●
God
the
Father
and
his
Son
Christ
,
God-man
,
〈◊〉
Mediatour
;
and
it
is
clearly
reducible
to
that
Covenant
.
Many
Divines
suppose
(
and
I
shall
not
oppose
)
a
foederal
transaction
betwixt
the
Father
〈◊〉
the
Son
,
called
the
Covenant
of
Redemption
,
where
in
God
the
Father
is
conceived
to
have
given
a
ce●tain
number
of
Elect
ones
to
Christ
the
Son
,
to
〈◊〉
brought
on
infallibly
to
grace
here
,
and
glory
her●after
;
upon
condition
,
and
in
consideration
,
th●
he
would
redeem
and
satisfie
for
them
:
on
the
othe●
hand
,
Christ
is
supposed
to
accept
of
these
term●
being
willing
to
make
his
Soul
an
offering
for
〈◊〉
that
he
might
see
his
seed
and
bring
many
sons
〈◊〉
glory
.
According
to
this
hypothesis
,
the
promise
〈◊〉
the
first
grace
should
refer
to
Gods
engagement
a●●
promise
to
his
Son
Christ
.
And
though
it
be
an
d●solute
promise
in
respect
of
these
,
in
whom
the
fir●●
grace
is
wrought
;
(
no
condition
being
required
i●
the
Elect
unregenerate
,
to
interest
them
in
it
)
yet
i●
respect
of
Christ
it
was
conditional
;
he
being
〈◊〉
give
himself
a
ransome
for
them
,
and
so
to
purchas●
grace
and
glory
for
them
.
2ly
.
Others
distinguish
betwixt
an
absolute
Covenant
,
and
the
conditional
Covenant
.
The
absolu●●
Covenant
they
make
to
be
this
in
Jer.
31.
Heb.
8.
〈◊〉
which
we
are
now
speaking
.
The
conditional
C●venant
,
the
proper
Gospel-Covenant
,
[
Believe
〈◊〉
thou
shalt
be
saved
]
But
though
we
may
grant
it
a●
absolute
promise
,
it
cannot
be
a
Covenant
if
abs●lute
.
3.
Of
Attrib
.
the
second
part
.
p.
86.
Dr.
Preston
distinguisheth
betwi●●
a
single
Covenant
and
a
double
Covenant
.
A
single
Covenant
,
such
as
God
makes
with
visible
Church-members
,
viz.
If
you
will
believe
,
repent
,
walk
in
my
wayes
,
you
shall
be
saved
:
where
if
men
break
the
condition
,
God
is
free
,
he
is
bound
no
further
.
But
then
there
is
a
double
Covenant
,
into
which
the
Elect
are
taken
,
which
is
to
this
effect
,
If
you
will
believe
,
and
repent
,
you
shall
be
saved
;
and
that
this
my
Covenant
may
not
be
made
void
,
and
of
none
affect
to
you
,
I
will
give
you
an
heart
to
repent
,
&c.
And
this
he
holdeth
is
the
everlasting
Covenant
that
cannot
be
broken
,
which
hath
sure
mercies
for
all
those
who
are
included
in
it
.
But
Mr.
Rutherford
would
rather
have
it
called
the
Covenant
by
a
Metonymie
[
This
is
the
Covenant
that
I
will
make
]
that
is
,
these
are
choise
effects
,
fruits
and
blessings
of
the
Covenant
,
which
I
shall
by
my
effectual
and
mighty
Grace
work
in
them
.
Rutherf
.
of
the
Covenant
,
p.
347.
Again
,
4.
Mr.
Rutherford
distinguisheth
(
but
more
darkly
)
of
the
Covenant
,
considering
it
,
in
abstracto
,
vel
in
concreto
.
1.
In
the
Abstract
,
as
holding
forth
the
way
of
saving
sinners
,
that
is
,
if
they
believe
:
Containing
only
the
will
of
precept
.
2.
In
the
concrete
,
as
the
Lord
carries
on
the
Covenant
commensurably
to
his
decree
of
Election
.
So
the
Lord
promiseth
to
the
Elect
,
not
onely
forgiveness
and
life
,
provided
they
believe
;
but
also
a
new
heart
and
grace
to
believe
.
Thus
including
his
will
of
purpose
.
And
the
same
Writer
again
distinguisheth
,
and
sayes
,
the
Covenant
may
be
taken
two
wayes
,
either
1.
As
declared
,
Rutherf
.
of
the
Covenant
,
p.
340.343
.
according
to
the
approving
will
of
God
:
Or
2.
as
fulfilled
,
according
to
Gods
Decree
of
●lection
,
and
will
of
purpose
.
Thus
I
have
give●
others
thoughts
of
it
:
or
,
5.
Why
may
we
not
say
that
the
promise
〈◊〉
working
grace
in
some
,
belongeth
to
the
Covena●●
of
Grace
,
considered
as
a
Testament
,
rather
than
〈◊〉
a
Covenant
?
Amas
.
Coron.
p.
296.
So
Burroughs
Gospel-worship
p.
270.
Tota
dispositio
(
s●●
deris
scil.
)
testamentariam
h●●
rationem
,
&c.
Here
all
is
promised
,
not
only
pardon
,
and
S●●
vation
upon
Repenting
,
Believing
,
but
the
Co●dition
,
an
Heart
to
repent
,
and
heart
to
believe
and
perseverance
in
the
same
is
likewise
promis●●
Though
considered
formally
as
a
Covenaut
,
it
speak●
only
on
this
wise
:
If
you
Believe
,
Repent
,
y●●
shall
be
saved
;
yet
as
a
Testament
,
it
hath
this
su●●
ther
to
say
.
And
as
for
such
as
are
given
to
Chri●●
of
the
Father
,
you
shall
have
his
Grace
and
Spiri●
to
turn
your
hearts
against
your
sins
,
and
incli●●
then
towards
the
Lord
Jesus
.
6.
Add
,
that
these
absolute
promises
are
a
pr●per
means
to
bring
men
within
the
Bond
of
the
Covenant
,
and
lead
men
a
good
step
towards
the
obtaining
of
what
the
Covenant
of
Grace
promiseth
Here
is
set
forth
the
spiritual
Excellency
of
th●
Blessings
promised
in
the
Covenant
of
Grace
,
a●●
the
way
how
they
may
be
attained
and
come
by●
What
is
here
promised
absolutely
,
would
m●●
way
for
all
that
good
and
happiness
,
which
is
prom●●sed
upon
such
conditions
.
As
they
that
look
no●
after
this
Grace
promised
,
they
that
care
not
though
they
miss
and
fall
short
of
this
;
care
not
to
frustra●
to
themselves
the
Covenant
of
Grace
,
to
all
its
〈◊〉ving
intents
and
purposes
.
Miss
of
this
Grace
,
●nd
you
miss
of
all
subsequent
Benefits
and
Blessings
,
which
depend
on
it
.
4.
The
last
thing
I
shall
speak
to
,
concerning
these
Promises
,
is
,
what
use
may
be
made
thereof
,
though
no
Unregenerate
person
can
possibly
say
that
●e
is
there
intended
.
Now
to
the
Question
.
Quest.
What
use
can
Unregenerate
men
make
of
●hese
Promises
,
who
know
not
that
they
are
intended
in
them
?
Answ.
I
shall
premise
two
or
three
things
,
and
then
shew
of
what
use
they
are
,
1.
The
promise
of
a
new
Heart
,
&c.
is
an
absolute
promise
.
I
have
told
you
so
again
and
again
,
and
will
now
spend
a
little
time
to
clear
it
.
When
God
promiseth
to
give
a
new
heart
,
he
promiseth
this
absolutely
.
This
must
either
be
promised
absolutely
,
or
not
at
all
.
Gratia
prima
,
quae
preveni●●s
,
itemque
operans
dici
solet
,
omnimoda
est
gratuita
.
—
Omnes
actus
,
&
dispositiones
nostras
praevenit
&
an●●it
,
—
ut
pote
quae
ex
Deo
tantum
,
non
etiam
ex
nobis
●endet
.
Alting
.
Elenet
.
p.
800.
Or
else
we
must
●●old
with
the
Semi-Pelagians
,
Initium
â
nobis
,
in●rementum
â
Deo
,
If
there
be
no
true
spiritual
good
in
a
man
,
till
the
Lord
works
it
,
how
can
we
possibly
imagine
any
condition
required
to
his
●giving
this
Grace
,
except
we
would
have
Gods
own
Act
,
the
condition
of
his
further
Actings
.
Non
de
nostrae
voluntatis
potestate
,
sed
de
sua
praedistinatione
promisit
,
promisit
enim
quod
Ipse
factu●●s
fuerat
,
non
quod
Homines
.
Quia
etsi
faciunt
●omines
bona
quae
pertinent
ad
colendum
Deum
,
ipse
●●it
ut
illi
faciant
quae
praecepit
,
non
illi
faciunt
ut
●●se
faciat
quod
promisit
.
Aug.
de
praedest
.
Apud
Bedam
ad
Rom.
4.
f.
20.
H.
Certainly
,
here
the
preparation
of
the
heart
〈◊〉
of
the
Lord
.
The
heart
of
stone
would
never
prepare
it self
for
Mollifying
Grace
.
They
that
would
make
the
promise
conditionall
thus
,
I
will
tak●
away
the
stony
heart
,
if
you
do
not
put
a
Bar
,
woul●
make
just
nothing
of
it
.
As
if
God
should
say
,
〈◊〉
take
away
the
stony
heart
,
if
you
do
not
put
a
ston●
heart
in
my
way
;
I
'le
do
it
,
when
it
is
done
to
〈◊〉
hands
.
The
work
shall
be
properly
yours
;
yet●
will
have
the
praise
.
Do
not
they
wrong
our
gracious
God
,
who
would
put
such
a
sence
on
his
gracious
Promise
,
as
if
he
promised
no
more
,
than
〈◊〉
take
away
the
heart
of
stone
,
and
give
a
new
heart
if
we
put
no
Bar
;
Alas
,
it
is
plain
,
he
must
give
〈◊〉
new
heart
,
before
we
shall
cease
putting
the
Bar●
a
stony
,
and
rebellious
heart
in
his
way
.
And
what
sence
is
this
,
I
'le
write
my
Law
in
your
heart
,
if
you
have
it
in
your
heart
to
keep
my
Law●●
If
you
have
a
will
to
obey
,
I
'le
give
you
a
will
〈◊〉
obey
.
I
'le
Circumcise
your
heart
to
love
me
,
〈◊〉
you
put
not
the
Bar
of
an
Uncircumcised
heart
〈◊〉
my
way
.
That
is
as
if
Divine
Grace
only
made
such
willing
,
as
it
first
found
not
unwilling
.
As
our
Divines
,
who
were
present
at
the
Syn●of
Dort
,
Promissiones
Dei
aliae
sunt
de
fine
,
alia●
mediis
ad
finem
;
promissiones
de
fine
,
v.
9.
de
sal●●
sunt
conditionatae
[
crede
,
&
salvaberis
]
Esto
fide●●
ad
mortem
(
seu
persevera
)
&
dabo
tibi
coron●●
vitae
.
]
Cum
autem
nemo
par
sit
conditionibus
pr●●
standis
,
Deus
quoque
promissiones
fecit
liberrimas
&
absolutas
de
dandis
ipsis
conditionibus
;
quas
ipse
〈◊〉
nobis
efficit
,
ut
per
ipsas
,
tanquam
per
media
,
possi●●
ad
finem
pertingere
.
Deut.
30.6
.
That
is
,
The
promises
of
God
are
some
of
them
con●rning
the
end
,
Suffrag
.
Britan.
de
▪
5.
Art.
thes.
heterodox.
1.
pag.
222.223
.
some
concerning
the
●●ans
(
necessary
in
order
)
to
the
●●d
.
Promises
of
the
end
,
as
of
sal●ation
are
conditional
.
Believe
and
●u
shalt
be
saved
.
Be
thou
faithful
unto
death
(
or
●ersevere
)
and
I
will
give
thee
a
crown
of
life
.
But
●hen
none
is
able
to
perform
the
condition
,
God
al●hath
made
most
free
and
absolute
promises
of
giving
●e
conditions
themselves
,
which
he
worketh
in
us
,
●hat
by
them
,
as
by
the
means
,
we
might
attain
to
●e
end
,
Deut.
30.6
.
The
Lord
thy
God
will
circum●se
thine
heart
,
&c.
Object
.
But
none
have
ground
to
hope
that
God
●ould
work
Grace
in
them
,
who
will
not
attend
on
●e
means
of
Grace
,
and
will
not
seek
and
sue
to
●im
for
Grace
.
Then
are
not
these
Conditions
?
Answ.
I
confess
,
attendance
on
the
Word
and
●rayer
,
&c.
are
necessary
,
which
Natural
men
must
be
called
unto
:
Being
1.
Part
of
the
Crea●ures
Duty
.
Some
of
that
Homage
all
men
owe
〈◊〉
God
.
2.
The
ordinary
way
and
method
,
where●●
God
works
upon
the
souls
of
his
Elect.
And
●pon
the
former
account
,
to
neglect
the
means
ap●ears
to
be
a
Contempt
of
God
:
As
upon
the
latter
●●t
apppears
to
be
a
tempting
of
him
.
And
yet
that
these
are
not
conditions
of
Gods
●estowing
the
first
Grace
is
very
evident
,
For
,
1.
●f
this
was
Conditio
cum
quâ
,
God
should
never
●eny
his
Grace
to
them
that
attend
on
the
Outward
●eans
,
use
Prayer
,
&c.
2.
If
it
was
Conditio
sine
●uâ
non
,
he
should
never
vouchsafe
Converting
Grace
to
any
,
who
do
not
wait
on
the
means
.
Now
●oth
these
are
false
.
Sometimes
God
is
found
even
of
them
that
seek
him
not
.
Though
this
must
〈◊〉
be
acknowledged
the
ordinary
Method
and
wa●
wherein
Gods
Grace
is
bestowed
;
that
they
th●
come
to
the
Means
,
&c.
are
not
so
far
from
〈◊〉
Kingdom
of
God
,
as
others
,
who
are
Despisers
〈◊〉
the
Word
,
and
neglect
Prayer
,
&c.
Yet
som●●
times
the
Lord
goes
out
of
his
ordinary
way
,
as
〈◊〉
see
in
the
Apostle
Pauls
conversion
.
The
Lord
〈◊〉
with
him
,
when
he
was
Runing
away
from
hi●
or
rather
running
furiously
upon
him
.
2.
God
having
absolutely
promised
this
Gra●●
it
shall
certainly
be
conferred
on
all
those
,
who
〈◊〉
intended
in
the
Promise
.
Otherwise
God
sho●●
change
his
mind
,
or
his
word
should
fail
.
There
〈◊〉
no
saying
here
,
that
men
may
put
a
Bar.
If
G●●
should
fail
of
performing
what
he
hath
absolute●
promised
;
then
where
were
his
Power
,
or
Tru●
or
Immutability
?
And
therefore
I
cannot
but
wonder
,
that
〈◊〉
should
deny
the
special
Grace
of
God
determi●●
mans
will
in
Conversion
.
Mark
the
consequence●
it
.
If
when
the
Lord
hath
done
all
,
which
〈◊〉
cerneth
him
to
do
,
to
convert
a
sinner
,
it
still
〈◊〉
pends
upon
the
sinners
free
will
to
determine
〈◊〉
business
,
Quod
hic
convertatur
,
ille
non
,
est
ex
libertate
voluntatis
.
Jo.
Arnold
.
whether
to
turn
to
G●●
or
not
;
and
it
may
be
,
that
t●
Persons
have
equal
preve●●
Grace
,
and
the
one
turns
to
C●●
and
the
other
does
not
,
wil●
not
follow
,
that
God
promiseth
to
do
more
,
that●
can
perform
?
Which
I
hope
they
would
drea●
say
,
and
abhor
as
blasphemous
.
And
yet
I
can
see
no
way
in
the
world
to
av●●
the
Consequence
,
admitting
their
Doctri●●
Positis
omnibus
operationibus
gratiae
,
Vid.
Suffrag
.
Britan
.
de
3.
&
4.
Art
.
Thes.
Heterodox
.
3.
p.
139.
quibus
Deus
in
conversione
nostrâ
●uti
posset
,
manet
tamen
conversio
●ita
in
nostrâ
potestate
liberâ
,
ut
possimus
non
converti
,
hoc
est
nos
met
ipsos
convertere
,
●aut
non
convertere
.
Joan.
Arnold
.
apud
pelt
.
har.
Were
it
thus
indeed
,
that
when
God
hath
done
all
he
can
to
convert
a
sinner
;
hath
done
as
much
for
me
,
or
thee
,
this
way
,
as
ever
he
doeth
,
or
can
do
for
any
;
yet
he
must
ask
our
leave
to
make
his
Grace
Efficacious
and
Converting
,
and
if
we
please
,
all
he
can
do
this
way
,
shall
be
to
no
purpose
,
the
work
shall
not
be
done
;
I
dread
to
say
what
would
●ollow
hereupon
.
How
could
he
either
promise
,
or
predict
this
concerning
any
,
that
they
should
●urn
to
him
?
This
way
which
many
are
so
taken
with
,
most
certainly
leadeth
to
one
of
these
strange
conclusions
.
Either
,
1.
That
men
may
have
a
new
heart
given
●hem
,
and
Gods
Law
written
there
,
and
yet
not
turn
●o
God
,
or
be
in
a
state
of
Grace
;
Or
,
2.
That
●otwithstanding
God
hath
promised
concerning
some
●hat
he
would
give
them
a
new
heart
,
and
put
his
●aw
in
their
inward
parts
;
yet
it
might
so
fall
out
●nd
happen
,
that
not
one
in
the
world
should
ever
●ave
this
new
heart
given
,
or
the
Law
of
God
In●raven
in
him
.
And
whereas
they
will
not
allow
the
new
heart
●romised
to
the
Elect
,
as
a
Fruit
of
Electing
love
,
●ut
rather
make
it
a
ground
of
Election
,
make
●lection
to
depend
on
it
;
how
Inconsistant
is
their
Method
with
Gods
Method
,
with
the
Scripture-Method
?
John
6.37
.
All
that
the
Father
giveth
me
●●ll
come
unto
me
.
John
10.26
.
Ye
believe
not
,
because
ye
are
not
of
my
sheep
.
My
sheep
hear
my
Voice
and
follow
me
.
Observe
hence
,
The
sheep
of
Christ
are
they
,
that
are
given
him
of
the
Father
.
And
they
tha●
are
given
him
of
the
Father
are
his
sheep
.
These
are
Reciprocal
terms
.
Again
,
all
that
are
the
sheep
of
Christ
,
that
are
given
to
Christ
,
shall
come
t●
him
,
shall
believe
in
him
.
Again
,
these
only
d●
come
to
him
,
none
but
these
come
on
to
Faith
in
him●
Again
,
men
are
not
given
to
Christ
,
or
his
sheep
by
coming
to
him
,
or
because
they
believe
in
him●
But
because
they
are
his
sheep
,
given
to
him
of
the
Father
,
therefore
they
shall
come
,
therefore
the●
shall
hear
his
Voice
,
and
follow
him
.
Neque
ov●●
dicuntur
,
quam
Deus
previdit
credituros
,
nam
&
her
oratio
nimium
dilata
esset
,
vos
non
creditis
,
q●●
Deus
non
previdit
vos
credituros
,
nam
contra
,
De●
praevidit
non
credituros
,
quia
non
sunt
credituri
.
3.
Therefore
the
Elect
are
the
Persons
direct●
and
fully
intended
in
this
promise
of
Gods
giving●
new
heart
,
and
it
is
sure
to
be
fulfilled
and
ma●●
good
to
them
.
4.
Yet
they
can
no
more
lay
claim
to
this
promise
,
as
made
for
them
,
than
others
may
do
,
wh●●
they
are
Unregenerate
.
And
the
reason
is
plain
,
because
while
they
are
Vnregenerate
,
they
cann●
know
that
they
are
of
the
number
of
Gods
Elect.
These
things
premised
,
I
shall
briefly
declare
〈◊〉
use
of
these
absolute
promises
,
in
these
followin●
Conclnsions
.
1.
They
are
of
use
to
all
alike
for
Convictio●
As
implying
mans
Insufficiency
to
perform
his
d●●
here
of
himself
,
in
regard
of
his
moral
,
inseper●
indisposedness
,
and
aversness
thereunto
.
No
〈◊〉
tural
man
can
amend
his
own
heart
,
or
make
it
new
.
Was
the
Law
in
our
hand
,
there
had
been
no
need
for
God
to
promise
,
that
he
would
give
a
new
heart
.
2.
These
promises
are
of
like
use
to
all
for
direction
.
As
shewing
,
whither
,
and
to
whom
we
must
go
for
Grace
,
when
sensible
of
our
desperate
corrupt
estate
by
Nature
.
Our
only
way
is
to
repair
to
the
God
of
all
grace
.
As
Ephraim
did
,
Jer.
31.18
.
Turn
thou
me
,
and
I
shall
be
turned
.
Tanta
est
ejus
misericordia
,
ut
sit
primus
in
Conversione
,
&
adjutorio
nostro
,
juxta
illud
.
Thren.
5.21
.
Est
ta●en
ultimus
in
desertione
,
&c.
Tena
in
Heb.
p.
640.
b.
3.
They
are
of
like
use
to
all
for
general
Encou●agement
.
They
hold
forth
the
same
general
Encouragement
to
others
,
as
to
the
Elect
unregenerate
,
They
are
so
proposed
,
that
as
none
are
expressed
,
none
are
expressably
excluded
.
As
no
unregenerate
person
can
positively
conclude
,
that
the
Lord
hath
this
Grace
in
store
for
Him
,
intended
for
Him
in
particular
;
so
none
have
ground
utterly
to
despaire
,
unless
they
were
sure
,
it
could
not
be
.
The
promise
of
giving
,
or
working
Grace
is
so
contrived
and
proposed
,
that
it
leaveth
men
without
excuse
,
who
do
not
seriously
,
and
in
good
earnest
seek
to
God
for
it
,
There
is
no
laying
the
blame
on
Gods
Decree
,
that
the
Lord
never
intended
to
give
you
Grace
,
and
therefore
it
would
have
been
but
in
vain
,
for
you
to
have
applied
your selves
to
him
.
Certainly
,
here
is
enough
to
stop
your
mouths
.
1.
That
God
hath
Commanded
you
to
use
the
means
for
the
obtaining
of
Grace
.
As
one
observes
:
to
Gods
bare
Command
is
a
sufficient
encouragement
to
him
that
obeyeth
it
,
to
hope
,
that
it
shall
not
be
in
vain
.
Especially
when
God
denieth
no
man
the
grace
to
believe
,
but
those
that
by
abuse
of
former
helps
do
(
sensu
Evangelico
)
deserve
that
denial
.
2.
That
God
hath
promised
to
give
his
saving
,
sanctifying
Grace
to
some
.
This
is
some
more
encouragement
to
seek
special
and
saving
Grace
in
the
use
and
improvement
of
Common
,
Preparatory
Grace
.
God
has
promised
absolutely
to
bestow
his
Grace
on
some
;
and
you
were
never
told
the
contrary
,
but
that
he
might
have
this
Blessing
in
store
for
you
.
And
therefore
it
is
manifest
,
if
you
look
not
out
,
if
you
cry
not
to
God
for
it
,
you
will
be
most
justly
condemned
for
your
gross
negligence
and
carelessness
,
yea
,
for
a
plain
contempt
of
his
Grace
,
in
not
putting
forth
your selves
to
the
utmost
of
your
power
,
to
obtain
it
.
As
you
are
Creatures
,
it
is
your
duty
to
attend
to
the
Will
of
God
revealed
,
and
to
carry
it
sutably
thereunto
.
And
here
,
in
the
case
before
us
,
should
we
not
take
notice
of
the
least
gracious
Hints
,
he
gives
us
,
and
improve
them
to
the
furthest
?
This
is
plain
,
men
are
not
put
to
a
stand
in
worldly
matters
,
they
will
not
demur
upon
it
,
whether
they
shall
Labour
in
their
Callings
,
or
no
;
because
they
know
not
,
whether
God
hath
Decreed
to
Bles●
and
prosper
them
.
Why
then
do
any
frame
suc●
an
Objection
against
themselves
,
to
take
them
o●
from
looking
out
for
saving
Grace
,
which
is
of
inconceivably
greater
concernment
to
us
to
look
after
,
than
any
thing
in
the
world
besides
.
And
,
as
an
able
Pen
expresseth
it
:
Though
God
have
not
flatly
engaged
himself
to
Unbelievers
,
Mr.
Baxt.
Direct
.
for
getting
peace
.
p.
62.
so
as
to
give
them
a
certainty
of
hearing
their
Prayers
,
and
giving
them
true
Grace
,
on
the
improvement
of
their
Naturals
;
yet
he
hath
not
only
appointed
this
and
other
means
to
get
Grace
,
but
also
given
them
half
promises
,
or
strong
probabilities
of
speeding
.
—
For
as
he
appointeth
not
any
vain
means
to
man
,
so
no
man
can
name
that
man
,
who
did
improve
his
Naturals
to
the
utmost
,
and
sought
God
in
Prayer
so
far
as
a
Natural
man
may
do
,
who
yet
missed
of
Grace
,
and
was
rejected
.
This
is
the
true
mean
(
says
he
)
between
Pelagianism
,
and
Antinomianism
in
this
point
.
And
any
of
you
,
that
begin
to
feel
sin
a
burden
,
and
are
sadly
perplexed
in
spirit
,
seeing
your selves
born
down
with
the
strength
and
prevalency
of
your
Corruptions
,
and
Temptations
together
;
yet
be
not
utterly
discouraged
.
Consider
what
Grace
the
Lord
hath
promised
,
he
would
vouchsafe
to
some
,
without
any
thing
in
them
foregoing
,
as
a
condition
,
or
meet
qualification
.
And
is
there
not
ground
of
hope
concerning
thee
,
if
now
thou
hast
a
heart
to
look
out
after
his
Grace
?
Certainly
,
there
are
many
exceeding
hot
in
their
pursuit
after
worldly
things
,
and
yet
lose
their
Labour
quite
,
have
their
designs
frustrated
,
and
miss
of
their
expectations
.
But
can
you
tell
of
any
one
Soul
,
that
hath
sincerely
,
and
in
good
earnest
sought
for
Grace
,
and
yet
been
disappointed
?
Many
seek
it
remisly
,
and
heartlesly
,
and
miss
of
it
;
but
the
more
diligent
and
earnest
we
are
here
,
the
more
ground
to
hope
,
we
shall
obtain
it
.
Now
to
close
this
Discourse
.
You
have
heard
of
our
Misery
by
the
Breach
of
the
Covenant
of
works
;
of
our
Insufficiency
of
our selves
to
perform
the
condition
of
the
Covenant
of
Grace
,
from
whence
alone
is
our
remedy
:
Now
let
your
want
,
and
need
of
Grace
,
engage
you
to
a
serious
and
diligent
attendance
on
the
means
of
Grace
,
and
quicken
you
in
good
earnest
to
apply
your selves
to
the
Throne
of
Grace
for
it
.
Object
.
But
if
the
promise
of
working
the
first
Grace
be
absolute
,
Friendly
Debate
.
p.
45.
it
's
more
than
needs
,
nay
,
than
is
good
:
For
we
ought
to
have
no
respect
to
these
things
,
but
to
the
Freeness
of
the
Promise
.
Answ.
This
which
I
call
you
to
,
is
no
more
than
needeth
,
in
other
respects
;
though
it
is
not
any
thing
an
Unregenerate
man
can
do
,
that
will
give
him
a
Title
to
the
Promise
,
neither
is
there
any
Merit
of
Congruity
in
this
.
Yet
it
is
the
Duty
of
men
Unregenerate
,
which
they
are
all
tied
and
bound
to
,
though
God
is
not
tied
and
bound
to
them
upon
it
,
so
much
as
by
promise
.
But
there
is
more
hopes
of
your
Conversion
,
if
you
are
in
the
way
,
wherein
God
is
oft
pleased
to
meet
with
sinners
,
and
to
bring
them
home
to
himself
.
More
hopes
,
He
will
be
found
of
those
that
seek
,
than
of
those
that
do
not
seek
him
.
Though
God
worketh
Grace
,
without
any
Merit
in
,
or
any
Condition
required
of
,
the
Creature
;
yet
not
without
means
.
Therefore
they
that
use
the
means
,
are
nearer
to
the
obtaining
of
Grace
,
than
those
that
neglect
the
means
.
Heb.
12.2
.
Jesus
the
Authour
and
Finisher
of
Faith
.
Sect.
10.
PROP.
X.
That
Grace
whereby
the
Elect
performeth
the
Condition
of
the
Covenant
,
was
purchased
by
Christ
for
them
.
THey
that
go
the
high
Arminian
way
,
hold
that
Christ
Died
for
all
,
and
every
one
alike
;
that
is
,
that
by
his
Death
he
Impetrated
Remission
and
Salvation
for
all
men
,
if
they
Believe
:
Not
that
he
purchased
that
Grace
for
any
,
whereby
they
shall
certainly
Believe
.
And
so
with
them
,
[
Fieri
potest
at
impetratio
sarta
tecta
maneat
,
suisque
numeris
perfecta
constet
,
etiamsi
increduli
omnes
manentes
nulli
forte
essent
,
qui
fructum
ejus
impetrarionis
obincredulitatem
suam
propriam
perceperent
.
v.
Pelt
.
Hac
.
p.
131.
Notwithstanding
all
that
Christ
hath
procured
by
his
Death
,
it
might
so
fall
out
yet
,
that
not
one
in
the
world
should
be
saved
.
Now
these
,
howsoever
they
may
seem
to
enlarge
the
extent
of
Christs
death
,
yet
they
really
enervate
the
merit
,
and
weaken
the
efficacy
of
his
death
.
If
this
be
all
that
Christ
impetrated
by
his
death
,
that
God
might
salvâ
justitiâ
,
with
safety
to
his
justice
,
and
honour
,
make
a
new
Covenant
with
fallen
man
,
come
upon
new
terms
with
him
,
and
save
him
,
if
he
believeth
,
and
sincerely
obeyeth
;
I
say
if
this
was
all
,
then
Christ
might
attain
his
end
in
dying
,
and
the
death
of
Christ
might
have
its
full
effect
,
and
yet
not
one
soul
saved
by
it
.
Now
what
a
faint
cause
〈◊〉
salvation
must
that
needs
be
,
which
being
put
,
ye●
it
doth
not
follow
,
that
any
one
in
the
world
sha●●
certainly
be
saved
?
yet
thus
it
must
be
,
if
the
death
of
Christ
,
extendeth
not
further
,
than
to
make
th●●
a
truth
,
that
[
whosoever
believeth
,
shall
be
saved
]
without
purchasing
for
any
the
grace
whereby
they
shall
believe
.
And
as
much
as
they
think
,
that
their
way
tendeth
most
to
the
honour
of
Christ
our
Saviour
,
yet
i●
truth
it
tendeth
to
his
great
dishonour
.
For
so
they
would
make
Christ
a
Saviour
,
Nomine
non
re
,
a
t●tular
Saviour
,
purchasing
a
Salvation
for
all
,
without
any
full
and
certain
intention
of
applying
it
to
any
.
To
say
that
he
would
be
a
Saviour
as
well
,
though●
not
one
should
be
saved
by
his
death
;
is
not
this
to
mock
Christ
,
as
they
mocked
him
who
put
on
him
a
scarlet
Robe
,
and
put
a
reed
in
his
hand
,
and
said
,
Hail
King
of
the
Jews
?
And
thus
they
that
believe
and
are
saved
,
should
not
owe
one
jot
more
to
the
merit
of
his
death
,
than
they
who
perish
,
and
are
damned
;
now
is
not
this
a
wrong
to
Christ
?
If
Christ
in
dying
,
had
not
an
eye
to
the
salvation
of
one
more
than
of
another
:
but
had
respect
to
all
alike
,
impetrated
for
all
alike
;
if
he
merited
no
more
for
the
Elect
than
he
did
for
Reprobates
;
then
the
one
are
no
more
bound
to
him
,
for
his
Love
in
dying
,
tha●
the
other
.
Which
I
wonder
how
a
true
believer
should
hear
with
patience
,
and
without
abhorrency
.
Though
I
confess
,
they
that
go
the
middle
way
,
do
not
(
that
I
can
find
)
so
rob
Christs
death
of
its
vertue
and
efficacy
,
or
deny
its
proper
causal
influence
into
our
salvation
,
holding
,
that
Christ
dyed
for
all
so
far
,
as
to
procure
a
conditional
pardon
for
them
;
and
this
Law
of
Grace
,
that
whosoever
believeth
shall
be
saved
:
but
withall
,
that
in
dying
he
had
a
further
aim
,
a
special
eye
of
respect
towards
the
Elect
,
to
procure
their
certain
performing
of
the
condition
,
and
so
their
salvation
infallibly
.
That
he
died
not
onely
that
men
might
be
salvable
,
Sed
ut
reapse
&
certissimé
semen
ex
sanguine
videret
,
that
those
who
were
given
him
of
the
Father
,
might
be
certainly
redeemed
,
actually
saved
by
him
[
](A78190-e51590-b)*
*
Christus
Moriendo
genuit
.
Mediâ
morte
suâ
nobis
contulit
vitam
gratiae
,
Joh.
12.24
.
Now
while
so
much
is
granted
us
,
we
will
freely
grant
,
that
the
death
of
Christ
is
a
satisfaction
abundantly
sufficient
for
all
the
sinners
in
the
world
:
●here
needeth
no
other
satisfaction
to
be
added
,
to
make
it
availe
to
the
redemption
and
salvation
of
more
.
God
is
so
well
pleased
with
the
Sacrifice
of
his
Son
,
that
for
his
sake
he
is
ready
to
be
reconciled
unto
any
that
come
to
God
by
him
.
And
no
sinner
perisheth
for
this
cause
,
that
the
satisfaction
of
Christ
was
insufficient
,
or
not
of
so
large
extent
,
as
●o
reach
him
:
but
through
his
own
default
,
falling
short
of
what
is
required
to
our
having
Actual
benefit
by
Christs
Satisfaction
.
The
blood
of
Christ
●s
sufficient
to
cleanse
every
one
of
us
from
all
our
●ins
:
onely
they
deprive
themselves
of
the
saving
benefit
of
his
death
,
they
render
it
ineffectual
as
to
themselves
,
who
trample
it
under
foot
.
The
most
Soveraign
remedy
does
the
Patient
no
good
,
not
being
applyed
and
made
use
of
.
But
notwithstanding
,
sinners
dye
,
not
because
●here
is
no
remedy
for
them
,
no
possibility
of
Salvation
,
but
because
they
doe
not
apply
themselv●
to
the
Physitian
,
nor
seek
to
be
saved
in
that
w●
wherein
alone
they
can
be
saved
;
yet
Christ
died
〈◊〉
alike
for
the
salvation
of
all
.
Christ
laid
down
〈◊〉
life
for
his
sheep
,
with
another
manner
of
inte●●
on
,
than
he
laid
down
his
life
for
the
world
.
He
〈◊〉
so
the
Saviour
of
his
body
the
Church
,
as
he
is
〈◊〉
the
Saviour
of
the
world
.
That
he
laid
down
his
life
for
his
sheep
,
not
one●
to
purchase
remission
,
and
salvation
for
them
co●tionally
(
scil.
)
if
they
believe
:
but
to
procure
●mission
,
and
salvation
for
them
most
certainly
〈◊〉
infallibly
,
and
so
to
procure
the
working
of
the
●●dition
of
salvation
in
them
,
to
me
seemeth
plain
〈◊〉
clear
,
from
plentifull
testimony
of
Scriptu●
Isa.
53.10
.
When
thou
shalt
make
his
soul
an
offer●●
for
sin
,
he
shall
see
his
seed
.
As
sure
as
Christ
〈◊〉
made
an
offering
for
sin
,
so
sure
it
is
,
that
he
shall
〈◊〉
his
seed
,
as
a
fruit
of
his
death
,
This
is
contrary
〈◊〉
what
some
teach
,
that
Christ
might
have
his
de●●
in
dying
,
and
his
death
attain
its
end
,
and
have
〈◊〉
full
effect
,
though
what
Christ
did
impetrate
sho●●
not
come
to
be
applyed
to
any
soul
in
the
work●
▪
Now
if
it
were
so
,
how
should
Christ
see
his
see●
▪
And
no
doubt
,
but
Christ
merited
so
much
,
th●
his
labour
should
not
be
in
vain
,
nor
his
strength
〈◊〉
spent
for
nought
,
and
in
vain
:
but
that
Israel
sho●●
be
gathered
by
him
,
gathered
to
him
,
and
that
〈◊〉
should
be
for
a
light
for
the
Gentiles
,
and
for
sal●●tion
to
the
ends
of
the
earth
,
Isa.
49.4
,
5
,
6.
〈◊〉
he
saith
,
Joh.
12.32
.
And
I
,
if
I
be
lifted
up
from
th●
earth
will
draw
all
men
unto
me
;
where
by
lifting
〈◊〉
from
the
earth
,
we
are
to
understand
,
not
his
Asce●sion
,
but
his
Crucifixion
(
as
is
evident
from
ver.
3●
●o
the
drawing
of
sinners
unto
Christ
,
even
of
all
●at
are
drawn
is
made
a
fruit
,
and
consequent
of
his
●ath
.
Tit.
2.14
.
Who
gave
himself
for
us
,
that
he
might
●deem
us
from
all
iniquity
,
and
purifie
unto
himself
〈◊〉
peculiar
people
,
zealous
of
good
works
.
He
died
,
●t
onely
that
all
who
turn
from
iniquity
,
might
●e
redeemed
from
wrath
to
come
,
but
also
to
re●eem
his
people
from
iniquity
,
and
so
from
wrath
〈◊〉
come
.
Therefor
his
Name
was
called
Jesus
,
be●use
he
was
to
save
his
people
from
their
sins
.
He
●as
to
destroy
the
works
of
the
devil
:
and
did
spoil
●rincipalities
and
powers
,
triumphing
over
them
〈◊〉
his
cross
,
when
his
heel
was
bruised
,
(
when
he
●ffered
in
his
humanity
the
lowest
part
of
him
,
)
●en
he
brake
the
Serpents
head
.
He
died
,
not
onely
to
purchase
happiness
for
his
●eople
in
the
end
,
but
also
to
procure
holiness
for
●em
,
as
the
way
and
means
,
necessarily
conducing
to
●●t
end
.
He
gave
himself
(
as
we
hear
before
)
〈◊〉
Purifie
to
himself
a
peculiar
people
,
Zealous
,
●●c
.
He
is
made
unto
us
Sanctification
,
as
well
as
●ighteousness
,
1
Cor.
1.31
.
He
gave
himself
for
●e
Church
,
that
he
might
Sanctifie
it
,
Ephes.
5.
●5
,
26.
We
owe
it
unto
Christ
that
any
of
us
are
●anctified
,
as
well
as
that
we
are
justified
.
Christ
●ed
his
Blood
,
for
his
people
to
wash
in
,
and
be
●an
.
As
from
his
side
pierced
,
there
came
forth
●ood
and
Water
,
John
19.34
.
This
shadows
●●t
the
Virtue
and
Efficacy
of
his
Death
,
his
shed●ng
of
his
most
pure
,
and
precious
Blood
,
being
●t
only
for
the
Expiating
of
Guilt
and
purifying
〈◊〉
the
Conscience
;
but
also
for
cleansing
the
heart
,
●phes.
1.4
.
Elected
in
Christ
to
be
holy
.
That
seemeth
to
intimate
,
that
it
is
only
in
and
through
Ch●●
that
any
come
to
be
Sanctified
.
And
though
〈◊〉
are
not
Elected
for
Christ
,
yet
we
are
renewed
〈◊〉
sanctified
,
and
so
may
be
said
to
be
Elected
〈◊〉
Holiness
through
and
for
him
.
That
God
ne●●
intended
to
bestow
saving
,
sanctifying
Grace
on
a●
of
us
,
but
upon
the
account
of
Christ
,
see
2
T●●
1.9
.
The
holy
calling
is
given
in
Christ
Jesus
,
a●
Grace
given
in
Christ
Jesus
,
see
Tit.
3.56
.
Ch●
is
the
Author
both
of
Salvation
begun
,
and
of
S●vation
perfected
,
consummate
.
All
Spiritual
b●●sings
are
in
,
and
from
Christ
.
Blessed
with
〈◊〉
Spiritual
blessings
in
Christ
.
Ephes.
1.3
.
Is
〈◊〉
Faith
a
Spiritual
blessing
?
Is
not
〈◊〉
pentance
a
Spiritual
blessing
?
then
they
are
de●●
only
through
Christ
.
He
is
the
Author
and
Fin●●er
of
Faith
,
Heb.
12.2
.
He
is
the
procurer
of
〈◊〉
That
Faith
is
given
to
any
,
it
is
given
on
the
be●●
of
Christ
,
or
for
Christ
,
Phil.
1.
●●
.
So
Repentance
is
from
Christ
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
fr●●
Christ
,
as
a
Saviour
:
Repentance
is
aswel
f●
him
,
as
Remission
of
sins
,
Acts
5.31
.
By
him
〈◊〉
are
brought
into
a
state
of
Grace
,
Rom.
5.2
.
A●●
when
he
led
Captivity
Captive
,
he
received
G●●
for
men
,
yea
,
for
the
Rebellious
also
,
that
the
Lo●●
God
might
dwell
among
them
,
Psal
68.19
.
(
to
wh●●
the
Apostle
Peter
seemeth
to
allude
,
Acts
2.33
.
And
we
read
of
Christs
sending
the
Spirit
,
John
●●
.
26
.
The
Comforter
,
whom
I
will
send
unto
y●●
from
the
Father
.
And
John
14.26
.
He
is
sent
〈◊〉
Christs
Name
.
And
may
we
pray
for
the
Spirit
in
Christs
Na●●
may
we
pray
for
Grace
,
ask
Faith
in
Christs
Na●●
▪
If
so
,
would
not
it
imply
,
it
was
purchased
by
Chri●●
for
some
?
Whatsoever
we
ask
,
we
should
ask
in
the
Name
●f
Christ
,
we
must
ask
in
his
Name
,
if
we
would
receive
,
John
14.13
.
and
Chap.
16.23
.
Now
what
〈◊〉
it
to
ask
in
the
Name
of
Christ
,
if
it
be
not
to
●ead
,
insist
,
and
depend
on
the
Worthiness
,
and
●erit
of
Christ
,
with
allowance
from
him
,
for
the
●taining
of
what
we
want
,
and
desire
?
When
●e
ask
in
his
Name
,
we
eye
him
in
his
Mediatory
●ndertaking
.
As
he
is
the
Son
of
God
,
and
very
●od
,
equal
with
his
Father
,
so
we
pray
to
him
,
●●d
he
properly
answers
Prayer
.
But
as
he
is
Me●atour
,
so
we
put
up
our
Prayers
not
to
him
,
but
〈◊〉
God
through
him
;
I
say
we
pray
to
him
as
God
.
We
do
not
pray
in
his
Name
:
as
Mediator
,
we
ray
not
to
him
,
but
pray
in
his
Name
.
Now
if
we
●ay
pray
for
Grace
in
the
Name
of
Christ
Media●r
,
that
Argues
it
is
a
thing
merited
by
him
.
Object
.
It
was
purchased
,
but
conditionally
;
that
〈◊〉
,
if
men
resist
not
Gods
Call
,
and
thus
put
a
Bar
〈◊〉
his
Grace
.
Answ.
Will
any
say
so
?
That
is
to
say
,
Christ
●●th
purchased
the
Grace
for
men
,
whereby
they
●all
believe
,
upon
condition
they
shall
be
dispo●d
to
believe
of
themselves
.
They
that
do
not
re●t
Gods
Call
,
obey
it
:
And
they
that
obey
Gods
〈◊〉
all
to
believe
,
do
believe
.
Thus
if
Christ
should
●●ve
purchased
Faith
for
us
only
Conditionally
,
if
●e
do
not
resist
Gods
Call
;
the
meaning
were
,
and
it
●ould
come
to
no
more
but
this
,
he
●th
purchased
Grace
for
us
,
Vid.
Thes.
Salmur
.
par.
4.
p.
142.
sect.
14.
where●●
we
should
come
to
Believe
,
if
we
●elieve
.
Again
,
may
we
suppose
,
that
Christ
Inter●deth
on
the
behalf
of
any
?
as
Psal.
2.8
.
Ask
of
me
,
and
I
will
give
thee
the
Heathen
for
thine
〈◊〉
heritance
.
John
17.17
.
Sanctifie
them
through
〈◊〉
truth
.
Ver.
19
,
20.
For
their
sakes
I
sanctifie
〈◊〉
self
,
that
they
also
might
be
sanctified
through
〈◊〉
Truth
.
Neither
pray
I
for
these
alone
,
but
for
th●●
also
which
shall
believe
on
me
through
their
w●●
Luke
22.32
.
I
have
prayed
for
thee
(
Pete●
that
thy
faith
fail
not
.
Now
if
these
are
things
〈◊〉
which
Christ
intercedeth
,
they
are
things
Meri●
by
him
.
Christs
Intercession
is
like
an
Advoca●●
pleading
,
who
hath
Law
and
Right
on
his
side
,
〈◊〉
like
a
Beggars
craving
,
Heb.
9.24
.
Is
not
〈◊〉
Appearance
in
Heaven
a
continual
real
Plea●
for
his
people
?
How
?
As
a
presenting
to
his
●●thers
view
and
remembrance
,
what
he
had
done
〈◊〉
suffered
upon
Earth
,
for
the
Redemption
and
Sa●vation
of
his
People
.
Has
not
his
Blood
a
Voi●●
Yea
,
a
louder
Voice
than
the
blood
of
Abel
;
〈◊〉
it
speaketh
better
things
,
Heb.
12.24
.
If
Chri●
Intercession
be
nothing
else
,
but
a
pleading
of
〈◊〉
Merits
,
then
what
he
Intercedeth
for
,
he
Meri●
Those
Divines
that
are
for
Christs
Interceding
〈◊〉
Heaven
by
an
Express
and
open
Representation
his
will
to
the
Father
:
Yet
make
his
Death
〈◊〉
ground
of
his
Intercession
.
That
Christ
ferve●
and
immoveably
willeth
and
desireth
this
and
〈◊〉
of
the
Father
,
for
the
sake
,
and
Virtue
of
〈◊〉
Death
,
and
Sacrifice
.
So
that
if
he
Intercede
〈◊〉
the
Conversion
of
any
,
he
Merited
their
con●●sion
;
if
he
Intercede
for
the
sanctification
of
〈◊〉
and
for
their
Confirmation
in
Grace
to
the
end
,
th●
their
Faith
may
not
fail
,
he
Merited
so
much
for
the●
.
And
so
no
doubt
,
that
Jesus
Christ
,
the
Etern●
and
only
begotten
Son
of
God
,
who
was
One
Essence
,
and
Equal
in
Power
and
Glory
with
the
●ather
,
that
he
should
take
Mans
nature
on
him
,
●nd
give
his
Life
a
Ransome
for
many
;
even
he
who
was
worth
Ten
Thousand
Worlds
of
such
as
we
are
,
●hat
he
out
of
his
Zeal
for
the
Honour
of
God
,
to
●ear
and
satisfie
his
Justice
,
and
to
make
way
for
the
●lorious
Manifestation
of
his
Grace
and
Mercy
,
and
●lso
out
of
Love
and
Compassion
towards
poor
pe●ishing
Creatures
,
(
such
Love
as
was
stronger
than
Death
;
)
I
say
,
that
he
upon
such
principles
and
●onsiderations
,
should
so
willingly
Die
for
sinners
,
●nd
bear
the
wrath
of
God
,
which
sin
deserved
,
to
●ake
way
for
sinners
Reconciliation
unto
God
,
and
●heir
Eternal
salvation
:
This
was
such
a
worthy
●ndertaking
,
and
so
highly
well
pleasing
unto
God
,
●s
deserved
indeed
,
that
his
Labour
and
Sufferings
should
not
be
in
vain
,
as
to
the
Actual
Redemption
●nd
certain
Salvation
of
some
.
Nor
is
it
to
be
ima●ined
,
that
Christ
would
lay
down
his
Life
meerly
●o
make
men
salvable
,
but
that
he
had
good
assu●ance
,
that
it
should
be
to
the
certain
salvation
of
●any
,
that
his
Blood
should
not
be
as
Water
spilt
●pon
the
ground
.
Can
we
think
that
he
would
●ave
Died
upon
such
Terms
,
as
it
should
be
pos●ble
for
men
to
be
saved
by
him
;
and
yet
contin●ent
and
doubtful
,
whether
any
one
in
the
world
●hould
be
saved
?
It
is
not
a
meer
possibility
of
Re●emption
,
but
Actual
redemption
,
that
the
Saints
●n
Heaven
praise
and
extol
him
for
,
Rev.
5.9.12
.
Worthy
is
the
Lamb
that
was
slain
,
to
receive
Power
,
●nd
Honour
,
and
Glory
:
For
thou
wast
slain
,
and
●ast
redeemed
us
to
God
by
thy
Blood
,
out
of
every
Kindred
,
and
Tongue
,
and
People
,
and
Nation
.
And
if
Christ
did
not
(
in
dying
for
them
)
intend
their
certain
Actual
Redemption
,
he
only
intend●
a
lesser
kindness
,
to
wit
,
what
was
extended
to
th●
that
perish
,
in
common
with
them
:
but
the
〈◊〉
greater
kindness
happens
to
them
besides
his
Inte●tion
,
which
they
might
probably
enough
have
〈◊〉
sed
of
,
for
any
thing
that
Christ
did
peculiarly
〈◊〉
them
;
and
which
the
other
might
as
well
have
go●
away
withal
.
Hence
says
one
,
Methinks
an
Arminian
〈◊〉
hardly
bear
a
part
with
the
Redeemed
in
that
T●●umphant
Song
,
while
he
thinks
in
his
heart
,
〈◊〉
is
no
more
beholden
to
the
Lamb
〈◊〉
his
Redemption
,
Lyford
sensûs
Exerc.
p.
278
,
279.
than
Cain
,
or
J●das
,
and
the
Damned
crue
.
One
thing
more
I
pray
take
not●
of
.
He
that
could
satisfie
for
others
,
could
as
w●
Merit
for
others
.
It
was
as
much
,
to
satisfie
〈◊〉
our
sins
,
as
to
merit
and
purchase
saving
Grace
〈◊〉
us
:
It
was
as
easie
for
the
Lord
Jesus
Christ
to
p●●chase
that
Grace
for
the
Elect
,
whereby
they
shou●●
Infallibly
be
brought
on
to
Faith
,
and
so
to
Sal●tion
;
as
to
purchase
Remission
and
Salvation
〈◊〉
men
,
upon
condition
that
they
believe
.
And
m●
thinks
,
it
was
necessary
to
make
him
a
comple●
and
perfect
Saviour
,
that
he
should
do
the
One
,
〈◊〉
well
as
the
other
.
And
they
would
seem
not
〈◊〉
consult
the
Honour
of
our
Redeemer
so
much
a●
they
ought
,
that
make
his
Death
a
Satisfacti●●
for
sin
,
but
deny
it
to
be
Meritorious
of
Grace
.
〈◊〉
was
a
Meritorious
satisfaction
.
As
it
was
satisf●●ctory
for
sin
;
so
it
was
Meritorious
of
that
savi●●
Grace
,
without
which
his
people
could
have
ha●
no
benefit
by
his
Death
,
as
a
satisfaction
.
As
〈◊〉
was
satisfactory
,
it
was
to
Exempt
and
Delive●
us
from
the
great
evil
and
misery
,
we
were
Obnoxious
unto
;
as
it
was
Meritorious
,
it
procured
that
Good
and
Happiness
,
we
want
.
Thus
Christs
Death
was
not
only
to
redeem
us
from
the
Curse
due
to
sin
,
but
to
redeem
us
unto
God
.
His
Blood
was
not
only
to
pay
our
Debts
,
but
to
purchase
a
new
Stock
,
and
a
surer
Estate
for
his
People
,
than
that
we
had
lost
.
Since
the
writing
of
these
Notes
,
I
met
with
one
,
[
](A78190-e53260-b)†
†
J.
H.
Middle
Way
of
Elect.
and
Redempt.
p.
29.
quite
of
another
perswasion
,
who
holdeth
that
the
Merit
,
or
purchase
of
Christs
Death
,
or
the
Price
he
laid
down
for
our
Redemption
,
was
not
offered
to
the
Father
,
to
procure
of
him
,
that
he
should
give
Faith
,
and
Repentance
to
any
;
but
that
he
should
give
Remission
to
those
that
repent
,
&c.
For
which
he
Argues
modestly
thus
,
1.
The
holding
otherwise
makes
Christs
Redemption
a
double
thing
.
Answ.
And
so
the
Scripture
seems
to
make
it
.
Teaching
in
some
places
,
that
he
gave
himself
a
Ransome
for
All
,
for
the
whole
World
,
and
tasted
Death
for
every
man
:
And
in
other
places
,
that
he
laid
down
his
Life
for
his
Sheep
,
for
those
whom
the
Father
had
given
him
,
that
he
gave
himself
for
the
Church
.
2.
It
goes
quite
against
the
hair
to
reason
,
that
Christ
should
procure
the
benefit
upon
condition
,
and
not
otherwise
;
and
yet
that
he
should
procure
also
the
performance
.
To
what
purpose
do
we
make
such
a
labour
about
,
as
this
?
Answ.
It
is
no
more
against
the
hair
,
then
that
Christ
should
have
the
Elect
especially
●in
his
Eyes
;
or
then
it
is
against
the
hair
,
that
●he
should
deliver
them
from
wrath
to
come
,
by
sa●ving
them
from
their
sins
.
It
was
no
Labour
about
,
when
Christ
died
with
a
special
intention
of
redeeming
the
Elect
effectually
,
and
of
being
the
Autho●
of
certain
Actual
Salvation
to
them
,
to
take
in
,
and
intend
the
necessary
means
leading
thereunto
3.
Then
there
is
nothing
in
mans
salvation
but
〈◊〉
purchase
,
and
we
shall
be
beholden
to
Christ
fo●
all
,
and
to
God
for
nothing
.
Answ.
We
a●●
never
the
less
beholden
to
God
,
for
that
he
ga●●
his
son
Jesus
Christ
to
be
our
Saviour
,
and
to
do
a●●
this
for
us
.
Surely
,
the
Father
is
to
be
acknowledged
,
and
praised
for
all
that
Christ
has
done
i●
order
to
our
salvation
,
see
John
6.38.39.40
.
an●
Chap.
17.4
.
Christ
came
into
the
world
,
to
do
〈◊〉
Fathers
will
,
and
finish
the
work
,
that
his
Fathe●●
gave
him
to
do
.
And
are
we
not
beholden
to
Go●
for
the
pardon
of
sin
?
which
this
Writer
grants
,
〈◊〉
have
been
purchased
by
Christs
Death
for
tho●●
that
Repent
,
and
Believe
.
And
Heaven
,
I
hope
,
is
Gods
Gift
,
notwithstanding
Christs
purchase
4.
The
Death
and
Redemption
of
Christ
is
fo●
All
,
for
every
man
,
&c.
Answ.
What
w●●
said
in
answer
to
his
first
Reason
,
will
take
off
wha●
he
says
here
.
There
was
a
general
,
and
lesser
be●nefit
extended
to
the
world
by
Christs
Death
,
agai●
there
was
a
special
and
greater
benefit
intended
to
th●
Elect
by
it
.
The
latter
contains
the
former
,
no●
vice
versâ
:
In
regard
of
the
former
,
he
is
the
Saviour
of
the
World
,
in
regard
of
the
latter
,
th●
Saviour
of
his
Body
only
.
p.
30.
Gods
sending
his
Son
is
one
thing
,
and
his
sending
his
Spirit
〈◊〉
other
.
Answ.
Yet
the
sending
of
his
Son
wa●●
to
make
way
for
sending
of
his
Spirit
.
And
th●
Spirit
is
sent
in
Christs
Name
,
with
what
it
implieth
,
I
have
shewn
before
.
Ibid.
Let
it
be
tr●●
on
the
one
hand
that
Christ
by
his
Redemption
,
hath
indeed
procured
no
more
for
Paul
and
Peter
,
than
for
Judas
and
the
Reprobate
.
Answ.
But
that
is
scarce
true
,
when
Paul
says
,
Gal.
2.20
.
Who
loved
me
,
and
gave
himself
for
me
.
I
cannot
think
,
he
meant
no
more
,
than
so
as
he
loved
and
gave
himself
for
all
the
Reprobates
in
the
world
.
This
would
not
keep
up
the
Honour
of
his
Redemption
to
the
height
,
as
he
there
pretends
.
Pag.
31.
It
is
true
,
we
come
in
the
Name
of
Christ
,
to
ask
his
Spirit
and
Grace
;
that
is
,
we
ask
it
through
Christs
Merits
.
A
fair
concession
,
(
which
one
would
think
was
no
less
than
giving
away
his
cause
:
But
he
distinguisheth
here
.
)
There
is
the
Merits
of
his
Person
,
as
well
as
the
Merits
of
his
Death
.
Answ.
That
there
was
any
Merit
in
his
Death
,
it
was
from
the
Worthiness
of
his
Person
.
But
why
could
not
Christ
have
procured
our
Reconciliation
to
God
,
and
Salvation
,
by
the
Merits
of
his
Person
,
as
well
as
the
effectual
Vocation
?
And
thus
would
not
this
Writer
make
Christs
Death
and
Oblation
,
as
he
insinuates
,
that
others
make
some
part
of
his
Mediatorship
,
more
than
needs
.
Pag.
33
,
34.
I
must
offer
moreover
,
If
Christ
had
purchased
Faith
and
Repentance
for
some
,
which
all
have
not
,
the
Reprobate
might
here
have
something
to
say
,
&c.
Answ.
No
more
to
say
,
than
against
Gods
Decree
of
Election
,
which
yet
he
maintains
.
Will
he
allow
the
Reprobate
to
say
,
That
the
reason
why
he
repented
not
,
as
the
Elect
did
,
is
because
God
had
decreed
to
give
Repentance
to
one
of
them
,
and
not
to
the
other
.
According
to
his
Reasoning
here
,
in
regard
of
Gods
decree
of
Election
(
which
he
holds
with
us
)
Christs
Purchase
and
Redemption
should
as
well
be
a
mock
to
the
Reprobate
.
But
as
God
hath
intended
and
promised
,
and
Christ
hath
purchased
Faith
and
Repentance
for
the
Elect
,
so
that
they
come
certainly
to
believe
and
repent
;
they
owe
it
unto
Gods
Grace
,
and
Christs
purchase
.
And
as
for
others
that
fall
short
of
Grace
here
,
and
so
of
Salvation
hereafter
,
it
is
through
their
own
fault
.
God
,
and
Christ
have
done
enough
to
leave
them
all
without
Excuse
.
Other
things
I
pass
by
,
being
spoken
to
before
.
Now
this
Proposition
,
that
Christ
is
the
purchaser
of
Grace
,
may
be
of
good
use
.
As
(
1.
)
This
speaks
encouragement
to
poor
destressed
souls
,
who
have
a
deep
sense
both
of
their
own
weakness
and
unworthiness
.
Though
thou
art
never
so
unworthy
of
Grace
,
yet
Jesus
Christ
is
worthy
,
for
whose
sake
it
may
be
freely
Imparted
to
thee
.
Grant
,
that
thou
art
unworthy
,
that
he
should
own
thee
;
yet
surely
he
hath
deserved
to
have
a
people
in
the
world
,
that
should
own
him
indeed
,
believe
on
him
and
submit
to
him
.
He
is
worthy
to
have
a
people
to
serve
and
Honour
him
.
And
he
hath
taught
us
to
pray
,
[
Thy
Kingdom
come
,
]
though
we
are
unworthy
to
be
Translated
into
his
Kingdom
.
He
is
worthy
to
be
our
Ruler
,
though
we
are
unworthy
to
be
acknowledged
by
him
,
as
his
Loyal
Subjects
.
He
that
hath
Fought
for
us
,
Died
for
us
,
is
worthy
to
be
our
Head
,
though
we
are
unworthy
to
be
his
Members
.
Well
,
here
is
Encouragement
for
such
as
begin
to
enquire
after
him
,
only
they
fear
,
they
should
have
no
part
in
him
,
sear
that
they
shall
be
rejected
of
him
:
Rather
if
thou
canst
not
be
satisfied
without
Christ
and
his
Grace
,
it
is
a
sign
,
the
Lord
hath
begun
with
thee
,
to
bring
thee
over
to
himself
.
It
is
to
be
hoped
thou
art
part
of
Christs
purchase
,
which
he
will
not
lose
.
Converts
are
the
Travel
of
his
soul
.
And
he
is
abundantly
satisfied
,
to
see
this
Fruit
of
his
sorrows
.
When
souls
become
willing
to
bow
to
his
Scepter
.
It
is
the
day
of
Christs
Power
,
Psal.
110.3
.
It
is
the
day
of
Christs
glorious
Conquest
,
and
Triumph
;
it
is
as
a
Coronation
day
to
Christ
,
Cant.
3.11
.
The
day
of
the
gladness
of
his
Heart
.
Let
the
thoughts
of
thy
former
unworthy
carriage
and
disposition
be
humble
,
but
not
discourage
thee
.
Remember
,
that
he
hath
received
Gists
for
men
,
yea
,
for
the
Rebellious
also
,
that
the
Lord
God
may
dwell
among
them
.
He
hath
subdued
many
a
rebellious
Creature
by
his
Grace
,
and
made
them
Loyal
Subjects
.
And
if
now
thou
art
lamenting
after
him
,
it
is
to
be
hoped
,
he
is
at
work
with
thee
.
Object
.
But
they
are
so
very
few
in
comparison
,
that
ever
attain
to
an
Interest
in
Christ
,
and
saving
Grace
,
that
I
know
not
how
to
hope
,
it
should
be
ever
so
well
with
me
.
Answ.
If
they
were
never
so
few
,
yet
while
there
are
any
,
and
so
long
as
the
thing
is
possible
,
thou
art
to
seek
it
above
all
things
in
the
world
:
And
if
thou
must
die
and
perish
,
yet
thou
shouldst
resolve
to
die
and
perish
in
pursuit
after
Christ
,
and
Grace
.
If
any
place
of
Profit
or
Honour
be
to
be
disposed
of
,
many
will
presently
put
in
for
it
,
will
make
Friends
,
and
employ
their
Wit
and
Interest
to
obtain
it
;
many
will
seek
,
though
but
one
can
go
away
with
it
:
But
here
all
that
seek
Christ
and
Grace
aright
,
are
in
the
way
to
find
him
.
(
2.
)
You
that
are
partaking
of
Christs
purchase
,
that
have
received
some
Grace
of
his
Fulness
;
remember
where
you
had
it
,
and
be
,
1.
Humble
.
2.
Thankful
.
3.
Watchful
.
1.
Be
Humble
,
you
may
not
say
,
my
hand
hath
got
me
this
wealth
:
Now
I
live
,
saith
the
Apostle
,
yet
not
I
,
but
Christ
liveth
in
me
.
2.
Be
Thankful
,
O
how
thankful
should
you
be
for
Christ
,
and
how
thankful
to
him
?
What
praise
is
due
to
him
,
who
hath
loved
us
,
and
washed
us
from
our
sins
in
his
own
Blood
,
and
sanctified
us
?
3.
Be
Watchful
,
to
preserve
Grace
.
Remember
what
it
cost
:
As
David
said
of
the
water
of
the
Well
of
Bethlehem
,
Is
it
not
the
blood
of
the
men
,
that
went
in
Jeopardy
of
their
Lives
?
O
precious
Faith
,
which
cost
the
precious
Blood
of
Christ
,
to
purchase
it
!
when
you
are
careless
of
maintaining
and
preserving
Grace
received
,
would
not
this
Argue
,
that
you
have
very
low
thoughts
of
the
purchase
of
Christs
Blood
?
Did
he
not
think
it
too
much
,
to
shed
his
Blood
,
to
procure
Grace
and
Peace
for
thee
:
And
dost
thou
think
any
pains
too
much
to
preserve
thine
?
Does
not
that
deserve
to
be
cherished
with
our
Prayers
and
Tears
,
which
cost
the
Blood
of
Christ
,
to
procure
it
for
us
?
Ezek.
36.32
.
Not
for
your
sakes
do
I
this
,
saith
the
Lord
God
,
be
it
known
unto
you
.
Sect.
11.
PROP.
XI
.
There
is
nothing
required
in
the
Covenant
of
Grace
,
or
that
the
People
of
God
can
perform
,
which
can
Merit
at
Gods
Hand
,
but
what
the
Lord
promiseth
upon
such
or
such
condition
,
is
as
much
of
Grace
,
as
if
it
were
bestowed
without
any
Condition
.
INdeed
a
Learned
man
observes
,
that
according
to
Distributive-Governing-Justice
,
so
Adam
might
have
been
said
to
Merit
,
doing
all
that
could
equally
be
required
of
him
;
that
is
,
keeping
the
Law
of
Innocency
.
Yea
,
understanding
Merit
,
or
worthiness
,
as
nothing
else
but
a
Moral
aptitude
for
the
reward
;
the
Fathers
are
not
to
be
condemned
,
that
speak
of
[
the
Merit
of
good
Works
]
meaning
only
according
to
the
Distributive
,
Governing
,
Paternal
Justice
of
God
in
the
Law
of
Grace
.
But
according
to
the
terms
of
Commutative
Justice
(
which
giveth
one
thing
for
another
,
as
in
Buying
and
Selling
)
no
Creature
can
possibly
Merit
at
Gods
hand
,
(
vid.
Mr.
Baxt
,
Christian
Directory
,
p.
129.
sect.
3.1.2
,
4.
And
Preface
to
Mr.
Allain's
Discourse
,
&c.
p.
10
,
11.
)
Merit
in
this
last
sence●
would
utterly
exclude
,
and
deny
Gods
Benignity
,
and
Mercy
.
As
Beza
in
Luke
17.10
.
Sed
&
ipse●
Leg
is
contextus
omnem
merendi
dignitatem
excludi●●
Nihil
nisi
prorsus
gratuitam
benignitatem
promitten●
ipsam
observantibus
:
Cum
ipsum
quoque
legale
pactum
non
aliunde
quam
à
mera
Dei
benignitate
proficiscatur
.
But
further
to
cut
off
occasion
from
our
Adversaries
here
.
We
grant
the
Obedience
which
the
Faithful
perform
by
the
help
of
Gods
Grace
,
is
not
to
be
reckoned
among
their
sins
.
For
coming
from
〈◊〉
right
principle
,
and
being
directed
to
a
right
end
,
〈◊〉
hath
what
is
Essential
to
an
Action
Morrally-good
;
though
not
coming
up
to
that
degree
of
perfection
,
which
the
Law
in
its
Rigour
doth
require
,
it
is
not
perfectly
good
.
But
this
Imperfection
is
but
gradual
,
and
not
such
as
specifieth
in
an
evil
action
,
for
the
kind
of
it
.
Again
,
The
faithful
are
worthy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rev.
3.4
.
God
accounts
them
worthy
,
in
his
righteous
Judgment
,
accounts
them
worthy
of
his
Kingdom
.
But
how
worthy
?
Surely
not
in
such
a
sence
as
would
Derogate
and
take
off
from
his
Free-Grace
,
and
Christs
Merits
.
They
are
not
worthy
absolutely
,
considered
strictly
in
themselves
:
But
worthy
for
Christs
sake
,
and
worthy
comparatively
.
Of
the
two
,
the
Saints
are
more
worthy
than
sinners
.
They
are
rewardable
,
being
in
that
state
,
and
capacity
,
to
which
the
reward
is
graciously
promised
.
And
as
there
is
some
conveniency
betwixt
the
Seed
,
and
the
Fruit
,
or
Crop
;
betwixt
holding
out
in
the
Conflict
,
and
wearing
the
Triumphal
Crown
;
betwixt
running
out
the
Race
,
and
bearing
away
the
Prize
;
betwixt
the
Means
,
and
the
End
;
so
betwixt
the
Obedience
of
the
Faithful
,
and
promised
Happiness
.
We
may
grant
,
they
have
Dignitatem
non-repugnantiae
,
&
dignitatem
condecentiae
.
(
As
Mr.
Fenner
.
)
They
are
not
contrarily
Affected
,
and
Enclined
,
but
in
some
measure
disposed
and
made
meet
for
Heaven
.
Though
they
have
not
Dig●itatem
equivalentiae
:
They
can
do
no
service
proportionable
to
such
a
reward
,
Rom.
8.17
.
So
they
are
not
worthy
in
strict
Justice
,
without
any
thing
of
Grace
or
Favour
shewn
them
;
only
it
is
worthy
of
God
to
reward
them
,
not
according
to
their
slender
service
,
but
according
to
his
own
Bounty
and
Munificence
.
Note
,
1.
It
is
of
special
Grace
,
Vid.
Maldonat
in
John
15.16
.
collat.
cum
Gerhard
.
Har.
c.
177.
p.
1025.
a
pr.
that
any
do
perform
the
Condition
.
And
therefore
the
Creature
cannot
thus
Merit
any
thing
at
Gods
hand
;
but
rather
the
contrary
,
upon
this
account
God
merits
the
greatest
Love
,
and
highest
praises
from
such
of
his
Creatures
.
Indeed
they
are
hereby
most
deeply
indebted
to
him
,
Deo
autem
nunquid
dicimus
,
redde
mihi
quia
dedi
tibi
?
Quid
dedimus
Deo
,
quando
totum
quod
sumus
,
&
quod
habemus
boni
,
ab
illo
habemus
?
Nihil
ergo
ei
dedimus
.
Aug.
Cùm
duo
sint
ad
se
invicem
relata
,
meritum
&
debitum
,
profecto
meritum
est
solius
Dei
,
debitum
vero
Hominis
est
:
licet
adversarii
haec
invertant
,
Doceantque
debitum
esse
Dei
meritum
vero
Hominis
.
Rolloc
.
as
they
cannot
but
acknowledg
to
Eternity
,
Ephes.
2.8
.
By
Grace
ye
are
saved
through
Faith
,
and
that
not
of
your selves
;
it
is
the
Gift
of
God
.
Nonne
hoc
modo
&
liherum
Arbitrium
,
&
bonae
intentiones
,
&
preparationes
fictitiae
&
meritae
,
&
satisfactiones
conticescant
opportet
.
Calo.
This
Faith
upon
which
Salvation
is
promised
,
〈◊〉
the
Gift
of
his
Grace
,
Phil.
1.29
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
therefore
Salvation
,
cannot
but
be
of
Grace
too
.
When
the
Condition
is
of
Grace
;
the
benefit
promised
〈◊〉
not
but
be
of
Grace
.
How
should
that
Merit
〈◊〉
us
,
which
is
the
free
Gift
of
God
,
which
he
(
〈◊〉
special
Grace
)
was
pleased
to
bestow
on
us
?
2.
(
As
we
have
heard
also
)
Christ
hath
purchased
saving
sanctifying
Grace
for
all
those
,
who
attain
to
it
as
well
as
Salvation
thereupon
.
And
hence
it
follows
,
that
there
is
no
proper
Merit
〈◊〉
in
Christ
.
We
are
to
thank
Christ
,
both
that
〈◊〉
have
Faith
(
any
of
us
)
and
that
Salvation
is
sun●
to
them
that
believe
.
And
one
says
well
:
How
far
is
the
performance
of
the
condition
from
Meriting
the
thing
promised
,
Great
.
prapit
.
p.
198.
when
Christ
Died
for
th●
end
,
that
God
might
justifie
and
save
them
th●●
perform
it
.
Be
thou
faithful
unto
death
,
say●
Christ
,
and
I
will
give
thee
a
Crown
of
Life
.
An●
how
impossible
is
it
,
that
our
being
faithful
un●
death
should
Merit
the
Crown
of
Life
from
Christ
,
since
it
was
he
that
purchased
our
Faith
and
Perseverance
?
Surely
Christ
is
before-hand
with
us
here
;
nor
can
we
come
ever
even
with
him
.
How
absurd
is
it
to
say
,
that
Christ
hath
Merite●
this
for
us
,
that
our
works
should
Merit
?
The●
instead
of
being
saved
by
Christ
,
we
should
rather
be
our
own
Saviours
.
So
we
might
say
,
to
the
works
of
our
own
hands
,
(
dipt
in
Christs
Blood
)
ye
are
our
Saviours
.
And
what
needed
Christ
to
have
Merited
Heaven
for
us
,
if
we
were
to
merit
it
by
our
own
works
?
see
Gal.
2.
ult.
It
is
called
the
Purchased
possession
,
in
regard
of
what
Christ
hath
done
;
not
that
we
could
purchase
it
by
any
●ing
,
we
can
do
.
And
if
it
was
purchased
by
Christ
●r
the
Faithful
,
then
surely
there
is
no
need
,
that
●ey
should
purchase
it
anew
.
If
they
must
merit
●eaven
,
this
would
deny
Christs
having
merited
it
●r
them
:
I
say
,
this
were
a
denial
of
the
merit
of
Christ
,
or
a
denial
of
Gods
Justice
in
not
giving
●eaven
to
them
,
when
it
was
purchased
for
them
,
●ccept
they
will
purchase
it
over
again
.
Or
else
●ey
must
think
,
that
God
is
behind-hand
with
●em
,
if
Christ
hath
Merited
Heaven
for
them
,
and
●ey
merit
Heaven
themselves
;
one
Heaven
should
●t
be
enough
.
What
enemies
are
they
to
the
●race
of
God
,
how
hard
would
they
make
him
,
〈◊〉
take
a
double
price
for
the
same
Possession
?
Yea
,
the
Opinion
of
mens
merits
would
make
●esus
Christ
the
Redeemer
indebted
to
his
redeemed
●es
.
O
prodigious
absurdity
.
Is
it
not
plain
that
〈◊〉
hath
power
to
give
eternal
life
,
that
he
gives
●ernal
life
,
Joh.
17.2
.
And
would
it
not
be
a
strange
●ingling
of
heaven
and
earth
,
(
horrible
confusion
)
〈◊〉
a
believer
to
come
to
Christ
,
and
demand
of
him
,
●rd
give
me
the
life
and
happiness
,
which
I
have
●rited
at
thy
thy
hands
?
Rather
is
it
not
he
,
that
●erited
for
his
people
,
and
so
hath
it
put
into
his
●●ds
to
give
them
?
Object
.
But
if
salvation
was
purchased
by
Christ
,
〈◊〉
believers
,
will
it
not
follow
,
that
it
is
not
of
●eace
?
Answ.
No
:
it
is
given
for
no
merits
of
theirs
;
●ough
for
the
merits
of
Christ
.
Indeed
it
is
of
●stice
to
Christ
,
because
he
hath
merited
salvation
〈◊〉
believers
:
but
of
grace
to
them
,
because
they
●uld
no
way
merit
it
.
But
if
one
supposeth
any
merit
in
them
;
he
therein
denyeth
,
and
directly
〈◊〉
poseth
that
of
the
Apostle
Paul
,
That
they
are
sa●
by
grace
.
If
of
grace
,
then
not
of
their
own
merit
;
If
of
their
own
merit
,
then
not
of
grace
.
3.
How
utterly
impossible
it
is
,
and
there●
incredible
,
that
the
most
eminent
Saint
should
〈◊〉
heaven
,
who
must
(
with
Iacob
,
)
acknowledge
〈◊〉
self
less
than
the
least
of
mercies
,
and
for
the
ve●●
least
of
his
sins
deserving
no
less
than
hell
?
Tho●
his
sins
are
pardoned
,
that
he
is
not
bound
over
〈◊〉
hell
and
condemnation
;
yet
the
reatus
simplex
〈◊〉
maineth
,
that
we
must
say
of
such
a
pardoned
sinner
;
if
God
should
deal
with
him
according
to
〈◊〉
deserts
,
he
could
look
for
nothing
but
hell
.
If
a
believing
,
repenting
sinner
,
if
the
most
hum●
mortified
sinner
in
the
world
should
merit
forgi●●
life
and
happiness
;
then
their
must
be
more
g●
ness
,
necessarily
supposed
in
his
faith
,
repentance
obedience
,
than
there
is
evil
in
his
sins
:
But
there
more
evil
in
one
sin
,
than
there
is
good
in
them
perfect
obedience
of
any
creature
.
And
if
the
was
more
good
in
a
Saints
obedience
,
than
evil
his
sins
;
then
what
need
had
such
of
the
satisfacting
of
Christ
;
Then
Christ
dyed
in
vain
for
them
w●
might
have
satisfied
for
themselves
.
Again
,
while
the
sins
of
a
believer
do
in
the
own
Nature
deserve
hell
,
if
he
could
merit
hea●●
on
the
other
hand
by
his
obedience
,
then
it
would
〈◊〉
low
,
that
the
same
person
,
at
the
same
time
sho●
deserve
both
to
be
pardoned
,
and
to
be
condemne●
should
both
deserve
heaven
and
hell
,
so
the
penite
should
be
saved
,
but
the
sinner
damned
.
4.
How
impossible
is
it
that
the
condition
of
〈◊〉
Covenant
of
Grace
should
be
meritorious
,
when
this
●ever
necessarily
included
,
indispensible
required
,
is
part
of
the
condition
,
that
we
do
utterly
renounce
●ur
own
righteousness
,
disclaim
all
self-merit
,
●elf-worthiness
,
that
we
see
our
misery
and
despe●ate
lost
estate
without
the
free
grace
of
God
in
Christ
,
that
we
freely
acknowledg
our
iniquity
,
and
●deservings
at
Gods
hand
,
and
put
no
confidence
〈◊〉
the
flesh
.
Yea
we
should
be
ashamed
,
and
con●ounded
in
our selves
,
even
when
the
Lord
is
pacifi●d
towards
us
.
And
Jesus
Christ
hath
told
us
:
Eve●y
one
that
exalteth
himself
,
shall
be
abased
,
and
he
●hat
humbleth
himself
,
Theologi
Reformati
meritò
vocem
meriti
repudiant
,
quia
sonat
aliquid
superbum
.
Le
Blank
Theses
.
Quomodo
fides
justificet
,
Sect.
57.
p.
22.
shall
be
●xalted
.
And
hath
taught
us
,
when
we
have
done
what
is
com●anded
,
to
say
,
(
i.
e.
to
believe
●●d
acknowledg
seriously
)
that
●e
are
unprofitable
servants
,
●nd
deserve
not
so
much
as
●hanks
from
our
Lord
and
master
.
Luk.
17.9
,
10.
And
could
men
doe
all
,
the
Co●enant
of
Grace
requires
,
Si
quis
devotus
,
si
quis
solicitus
,
si
quis
spiritu
fervens
,
caveat
sibi
ne
suis
fidat
maritis
,
ne
suis
in
nitatur
operibus
,
alioqui
nec
hujuscemodi
quidem
animum
intrat
gratia
.
Bernard
.
In
Annum
Dom.
ser.
3.
the
Co●enant
of
Grace
requires
,
that
is
●epent
of
sins
past
,
turn
from
sin
,
●●d
set
upon
a
strict
course
of
obe●ience
for
time
to
come
,
&c.
●nd
onely
fail
in
this
one
point
of
saclaiming
self-righteousness
,
and
●elf-merit
,
to
abide
by
the
merit
●d
righteousness
of
Christ
alone
,
●procure
their
acceptation
with
God
,
and
salvation
;
I
say
,
could
men
do
all
,
that
●e
Covenant
of
Grace
requires
,
besides
this
:
but
〈◊〉
stead
of
denying
,
and
going
out
of
themselves
,
●ould
relye
and
depend
on
their
own
righteousness
as
meritorious
of
the
favour
of
God
,
&c.
they
wo●
find
this
but
a
smoother
and
cleanlier
way
to
hell
〈◊〉
know
not
how
better
to
express
it
,
than
in
the
wo●
of
a
late
Writer
.
As
Works
every
way
per●
and
meritorious
(
supposing
their
were
any
〈◊〉
would
in
themselves
hinder
pardon
by
Chr●●●
death
,
being
essentially
(
in
their
own
Natures
)
〈◊〉
consistent
;
so
a
mans
conceiting
his
works
me●rious
,
is
by
Gods
Law
of
Grace
,
excluded
〈◊〉
any
interest
in
this
propitiation
,
for
he
hath
〈◊〉
it
a
part
of
the
Condition
,
that
men
be
sensible
their
unworthiness
and
undone
estate
with
Christ
and
pardon
.
Thus
let
men
go
never
so
〈◊〉
do
never
so
much
,
yet
an
opinion
of
merit
were
nough
to
spoil
all
they
doe
,
and
enough
to
de●
them
utterly
of
all
saving
benefit
by
the
Cove●
of
Grace
,
they
not
coming
up
to
the
condition
o●
To
stand
upon
our
own
worthiness
,
is
to
fall
〈◊〉
Grace
,
Gal.
5.4
.
5.
To
hold
the
best
works
of
the
most
grace
souls
meritorious
,
is
to
deny
the
Covenant
of
Gr●●
A
Covenant
of
Grace
it
cannot
be
,
if
it
requ●
and
insists
upon
meritorious
works
.
Grace
and
〈◊〉
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inconsistent
.
Though
Grace
will
〈◊〉
well
enough
with
Christs
merit
,
yet
not
with
〈◊〉
merit
of
Saints
(
as
I
shewd
before
.
)
If
Salvation●
by
meritorious
Works
of
our
own
,
then
not
of
G●●●
If
it
be
of
Grace
,
then
not
by
Meritorious
w●
of
our
own
.
And
to
talk
of
meriting
Ratione
〈◊〉
ti
:
Si
opera
merentur
vitam
Aeternam
ex
pacto
&
ordinatione
Dei
;
non
merentur
eam
inerinsecasua
dignitate
.
Alting
.
Elenct
.
p.
801.
By
virtue
of
Gods
〈◊〉
venant
and
Promise
,
W●
is
it
,
but
clearly
to
sub●
the
thing
they
would
word●
blish
?
What
is
it
but
to
〈◊〉
upon
their
own
Swords
,
to
contradict
,
and
confute
themselves
?
That
good
works
are
not
meritorious
of
deaven
and
Happiness
of
themselves
,
but
only
the
Lord
hath
promised
Life
and
Happiness
in
that
way
,
(
let
them
talk
what
they
will
,
)
this
is
a
plain
●roof
,
that
they
merit
not
at
all
by
way
of
Condigity
,
or
in
respect
of
Commutative
Justice
;
but
〈◊〉
is
of
Gods
free
Grace
to
promise
such
a
reward
,
●ndeserved
.
Indeed
the
Popish
Doctors
Hobble
miserably
in
●heir
Disputes
about
the
Merit
of
mens
works
.
●ome
of
them
teaching
,
that
good
works
Merit
by
●irtue
of
Christs
Merits
;
others
,
by
virtue
of
Gods
●romise
,
and
compact
.
Some
holding
that
they
me●it
ex
justitia
,
of
strict
Justice
;
others
,
that
they
●erit
ex
gratitudine
,
as
if
God
was
bound
,
at
least
●
a
way
of
Gratitude
to
reward
them
so
.
Direct●●
contrary
to
Luke
17.9
,
10.
But
no
wonder
that
●hese
Babel-builders
have
their
Language
thus
con●onfounded
.
I
know
the
word
[
Merit
]
hath
sometimes
been
●ed
very
improperly
to
signifie
no
more
,
than
sim●ly
to
obtain
.
As
in
the
speech
of
Cain
,
[
mine
Ini●ity
is
greater
,
(
according
to
the
Vulg.
Lat.
)
●●am
ut
veniam
merear
.
[
](A78190-e56260-b)†
†
See
more
in
Bishop
Mortons
Appeal
for
Protestants
,
l.
2.
c.
2.
sect.
3
,
4.
&
Antidot
.
contra
merita
.
c.
3.
sect.
3.
]
When
●thing
is
more
abhorrent
from
●eason
;
than
that
sin
,
any
sin
●ould
deserve
,
or
merit
forgive●ss
.
What
?
Both
deserve
par●on
,
and
deserve
punishment
?
what
●n
be
a
plainer
contradiction
?
Doth
the
same
●ountain
send
forth
sweet
water
and
bitter
,
salt
wa●r
and
fresh
?
Vse
.
Get
a
clear
apprehension
of
this
certain
truth
,
that
there
is
no
merit
in
what
the
best
of
m●
can
do
.
There
is
a
vast
difference
betwixt
the
co●dition
of
Salvation
,
and
the
Meritorious
cause
〈◊〉
Salvation
.
ANd
yet
sometimes
Antinomians
,
〈◊〉
are
so
much
against
Conditions
,
seem
to
befrie●
Popish
Merits
,
saying
,
That
Christ
giveth
perfection
to
our
works
,
and
we
fulfil
the
Law
in
Chri●
and
our
works
are
perfect
,
and
free
from
sin
,
〈◊〉
Christs
Actions
were
.
Yea
,
Eaton
hath
this
sense
less
saying
,
Justification
is
meritorious
of
all
th●
Favour
and
Blessings
of
God
.
But
let
us
learn
to
distinguish
betwixt
a
Condi●onal
and
a
Meritorious
cause
.
We
are
Justified
〈◊〉
Saved
by
Faith
,
saved
in
the
way
of
Repentance
,
Obedience
.
We
are
not
saved
without
them
(
Christ
is
the
Author
of
Salvation
only
to
those
that
believe
in
him
,
and
obey
him
)
that
these
are
necessary
Conditions
.
Yet
we
are
not
saved
for
Faith
,
or
for
〈◊〉
Repentance
,
Obedience
,
for
any
worth
or
dese●
in
them
,
but
only
for
the
merit
of
Christ
:
The●
are
necessary
Conditions
of
salvation
therefore
but
no
Meritorious
cause
.
An
Error
here
,
is
〈◊〉
Error
in
the
foundation
of
Salvation
.
It
was
th●
Jews
overthrow
,
their
seeking
to
establish
their
〈◊〉
Righteousness
.
As
it
is
enough
to
ruin
any
in
th●
world
,
To
build
off
from
Christ
,
the
only
Foundation
,
is
Ruinous
work
,
such
foolish
building
won●
undo
any
man
.
There
is
salvation
in
no
other
〈◊〉
Christ
.
No
hopes
,
that
ever
we
should
get
to
He●
ven
,
if
we
come
not
unto
Christ
:
No
coming
〈◊〉
Christ
,
if
we
go
not
out
of
our selves
.
Ezek.
18.25
.
Here
now
,
O
House
of
Israel
,
is
not
my
Way
equal
?
Sect.
12.
PROP.
XII
.
The
Condition
of
the
Covenant
of
Grace
not
being
required
properly
to
Merit
,
and
purchase
the
Blessings
promised
;
it
follows
,
that
it
is
only
required
to
make
Way
,
and
qualifie
us
for
our
Enjoying
and
partaking
of
them
.
NOw
after
man
had
broke
with
God
,
one
would
be
apt
to
conclude
,
that
God
would
never
take
him
into
a
new
League
,
unless
it
was
upon
some
higher
,
and
harder
terms
;
as
it
is
usual
among
men
.
Yet
it
is
quite
otherwise
in
the
Covenant
of
Grace
.
God
condescends
to
as
low
terms
as
it
is
possible
for
any
man
reasonably
to
desire
.
As
if
the
Lord
should
treat
sinners
thus
:
Poor
Creatures
you
have
destroyed
your selves
;
but
in
me
is
your
help
.
You
are
a
company
of
Rebels
,
that
deserve
to
die
,
yet
I
am
ready
to
pardon
,
and
to
be
reconciled
to
you
,
in
and
through
my
dear
Son
,
(
who
in
tender
compassion
towards
you
,
willingly
interposed
betwixt
you
and
Justice
,
and
died
to
satisfie
for
,
and
save
as
many
of
you
as
should
own
him
for
their
Redeemer
,
and
return
to
their
Allegeance
to
me
.
)
Now
here
I
offer
to
be
at
peace
with
you
;
only
I
must
secure
the
Honour
of
my
Free-grace
,
and
my
Sons
Merits
,
as
I
must
also
keep
up
the
Reputation
of
my
just
Authority
,
Holiness
,
hatred
of
sin
.
(
As
I
cannot
but
hate
sin
,
though
I
am
willing
to
be
Reconciled
to
sinners
.
)
And
I
must
have
you
at
some
better
pass
,
not
to
sin
wilfully
,
as
those
that
neither
fear
to
offend
God
,
nor
regard
at
all
how
they
wrong
their
own
souls
.
Now
,
what
say
ye
?
Are
you
ready
heartily
to
acknowledg
your
sin
and
wretchedness
,
to
accept
of
a
gracious
pardon
,
and
Salvation
offered
,
standing
no
longer
in
your
own
Justification
,
but
utterly
renouncing
your
own
Righteousness
?
And
do
you
resolve
to
be
subject
to
my
Authority
,
to
obey
my
Commands
for
time
to
come
,
unfeignedly
grieving
and
being
truly
humbled
for
your
coming
short
,
and
failing
in
any
part
of
that
duty
you
owe
to
me
your
Creator
,
Redeemer
,
Owner
,
Governour
?
That
is
,
in
short
,
are
you
really
willing
to
give
up
your selves
to
me
,
to
be
Guided
and
Governed
by
me
,
and
saved
in
my
own
way
?
Then
I
here
,
faithfully
engage
,
upon
the
word
of
the
ever
Living
God
,
the
Faithful
God
that
keepeth
Covenant
,
that
I
will
be
your
God
,
your
Portion
,
your
Exceeding
great
Reward
.
I
will
be
,
and
do
all
that
can
be
desired
,
to
make
you
for
ever
Happy
.
Now
is
not
this
a
fair
proposal
?
Is
it
not
wonderful
,
that
the
Great
God
should
ever
make
such
a
gracious
offer
to
sinful
,
provoking
Creatures
?
Suppose
an
Earthly
Prince
offering
a
Pardon
,
and
promising
his
Princely
grace
and
favour
to
a
company
of
condemned
Traitors
,
and
Rebels
,
if
they
would
seriously
confess
their
guilt
,
acknowledge
and
accept
of
his
Princely
grace
and
clemency
,
and
promise
Loyalty
and
subjection
for
time
to
come
;
Would
you
not
say
these
were
very
fair
,
easie
and
equitable
terms
?
And
that
in
wisdom
and
honour
he
could
require
no
less
?
And
what
doth
the
Lord
require
more
of
us
?
O
sinner
!
thou
that
hast
been
a
rebellious
wretch
,
what
doth
the
Lord
require
of
thee
,
but
only
to
acknowledge
thine
Iniquity
,
to
accept
of
Christ
the
only
Saviour
,
and
give
up
thy self
to
be
governed
by
him
,
heartily
bewailing
and
mourning
for
it
;
when
at
any
time
thou
hast
forgotten
him
,
and
that
Love
,
Duty
,
Service
,
and
Thankfulness
,
which
thou
for
ever
owest
unto
him
?
And
is
it
not
wonderful
Grace
,
that
on
these
terms
the
Lord
is
ready
to
receive
thee
?
Doth
he
promise
,
that
[
If
the
wicked
turn
from
his
wickedness
,
and
walk
in
Gods
Statutes
,
he
shall
surely
live
;
]
his
sins
shall
not
be
mentioned
unto
him
,
(
as
Ezek.
33.14
,
15
,
16.
)
And
will
any
deny
this
to
be
a
gracious
promise
,
because
conditional
?
Is
it
not
plain
,
that
what
the
Lord
calleth
for
here
,
is
of
Right
,
and
a
due
Debt
from
us
?
But
that
he
promiseth
to
receive
sinners
opon
their
return
;
this
is
not
of
Debt
,
but
of
Gods
abundant
Mercy
,
and
Free-grace
.
And
how
should
he
in
Honour
go
lower
than
he
doth
,
or
in
Faithfulness
to
the
Interest
of
the
souls
of
his
people
?
These
three
things
therefore
make
up
the
Condition
of
the
Covenant
of
Grace
.
1.
Repentance
towards
God
,
without
this
no
Remission
or
Salvation
:
Except
ye
repent
,
ye
shall
surely
perish
.
But
on
the
contrary
,
If
the
wicked
turn
,
he
shall
surely
live
,
he
shall
not
dye
,
Ezek.
18.21
.
2.
Faith
in
our
Lord
Jesus
Christ
.
If
ye
believe
not
,
ye
shall
dye
in
your
sins
,
Joh.
8.24
.
But
,
Believe
on
the
Lord
Jesus
,
and
thou
shalt
be
saved
,
Act.
16.31
.
3.
A
resolution
to
perform
sincere
,
and
new
obedience
,
2
Thes.
1.8
.
The
Lord
Jesus
shall
be
revealed
from
heaven
,
to
take
vengeance
on
them
that
obey
not
the
Gospel
(
that
yield
not
evangelical
obedience
:
)
But
he
is
the
Author
of
Eternal
salvation
〈◊〉
them
that
obey
him
.
Under
these
three
,
(
Repentance
,
Faith
,
and
sincere
Obedience
)
is
included
whatsoever
the
Covenant
of
Grace
requireth
,
and
where
one
of
these
is
,
there
are
the
other
.
They
are
inseparable
:
and
where
one
is
named
,
the
other
are
understood
.
As
what
goeth
under
the
name
of
faith
working
by
love
,
Gal.
5.6
.
is
called
a
new
creature
,
Gal.
6.15
.
and
keeping
the
commandments
of
God
,
1
Cor.
7.19
.
Under
the
old
Testament
the
condition
of
the
Covenant
of
Grace
is
ordinarily
expressed
by
turning
to
God
,
(
Ezek.
33.11
.
Seeking
him
(
Amos
5.4
.
Prov.
8.17
.
)
walking
uprightly
,
(
Gen.
17.1
.
Psal.
84.11
.
keeping
his
commandments
,
(
Psal.
103.18
.
)
In
the
New
Testament
it
is
more
ordinarily
expressed
by
faith
,
faith
in
Jesus
Christ
,
Mar.
16.16
.
Joh.
3.36
.
&c.
Not
but
that
all
that
were
saved
before
Christ
came
in
the
flesh
,
were
saved
by
him
(
who
was
th●
Lamb
slain
from
the
beginning
of
the
world
,
〈◊〉
some
take
that
in
Rev.
13.8
.
)
not
but
that
it
was
for
his
sake
,
that
any
were
accepted
of
God
,
and
save●
before
:
see
Ast.
15.11
.
but
after
his
coming
in
the
flesh
,
then
a
more
explicite
faith
in
Christ
,
was
required
of
all
that
would
have
salvation
by
Christ
And
therefore
the
Gospel
was
written
(
as
the
Eva●
gelist
John
sayes
of
the
writing
of
his
Gospel
,
Chap.
20.31
.
that
we
might
believe
that
Jesus
is
the
Christ
the
son
of
God
,
and
that
believing
we
might
have
lif●
through
his
Name
.
Not
that
[
believing
Iesus
to
be
the
Christ
,
the
Son
of
God
]
was
the
onely
thing
required
,
or
all
that
was
necessary
to
our
having
life
through
his
Name
:
But
this
added
to
what
was
before
required
in
order
to
Salvation
:
Before
his
coming
there
was
no
pointing
at
him
,
so
as
John
Baptist
did
,
Joh.
1.29.36
.
Behold
the
Lamb
of
God
that
taketh
away
the
sin
of
the
world
.
But
Christ
being
come
,
he
could
say
,
If
ye
believe
not
that
I
am
he
,
ye
shall
dye
in
your
sins
;
and
he
saveth
those
that
come
unto
God
[
by
him
]
others
he
will
not
save
.
Therefore
he
saith
,
Joh.
17.3
.
This
is
life
eternal
to
know
thee
,
the
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
So
Ioh.
3.36
.
He
that
believeth
on
the
Son
hath
everlasting
life
,
he
that
believeth
not
,
shall
not
see
life
.
So
observe
what
the
Covenant
of
grace
requireth
for
the
honour
of
Christ
as
Redeemer
,
and
of
Free-grace
.
I
am
not
ignorant
,
how
some
have
argued
,
an
explicit
knowledge
and
belief
of
Christs
death
and
satisfaction
,
not
to
have
been
absolutely
necessary
to
the
salvation
of
those
,
that
lived
before
Christs
coming
And
yet
methinks
,
it
is
plain
,
that
the
faithfull
,
that
lived
and
died
before
Christs
coming
in
the
flesh
,
as
they
had
some
means
of
attaining
to
the
knowledge
of
a
Redeemer
,
so
they
had
some
knowledge
of
a
Redeemer
,
though
it
was
more
general
and
confused
,
not
so
clear
and
distinct
,
as
what
Christians
now
have
:
But
the
doctrine
of
mans
Redemption
was
preached
to
Adam
immediatly
after
his
fall
[
The
seed
of
the
woman
shall
break
the
Serpents
head
]
And
Iob
could
speak
of
his
Redeemer
,
Iob
29.25
,
26
,
27.
I
know
that
my
Redeemer
liveth
,
and
that
he
shall
stand
at
the
latter
day
upon
the
earth
.
And
faithfull
Abraham
,
Christ
testifieth
of
him
,
Ioh.
8.56
.
Your
Father
Abraham
rejoyced
to
see
my
day
:
and
he
saw
it
,
and
was
glad
.
And
Iacob
invocates
the
Angel
of
the
Covenant
,
Gen.
48.15
,
16.
God
before
whom
my
fathers
,
Abraham
,
and
Isaac
did
walk
,
the
God
which
fed
me
all
my
life
long
unto
this
day
:
[
The
Angel
which
redeemed
me
from
all
evil
]
bless
the
lads
.
This
Angel
was
his
Redeemer
,
(
And
so
the
Messiah
is
called
,
Isa.
59.20
.
)
Again
,
the
same
Patriarch
,
when
he
lay
a
dying
,
breaks
forth
into
this
sweet
note
,
Gen.
49.18
.
I
have
waited
for
thy
salvation
,
O
Lord
:
which
the
two
Chaldee
Pharaphrasts
explain
thus
,
(
as
Ainsworth
noteth
)
our
father
Iacob
said
,
I
expect
not
the
salvation
of
Gideon
son
of
Ioash
,
which
is
a
temporal
salvation
;
nor
the
salvation
of
Samson
son
of
Manoah
,
but
the
salvation
of
Christ
the
son
of
David
,
who
shall
come
to
bring
to
himself
the
sons
of
Israel
,
whose
salvation
my
soul
desireth
.
The
Patriarks
that
dyed
in
the
faith
,
saw
something
in
the
promise
,
which
they
did
not
live
to
see
fulfilled
,
Heb.
11.13
.
Though
it
was
a
far
off
,
yet
by
faith
they
saw
it
,
and
dyed
in
the
Faith
,
and
confident
expectation
of
it
,
as
Iacob
that
said
,
I
have
waited
for
thy
salvation
,
O
Lord
.
As
Christ
told
his
disciples
,
that
many
Prophets
,
and
righteous
men
,
and
Kings
have
desired
to
see
the
things
that
ye
see
,
and
have
not
seen
them
,
Mat.
13.17
.
Luk.
10.24
.
So
he
sayes
,
that
the
Scriptures
of
the
old
Testament
testified
of
him
,
Ioh.
5.39
.
and
ver.
46.
Had
ye
believed
Moses
,
ye
would
have
believed
me
,
for
he
wrote
of
me
,
Luke
24.44
,
&c.
And
to
him
gave
all
the
Prophets
witness
,
Act.
3.18.20
,
22.
&
10.43
.
Luk.
1.69
,
70
,
72
,
Act.
7.52
.
1
Pet.
1.10
,
11.
As
the
Sacrifices
under
the
Law
pointed
at
Christ
the
Lamb
of
God
,
the
true
Sacrifice
,
that
takes
away
the
sins
of
the
world
.
So
it
was
foretold
,
that
he
should
make
his
soul
an
offering
for
sin
,
and
bear
the
iniquity
of
his
people
,
Isa.
53.10
,
11
,
12.
And
Dan.
9.26
.
After
sixty
two
weeks
shall
Messiah
be
cut
off
.
Thus
it
was
revealed
,
that
he
should
be
put
to
Death
;
yea
,
and
that
he
should
rise
again
,
Psal.
16.9
.
Thou
wilt
not
suffer
thine
holy
One
to
see
corruption
.
And
Psal.
110.1
.
Setteth
forth
his
glorious
Exaltation
,
The
Lord
said
unto
my
Lord
,
sit
thou
on
my
right
hand
,
till
I
make
thine
enemies
thy
footstool
.
Now
when
so
much
of
him
was
revealed
before
,
methinks
it
is
strange
,
if
the
Faithful
then
should
know
nothing
of
him
.
Was
the
Spirit
of
the
Lord
so
straightned
then
,
as
not
at
all
to
own
and
bless
his
own
means
here
?
But
though
I
confess
,
it
is
not
in
me
to
determine
,
how
much
Knowledge
of
,
and
Faith
in
the
Messiah
was
necessary
then
;
and
though
I
grant
the
generallity
of
the
Faithful
then
might
know
very
little
,
(
if
any
thing
at
all
)
of
the
way
and
manner
of
the
Messiahs
procuring
Redemption
and
Salvation
;
of
which
the
Prophets
themselves
were
put
to
enquire
,
and
search
diligently
,
1
Pet.
1.10
.
Yet
methinks
,
this
is
very
clear
.
That
Pardoning
Grace
was
not
a
thing
unknown
to
them
,
but
plainly
declared
,
that
they
might
know
,
Salvation
was
not
of
Works
,
but
of
Grace
.
As
the
Lord
had
proclaimed
his
Name
to
be
The
Lord
,
the
Lord
God
,
Merciful
and
Gracious
,
forgiving
Iniquity
,
and
Trangression
,
and
Sin
;
and
that
will
by
no
means
clear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mundando
non
mundabit
,
h.
c.
neminem
per
se
pro
mundo
&
Innocente
habet
,
sed
quos
mundat
&
Justificat
,
mundat
ex
solâ
suâ
gratiâ
.
(
F.
co.
)
Omnes
egent
Dei
misericordi●
(
Menock
.
)
apud
M.
Pol.
in
Synops.
Exod.
34.
5
,
6
,
7.
so
Psal.
130.3.4
.
If
thou
(
Lord
)
shouldst
mark
iniquities
;
O
Lord
,
who
shall
stand
?
But
there
i●
forgiveness
with
thee
,
that
thou
mayst
be
feared
Isa.
55.7
.
Let
the
wicked
for
sake
his
way
,
and
return
to
the
Lord
,
and
he
will
have
mercy
on
him
,
and
will
abundantly
pardon
.
That
the
Faithful
of
old
had
a
sense
of
their
need
of
pardoning
Grace
,
is
evident
.
As
David
describeth
Blessedness
,
Psal.
32.1
,
2.
Blessed
is
he
,
whose
Transgression
is
forgiven
,
whose
sin
is
covered
.
Blessed
is
the
man
unto
whom
the
Lord
imputeth
not
iniquity
,
and
in
whose
Spirit
there
is
no
guile
.
(
i.
e.
)
No
guile
allowed
,
but
lamented
and
abhorred
.
So
this
was
plainly
taught
,
that
the
true
Israelite
,
the
guiltless
person
,
the
upright
man
could
not
attain
to
Blessedness
,
but
by
the
way
of
pardoning
Grace
.
So
they
that
offered
the
Sacrifices
of
Righteousness
,
might
not
trust
in
their
own
services
and
sacrifices
,
but
in
the
Lord
,
Psal.
4.5
.
And
David
(
a
man
after
Gods
own
heart
)
acknowledgeth
Gods
Forgiving-mercy
,
Psal.
103.3
.
Who
forgiveth
all
thine
iniquities
.
And
Solomon
prayeth
for
them
that
should
return
to
God
with
all
their
bea
rt
—
that
he
would
forgive
,
2
Chron.
6.38.39
.
And
Hezekiah
,
that
the
good
Lord
would
pardon
every
one
that
prepareth
his
heart
to
seek
God
,
2
Chron.
30.18
,
19.
And
thus
far
the
condition
of
the
Covenant
of
Grace
was
all
one
under
both
Testaments
,
to
secure
the
Honour
of
Free-grace
.
(
And
they
are
utterly
unworthy
of
any
Grace
and
Favour
from
God
,
that
will
not
acknowledg
it
.
)
O!
How
is
Gods
Free-grace
,
and
Infinite
mercy
magnified
in
the
Pardon
and
Salvation
of
a
sinful
Creature
?
Free-grace
is
●he
Attribute
that
God
delights
to
Honour
,
and
●oth
Honour
especially
in
a
sinners
Salvation
.
And
●e
will
have
this
right
done
unto
it
,
by
all
,
that
would
attain
to
Salvation
;
he
will
have
them
see
●nd
acknowledge
,
that
if
ever
they
be
saved
,
it
must
●e
by
Gods
Infinite
Free-grace
.
[
](A78190-e58650-b)*
*
Quod
&
si
nos
puerili
animositate
gratis
salvari
nolumus
,
merito
non
salvamur
.
Excludit
miseriae
dissimulatio
miserationem
:
Nec
dignatio
locum
habet
,
ubi
fuerit
praesumptio
dignitatis
.
Bernard
.
In
Dedic
.
Eccl.
Ser.
5.
(
I
am
speaking
of
the
Adult
.
)
As
ever
any
of
us
would
be
saved
,
we
must
be
sensible
of
our
own
unworthiness
(
as
Jacob
,
that
acknowledged
himself
less
than
the
least
of
mercies
,
Gen.
32.10
.
)
We
must
renounce
our
own
Righteousness
,
(
as
Job
9.20
.
If
I
justifie
my self
,
my
own
mouth
shall
condemn
me
.
As
the
Church
confesseth
in
Isa.
64.6
.
We
are
all
as
an
un●lean
thing
,
and
our
righteousness
as
filthy
rags
.
)
There
was
never
any
Saint
,
or
truly
Righteous
person
in
the
world
,
accepted
,
and
saved
for
any
●●herent
Righteousness
found
in
him
:
But
only
of
Gods
Free-grace
,
through
the
satisfaction
of
Jesus
Christ
,
eyed
,
and
accepted
of
God
for
him
.
And
we
read
of
the
Jews
,
Rom.
9.31
,
32
which
followed
after
the
Law
of
Righteousness
,
that
they
●●tained
not
to
the
Law
of
Righteousness
:
Because
●hey
sought
it
not
by
Faith
,
but
as
it
were
by
the
works
of
the
Law
.
This
therefore
is
essential
to
the
condition
of
the
Covenant
of
Grace
,
that
we
acknowledge
all
that
God
doth
for
us
,
according
to
this
Covenant
,
or
all
that
he
here
promiseth
to
do
,
to
be
of
Grace
,
of
Free-grace
.
And
if
men
could
do
all
,
that
the
Covenant
requireth
besides
this
,
and
then
rest
in
th●
same
,
as
a
satisfaction
to
God
for
their
sins
,
and
〈◊〉
compensation
for
his
Favours
,
as
making
him
〈◊〉
mends
;
this
were
to
turn
the
Covenant
of
Grace
i●
a
Covenant
of
Works
.
This
you
are
to
note
,
(
and
I
pray
you
observe
it●
The
condition
of
the
Covenant
of
Grace
,
is
not
〈◊〉
satisfie
for
our
breach
of
the
Covenant
of
Wor●
but
to
Interest
us
in
Christs
satisfaction
.
It
be●
so
agreed
betwixt
,
or
decreed
by
God
the
Father
and
his
Son
Christ
,
that
none
shall
be
pardoned
a●
saved
upon
account
of
his
Satisfaction
,
but
〈◊〉
such
as
come
up
to
the
Tearms
of
the
Covenant
〈◊〉
Grace
.
And
truly
the
Design
of
the
Covenant
of
Gra●
is
so
clear
for
advancing
Christ
,
and
Free-grace
〈◊〉
that
after
many
deliberate
thoughts
,
I
am
afraid
〈◊〉
give
any
more
to
Faith
it self
,
in
the
business
of
〈◊〉
sinners
Justification
and
Salvation
,
than
our
sobe●
Divines
give
to
Repentance
,
and
other
Grace●
Upon
serious
thoughts
,
I
dare
not
contend
for
a●
Causality
,
or
Efficiency
in
Faith
it self
;
no
not
〈◊〉
the
least
and
lowest
Degree
.
If
in
any
respect
〈◊〉
is
to
be
preferred
to
other
Graces
,
it
is
in
th●
(
to
use
the
phrase
of
a
Learned
Divine
)
that
〈◊〉
is
the
sinners
Self-denying
acknowledgment
of
〈◊〉
sin
and
misery
,
and
inability
to
help
himself
.
N●
that
Faith
could
of
it self
procure
our
Pardon
a●
Justification
:
But
only
God
hath
promised
to
the●
that
believe
,
an
Interest
in
Christ
,
and
his
Righteousness
.
How
doth
Faith
Interest
us
in
Christ
a●
his
Righteousness
for
Justification
,
and
Salvation
Certainly
,
not
by
any
Intrinsick
virtue
of
its
ow●
but
by
virtue
of
Gods
gracious
promise
.
The
Papist
would
have
Faith
to
Justifie
,
as
it
is
a
Grace
dispo●●g
ad
justitium
,
and
as
a
part
of
our
Inherent
Righ●ousness
:
Justificatio
sine
dubio
motus
quidam
est
●peccato
ad
justitiam
,
says
Bellarmine
.
So
he
un●standeth
that
of
being
Justified
freely
by
his
●race
,
Rom.
3.24
.
Per
gratiam
,
idest
,
per
justi●on
ab
illo
donatam
,
&
infusam
.
But
if
we
ad●it
of
their
notion
of
Justification
(
more
proper●●
Justification
)
then
we
should
be
Justified
naturally
and
necessarily
upon
the
Working
,
or
(
to
use
●e
common
word
)
Infusing
of
a
principle
of
Grace
,
〈◊〉
Righteous
habits
.
As
it
followeth
also
,
that
we
〈◊〉
only
be
said
to
be
justified
in
part
,
till
such
time
〈◊〉
our
Inherent
Righteousness
be
perfect
.
And
●●squently
that
in
part
we
are
all
Unjustified
;
and
〈◊〉
all
should
be
liable
to
Condemnation
still
.
Others
speak
of
the
Tò
credere
,
the
condition
of
〈◊〉
Covenant
of
Grace
,
Justifying
,
God
taking
●●d
accepting
of
it
,
as
if
it
were
a
perfect
fulfilling
〈◊〉
the
Law
.
Thus
Faith
by
Acceptilation
is
suppo
〈◊〉
to
stand
in
the
place
,
and
stead
of
Perfect
,
Ex
〈◊〉
Legal
Righteousness
and
Obedience
.
And
I
●●sess
the
Expression
of
Faith
being
counted
for
righteousness
,
Rom.
4.3
,
5.
would
seem
to
coun●ance
such
an
Opinion
,
at
first
blush
.
But
we
●●st
not
put
such
a
sence
on
this
Text
,
and
expres●●
of
Scripture
,
as
would
overthrow
other
Scrip●●s
.
We
read
1
Cor.
1.30
.
That
Christ
is
made
〈◊〉
God
unto
us
Righteousness
.
Where
Bellarmine
●●ts
,
Non
esset
absurdum
,
si
quis
diceret
nobis
im●●ri
,
Christi
justitiam
&
merita
,
cum
nobis
do●●ur
&
applicentur
,
ac
si
nos
ipsi
Deo
satisfecisse●●
Though
it
be
a
giving
up
his
cause
.
But
they
〈◊〉
place
Faith
in
the
room
of
perfect
Obedience
,
teaching
that
by
Gods
gracious
Acceptilation
〈◊〉
one
is
reputed
for
the
other
.
they
wrest
the
Scripture
,
and
deny
the
gracious
Imputation
of
Chr●●●
Righteousness
to
them
that
believe
.
So
far
as
I
am
able
to
apprehend
,
that
which
〈◊〉
swereth
to
the
Righteousness
,
and
Obedience
,
〈◊〉quired
in
the
Covenant
of
Works
,
is
the
Righ●●ousness
and
Satisfaction
of
Jesus
Christ
alone
,
(
〈◊〉
is
called
,
The
Lord
our
Righteousness
,
who
is
〈◊〉
of
God
unto
us
Righteousness
,
our
Pro-le●
Righteousness
,
as
one
.
)
As
also
we
are
said
to●
made
the
Righteousness
of
God
in
him
,
2
Cor.
●
.
21
.
)
That
as
man
should
have
been
Justified
,
〈◊〉
for
ever
Happy
by
the
Covenant
of
Works
,
for
〈◊〉
own
Righteousness
inherent
in
him
,
and
wro●●●
by
him
,
had
he
obeyed
perfectly
:
So
that
〈◊〉
man
is
Justified
,
and
saved
now
,
it
is
not
for
〈◊〉
imperfect
Inherent
righteousness
of
his
own
,
〈◊〉
for
the
Righteousness
of
Christ
alone
.
his
comple
and
full
satisfaction
to
Gods
Law
and
Justice
.
〈◊〉
now
if
you
ask
,
How
the
Righteousness
,
and
●●tisfaction
of
Christ
becomes
ours
,
to
Justification
and
salvation
?
Or
how
it
cometh
to
be
imputed
〈◊〉
the
Justifying
of
some
,
when
it
is
not
imputed
others
?
The
answer
is
,
because
the
Lord
hath
〈◊〉
down
in
the
Covenant
of
Grace
upon
what
tear●
or
in
what
way
the
Righteousness
of
Christ
〈◊〉
become
ours
to
Justification
,
and
salvation
;
and
〈◊〉
come
up
to
those
terms
,
others
not
.
And
so
the
expression
of
faith
being
accoun●
or
imputed
unto
righteousness
]
must
either
be
an●
pallage
,
(
as
Beza
,
&c.
)
meaning
that
righteous●
is
imputed
to
them
that
believe
,
Rom.
4.11
.
or
〈◊〉
must
be
put
there
for
the
object
of
faith
,
Christ
〈◊〉
prehended
and
received
by
faith
,
or
else
the
words
●ay
be
understood
thus
,
that
faith
is
that
,
which
in
●e
eye
of
the
new
Law
passeth
for
righteousness
,
sub●●dinate
to
Christs
righteousness
.
Being
all
(
sum●arily
)
which
is
required
of
a
man
himself
,
that
he
●ay
be
just
in
the
eye
of
the
new
law
of
Grace
,
or
●e
Gospel
,
or
that
he
may
have
a
right
and
title
to
●e
righteousness
,
which
consists
in
the
remission
of
〈◊〉
through
Christ
,
(
see
Mr.
Allens
Discourse
,
p.
48.
●9
,
50.
)
But
the
words
cannot
possibly
be
intended
●y
the
Apostle
,
to
exclude
Christs
Righteousness
im●uted
to
them
that
believe
,
for
that
would
make
him
contradictory
to
himself
.
And
so
I
conclude
,
that
faith
is
not
instead
of
per●ect
Legal
righteousness
:
but
the
righteousness
of
Christ
,
which
is
imputed
to
us
,
(
made
ours
)
when
●e
believe
,
come
up
to
Covenant-terms
.
So
we
●ead
in
Rom.
10.4
.
Christ
is
the
end
of
the
Law
for
righteousness
to
every
one
that
believeth
,
and
Chap.
8.
●
.
4
.
what
the
law
could
not
do
,
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
son
in
the
●keness
of
sinfull
flesh
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
a
sin-offering
;
or
a
sacrifice
for
sin
,
(
as
it
should
have
been
●ranslated
,
and
I
wonder
Beza
should
oppose
it
,
when
〈◊〉
his
note
upon
Heb.
10.6
.
he
is
contrary
to
himself
●nd
readeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sacrifice
for
sin
.
(
But
God
●ending
his
own
Son
,
to
be
a
sacrifice
for
sin
,
thus
●●e
)
condemned
sin
in
the
flesh
;
That
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
who
walk
●ot
after
the
flesh
,
but
after
the
Spirit
.
As
if
he
●ad
said
,
The
Law
and
justice
are
no
Losers
by
us
,
who
are
in
Christ
Jesus
.
Though
our
obedience
be
●●perfect
and
short
of
the
Rule
;
yet
Christs
satisfaction
is
full
and
perfect
,
which
by
Gods
gracious
promise
and
Covenant
,
is
freely
made
over
to
〈◊〉
that
believe
.
But
thus
you
have
heard
how
the
design
of
the
●●venant
of
Grace
is
to
advance
Gods
free
grace
,
and
〈◊〉
merits
of
Jesus
Christ
,
and
accordingly
it
is
a
main●
sential
part
of
the
condition
of
the
Covenant
,
that
〈◊〉
acknowledge
free
grace
the
moving
,
&
Christs
t●
teousness
the
meritorious
procuring
cause
of
all
〈◊〉
good
,
and
blessedness
proposed
,
and
promised
in
〈◊〉
Covenant
.
As
they
are
altogether
unmeet
to
〈◊〉
take
of
such
benefits
,
as
will
not
acknowledge
fr●●
whom
they
receive
,
and
how
they
come
by
them
.
Now
to
apply
this
,
before
I
proceed
to
that
〈◊〉
of
the
condition
,
which
is
a
recognizing
of
Go●
Authority
,
and
swearing
fealty
to
him
.
Let
me
ask
,
what
spirit
you
are
of
?
Have
y●●
high
thoughts
of
your selves
,
and
would
you
〈◊〉
something
in
your selves
?
or
have
you
learnt
to
d●ny
your selves
,
and
to
have
admiring
thoughts
〈◊〉
Christ
,
and
free
Grace
?
Luk.
18.9
.
&c.
The●
our
Saviour
put
forth
a
parable
to
certain
that
tr●●ed
in
themselves
that
they
were
righteous
.
Two
〈◊〉
went
up
into
the
temple
to
pray
,
the
one
a
Pharise
the
other
a
Publican
.
The
Pharisee
stood
and
pra●ed
thus
,
God
I
thank
thee
,
that
I
am
not
as
oth●●
men
,
extortioners
,
unjust
,
adulterers
,
or
even
this
Publican
.
I
fast
twice
in
the
week
,
&c.
〈◊〉
he
trusted
in
this
,
thought
this
enough
to
comm●●
him
to
Gods
acceptance
,
and
to
procure
his
salva●●
on
.
He
looked
no
further
.
The
poor
Publican●●
stood
afar
off
,
and
would
not
lift
up
so
much
as
〈◊〉
eyes
to
heaven
,
but
smote
upon
his
breast
,
saying
God
be
mercifull
to
me
a
sinner
.
He
saw
himself
lost
undone
creature
,
unless
it
would
please
th●
Lord
to
shew
forth
his
wonderfull
free
mercy
.
He
●●d
a
deep
sense
of
his
own
wretchedness
,
and
un●orthiness
.
Now
saith
our
Saviour
,
ver.
14.
I
tell
●ou
,
this
man
went
away
justified
,
rather
than
the
●●her
.
For
every
one
that
exalteth
himself
shall
be
●based
,
and
he
that
humbleth
himself
shall
be
exal●ed
.
Now
Sirs
,
how
is
it
?
Are
we
for
exalting
our
●elves
,
or
for
exalting
Christ
,
and
grace
?
It
is
true
,
●aturally
we
are
all
for
establishing
,
and
setting
up
●ur
own
righteousness
;
and
are
loth
to
own
our
●overty
and
wretchedness
,
to
be
so
great
,
as
indeed
●is
;
are
loth
to
think
of
being
so
much
beholden
to
●●s
Christ
,
and
free
Grace
,
as
indeed
we
must
be
,
if
〈◊〉
we
be
saved
.
But
know
this
,
it
is
as
certainly
●●●ning
for
men
to
trust
in
their
own
righteousness
,
〈◊〉
to
go
on
impenitently
in
sin
and
wickedness
.
It
may
〈◊〉
because
thou
art
not
so
bad
as
others
,
thou
thinkest
●y
self
too
good
to
go
to
hell
:
that
thy
sins
do
not
de●●ive
hel
;
or
it
may
be
thou
hast
been
humbled
after
a
〈◊〉
,
&
hast
reformed
many
things
,
hast
left
thy
swear●●g
,
cursing
,
lying
,
thy
drunkenness
,
thy
open
Sabbath
●●of
a
nation
;
&
now
thou
livest
after
another
fashion
,
●●ou
art
a
diligent
hearer
,
hast
set
up
the
worship
of
●●●d
in
thy
family
,
art
just
in
thy
dealings
,
&c.
and
●●●refore
now
thou
thinkest
,
thou
deservest
well
at
●ods
hand
.
But
alas
,
one
thing
thou
lackest
,
thou
must
〈◊〉
all
,
and
come
to
Christ
.
Thou
must
count
all
●●ings
dung
,
thine
own
righteousness
filthy
rags
,
and
●●●tre
only
to
be
found
cloathed
in
the
righteousness
〈◊〉
Christ
.
Alas
,
alas
,
while
thou
trustest
in
thy
〈◊〉
,
as
having
such
a
righteousness
of
thine
own
,
●●ou
art
upon
a
false
bottom
,
thou
art
but
a
proud
●irisee
,
and
many
Publicans
are
more
likely
to
enter
〈◊〉
heaven
,
than
such
self-righteous
ones
.
If
when
we
cannot
deny
,
but
we
are
sinners
;
instead
〈◊〉
humbling
our selves
before
God
,
and
suing
to
〈◊〉
for
Grace
and
pardon
,
in
and
through
Christ
(
〈◊〉
way
that
he
hath
set
forth
,
wherein
alone
sinne●
may
be
reconciled
to
him
.
)
We
will
go
our
〈◊〉
way
(
as
if
Gods
way
were
too
low
)
so
we
〈◊〉
think
to
make
God
amends
some
other
way
;
what
this
,
but
to
deny
Pardoning
,
Gospel-grace
,
〈◊〉
(
as
one
says
)
to
spit
in
Christs
face
?
What
this
,
but
to
make
the
Death
and
satisfaction
Christ
needless
?
As
what
needed
Jesus
Christ
Die
for
sinners
,
to
satisfie
Gods
Justice
,
if
any
thi●
that
sinners
can
do
,
may
satisfie
?
Well
sirs
,
〈◊〉
to
it
:
Christs
satisfaction
was
never
intended
,
provided
for
such
,
as
think
themselves
sufficient
satisfie
,
and
make
God
amends
;
such
as
hope
th●
sins
are
not
so
great
,
but
they
may
be
Expiated
their
good
prayers
,
works
of
Charity
,
or
Right
ousness
,
that
they
have
done
.
Were
it
so
inde●●
then
Jesus
Christ
might
very
well
have
spared
〈◊〉
great
pains
taken
,
and
undergone
about
it
.
The
truth
is
,
there
are
very
gross
and
danger●●
mistakes
both
ways
:
Too
many
that
would
〈◊〉
Christs
work
out
of
his
Hands
,
as
Self-justiciari●
others
again
would
cast
that
,
which
is
their
o●
proper
work
,
upon
Christ
,
as
Antinomians
.
〈◊〉
sound
Christian
must
warily
avoid
both
these
Ro●●
both
Extreams
.
Indeed
Christ
hath
satisfied
for
us
,
for
our
bre●
of
the
Covenant
of
Works
,
if
we
perform
〈◊〉
condition
of
the
Covenant
of
Grace
.
But
he
〈◊〉
not
performed
the
condition
of
the
Covenant
Grace
for
any
(
though
he
hath
purchased
that
G●●
for
some
,
whereby
they
shall
perform
it
.
)
〈◊〉
Christ
was
made
under
the
Law
,
to
fulfil
the
Law
:
Not
under
the
Gospel
,
to
perform
the
condition
of
the
Gospel
.
He
hath
not
repented
for
us
,
believed
for
us
.
Had
he
done
these
,
then
there
were
nothing
at
all
for
us
to
do
;
but
he
should
save
us
altogether
without
us
.
Christ's
satisfying
for
mans
breach
of
the
Covenant
of
works
,
will
not
exempt
us
from
a
necessity
of
performing
the
condition
of
the
Covenant
of
Grace
.
As
our
performing
the
condition
of
the
Covenant
of
Grace
,
is
not
that
which
satisfieth
for
our
breach
of
the
Covenant
of
Works
.
Sirs
,
be
very
clear
in
these
points
:
Certainly
,
they
are
of
very
great
weight
.
Suppose
I
am
questioned
,
as
being
a
sinner
;
what
have
I
to
plead
here
,
but
the
satisfaction
of
Christ
?
But
then
suppose
my
Interest
in
Christs
satisfaction
questioned
;
in
this
case
I
have
nothing
to
plead
,
but
the
condition
of
the
Covenant
of
Grace
.
If
I
truly
repent
,
and
believe
,
then
by
Gods
promise
,
and
Covenant
,
I
am
assured
of
Remission
and
salvation
by
Christ
.
But
for
us
to
place
any
Act
,
Grace
,
or
Duty
of
ours
in
the
●oom
of
Christ
,
is
a
most
dreadful
presumption
,
●nd
an
undoing
mistake
.
They
that
here
would
turn
Christ
out
of
Office
may
indeed
expect
,
that
he
will
turn
them
off
to
shift
for
themselves
.
They
that
are
●ot
willing
to
be
saved
by
him
,
and
saved
in
his
way
,
cannot
be
saved
.
So
necessary
it
is
,
that
we
all
come
to
a
deep
sense
of
our
own
wretchedness
,
●nd
unworthiness
,
and
to
be
heartily
willing
that
Christ
and
Free-grace
should
have
all
the
Honour
of
our
Justification
,
and
salvation
.
As
a
personal
wor●hiness
,
so
a
conceit
of
such
worthiness
in
our selves
,
will
not
stand
with
a
Covenant
of
Grace
,
or
with
salvation
by
Grace
.
Pardon
,
and
peace
with
God
,
and
Heavens
ever-lasting
Happiness
,
are
too
precious
Priviledges
and
Blessings
,
to
be
cast
away
on
such
,
as
have
no
sense
what
it
cost
Jesus
Christ
to
purchase
them
,
and
such
as
make
light
matters
of
them
;
and
such
as
are
so
well
conceited
of
themselves
,
as
to
look
upon
al●
as
Deserved
,
and
Due
to
them
.
The
Water
of
Life
is
for
souls
that
are
a
thirst
.
And
Christs
Wine
and
Milk
for
them
that
have
no
Money
to
buy
.
They
that
come
with
the
Prodigal
,
Give
me
the
portion
of
Goods
that
falleth
to
me
;
that
think
they
may
lay
claim
to
Heaven
,
as
their
own
,
as
a
due
Debt
,
shall
go
without
it
:
They
have
no
part
,
nor
lot
in
it
.
Rather
it
is
meet
to
come
to
God
with
the
returning
Prodigal
,
heartily
confessing
;
Father
,
I
have
sinn●
against
Heaven
,
and
before
thee
,
and
am
no
more
worthy
to
be
called
thy
son
,
or
to
have
any
portion
,
or
Inheritance
among
the
children
.
Job
33.27
,
28.
He
looketh
upon
men
,
and
if
any
say
I
have
sinned
and
perverted
that
which
was
right
,
and
it
profit●●
me
not
:
He
will
deliver
his
soul
from
going
into
th●
pit
,
and
his
life
shall
see
the
Light
.
Now
,
2.
I
come
to
speak
of
the
condition
of
the
C●venant
of
Grace
,
to
shew
what
it
requireth
,
〈◊〉
keep
up
Gods
Authority
;
and
evidence
his
●●rity
,
Holiness
,
and
Hatred
of
sin
.
(
As
I
ha●●
told
you
,
though
he
is
willing
to
be
Reconciled
〈◊〉
sinners
,
yet
he
can
never
be
Reconciled
to
sin
.
〈◊〉
I
also
told
you
in
my
Discourse
of
the
Covenant●
Works
,
that
God
in
entering
into
Covenant
wi●●
man
,
did
not
lay
aside
his
Authority
,
and
commanding
Power
over
man
.
)
I
confess
I
meet
with
one
of
very
great
wor●●
that
makes
faith
the
onely
condition
.
Faith
,
Mr.
Obad.
Sedgw.
of
Covenant
,
pag.
183.185
.
and
no
other
thing
.
Yea
,
faith
considered
only
as
uniting
us
to
Christ
;
(
which
he
sayes
is
a
point
as
difficult
,
and
weighty
as
any
that
he
meets
with
)
Faith
as
justifying
,
doth
not
bring
us
into
Covenant
,
(
sayes
he
)
for
our
justifying
follows
our
being
in
the
Covenant
,
&c.
where
by
being
in
Covenant
,
(
as
all
along
in
his
Treatise
)
he
meaneth
,
being
internally
in
Covenant
,
or
keeping
,
and
standing
to
the
Covenant
,
so
that
one
may
lay
claim
to
the
blessings
promised
in
the
Covenant
.
But
I
would
fain
know
,
whether
souls
are
united
to
Christ
by
any
other
faith
,
than
such
a
faith
,
as
justifieth
,
and
sanctifieth
too
?
And
elsewhere
the
same
Authour
telleth
us
,
All-though
forgiveness
of
sin
be
not
the
effect
of
mans
repentance
,
(
for
then
we
should
forgive
our selves
,
yet
repentance
is
required
to
the
obtaining
of
forgiveness
;
citing
those
texts
,
Isa.
55.7
.
Ezek.
18.21
.
If
the
wicked
will
turn
—
where
it
is
plainly
made
the
condition
:
And
,
if
faith
be
any
more
,
if
remission
and
justification
be
the
effect
of
mans
faith
,
(
then
as
he
saith
)
we
should
forgive
our selves
,
and
justifie
our selves
.
Again
,
where
he
is
proving
a
condition
,
expresly
determined
in
Scripture
,
(
as
agreeing
to
the
Covenant
of
Grace
,
)
amongst
other
texts
,
requiring
faith
,
he
citeth
these
,
Act.
2.38
,
43
,
19.
Repent
and
be
converted
,
that
your
sins
may
be
blotted
out
,
2
Cor.
6.17
,
18.
Come
out
from
among
them
—
and
touch
not
the
unclean
thing
,
and
I
will
receive
you
,
and
will
be
a
Father
unto
you
,
and
ye
shall
be
my
ons
and
daughters
,
saith
the
Lord
Almighty
;
]
which
Scriptures
make
repentance
,
and
conversion
,
as
well
the
condition
of
the
Covenant
.
If
now
you
should
say
,
that
you
know
not
what
to
think
of
the
Condition
of
the
Covenant
of
grace
.
And
Ministers
distract
your
minds
,
saying
sometimes
it
is
this
thing
onely
,
and
sometimes
it
consisteth
of
other
things
,
as
well
as
that
.
Yet
know
,
we
are
all
agreed
thus
far
,
that
where
one
grace
is
in
truth
,
there
are
other
graces
with
it
.
Where
saving
Faith
is
,
there
is
repentance
,
and
a
disposition
and
resolution
to
perform
sincere
obedience
.
They
are
inseparable
.
As
Moralists
speak
of
a
concatenation
of
virtues
[
](A78190-e60990-b)*
*
So
the
Stoicks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diog.
Laert.
in
Zeno.
l.
7.
p.
513.
,
there
must
needs
be●
concatenation
of
saving
graces
.
Indeed
the
seed
of
God
includes
all
graces
in
it
.
And
all
graces
make
one
new
creature
.
The
new
heart
is
both
a
believing
heart
,
and
an
humble
;
a
penitent
heart
,
and
a
pure
;
and
a
loving
heart
,
and
a
thankful
heart
;
&c.
And
so
he
that
will
have
Faith
,
and
no
other
thing
,
the
condition
of
the
Covenant
of
Grace
;
yet
afterwards
telleth
you
what
it
is
,
to
wit
,
"
the
bringing
of
the
heart
into
Christ
.
Because
I
have
long
had
the
same
apprehension
touching
this
matter
,
I
will
recite
his
words
at
large
,
thinking
them
very
well
worthy
of
your
observation
when
he
is
speaking
of
the
principle
of
grace
,
renewing
,
saving
grace
;
says
he
,
According
to
the
several
wayes
of
working
,
it
hath
several
names
(
e.
g.
)
As
it
is
the
turning
of
the
heart
;
it
is
called
conversion
.
As
it
is
the
humbling
of
the
heart
;
it
is
called
godly
sorrow
.
As
it
is
the
the
turning
of
us
from
sin
,
it
is
called
Repentance
.
As
it
is
the
bringing
of
the
heart
into
Christ
,
it
is
called
Faith
,
&c.
As
it
is
the
abasing
of
the
heart
,
it
is
called
Humility
.
As
it
is
the
gentle
tempering
of
the
heart
,
it
is
called
meekness
.
As
it
is
a
submitting
of
the
heart
to
God
in
sufferings
,
it
is
called
patience
,
&c.
Now
if
you
attend
to
this
;
that
all
grace
is
radically
,
or
virtually
in
that
seed
of
God
,
you
will
know
what
to
say
to
those
nice
questions
,
whether
faith
or
repentance
be
first
?
And
whether
we
are
first
united
to
Christ
by
;
and
then
receive
sanctifying
graces
from
him
?
It
quite
cutteth
off
such
questions
as
these
.
As
that
faith
,
which
uniteth
unto
Christ
,
supposeth
the
understanding
enlightned
,
and
the
will
set
right
;
that
is
,
the
soul
renewed
.
So
that
question
,
whether
faith
be
seated
in
the
understanding
,
or
in
the
will
?
would
appear
to
be
an
impertinent
question
.
As
many
Philosophers
of
late
can
see
no
reason
to
suppose
those
faculties
really
distinct
from
the
soul
.
Methinks
,
this
may
ease
your
minds
of
any
perplexity
,
that
the
seeming
difference
among
sober
Divines
,
about
the
condition
of
the
Covenant
,
may
occasion
.
Take
notice
of
this
I
pray
;
they
that
make
faith
the
onely
condition
,
yet
are
far
from
supposing
that
faith
goes
alone
;
No
,
it
hath
the
whole
train
of
graces
attending
on
it
.
The
new
heart
,
that
which
the
Apostle
Peter
calleth
,
a
divine
,
or
Godlike
Nature
,
hath
them
all
.
Another
sound
Divine
I
meet
with
,
Bulkley
of
Covenant
,
p.
334.
&c.
makes
faith
the
whole
condition
of
the
Covenant
of
grace
,
but
there
he
takes
Faith
in
so
large
a
sence
,
as
to
include
sincere
Obedience
.
And
so
he
telleth
us
,
when
God
saith
in
the
Covenant
[
I
will
be
your
God
,
]
the
meaning
is
not
only
,
that
he
will
be
a
God
of
Mercy
to
us
,
to
pardon
and
bless
us
;
but
a
God
over
us
,
to
Rule
and
Govern
us
:
And
that
Faith
closeth
with
him
in
both
respects
.
He
grants
,
The
Covenant
betwixt
God
and
us
,
is
,
like
that
between
a
King
and
his
People
.
Faith
sets
God
upon
the
Throne
,
and
saith
,
Reign
thou
over
me
.
And
again
,
If
he
do
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
ye
will
,
yet
you
shall
be
saved
,
is
the
Devils
covenant
,
not
Gods
.
Now
I
would
not
take
such
for
Adversaries
,
who
agree
in
the
thing
,
only
they
differ
in
words
,
in
the
manner
of
expressing
themselves
.
Faith
indeed
is
the
only
Receptive
condition
.
As
in
its
own
Nature
it
is
an
Accepting
or
Receiving
of
Christ
offered
in
the
Gospel
,
in
which
respect
it
is
chosen
and
appointed
by
God
,
and
is
the
great
Summary
condition
of
the
Gospel
:
But
then
besides
Faith
,
(
the
Receptive
condition
)
there
are
other
Dispositive
conditions
,
which
are
either
necessarily
implied
,
and
included
in
Faith
,
or
are
necessary
Attendants
on
it
.
For
which
see
what
the
Lord
required
of
Abraham
,
Gen.
17.1
.
I
am
the
Almighty
,
or
All-sufficient
God
,
walk
before
me
,
and
be
thou
perfect
.
Or
be
sincere
,
upright
.
Or
[
be
thou
perfect
]
though
thou
art
not
already
perfect
,
yet
be
pressing
on
towards
Perfection
.
As
it
is
a
constant
Note
of
Sincerity
and
Uprightness
,
to
strive
after
Perfection
.
And
no
less
is
required
of
us
,
2
Cor.
7.1
.
Having
therefore
these
Promises
,
(
wha
Promises
?
Those
Covenant
promises
mentioned
,
Chap.
6.16
,
17
,
18.
)
let
us
cleanse
our selves
from
all
Filthiness
,
and
be
perfecting
Holiness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
fear
of
God
.
Though
we
are
not
perfect
in
Holiness
,
while
here
,
yet
we
must
be
perfecting
Holiness
:
This
is
required
of
all
Gods
Covenant
People
.
And
who
are
they
that
deal
not
falsly
in
his
Covenant
,
but
such
as
walk
uprightly
,
whose
hearts
depart
not
from
him
,
Psal.
44.17
,
18.
Who
are
they
that
keep
his
Covenant
,
but
such
as
give
themselves
to
keep
his
Testimonies
,
Psal.
25.10
.
Keep
them
,
as
Zacharias
,
and
Elizabeth
his
Wife
,
Luke
1.6
.
As
David
,
who
desired
to
have
a
respect
to
all
Gods
Commands
,
would
lay
all
Gods
Judgments
before
them
:
Though
they
cannot
yield
sinless
Obedience
to
any
one
Command
,
yet
their
desire
is
to
Obey
all
Gods
Commands
.
They
Obey
his
Laws
Impartially
,
though
but
Imperfectly
,
Psal.
15.1
,
2.
Lord
,
who
shall
dwell
in
thy
holy
Hill
?
Who
shall
go
to
Heaven
?
The
Answer
is
,
He
that
walketh
uprightly
.
And
what
can
be
more
plain
,
than
that
this
is
part
of
the
condition
of
the
Covenant
of
Grace
;
even
from
those
very
Texts
.
which
may
plead
and
urge
against
all
conditions
.
They
who
have
God
for
their
God
,
whom
he
owneth
for
his
People
,
have
his
Law
put
into
their
Inward
parts
,
and
written
in
their
hearts
.
View
over
again
,
Jer.
31.33
.
&c.
with
the
other
Texts
,
Para●lel
to
it
,
which
I
had
occasion
to
speak
of
before
,
under
the
Ninth
Proposition
.
So
Mich.
6.6
,
7
,
8.
Wherewithal
shall
I
come
before
the
Lord
,
will
the
Lord
be
placated
,
appeased
with
thousands
of
Rams
,
or
with
ten
thousands
of
Rivers
of
Oyl
?
Shall
I
give
my
First-born
for
my
Transgression
,
the
Fruit
of
my
body
,
for
the
〈◊〉
of
my
soul
?
He
hath
shewed
thee
,
O
man
,
whe●
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
Justly
,
and
to
love
Mercy
,
and
to
walk
humbly
with
thy
God
.
And
surely
,
it
is
meet
to
be
said
unto
God
,
I
will
not
offend
any
more
:
That
which
I
see
not
,
teach
thou
me
;
If
I
have
done
iniquity
,
I
will
do
no
more
,
as
it
is
Job
34.31
,
32.
Is
it
not
meet
,
that
when
a
sinner
cometh
to
God
,
desiring
conditions
of
peace
,
be
unfeignedly
sorry
for
sin
past
,
and
resolved
against
sin
for
time
to
come
,
fully
purposing
not
to
persist
i●
any
way
of
sin
:
Surely
it
is
meet
to
be
said
unto
God
,
Lord
be
at
peace
with
me
,
and
by
thy
Grace
I
will
now
break
my
former
League
with
sin
;
O!
I
would
no
more
return
to
Folly
.
I
would
not
that
other
Lords
should
any
more
have
dominion
over
me
.
Thus
now
you
have
heard
,
what
are
the
tearm●
of
the
Covenant
of
Grace
,
as
to
secure
the
Honour
of
Gods
Free-grace
,
and
of
Christs
Merits
,
so
to
assert
Gods
Authority
over
us
,
and
evidence
his
Love
to
Holiness
,
and
hatred
of
sin
.
And
as
ever
you
would
enjoy
the
Blessings
therein
promised
,
as
ever
you
would
have
the
pardon
of
sin
,
and
an
Interest
in
God
,
and
Eternal
happiness
,
you
must
come
up
to
these
Tearms
:
And
be
it
known
unto
you
all
,
that
if
you
do
not
like
well
of
these
Tearms
,
you
may
stick
to
the
Covenant
of
Works
,
and
from
thence
receive
your
Doom
:
But
certainly
,
you
cannot
claim
any
part
in
that
Happiness
,
held
forth
in
the
Covenant
of
Grace
.
God
cannot
in
Honour
condescend
to
any
lower
tearms
.
Should
he
pardon
Offenders
,
who
had
a
purpose
to
Transgress
again
,
to
go
on
in
sin
?
would
not
this
be
an
emboldening
of
sinners
?
Would
not
it
be
a
stain
to
his
Righteous
Government
?
A
great
blemish
to
his
Infinite
Wisdom
,
and
Goodness
too
?
Most
true
it
is
,
his
Grace
is
Dispensed
freely
,
yet
not
promiscuously
.
Though
the
Pope
is
prodigal
of
his
pardons
which
cost
him
nothing
,
and
indeed
are
nothing
worth
;
though
he
grant
out
Pardons
and
Dispensations
for
sins
to
come
,
Sins
to
be
committed
,
yet
the
Wise
and
Holy
God
setteth
more
store
by
his
Pardons
.
He
cannot
but
account
highly
,
of
what
was
purchased
at
no
lower
Rate
,
than
the
most
precious
Blood
of
his
dear
Son
.
Of
all
things
in
the
world
,
he
cannot
endure
to
have
his
Grace
in
Christ
abused
.
Though
he
is
a
God
that
pardoneth
Iniquity
,
Transgression
and
Sin
,
yet
he
will
by
no
means
clear
the
Guilty
,
or
acquit
the
Wicked
,
as
it
is
,
Nah.
1.3
.
Ita
misericors
,
ut
maneat
justus
,
&
Sanctus
.
They
shall
not
have
a
pardon
from
him
,
who
would
not
care
how
they
abused
it
.
But
only
such
as
would
say
with
Ezra
:
Should
we
again
break
his
Commandments
?
He
healeth
their
Back-slidings
,
whom
he
freely
loves
,
and
graciously
receives
.
O
sirs
,
we
(
as
we
are
Gods
Messengers
)
should
sear
to
conceale
any
part
of
our
Message
:
As
we
are
his
Ambas●adors
,
we
should
fear
to
hide
from
you
any
part
of
our
Ambassie
.
Would
it
not
be
unsaithfulness
to
God
and
to
your
souls
,
did
we
shun
to
declare
all
the
Counsel
of
God
concerning
you
?
Well
,
I
must
tell
you
what
you
are
every
one
of
you
to
trust
to
,
God
hath
Sworn
by
his
Holiness
,
and
he
will
not
Lye
,
he
will
never
alter
this
thing
that
is
gone
out
of
his
Lips
;
he
hath
given
you
Propositions
of
peace
in
writing
,
you
have
the
Tables
of
his
Covenant
,
signed
with
his
own
Hand
;
Sealed
in
the
Blood
of
his
Son
:
You
have
heard
the
Contents
what
it
is
that
the
Lord
requireth
of
you
.
Now
what
say
you
?
Are
not
his
Ways
equal
?
Are
not
the
Tearms
very
fair
?
Are
not
his
Offers
exceeding
gracious
?
If
you
are
not
pleased
with
them
,
you
may
take
your
course
;
yet
I
must
say
,
refuse
them
at
your
peril
.
As
I
must
warn
you
,
and
in
the
Name
of
the
Lord
,
I
warn
you
this
day
,
that
you
never
look
that
he
should
offer
Mercy
to
you
upon
other
Tearms
than
these
.
I
call
Heaven
and
Earth
to
record
against
you
this
day
,
that
you
have
had
Life
and
Death
set
before
you
,
and
I
warn
you
every
one
,
that
you
do
not
presume
of
any
part
in
Christ
or
Salvation
purchased
by
him
;
or
that
any
of
the
saving
Benefits
,
and
Blessings
held
forth
in
the
Covenant
of
Grace
,
are
yours
,
if
you
are
not
indeed
sensible
of
the
evil
of
sin
,
and
truly
humbled
for
sin
if
you
do
not
truly
renounce
your
own
righteousness
,
and
really
resolve
to
forsake
all
known
sin
,
to
practise
all
known
Duty
,
to
walk
before
God
,
and
be
upright
.
How
is
it
possible
,
that
they
should
be
true
to
their
League
with
God
,
faithful
in
his
Covenant
,
who
yet
continue
in
League
with
any
Lust
,
any
known
sin
,
Gods
declared
enemie
;
and
who
refuse
to
come
under
any
known
Law
of
his
?
Know
this
,
that
as
a
Pharisaical
righteousness
cannot
,
so
neither
can
an
Antinomian
faith
save
any
of
you
.
The
Apostle
James
would
tell
the
Libertines
of
his
dayes
,
that
the
Devil
had
a
faith
as
well
as
they
.
Indeed
Libertines
have
another
Gospel
,
not
the
true
Gospel
of
Christ
.
Therefore
they
must
●eeds
have
another
faith
,
not
the
true
Faith
of
Christ
.
Some
would
perswade
themselves
,
and
others
too
,
that
Christ
hath
done
all
:
That
they
must
see
their
Repentance
in
Christ
,
and
Gospel-obedience
in
Christ
,
which
is
a
very
short
cut
to
Heaven
.
But
how
smooth
and
specious
soever
this
Doctrine
may
seem
to
some
,
yet
it
is
most
false
,
corrupt
,
and
dangerous
Doctrine
.
Christ
never
satisfied
for
our
full
and
final
breach
of
the
Covenant
of
Grace
,
though
he
did
for
our
breach
of
the
Covenant
of
Works
.
Not
but
that
sins
against
the
Gospel
are
pardoned
for
the
sake
of
Christ
.
Not
but
that
Christ
satisfied
for
sins
against
the
preceptive
part
of
the
Gospel
,
and
Non-performance
of
the
condition
for
a
time
;
but
these
are
pardoned
to
none
,
but
those
that
come
to
perform
the
Gospel
condition
,
that
is
,
Believe
and
Repent
in
time
.
Shew
me
one
Text
,
that
will
prove
,
there
was
ever
any
sinner
in
the
world
,
pardoned
and
saved
in
a
state
of
impenitency
and
disobedience
.
Christ
hath
told
us
,
what
is
the
portion
of
Hypocrites
and
Unbelievers
,
Mat.
24.51
.
Luke
12.46
.
And
if
any
of
you
continue
such
,
there
you
may
read
your
Doom
.
Look
what
sentence
he
gives
forth
now
in
his
word
,
he
will
not
contradict
,
but
fully
ratifie
in
the
last
and
great
day
.
And
see
what
he
saith
,
Mat.
7.21
.
Not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
;
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
And
Luke
19.27
.
Those
mine
enemies
which
would
not
,
that
I
should
Reign
over
them
,
bring
hither
,
and
slay
them
before
●●e
.
As
Jeptha
said
to
the
men
of
Gilead
,
Did
ye
not
hate
me
,
and
expel
me
?
and
why
do
ye
come
to
me
when
you
are
in
distress
?
Such
as
reject
Christ
now
,
will
find
such
welcome
to
him
another
day
,
that
they
shall
be
rejected
of
him
.
[
If
I
deliver
you
,
shall
I
be
your
Head
?
]
Christ
will
not
be
our
Saviour
upon
other
tearms
.
He
will
certainly
refuse
to
be
our
Saviour
,
if
we
refuse
him
as
Lord
.
Hi●
God
hath
exalted
to
be
a
Prince
,
as
well
as
a
Saviour
.
Him
God
hath
appointed
not
only
to
be
a
Deliverer
,
but
also
a
Leader
and
Commander
,
Isa.
55.4
.
And
thus
I
have
spoken
of
the
condition
,
of
the
Covenant
of
Grace
.
1.
As
securing
the
honour
of
Christ
,
and
free-grace
.
2.
As
securing
the
honour
of
Gods
Authority
and
Holiness
,
Now
Thirdly
,
I
will
add
a
few
words
concerning
the
condition
,
as
it
respects
the
Interest
and
benefit
of
souls
,
Are
not
his
wayes
equal
,
when
he
requires
nothing
,
but
what
is
for
our
advantage
?
See
Deut.
10.12
,
13.
And
now
Israel
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
fear
the
Lord
thy
God
,
to
walk
in
his
wayes
and
to
love
him
,
to
keep
the
Conmandments
,
which
I
command
thee
this
day
for
thy
good
,
So
Deut.
6.24
.
Is
it
not
good
,
that
such
weak
imperfect
creatures
as
we
are
,
have
our
help
laid
on
Christ
,
who
is
mighty
to
save
?
Is
it
not
better
that
we
have
such
an
Alsufficient
Saviour
to
lean
upon
,
than
to
stand
on
our
own
Leggs
?
Tutissimum
est
,
(
As
Bellarmi●●
was
forced
to
say
at
last
,
after
a
great
contest
against
it
)
propter
incertitudinem
propriae
justitiae
,
&
periculu●
inanis
gloriae
,
fiduciam
totam
in
solâ
Dei
misericordi●
&
benignitate
reponere
;
would
not
any
enlightened
conscience
chuse
and
think
it
safer
to
abide
by
the
perfect
righteousness
and
satisfaction
of
Christ
our
surety
before
Gods
barre
;
would
not
such
an
one
much
rather
desire
to
be
found
in
that
long
white
robe
,
than
to
be
found
in
the
short
covering
of
his
own
imperfect
righteousness
?
That
to
despise
,
slight
,
and
reject
Christ
,
is
exceedingly
to
wrong
our
own
souls
?
Again
,
is
it
not
good
that
the
heart
be
humbled
for
sin
,
broken
for
sin
,
the
more
to
loosen
it
from
Sin
,
and
to
engage
it
the
more
against
sin
for
time
to
come
?
And
though
worldly
sorrow
is
a
burthen
causing
the
heart
to
stoop
;
yet
certainly
you
that
know
what
Godly
sorrow
is
,
you
find
much
more
hearts
ease
in
it
:
Have
you
not
many
times
gone
awy
with
lighter
hearts
,
hearts
more
at
ease
,
from
prayer
,
from
the
word
,
from
a
Sacrament
,
when
you
have
had
them
kindly
melted
into
Gods
sorrows
?
And
is
it
not
good
to
be
divorc'd
from
sin
?
what
are
ye
the
better
for
any
lust
,
you
have
harboured
in
your
bosomes
?
Have
they
not
been
Delilah's
to
you
?
What
fruit
,
what
fruit
of
those
base
lusts
?
Oh
how
may
you
be
ashamed
!
All
that
kindness
you
have
shewn
to
your
lusts
,
hath
it
not
been
great
cruelty
to
your
own
souls
?
How
have
they
robbed
you
of
your
strength
,
of
your
peace
,
true
peace
and
comfort
,
of
sweet
communion
that
you
might
have
had
with
the
Father
,
and
with
his
Son
Jesus
Christ
,
and
with
the
Holy
Spirit
the
Comforter
!
O
what
have
you
lost
,
to
enjoy
your
base
lusts
?
when
the
Prophet
saith
[
his
soul
is
not
right
in
him
]
Non
est
recta
anima
,
Hab.
2.4
.
The
Apostle
hath
it
thus
,
Heb.
10.38
.
My
soul
shall
have
no
pleasure
in
him
,
yet
to
the
same
sence
,
quia
rectitudo
animae
,
in
semet●sâ
consistit
in
eo
,
quod
placeat
Deo
,
&
è
contra
,
to
ipso
quod
placeat
Deo
,
in
se
est
recta
.
Lud.
Tenu
.
in
Heb.
10.
dip
.
7.
Sect.
2.
pag.
473.
b.
And
after
all
sin
would
rob
you
of
your
souls
and
ruine
them
so●
ever
.
Would
you
have
Christ
and
your
Lusts
together
?
Heaven
and
your
lusts
together
?
But
that
is
impossible
,
Abstracting
Gods
decree
,
and
positive
constitution
,
it
is
impossible
in
the
very
nature
of
the
thing
[
What
communion
hath
light
with
darkness
?
]
If
it
be
good
for
souls
to
contract
with
Christ
,
to
receive
Christ
,
it
is
then
good
to
break
with
sin
,
and
part
with
sin
.
As
Christ
cannot
endure
his
greatest
enemy
to
be
his
corrival
;
so
neither
can
one
heart
be
i●
League
,
in
love
with
two
,
so
contrary
;
while
you
love
the
one
,
you
will
despise
,
yea
hate
and
be
at
Enmity
with
the
other
.
And
what
should
you
do
with
your
Lusts
in
Heaven
?
You
would
find
no
company
there
,
fit
for
you
,
no
Objects
there
,
no
entertainment
there
fit
for
you
.
How
miserable
is
Dives
in
Hell
,
with
his
perpetual
scorching
,
parching
thirst
,
while
he
cannot
obtain
a
drop
of
water
there
,
to
cool
his
Tongue
?
And
would
it
not
be
a
Torment
to
sinners
to
be
in
Heaven
,
with
their
craving
Lusts
,
where
is
nothing
suitable
to
satisfie
them
?
No
fuel
for
Lust
i●
Heaven
;
no
Work
,
no
Employment
in
Heave●
fit
for
you
.
O
sirs
,
without
new
hearts
,
What
should
you
do
in
the
new
Jerusalem
?
Without
clea●
hands
,
and
pure
,
holy
hearts
,
What
should
you
do
in
Gods
holy
Hill
?
If
the
enjoyment
of
Heaven
be
a
thing
desirable
,
then
also
it
is
desirable
that
w●
be
sanctified
,
made
meet
for
that
Inheritance
of
th●
Saints
in
Light
.
It
is
impossible
in
the
Nature
o●
the
thing
,
that
we
should
be
happy
in
the
Fruiti●●
of
God
,
till
first
we
are
made
Holy
,
and
conforme
to
him
.
And
you
that
have
no
delight
in
the
Service
of
God
,
in
holy
Duties
,
to
whom
the
word
is
a
burthen
,
and
Prayer
a
burthen
,
and
Sabbaths
wearisome
days
:
Alas
,
what
should
you
do
in
Heaven
?
Would
those
Carnal
hearts
of
yours
like
well
to
keep
an
everlasting
Sabbath
there
,
that
are
so
weary
of
these
short
Sabbaths
here
;
saying
,
When
will
the
Sabbath
be
ended
?
How
would
you
like
to
be
continually
admiring
,
and
adoring
,
and
extolling
God
and
his
Infinite
glorious
Perfections
,
Christ
and
his
Incomparable
,
Matchless
Love
and
Grace
;
as
those
that
think
Eternity
too
little
to
take
the
Height
and
Length
,
and
Breadth
and
Depth
thereof
.
Thus
it
may
appear
that
what
God
requires
in
the
Covenant
of
Grace
,
is
plainly
necessary
in
order
to
the
Rectifying
and
Healing
of
mans
corrupted
Nature
,
to
make
it
capable
of
true
Blessedness
;
to
make
it
capable
of
what
the
Covenant
of
Grace
doth
hold
forth
and
promise
.
O
my
Friends
,
how
easie
were
it
Expatiating
here
,
and
to
shew
what
enemies
they
are
to
their
own
souls
,
and
what
Bruitish
,
unreasonable
Creatures
they
are
,
that
think
what
God
requireth
in
the
Covenant
of
Grace
,
is
very
hard
.
Surely
they
know
not
what
is
good
for
themselves
.
Consider
once
again
,
what
it
is
the
Lord
requireth
of
us
,
and
is
it
not
,
as
if
he
should
bespeak
us
after
this
manner
.
Poor
Creatures
,
though
there
is
cause
as
you
are
Degenerated
,
and
Apostatised
from
me
,
just
cause
indeed
that
I
should
sentence
you
to
Hell
,
to
depart
from
me
,
as
accursed
for
ever
;
yet
for
my
son's
sake
,
and
to
manifest
my
Rich
Grace
and
Mercy
;
I
do
here
declare
,
I
am
ready
to
receive
you
again
into
favour
,
that
your
souls
should
live
for
ever
in
my
Sight
,
and
that
upon
as
good
Terms
,
as
ever
you
could
possibly
wish
for
your selves
.
You
have
seen
when
I
had
put
Righteousness
into
mans
own
hand
,
he
soon
lost
it
,
to
his
undoing
;
well
now
it
is
in
a
safer
hand
,
my
Son
Jesus
Christ
hath
brought
in
everlasting
Righteousness
;
and
though
you
have
no
Inherent
Righteousness
of
your
own
that
can
justifie
you
in
my
sight
,
yet
come
to
my
Son
Christ
,
and
he
hath
that
for
you
,
wherein
I
cannot
but
be
satisfied
,
and
well-pleased
.
Your
sins
have
been
very
Injurious
to
you
,
defacing
my
Image
in
you
,
and
exposing
you
to
my
Wrath
,
separating
betwixt
you
and
your
God
depriving
you
of
my
Gracious
presence
;
but
now
heartily
acknowledge
and
bewail
them
,
watch
and
strive
,
and
resolve
against
them
;
and
though
you
cannot
Live
absolutely
free
from
sin
while
here
yet
your
sins
shall
be
pardoned
,
and
sin
shall
not
have
Dominion
over
you
,
nor
hinder
your
communion
with
me
.
Do
but
continue
Fighting
and
you
shall
have
the
Victory
,
and
Triumph
a●
last
in
Glory
.
You
have
been
walking
contrary
to
me
,
wearying
your selves
for
very
Vanity
:
O!
but
now
a
last
bethink
your selves
,
consider
your
Wayes
and
return
to
me
;
O!
forsake
not
your
ow●
Mercy
.
As
averse
as
you
have
been
from
hear●ening
to
my
Commands
,
yet
if
now
at
length
you
would
encline
your
ear
to
me
,
you
shall
find
the
my
Commandments
are
not
grievous
;
no
,
m●
Yoak
is
easie
,
my
Ways
are
Paths
of
Pleasantness
Not
one
that
ever
served
me
in
Truth
,
that
w●●
say
they
have
served
an
hard
Master
.
O
sinners
;
as
ever
you
wish
well
to
your selves
,
either
here
or
hereafter
,
shake
off
your
sins
,
that
have
corrupted
and
would
ruine
you
,
and
take
up
my
Yoke
,
and
and
ye
shall
find
rest
for
your
souls
.
And
now
,
Sirs
,
what
can
you
say
why
you
should
not
accept
of
Gods
Tearms
?
What
can
you
say
,
but
that
If
here
you
turn
a
deaf
ear
to
him
,
you
indeed
forsake
your
own
Mercy
to
follow
lying
Vanities
,
and
chuse
Death
rather
than
Life
?
It
may
be
some
will
think
I
have
used
more
words
than
needed
,
in
a
case
so
plain
:
But
this
is
a
Matter
of
as
great
Concernment
as
any
thing
I
can
possibly
speak
of
,
and
therefore
not
to
be
sleightly
passed
over
.
Till
you
come
to
apprehend
and
accept
of
the
Tearms
of
the
Covenant
of
Grace
,
there
is
no
peace
●etwixt
God
and
your
Souls
.
Do
you
ask
:
Is
it
Peace
?
I
must
tell
you
:
No.
What
Peace
,
so
long
as
you
sleight
Christ
,
the
only
Peace-Maker
?
What
●eace
,
so
long
as
you
will
not
lay
down
your
Arms
,
●●andon
your
Lusts
,
and
submit
to
Gods
Righte●s
Scepter
,
will
not
be
governed
by
his
Laws
,
●at
is
,
so
long
as
ye
will
continue
Rebels
?
Alas
,
●hile
it
is
thus
,
there
is
no
peace
.
And
hitherto
〈◊〉
Treaties
and
Offers
of
Grace
,
all
Gods
gracious
Parleys
with
thee
,
all
the
Beseechings
,
Pleadings
,
●arnings
of
Gods
Messengers
and
Ambassadors
●ave
been
in
vain
,
as
to
thee
,
who
art
not
yet
per●aded
to
quit
all
thy
Carnal
confidences
,
to
forsake
〈◊〉
,
and
come
in
to
God
.
Yea
,
there
is
no
possibility
of
thy
Salvation
upon
●ther
Tearms
than
these
,
except
the
Lord
Jesus
●●rist
would
come
again
into
the
World
,
and
Die
once
more
,
to
save
thee
in
and
with
thy
sins
,
as
he
hath
dyed
to
save
his
from
their
sins
.
But
that
can
never
be
,
Christ
being
raised
from
the
dead
,
dyeth
no
more
;
and
there
remaineth
no
other
sacrifice
for
sins
,
or
wouldest
thou
have
God
set
forth
a
new
Gospel
,
and
some
other
Covenant
,
but
that
he
will
never
do
for
any
sinner
in
the
world
.
No
:
this
is
the
everlasting
Gospel
.
This
is
the
new
Covenant
(
the
terms
whereof
you
have
heard
opened
to
you
)
the
new
Covenant
,
that
shall
never
wax
old
,
to
give
place
to
another
.
Oh
that
self-confident
,
secure
,
and
presumptuous
sinners
might
be
convinced
and
awakne●
by
what
hath
been
said
.
As
on
the
other
hand
,
the
poor
in
Spirit
,
the
humble
,
and
contrite
ones
should
be
encouraged
and
comforted
.
Thou
that
art
so
much
,
so
oft
discouraged
at
th●
thoughts
of
thy
own
sinfull
vileness
and
unworthyness
;
rather
be
encouraged
,
that
thou
seest
thy
o●●
vileness
,
a
thing
which
the
most
neither
do
,
n●●
have
any
mind
to
take
notice
of
.
It
is
not
a
sinne●
unworthyness
that
barrs
him
from
Christ
,
but
one
presuming
on
his
own
worthiness
.
If
now
thou
he
such
a
sense
of
thine
own
unworthiness
,
as
hu●bleth
thee
,
and
heighteneth
thy
esteem
of
Jes●●
Christ
,
and
raiseth
thy
heart
,
and
desires
up
to
h●●
that
it
is
the
constant
cry
of
thy
soul
to
God
,
O
gi●●
me
Christ
,
or
I
dye
,
and
am
undone
for
ever
;
T●●
is
a
good
hearing
,
this
is
comfortable
,
and
be
〈◊〉
good
chear
,
the
Master
calleth
thee
,
Ho!
every
〈◊〉
that
is
athirst
,
come
;
And
come
all
ye
that
are
w●●ry
and
heavy
laden
.
Are
thy
sins
now
a
burthen
thee
?
But
come
to
Christ
,
and
he
will
ease
the●
And
though
thou
canst
not
say
,
I
have
made
〈◊〉
heart
clean
,
I
am
pure
from
my
sin
;
yet
it
is
thine
earnest
suit
unto
God
,
that
he
would
creat
a
clean
heart
within
thee
.
And
thou
art
so
farre
from
indulging
and
allowing
of
any
lust
,
that
thou
criest
out
,
O
wretched
man
,
or
woman
,
when
shall
I
be
delivered
!
O
that
this
thorn
in
the
flesh
were
once
pluckt
out
!
Is
there
no
member
of
the
old
man
,
that
thou
wouldest
have
spared
?
No
,
not
the
right
eye
,
not
the
right
hand
?
And
though
thou
fallest
short
in
thy
obedience
,
yet
thy
will
and
desire
is
to
follow
God
fully
,
and
his
commands
are
not
grievous
.
Thou
dost
not
account
it
a
grievance
,
that
God
requires
so
much
but
this
is
the
grief
of
thy
soul
,
that
thou
dost
no
more
.
And
how
would
it
rejoyce
thy
heart
,
couldst
thou
serve
him
more
,
&
serve
him
better
?
well
,
thy
unworthiness
,
thy
wants
,
and
weaknesses
should
not
so
much
discourage
thee
,
as
the
riches
of
Gods
free
grace
in
Christ
ought
to
encourage
thee
.
Is
thy
heart
right
with
God
?
Then
surely
he
will
give
thee
his
hand
,
his
gracious
helping
hand
;
yea
as
thy
heart
is
for
God
,
and
is
now
against
sin
,
God
will
also
be
for
thee
,
yea
,
his
heart
is
towards
every
one
,
that
offereth
himself
willingly
.
And
so
,
as
much
as
thou
art
wont
to
complain
of
unworthiness
,
and
weakness
,
yet
surely
thou
mayest
say
,
in
the
Lord
have
I
righteouseness
and
strength
;
poor
troubled
heart
,
now
encourage
thy self
in
the
Lord
and
in
his
gracious
Covenant
.
This
is
all
thy
salvation
,
and
here
is
all
that
thou
canst
desire
,
surely
thou
shalt
be
satisfied
with
favour
,
and
full
of
the
blessing
of
the
Lord
.
To
thee
belongeth
all
the
good
and
happiness
included
,
and
promised
in
the
Covenant
of
grace
,
of
which
thou
mayest
hear
something
in
the
next
proposition
.
2
Sam.
23.5
.
All
my
salvation
,
and
all
my
desire
.
Sect.
13.
PROP.
XIII
.
The
benefits
and
blessings
promised
in
the
Covenant
of
Grace
,
and
sure
to
all
that
perform
the
aforementioned
condition
,
are
exceeding
great
and
many
,
are
indeed
inexpressible
,
inestimable
,
and
inconceivable
.
O
That
I
could
borrow
the
tongues
of
men
and
Angels
for
a
while
!
what
need
of
the
tongue
of
the
Learned
here
?
yea
,
of
that
wine
of
the
Kingdom
,
which
would
cause
the
lips
of
those
that
are
asleep
to
speak
?
might
one
of
us
poor
mortals
have
the
priveledge
(
with
him
in
2
Cor.
12.4
.
)
to
be
caught
up
into
Paradise
,
to
hear
how
those
blessed
ones
above
set
forth
,
and
magnifie
Covenant-blessings
,
continually
praising
and
adoring
that
Free-grace
of
God
in
Christ
,
that
brought
them
to
a
participation
thereof
,
should
we
not
hear
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
lofty
strains
of
heavenly
Eloquence
,
as
our
low
capacities
would
not
be
able
to
repeat
after
them
?
As
when
Jacob
first
heard
of
his
son
Joseph's
honour
and
advancement
in
Egypt
,
his
heart
fainted●
so
it
might
be
astonishing
news
to
us
,
to
hear
wh●●
great
things
God
hath
promised
,
if
we
come
up
to
Covenant-terms
.
As
when
the
Queen
of
Sheba
had
seen
the
glory
of
King
Solomon
,
there
was
no
more
spirit
in
her
:
how
ravishing
should
it
be
to
the
souls
of
the
faithful
,
to
see
and
hear
what
glory
God
holds
forth
to
them
in
the
Covenant
of
Grace
.
Here
are
riches
of
glory
on
the
vessels
of
mercy
.
O
the
riches
of
the
glory
of
this
mystery
!
unsearchable
riches
indeed
.
See
Rom.
9.23
.
Col.
1.27
.
Ephes.
1.18
.
&
3.8
.
It
is
not
to
be
thought
,
that
any
man
on
earth
,
much
less
that
such
a
worm
as
I
,
should
make
a
full
discovery
of
all
the
Blessings
,
and
glorious
priveledges
contained
in
Gods
gracious
Covenant
.
Indeed
,
eye
hath
not
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
,
the
things
which
God
hath
prepared
for
them
that
love
him
,
1
Cor.
2.9
.
As
we
cannot
by
searching
find
out
God
to
perfection
,
(
Job
11.7
.
)
so
neither
can
we
fully
know
,
or
describe
the
happiness
of
those
,
who
have
a
special
interest
in
God
.
As
one
sayes
,
we
shall
never
see
the
Covenant
of
Grace
fully
unfolded
,
till
(
according
to
Heb.
1.12
.
)
the
Heavens
come
to
be
folded
up
;
or
rather
till
we
see
Heaven
it self
opened
.
The
Grand
promise
here
is
[
I
will
be
their
God
]
a
promise
containing
all
the
rest
.
A
promise
containing
Him
,
whom
the
Heaven
of
Heavens
cannot
contain
.
Who
is
he
that
feareth
the
Lord
,
that
obeyeth
the
voice
of
his
servant
,
let
him
no
more
walk
disconsolately
;
but
encourage
himself
in
the
Lord
his
God
.
Well
mayest
thou
rejoyce
in
thy
portion
.
Deus
meus
,
&
omnia
.
O
rejoyce
in
his
Highness
●or
ever
.
Obj.
But
was
not
God
the
God
of
Ieshurun
?
as
Moses
said
,
none
like
unto
the
God
of
Ieshurun
.
And
yet
Jeshurun
forsook
God
,
and
lightly
esteemed
the
Rock
of
his
Salvation
.
And
when
the
Lord
saw
it
,
he
abhorred
them
,
because
of
the
provoking
of
his
sons
,
and
of
his
daughters
,
Deut.
32.15
,
19.
To
the
Israelites
in
common
pertained
the
Adoption
,
and
the
glory
,
and
the
Covenants
,
as
the
Apostle
saith
.
Yet
with
many
of
them
God
was
not
well
pleased
;
but
overthrew
them
in
the
wilderness
.
Yea
,
sometimes
he
said
of
them
,
you
only
have
I
known
of
all
the
families
of
the
earth
:
therefore
I
will
punish
you
for
all
your
iniquities
,
Am●s
3.2
.
Answ.
Grant
all
this
,
yet
it
is
no
denial
,
or
diminishing
of
your
happiness
,
who
have
a
special
propriety
in
God
;
nor
should
it
be
any
damp
to
your
joy
,
and
rejoycing
in
Him
As
there
is
a
twofold
call
,
so
there
is
a
twofold
relation
to
God
;
as
a
twofold
manner
of
being
in
Covenant
with
God
,
so
a
twofold
interest
in
Him
.
Observe
it
,
there
is
a
common
,
external
,
and
ineffectual
;
and
again
there
is
a
special
,
internal
,
and
effectual
call
to
God
:
So
there
is
a
more
common
Relation
to
God
,
and
a
more
special
Relation
to
Him
.
A
Common
intrest
in
God
,
and
a
Special
intrest
in
him
.
Indeed
a
great
priviledge
it
is
to
be
a
people
near
unto
the
Lord
,
to
be
so
much
as
externally
in
Covenant
with
Him
.
Yea
,
it
is
far
better
to
be
continued
in
his
House
and
Family
,
though
under
the
discipline
of
the
Rod
,
than
to
be
driven
out
of
his
house
and
heritage
,
though
it
were
with
Babylon
,
to
fit
as
Queen
in
the
earth
.
Better
to
suffer
affliction
with
the
people
of
God
,
to
enjoy
his
word
and
ordinances
,
the
ordinary
means
of
salvation
;
than
to
enjoy
the
largest
share
of
worldly
Pleasures
,
Plenty
,
and
Prosperity
,
without
them
.
Thus
Englands
Mercies
(
were
the
Land
more
Impoverished
than
it
is
,
yet
)
are
to
be
prized
above
the
Treasures
of
both
Indies
.
That
was
a
desperate
prophane
speech
of
him
,
that
said
,
He
would
not
change
his
part
in
Paris
,
for
a
part
in
Paradise
.
The
Barrenest
part
of
Gods
Hill
,
is
to
be
chosen
before
the
fatest
Valleys
,
where
God
dwelleth
not
.
So
Lot
found
:
Surely
,
they
have
cause
to
say
,
The
Lines
are
fallen
to
them
in
pleasant
places
,
and
they
have
a
goodly
Heritage
,
that
dwell
in
Emmanuel's
Land
.
Happy
are
the
People
,
that
hear
,
and
know
the
joyful
sound
:
The
Damned
,
with
whom
God
will
parley
no
more
,
count
such
happy
.
The
Heathen
,
that
are
without
God
in
the
world
,
and
strangers
to
the
Tearms
and
Tenor
of
his
Covenant
,
did
they
understand
their
own
Estates
,
would
count
such
happy
.
But
as
it
is
the
Misery
of
those
without
,
generally
,
not
to
know
their
Misery
;
so
of
too
many
within
the
Church
,
not
to
know
,
or
consider
their
own
happiness
,
what
Advantages
they
have
for
Heaven
above
others
.
As
our
Saviour
,
weeping
over
that
sinful
City
,
that
rejected
him
and
his
Grace
;
that
chose
rather
to
Die
and
Perish
,
than
to
be
gathered
under
his
healing
Wings
:
[
O
,
if
Thou
hadst
known
,
even
thou
,
at
least
in
this
thy
day
,
the
things
which
belong
unto
thy
peace
,
Luke
19.42
.
]
If
thou
hadst
known
these
things
,
then
mightest
thou
have
been
for
ever
happy
.
But
therefore
thou
that
hast
attended
to
the
things
of
thy
peace
,
and
hast
come
in
upon
Gods
Call
,
thou
art
happy
:
Now
is
Salvation
come
to
thy
soul
.
And
if
there
be
enough
in
God
,
in
Christ
,
in
Heaven
to
make
thee
happy
,
thou
shalt
be
for
ever
happy
.
Others
have
had
Life
and
Salvation
offered
,
but
could
not
see
to
take
it
.
But
happy
thou
indeed
,
who
hast
(
with
Mary
)
chosen
that
good
part
,
which
shall
never
be
taken
from
thee
.
To
thee
this
everlasting
Covenant
(
which
I
am
opening
)
shall
be
a
spring
of
Everlasting
Consolation
.
Now
you
may
look
upon
God
,
as
your
God
indeed
.
I
say
,
God
is
yours
.
And
though
this
be
a
short
Sentence
,
soon
uttered
,
yet
is
it
so
Copious
a
Subject
,
as
you
might
be
Meditating
on
all
your
days
,
and
yet
never
be
able
fully
to
comprehend
the
Happiness
included
in
it
.
When
I
say
,
God
is
yours
,
I
have
said
all
,
I
can
say
no
more
:
For
all
Happiness
is
implied
,
and
included
in
it
.
The
misery
of
the
Damned
is
comprized
in
two
particulars
,
scil.
In
poenâ
Damni
,
and
In
poenâ
Sensus
,
in
what
good
they
have
lost
,
and
are
deprived
of
for
ever
,
and
what
evil
they
feel
,
have
Inflicted
on
them
,
and
must
ever
lie
under
.
On
the
contrary
,
the
happiness
of
the
Faithful
is
sum'd
up
in
these
two
Points
,
to
wit
,
Freedom
from
Evil
,
and
Fruition
of
Good
.
And
how
safe
are
they
,
who
have
God
for
their
Shield
?
How
Rich
are
they
,
who
have
God
for
their
Portion
,
an
All-sufficient
God
for
their
Reward
?
O
exceeding
great
Reward
!
As
holy
David
says
here
,
This
is
all
my
Salvation
,
and
all
my
desire
:
Or
as
some
read
it
,
He
is
all
my
Salvation
,
and
He
is
all
my
desire
.
[
1.
]
That
now
you
have
a
special
propriety
in
God
,
this
is
all
your
Salvation
.
(
1.
)
It
speaks
you
freed
from
the
guilt
of
sin
.
So
Jer.
31.33
,
34.
Where
the
Lord
promiseth
to
be
their
God
,
he
addeth
:
[
For
I
will
forgive
their
Iniquity
,
and
I
will
remember
their
sin
no
more
.
]
Sin
unpardoned
separateth
betwixt
God
and
souls
:
Therefore
God
evermore
forgiveth
their
Iniquities
,
unto
whom
he
gives
himself
.
Now
what
a
blessed
Priviledge
is
this
,
to
have
your
sins
pardoned
!
Even
as
David
describeth
Blessedness
,
Psal.
32.1
.
Blessed
are
they
whose
Iniquities
are
forgiven
,
and
whose
sins
are
covered
.
Blessed
is
the
man
to
whom
the
Lord
will
not
impute
sin
.
What
would
not
a
condemned
Traitor
,
or
Malefactor
give
for
the
Kings
pardon
?
And
what
is
a
Pardon
from
God
worth
then
,
which
could
no
other
way
be
Purchased
,
but
by
the
most
precious
Blood
of
his
dear
Son
?
But
you
who
have
felt
what
a
burden
sin
is
,
and
have
sometimes
cried
out
of
that
burden
,
as
Intollerable
;
certainly
,
you
cannot
but
account
the
pardon
of
sin
a
Mercy
and
Priviledge
inestimable
.
O
blessed
change
indeed
,
for
one
that
was
a
Rebel
,
sentenced
to
Death
by
the
law
of
Heaven
,
to
have
the
black
Sentence
reversed
,
and
to
become
a
Favourite
of
God
:
For
a
Child
of
Wrath
to
become
a
Child
of
Love
.
The
pardon
of
sin
carrieth
Redemption
in
it
,
Col.
1.14
.
In
whom
we
have
Redemption
(
through
his
Blood
)
even
the
Forgiveness
of
sins
.
The
pardon
of
sin
connotes
,
Justification
,
or
is
all
one
with
it
.
The
way
of
Justifying
one
that
hath
been
a
sinner
,
an
Offender
,
being
by
the
pardoning
of
all
,
wherein
he
hath
offended
.
The
pardon
of
sin
speaketh
peace
,
and
Reconciliation
with
God
,
2
Cor.
5.19
.
God
was
in
Christ
Reconciling
the
World
unto
himself
,
not
imputing
their
Trespasses
unto
them
.
The
pardon
of
sin
inferreth
Adoption
,
Gal.
4.5
.
(
2.
)
It
speaketh
you
delivered
from
the
dominion
of
sin
.
Though
your
Corruptious
will
be
a
Disturbance
to
you
while
in
this
Imperfect
state
,
y●●
sin
shall
not
have
dominion
over
you
:
For
ye
are
not
under
the
Law
,
but
under
Grace
,
Rom.
6.14
.
You
are
not
barely
under
a
Law
commanding
,
bee
under
a
gracious
Covenant
,
which
as
it
requireth
Duty
,
so
it
encourageth
with
a
promise
of
Grace
,
and
help
to
perform
it
.
The
Lord
hath
promised
,
as
to
Forgive
,
so
likewise
to
Subdue
the
Iniquities
of
his
People
,
Mic.
7.18
,
19.
Though
there
be
some
Life
in
the
Members
of
the
Old-man
,
as
yo●
feel
to
your
sorrow
;
yet
it
is
wounded
at
the
heart
,
of
which
wound
it
shall
never
recover
.
So
(
3.
)
It
speaketh
you
safe
from
the
final
Prevalency
of
Temptations
.
Your
God
is
greater
tha●
all
:
Neither
Men
,
nor
Devils
are
able
to
pluck
you
out
of
your
Fathers
hand
,
John
10.29
.
Therefore
the
Gates
of
Hell
shall
not
prevail
.
You
are
still
liable
to
be
tempted
,
yet
being
in
firm
League
with
God
,
you
shall
have
seasonable
succour
from
him
.
As
Saul
encouraged
the
men
of
Jabesh-Gilead
,
Tomorrow
by
that
time
the
Sun
is
hot
,
ye
shall
have
help
.
So
God
is
faithful
,
who
will
not
suffer
you
to
be
tempted
above
that
ye
are
able
,
1
Cor.
10.13
.
He
will
quench
Satans
fiery
darts
,
before
they
shall
have
quite
drunk
up
your
spirits
:
Yea
,
the
God
of
Peace
shall
bruise
Satan
under
your
Feet
shortly
.
(
4.
)
It
assureth
of
a
seasonable
Deliverance
out
of
spiritual
Troubles
,
so
it
may
support
one
under
present
sad
disertion
.
You
have
now
shot
the
Gulph
,
you
are
passed
from
Death
to
Life
.
And
though
you
may
be
full
of
Fears
sometimes
,
and
passing
sentence
against
your selves
;
though
your
condition
for
the
present
may
not
be
so
comfortable
,
yet
it
is
safe
.
You
may
sometimes
walk
in
Darkness
,
yet
the
Lord
will
be
your
everlasting
Light
:
Your
days
of
Mourning
shortly
will
be
ended
.
The
Lord
will
be
a
Sun
as
well
as
a
Shield
,
to
the
Upright
.
(
5.
)
It
speaketh
Exemption
,
or
Deliverance
from
outward
Troubles
,
when
it
may
be
good
for
you
.
God
is
known
in
Zions
Palaces
for
a
Refuge
,
God
is
in
the
midst
of
her
;
God
shall
help
her
,
and
that
right
early
.
And
because
thou
hast
made
the
Lord
which
is
my
Refuge
,
even
the
most
High
,
thy
Habitation
:
There
shall
no
evil
befal
thee
,
Psal.
91.9
,
10.
(
6.
)
Or
it
speaketh
Deliverance
from
the
evil
of
Affliction
.
You
may
be
Afflicted
but
not
Forsaken
,
Psal.
89.32.33
,
34.
I
will
visit
their
iniquities
with
stripes
.
Nevertheless
,
my
loving
Kindness
will
I
not
utterly
take
from
him
,
nor
suffer
my
Faithfulness
to
fail
.
My
Covenant
will
I
not
break
,
nor
alter
the
thing
that
is
gone
out
of
my
Lips
.
Yea
,
as
it
is
,
Neh.
13.2
.
Our
God
turned
the
Curse
into
a
Blessing
.
Your
God
will
do
as
much
for
you
,
will
turn
Crosses
into
Blessings
.
No
evil
shall
befal
you
,
but
what
hath
Rationem
boni
,
what
God
will
turn
to
good
,
Rom.
8.28
.
As
it
is
,
Ezra
8.22
.
The
hand
of
our
God
is
upon
all
them
for
good
,
that
seek
him
.
Yea
,
even
his
Afflicting
hand
too
:
His
Afflicting
hand
is
never
on
them
,
but
for
good
.
So
I
may
allude
to
that
Passage
,
1
Sam.
16.4
,
5.
When
Samuel
came
to
Bethlehem
,
the
Elders
trembled
at
his
coming
,
and
said
,
Comest
thou
peaceably
?
And
he
said
,
Peaceably
:
I
am
come
to
sacrifice
unto
the
Lord
:
sanctifie
your selves
,
and
come
with
me
to
the
sacrifice
.
So
indeed
you
may
be
set
on
trembling
,
when
Sickness
comes
,
when
Poverty
com●
when
such
an
Affliction
comes
you
may
fall
a
tre●bling
;
whereas
,
if
you
stay
and
enquire
about
t●●
end
of
its
coming
,
you
may
be
satisfied
,
that
comes
peaceably
.
It
is
not
the
Wound
of
an
E●●
my
,
nor
the
Chastisement
of
a
Cruel
one
:
But
Call
from
God
,
your
Father
,
to
sanctifie
your
selve●
and
offer
up
some
Lust
,
some
sin
,
or
other
,
a
Sacrifice
.
It
may
be
Sickness
comes
as
a
Cure
of
th●
spiritual
Indisposition
,
security
,
and
Deadness
it
may
be
crosses
in
Estate
come
,
to
cause
thee
〈◊〉
offer
up
thy
Pride
,
Luxury
,
Sensuality
,
Coveto●●ness
.
As
when
David
would
know
of
the
Children
of
Benjamin
,
whether
they
came
indeed
〈◊〉
help
,
or
to
betray
him
:
They
answered
(
1
Chr●●
12.17
,
18.
)
Thine
are
we
,
David
,
and
on
thy
side●
Peace
,
peace
be
unto
thee
,
and
peace
be
to
thine
helpers
;
for
thy
God
helpeth
thee
.
O
the
happy
estat●●
of
those
that
are
at
peace
with
God!
He
will
caus●
the
very
stones
of
the
Field
,
and
the
Beasts
of
th●
Field
,
and
what
was
most
likely
to
offend
,
and
annoy
them
,
to
be
at
peace
with
them
.
Great
peac●
have
such
indeed
,
nothing
shall
offend
them
.
Afflictions
come
not
to
harm
,
but
to
help
them
.
A●
they
said
,
We
are
thine
,
David
;
so
if
God
be
yours
,
then
all
things
are
yours
.
All
changes
tha●
come
,
are
on
your
side
,
your
helpers
.
(
7.
)
It
speaketh
your
security
from
final
Apostacy
,
and
so
from
final
Condemnation
.
Now
your
condition
is
safe
indeed
,
safe
to
Eternity
.
Though
you
may
not
therefore
give
way
to
sinful
Security
,
which
is
opposite
to
an
holy
fear
,
and
cautiousness
.
No
,
but
therefore
your
estate
is
safe
,
because
God
hath
promised
to
keep
you
in
his
fear
,
Jer.
32.40
.
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
●●part
from
me
.
And
they
that
have
his
Grace
,
●●t
to
depart
from
him
here
,
shall
not
be
sentenced
〈◊〉
depart
from
him
hereafter
.
You
that
are
brought
〈◊〉
,
and
kept
close
to
God
here
,
shall
not
be
banish●●
,
separated
from
God
hereafter
:
You
whom
God
Justifieth
here
.
he
will
not
condemn
hereafter
.
The
Lord
knoweth
them
that
are
his
,
and
will
own
,
●●d
openly
acknowledge
them
before
the
whole
world
at
the
last
day
.
Thus
you
that
come
up
to
Covenant
Terms
,
and
〈◊〉
have
the
Lord
for
your
God
,
you
are
delivered
〈◊〉
the
greatest
evils
;
and
delivered
by
lesser
evils
,
●●at
come
upon
you
.
I
say
,
by
lesser
evils
,
God
delivereth
you
from
greater
,
who
will
deliver
you
●rom
all
evils
at
last
.
Thus
God
is
your
Shield
,
and
●ll
others
are
but
as
Paper-shields
,
or
Painted-shields
,
compared
with
the
Shield
of
thine
help
.
Salvation
〈◊〉
of
the
Lord
.
All
Salvation
;
if
God
be
for
us
,
who
,
〈◊〉
what
can
be
against
us
?
No
such
Guard
against
●●il
in
all
the
world
,
as
God
,
the
chiefest
Good
.
●ee
here
the
safety
of
those
,
who
are
in
firm
League
●ith
the
Almighty
,
under
the
special
protection
of
God
most
High
.
See
the
wonderful
Immunities
of
such
,
as
have
him
for
their
Protector
and
Governour
:
Well
might
David
say
of
it
,
This
is
all
●●y
Salvation
.
[
2.
]
Yea
,
further
in
this
special
propriety
in
God
,
there
is
included
all
Good
,
that
a
gracious
●●ul
can
desire
,
Psal.
73.25
.
Whom
have
I
in
Hea●en
but
thee
?
and
there
is
none
upon
earth
that
I
desire
●esides
thee
.
You
that
have
the
Lord
for
your
God
●deed
,
how
can
you
desire
more
,
than
God
hath
●romised
to
be
unto
you
,
and
to
do
for
you
?
You
have
all
,
in
having
him
,
who
hath
all
things
,
and
can
do
all
things
.
Not
that
you
are
Godded
with
God
,
as
some
hav●
spoken
blasphemously
.
But
remember
ye
wha●
followed
the
Ambition
of
our
first
Parents
,
thei●
affecting
to
be
as
Gods
,
sacrilegious
Ambition
.
Th●●
the
Devil
lifted
them
up
by
his
Temptation
,
tha●
he
might
bring
them
down
,
to
be
like
himself
Such
Heaven-daring
pride
as
that
,
must
needs
have
a
fall
.
As
Tyrus
is
threatned
,
Ezek.
28.2.6.8
.
Because
thine
heart
is
lifted
up
,
and
thou
hast
said
I
am
God
.
Because
thou
hast
set
thine
heart
as
th●
Heart
of
God
:
They
shall
bring
thee
down
to
th●
Pit
,
and
thou
shalt
die
the
death
.
Such
high-flo●●
spirits
,
as
talk
of
the
fulness
of
the
God-head
dwelling
bodily
in
the
Saints
,
are
not
the
Children
o●
Light
,
but
the
Children
of
Pride
,
Erratick
stars
to
whom
(
without
a
self-abasing
sight
of
themselves
)
is
reserved
the
blackness
of
Darkness
for
ever
.
It
's
true
,
God
gives
himself
to
his
People
,
to
b●
enjoyed
,
and
glorified
of
them
;
but
not
so
,
as
〈◊〉
be
Debased
,
and
Degraded
in
them
,
to
the
condition
of
his
Creatures
,
nor
so
as
to
Exalt
,
and
Rais●
them
above
the
condition
of
Creatures
.
He
communicates
his
Mercy
freely
,
but
his
Glory
he
wi●●
not
give
to
another
.
As
Pharaoh
heaped
Dignities
and
Royal
Favours
upon
Joseph
:
Only
(
said
he
)
in
the
Throne
will
I
be
greater
than
thou
.
Go●
will
do
wonderful
things
for
his
People
:
But
a●
for
those
that
talk
of
their
being
Godded
wit●
God
,
they
would
un-God
him
,
and
deifie
themselves
.
But
I
come
to
you
,
who
have
a
special
Interesti●●
God
.
(
1.
)
God
is
yours
in
the
sweetest
Relations
.
God
●s
your
Shepherd
.
And
what
doth
the
Psalmist
in●er
from
thence
?
The
Lord
is
my
Shepherd
,
therefore
I
shall
not
want
,
Psal.
23.1
.
God
is
your
Teacher
,
John
6.45
.
And
there
is
none
that
Teacheth
,
like
him
.
God
is
your
Father
,
as
Christ
said
,
John
20.17
.
I
ascend
unto
my
Father
,
and
your
Father
,
and
to
my
God
,
and
your
God
.
If
your
God
,
then
your
Father
.
2
Cor.
6.18
.
I
will
be
a
Father
unto
you
,
and
ye
shall
be
my
Sons
and
Daughters
,
saith
the
Lord
Almighty
.
And
what
a
priviledge
is
this
,
to
have
God
for
your
Father
,
and
to
be
owned
as
his
Children
.
The
Children
of
God
can
never
be
left
Orphans
.
The
Sons
of
God
can
never
want
an
Inheritance
.
Surely
,
Heaven
is
enough
for
all
Gods
Children
.
In
our
Fathers
House
there
is
Bread
enough
,
and
there
is
Room
enough
,
John
14.2
.
God
is
your
Husband
,
Hos.
2.16
,
19.
O
happy
Match
for
thee
,
to
have
thy
Maker
for
thy
Husband
.
He
is
a
meet
help
indeed
.
An
All-sufficient
God
is
a
meet
help
indeed
for
poor
Indigent
Creatures
;
only
we
are
infinitely
unworthy
of
him
,
not
meet
for
him
of
our selves
.
'T
is
his
Infinite
Free-grace
that
accounts
,
and
makes
us
meet
.
(
2.
)
All
Gods
Attributes
are
yours
.
There
is
no
Attribute
,
or
Property
of
his
,
but
may
speak
Terrour
unto
,
and
will
set
against
all
those
,
that
are
,
and
keep
at
a
distance
from
him
.
Even
the
Patience
of
God
,
which
such
have
abused
,
will
plead
,
and
witness
against
them
;
the
Grace
and
Mercy
of
God
,
which
they
have
slighted
,
and
rejected
,
will
rise
up
in
Judgment
against
them
one
day
.
On
the
contrary
,
there
is
no
Attribute
of
Gods
,
but
speaketh
good
to
them
that
are
at
peace
with
God
.
O
what
a
rich
Store-house
of
Comfort
is
here
,
to
have
all
Gods
glorious
Attributes
engaged
,
and
at
work
for
you
!
His
absolute
Soveraignty
,
and
infinite
Power
engaged
,
and
at
work
to
uphold
,
protect
,
and
defend
you
.
His
perfect
Wisdom
,
and
Omniscience
,
to
see
to
you
,
and
to
order
all
things
for
the
best
,
that
concern
you
.
His
tender
and
never
failing
Compassion
,
to
pity
you
.
His
rich
Mercy
,
and
boundless
Love
,
to
relieve
you
.
His
constant
Truth
,
and
everlasting
Faithfulness
,
to
perform
all
the
good
promises
that
he
hath
made
unto
you
.
His
Holiness
to
Transform
you
into
the
same
Image
,
to
Assimulate
you
.
His
Justice
,
to
avenge
you
of
your
Enemies
,
to
execute
Judgment
for
you
.
His
Omnipresence
,
graciously
to
accompany
you
.
His
Unchangeableness
,
and
Eternity
,
to
continue
his
loving
Kindness
to
you
,
and
to
Crown
all
he
does
for
you
in
endless
Happiness
.
As
when
the
Spouse
had
given
a
Lively
,
Lofty
,
and
Lovely
Description
of
her
Beloved
,
Cant.
5.10
.
&c.
My
Beloved
is
white
and
ruddy
,
the
chiefe●●
among
Ten
Thousand
.
His
Head
as
the
most
fine
Gold
,
his
Eyes
as
of
Doves
.
His
Cheeks
,
as
a
Bed
of
Spices
.
His
Lips
like
Lillies
,
dropping
sweet
smelling
Myrrhe
.
His
Legs
as
Pillars
of
Marble
,
set
in
Sockets
of
Gold
.
His
Countenance
a●
Lebanon
,
excellent
as
the
Cedars
.
His
Mouth
most
sweet
;
yea
,
he
is
altogether
Lovely
.
The●
she
concludes
thus
exulting
,
and
making
her
boa●
of
him
,
ver.
16.
This
is
my
Beloved
,
and
this
is
my
Friend
.
So
you
who
have
now
given
up
your selves
to
be
the
Lords
,
after
the
largest
survey
of
the
Divine
perfections
,
you
can
possibly
take
,
you
may
sit
down
,
and
rest
in
this
sweet
close
,
This
God
is
our
God
;
and
he
will
be
our
Guide
even
unto
Death
,
yea
,
unto
Glory
.
This
Almighty
,
All-commanding
,
All-wise
,
All-knowing
God
,
this
Immense
Being
,
this
Holy
,
Just
,
Loving
,
Gracious
,
and
Merciful
God
;
this
Faithful
,
Unchangeable
,
Eternal
God
,
is
our
God
for
ever
and
ever
.
This
,
this
is
the
Heritage
of
the
Servants
of
the
Lord
,
and
their
Righteousness
is
of
me
,
saith
the
Lord
:
So
likewise
their
Bliss
,
and
Happiness
.
(
3.
)
If
God
be
yours
,
his
Christ
is
yours
.
Indeed
it
is
in
,
and
through
Christ
,
that
God
is
yours
.
Though
they
speak
not
the
words
of
Truth
,
and
Soberness
,
but
like
men
forsaken
of
God
,
and
Reason
too
;
like
men
given
up
to
strong
Delusions
,
who
talk
of
their
being
Christed
with
Christ
.
And
that
is
a
weak
,
and
frivolous
Objection
,
(
which
might
seem
to
befriend
them
.
)
scil.
If
Christ
and
his
Righteousness
be
made
over
to
Believers
,
then
they
should
be
Mediators
,
Saviours
,
as
Christ
is
.
It
follows
not
.
As
the
Husband
giveth
himself
in
Marriage
to
the
Wife
,
but
that
maketh
not
the
Wife
an
Head
,
or
Husband
.
Christ
and
his
Righteousness
is
made
over
to
us
,
to
a
certain
end
,
that
is
,
to
our
Justification
,
and
Salvation
,
not
to
make
us
Saviours
:
He
is
made
unto
us
Redemption
,
1
Cor.
1.30
.
but
●●e
are
never
said
to
be
made
Redeemers
by
him
.
Aliud
est
justitia
Christi
Mediatoria
quoad
officium
:
●●iud
est
justitia
Christi
Mediatoris
quoad
Meritum
.
As
Dr.
Arrowsmith
.
Or
it
is
for
the
sake
of
Christ
,
with
respect
to
his
Righteousness
,
and
Satisfaction
,
that
we
sinners
come
to
be
Pardoned
,
Justified
;
not
that
we
are
as
perfect
,
as
Christ
himself
:
But
being
interested
in
him
,
we
have
his
Satisfaction
interposing
betwixt
us
and
Gods
Justice
,
and
procuring
Pardon
for
us
.
Now
blessed
art
thou
above
Millions
of
Men
,
and
Women
,
who
mayst
say
,
Christ
is
mine
.
Yea
,
this
is
Inconceivably
more
,
than
if
all
the
Kingdoms
of
the
world
were
thine
.
He
is
the
Pearl
of
greatest
price
.
All
things
in
the
world
,
but
Loss
,
and
Dung
,
compared
to
this
Pearl
.
O
the
precious
Blood
,
and
precious
Benefits
of
Christ
!
O
the
unsearchable
Riches
of
Christ
!
O
the
Fulness
of
Christ
!
In
him
all
fulness
dwells
.
There
is
an
Infinitefulness
both
of
Merit
,
and
Grace
in
him
.
He
is
and
hath
all
that
souls
stand
in
need
or
ca●
desire
,
to
make
them
happy
.
He
is
the
great
Lord
Treasurer
of
Heaven
.
And
,
O
the
Treasures
of
Wisdom
,
Righteousness
,
and
Strength
,
that
are
with
him
!
Ho
,
every
one
that
thirsteth
come
,
Isa.
55.1
.
Whosoever
will
,
let
him
take
of
the
Water
of
Life
freely
,
Rev.
22.17
.
There
is
enough
i●
Christ
to
fill
,
and
satisfie
all
the
thirsty
souls
in
the
world
;
enough
in
Christ
for
every
one
that
wi●●
come
,
be
they
never
so
many
.
One
Christ
is
enough
for
all
the
Faithful
:
Yea
,
Christ
alone
is
enough
for
them
.
For
whom
I
have
suffered
the
loss
of
all
thing
(
says
the
Apostle
)
and
do
count
them
but
dung
that
may
win
Christ
,
Phil.
3.8
.
All
things
were
accounted
nothing
in
comparison
of
Christ
;
better
want
all
thing
than
want
Christ
.
He
is
All
in
all
,
yea
,
he
is
All
eve●
out
of
all
.
Though
you
should
have
nothing
here
yet
enjoying
Christ
,
you
may
be
happier
,
than
i●
you
possessed
all
things
in
the
world
.
He
is
the
Hundred-fold
Father
,
and
Mother
;
as
Mr.
Vines
used
to
say
.
He
is
the
Hundred-fold
House
and
Land
the
Hundred-fold
Estate
spoken
of
,
Mark
10.29
,
●0
.
And
you
would
not
count
him
a
poor
man
,
●hat
had
put
off
his
Lumber
and
Trash
,
and
turned
●is
Estate
into
Gold
and
Jewels
,
things
of
the
greatest
value
.
Hast
thou
a
Christ
?
why
then
thou
hast
the
Heir
of
all
things
,
even
him
,
who
will
be
all
things
to
thee
,
1
Cor.
1.30
.
He
is
made
unto
us
Wisdom
,
●nd
Righteousness
,
and
Sanctification
,
and
Redemption
.
If
Christ
be
ours
he
will
be
our
Prophet
,
to
●●struct
us
,
our
Priest
to
Expiate
our
sins
,
and
Sanctifie
us
;
our
King
to
Redeem
and
Save
us
.
Thou
that
hast
Christ
,
thou
hast
the
true
Light
:
●●d
he
shall
give
thee
Light
,
when
others
still
abide
〈◊〉
darkness
.
Thou
hast
the
Sun
of
Righteousness
risen
on
thee
,
while
others
are
under
the
power
of
the
Prince
of
●arkness
.
O
the
glorious
Apparel
of
the
meanest
●aints
clothed
with
the
Sun
!
Every
true
Believer
●ines
in
the
Beams
of
this
Sun
of
Righteousness
,
●●d
is
far
more
richly
arayed
therewith
,
than
He●●d
,
was
in
his
Cloath
of
Silver
,
glitter●ng
in
the
Sun
.
Josephus
.
Thou
that
hast
Christ
,
thou
hast
the
true
Bread
●●at
came
down
from
Heaven
.
The
Bread
of
Life
,
while
they
that
are
strangers
to
Christ
,
feed
upon
●●es
,
feed
upon
Husks
,
things
which
can
never
●●tisfie
.
Thou
that
hast
Christ
,
thou
hast
the
Well
〈◊〉
Life
:
Thou
mayst
drink
freely
of
the
Water
of
●●●e
,
while
others
(
alas
)
have
only
broken
Ci●erns
,
and
stinking
Puddles
to
go
too
.
What
a
full
Christ
is
this
?
Our
Light
,
and
our
●ighteousness
,
and
our
Peace
,
and
our
Life
;
in
a
●ord
,
our
All.
(
4.
)
If
God
be
yours
,
then
his
Spirit
is
yours
▪
Indeed
some
speak
of
the
Person
of
the
Spirit
,
being
given
to
,
and
the
Person
of
the
Holy
Gho●●
dwelling
in
the
Faithful
;
which
yet
they
thus
Ca●tion
.
You
must
not
conceive
that
thereby
〈◊〉
doth
make
us
one
Person
,
with
himself
,
or
tha●
he
doth
Communicate
unto
us
any
Personal
,
〈◊〉
Divine
property
of
his
own
(
for
that
is
Incommunicable
)
Lyford
senses
exterr
.
p.
141.
No●
such
as
go
this
way
must
not
be
ranked
in
o●●
thoughts
with
those
I
speak
of
before
,
men
of
corrupt
minds
,
and
profligate
principles
.
Though
I
confess
I
have
some
doubt
,
whethe●
the
Expression
of
the
Spirits
personal
In-dwelling
i●
the
Godly
,
be
safe
,
as
they
lay
it
down
.
For
e●ther
it
would
seem
,
not
to
hold
forth
enough
,
sci●
To
import
no
more
than
that
he
is
essentially
prese●
in
them
,
and
so
he
is
every
where
present
,
Ps●
139.7
.
Whither
shall
I
go
from
thy
Spirit
,
or
wh●ther
shall
I
flee
from
thy
presence
.
Thus
the
wick●●
have
his
presence
,
what
ever
they
are
doing
,
whe●soever
they
are
:
Or
else
it
would
seem
to
impo●●
too
much
,
scil.
a
personal
Vnion
of
the
Holy
Gho●
and
Believers
,
which
all
that
are
sober
must
den●
Otherwise
they
must
hold
the
Spirit
Incarnate
,
〈◊〉
well
as
the
Son
,
and
that
the
Spirit
and
a
Believe
make
but
one
Person
;
and
so
(
as
Christ
the
Son●
Mary
,
was
the
Son
of
God
,
the
Humane
Natu●●
being
taken
into
the
Person
of
the
Son
of
God
)
ev●ry
Believer
should
be
the
Holy
Ghost
.
Again
,
〈◊〉
read
as
well
of
God
the
Father
,
and
Christs
dw●ling
in
the
Faithful
,
and
making
their
abode
wi●
them
.
And
what
reason
there
is
to
imagine
so●
peculiar
way
of
the
Spirits
In-dwelling
differe●
from
that
of
the
Father
,
and
the
Son
,
I
am
not
able
〈◊〉
apprehend
.
But
you
that
have
given
up
your selves
to
God
,
How
is
his
Mercy
magnified
towards
you
?
They
●re
not
mean
things
that
he
gives
to
you
;
No
,
he
●ives
you
Himself
,
he
gives
you
his
Son
,
he
gives
●ou
his
Spirit
.
O
thrice
happy
Creatures
!
who
●ave
a
special
Interest
in
God
,
the
Father
,
Son
,
and
●oly
Ghost
.
O
unspeakable
Gift
!
O
infinite
Gift
!
●s
when
God
made
promise
to
Abraham
,
because
●e
could
swear
by
no
greater
,
he
swore
by
Himself
.
●o
,
when
he
promiseth
himself
,
his
Son
and
Spirit
,
●e
must
say
he
could
promise
nothing
greater
.
As
●raunah
gave
like
a
King
;
what
God
giveth
to
is
people
is
like
a
God
:
as
Christ
is
called
the
gift
●f
God
,
Acts
8.20
.
Certainly
God
could
give
no●ing
more
like
himself
,
(
John
10.30
.
John
5.7
.
)
As
Christ
said
,
Whether
is
greater
the
Gold
or
●e
Temple
that
sanctifieth
the
Gold
?
Whether
is
●eater
,
the
Gift
,
or
the
Altar
that
sanctifieth
the
●ift
?
The
holy
Spirit
is
such
a
Gift
as
sanctifieth
all
●her
Gifts
;
and
so
of
all
Gifts
the
greatest
.
The
●angelist
Luke
,
for
[
good
things
]
inserts
[
the
holy
●●rit
,
]
in
Mat.
7.11
.
How
much
more
shall
your
●eavenly
Father
give
[
good
things
]
to
them
that
〈◊〉
him
.
Which
is
thus
,
Luke
11.13
.
How
much
●re
shall
your
Heavenly
Father
give
[
the
holy
Spi●●●●
]
to
them
that
ask
him
.
Gods
giving
the
holy
●●irit
to
any
,
is
the
giving
of
all
good
Things
,
in
●gnore
.
His
giving
the
Spirit
is
an
Earnest
and
●dge
of
more
,
that
he
intendeth
to
give
.
It
is
a
●●ding
Blessing
,
that
comes
to
make
way
for
more
.
●is
given
to
prepare
you
for
Mercy
,
to
prepare
〈◊〉
for
Glory
.
Think
of
those
sweet
and
excellent
Properties
and
Appellations
given
him
i●
Scripture
.
He
is
the
Spirit
of
Truth
,
and
so
he
will
lead
yo●
into
all
necessary
Truth
,
John
16.13
.
He
is
the
be●
Teacher
,
1
John
2.27
.
Ye
need
not
that
any
ma●●
teach
you
,
but
as
the
same
anointing
teacheth
you
O!
there
is
none
teacheth
like
him
.
He
is
the
be●●
Guide
.
Men
may
be
deceived
,
and
may
deceiv●
others
,
may
mistake
and
mislead
others
;
so
ca●●
the
Spirit
of
Truth
,
you
that
are
Lead
by
the
Spi●rit
,
you
have
a
good
Guide
indeed
,
a
faithful
guid●
that
will
not
suffer
you
to
Erre
damnably
,
will
a●
suffer
you
finally
to
miscarry
;
he
is
the
Spirit
〈◊〉
Wisdom
,
the
best
Counsellor
.
He
is
the
Spirit
of
Grace
,
Heb.
10.29
.
A●
Love
,
Joy
,
Peace
,
Long-suffering
,
Gentlene●●
Goodness
,
Faith
,
Meekness
,
Temperance
,
are
th●
Fruit
of
the
Spirit
,
Gal.
5.22
,
23.
And
what
a●
the
most
precious
Fruits
of
the
Earth
,
to
the
Frui●
of
the
Spirit
?
Now
let
not
the
Eunuch
that
ha●
joyned
himself
to
the
Lord
,
say
,
Behold
,
I
am
dry
Tree
.
Instead
of
the
Bryer
,
shall
come
up
〈◊〉
Mirtle-tree
.
Of
a
dry
Tree
the
Spirit
of
Grac●
can
make
a
fruitful
Bough
;
like
Joseph
,
can
m●
a
Tree
of
Righteousness
,
full
of
good
and
pleas●●
Fruits
.
His
presence
is
enough
to
turn
a
De●●
into
an
Eden
,
a
Wilderness
into
the
Garden
〈◊〉
God
.
He
is
the
Spirit
of
Power
,
that
though
we
〈◊〉
weak
indeed
,
yet
we
may
be
strengthened
in
〈◊〉
Inner
man
by
the
Spirit
,
Ephes.
3.16
.
May
〈◊〉
enabled
to
tread
down
strength
,
to
mortifie
our
●●ruptions
,
through
the
Spirit
,
Rom.
8.13
.
Th●
we
are
enabled
to
discharge
Duties
,
the
Spirit
b●ing
our
Infirmities
,
Rom.
8.26
.
Thus
we
are
enabled
to
walk
in
Gods
wayes
,
Ezek.
36.27
.
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
Statutes
.
He
is
the
Spirit
of
Life
:
The
Quickning
Spirit
,
Rom.
8.11
.
Can
these
dry
Bones
live
?
Yea
,
if
the
Spirit
of
Life
enter
into
them
.
David
oft
prayeth
for
quickening
.
Such
as
are
alive
in
a
spiritual
sence
,
should
desire
and
pray
to
be
more
lively
.
Well
,
it
is
the
Spirit
that
quickeneth
,
as
it
was
with
the
Prophet
Ezekiel
,
Ezek.
3.24
.
The
Spirit
entered
upon
me
,
and
set
me
upon
my
feet
.
He
is
the
Spirit
of
Liberty
.
The
Free-spirit
,
Psal.
51.11
.
Uphold
me
with
thy
free
Spirit
,
where
the
Spirit
of
the
Lord
is
there
is
Liberty
,
we
are
oft
streightned
,
alas
:
But
it
is
because
we
are
a-wanting
to
our selves
,
and
because
we
do
not
entertain
the
Spirit
of
his
good
likeing
,
cherish
his
Motions
,
follow
his
Councels
;
we
are
streightned
in
our selves
,
but
the
Spirit
of
the
Lord
is
not
streightned
.
He
is
the
Spirit
of
Glory
,
the
Comforter
.
And
you
that
carefully
attend
to
his
quickening
Counsels
shall
in
the
end
attain
to
his
chearing
Comforts
.
And
what
is
the
Joy
of
Harvest
,
to
that
Joy
in
the
Holy
Ghost
?
What
is
the
Joy
of
them
that
divide
the
spoil
,
to
the
Joy
of
Gods
salvation
?
As
we
read
of
the
Spirits
helping
Believers
in
Prayer
with
groans
unutterable
,
Rom.
8.26
.
So
will
he
in
due
time
furnish
them
as
well
for
the
work
of
Praising
God
,
filling
them
with
Joy
unspeakable
,
and
full
of
Glory
,
see
Rom.
14.15
.
And
such
(
as
you
have
heard
)
is
that
good
Spirit
of
God
,
which
is
given
unto
all
those
,
who
truly
give
up
themselves
to
God
.
O
blessed
souls
indeed
!
O
thrice
happy
Creatures
!
To
whom
God
gives
Himself
,
his
Son
,
and
Spirit
,
Rejoyce
in
the
Lord
ye
Righteous
,
and
again
,
and
again
,
I
say
rejoyce
.
Let
not
the
Consolation
of
God
seem
small
to
you
.
If
there
be
any
Consolation
in
the
God
of
all
Consolation
,
if
any
Consolation
in
Christ
,
if
any
Comfort
to
be
had
in
the
Spirit
,
the
Comforter
,
it
is
for
you
.
Gladness
it
is
for
the
Upright
in
heart
.
What
more
can
be
wished
to
make
you
happy
,
than
is
included
in
the
Apostles
Valediction
,
or
Benediction
,
2
Cor.
13.14
.
The
Grace
of
the
Lord
Jesus
Christ
,
and
the
Love
of
God
,
and
the
Communion
of
the
Holy
Ghost
,
be
with
you
all
.
Now
these
are
all
with
you
indeed
,
and
shall
be
ever
with
you
.
As
Crist
promised
,
John
14.16
,
17.
The
Spirit
of
Truth
,
the
Comforter
,
shall
dwell
and
abide
with
you
for
ever
.
O
happy
Creatures
,
that
have
the
good
Spirit
of
God
your
Guide
,
and
Counsellor
,
your
Companion
,
and
Comforter
;
The
Spirit
of
Truth
to
teach
you
,
the
Spirit
of
Grace
to
sanctifie
you
,
the
Spirit
of
Power
to
assist
and
help
you
;
the
Spirit
of
Life
to
quicken
;
the
Spirit
of
Liberty
to
enlarge
you
;
the
Spirit
of
Joy
and
Peace
to
revive
and
comfort
you
;
the
Spirit
of
Glory
to
rest
upon
you
.
Though
earthly
Friends
may
fail
,
may
forsake
you
;
yet
here
is
a
Friend
indeed
,
that
will
stick
to
you
,
and
abide
with
you
for
ever
.
(
5.
)
The
good
Providence
of
God
is
still
at
work
for
you
.
My
Father
worketh
hitherto
,
and
I
work
,
says
Christ
,
John
5.17
.
Gods
attributes
are
still
at
work
for
you
.
His
Eyes
at
work
.
Behold
the
Eyes
of
the
Lord
is
upon
them
that
fear
him
,
upon
them
that
hope
in
his
Mercy
.
The
Eyes
of
the
Lord
run
to
and
fro
throughout
the
whole
Earth
,
to
watch
over
those
,
whose
hearts
are
upright
towards
him
,
His
Hands
are
at
work
:
The
good
Hand
of
our
God
is
upon
all
them
for
good
that
seek
him
;
yea
,
many
times
his
Arm
is
made
bare
,
his
Arm
is
stretched
out
.
That
the
Heathen
,
and
their
Enemies
are
forced
to
acknowledge
,
The
Lord
hath
done
great
things
for
them
▪
It
shall
be
said
of
Israel
,
What
hath
God
wrought
?
Who
raised
up
the
Righteous
man
from
the
East
?
O
how
great
is
his
goodness
,
which
he
hath
laid
up
for
them
that
fear
him
,
and
which
he
is
also
laying
out
on
them
,
which
he
hath
wrought
for
them
before
the
sons
of
men
!
The
Providence
of
God
is
two-fold
,
there
is
a
common
Povidence
,
and
a
special
Providence
.
A
Common
Providence
over
the
Creatures
in
general
,
as
they
are
Gods
Creatures
.
A
Special
Providence
over
the
Faithful
,
as
in
nearer
Relation
unto
God
,
his
Children
,
his
Friends
,
and
Confederates
.
As
God
hath
a
Special
propriety
in
them
,
so
he
hath
a
special
care
of
them
.
We
read
he
preserveth
Man
and
Beast
,
Psal.
36.6
.
But
more
especially
that
he
preserveth
the
Faithful
,
Psal.
31.23
.
He
is
the
Saviour
of
all
men
,
but
especially
of
them
that
Believe
.
Yet
even
the
Common
Providence
of
God
is
a
special
ground
of
Encouragement
to
his
People
,
That
he
is
the
Preserver
of
all
things
.
If
he
provideth
for
the
young
Lyons
,
and
the
Ravens
that
cry
;
much
more
that
he
will
provide
for
the
Sheep
of
his
Pasture
,
and
for
his
Lambs
;
while
he
Feeds
his
Enemies
,
he
will
not
let
his
own
Children
starve
.
Again
,
That
he
Governeth
all
things
,
without
whom
no
man
can
lift
up
Hand
or
Foot
in
all
the
world
,
without
whom
not
a
Dog
that
can
move
his
Tongue
.
He
that
ruleth
in
Jacob
,
over-ruleth
all
t●
the
ends
of
the
Earth
.
But
come
we
to
his
Special
Providence
over
the
Faithful
.
So
,
all
the
Paths
of
the
Lord
are
Mercy
and
Truth
unto
such
as
keep
his
Covenant
,
Psal.
25.10
.
By
the
Paths
of
the
Lord
,
there
we
are
to
understand
,
not
the
Paths
of
his
Precepts
,
wherein
he
would
have
us
to
walk
,
but
the
paths
of
his
Providence
,
wherein
he
walks
towards
his
people
:
The
way
of
his
proceedings
.
And
what
is
said
of
these
paths
?
They
are
al●
[
Mercy
and
Truth
]
which
some
make
an
Hendigdis
,
like
that
Jer.
22.3
.
Execut
Iudgment
and
Righteousness
;
that
is
,
Execute
righteous
Judgment
.
So
here
Mercy
and
Truth
,
i.
e.
Mercy
indeed
.
Or
we
may
take
them
as
distinct
,
as
holding
forth
thus
much
,
that
God
doth
not
only
begin
with
them
in
a
way
of
mercy
,
but
goes
on
with
them
as
he
had
begun
.
His
mercy
to
such
is
constant
.
He
continues
his
loving
Kindness
to
these
,
even
of
his
truth
and
Faithfulness
;
or
thus
,
Truth
hath
reference
to
some
word
that
God
hath
spoken
:
Not
to
the
word
of
threatning
here
,
because
Mercy
is
joyned
with
it
:
What
can
it
refer
to
therefore
,
but
the
word
of
Promise
?
signifying
Gods
performing
promise
,
keeping
Covenant
with
such
as
keep
Covenant
with
him
?
So
the
meaning
is
,
in
all
the
passages
of
Divine
providence
God
is
still
intending
good
,
and
extending
Mercy
,
and
performing
promise
to
his
people
.
His
Patience
may
be
exercised
towards
others
;
but
his
special
Grace
and
Favour
,
his
loving
Kindness
and
tender
Mercy
is
drawn
out
towards
you
.
God
may
shew
some
Mercy
to
wicked
men
,
in
some
of
his
ways
.
But
alas
,
their
Mercies
are
not
pure
Mercies
,
No
,
there
is
wrath
also
mixed
with
their
Mercies
.
As
the
murmuring
Israelites
had
Quails
and
a
Curse
.
But
you
have
real
Mercies
,
a
blessing
with
Estate
,
a
blessing
with
Health
,
&c.
Gods
special
Love
with
Common
Mercies
,
greatly
Enhaunsing
and
Raising
the
Value
of
them
.
They
come
not
as
Wind-falls
of
common
Providence
(
as
one
expresseth
it
)
but
are
sound
Fruits
,
growing
on
the
Promise
.
So
there
is
Mercy
in
all
Gods
Paths
towards
you
.
You
shall
meet
with
it
at
every
turn
,
Mercy
shall
prevent
you
,
and
follow
you
,
and
compass
you
about
.
Yea
,
in
the
end
you
shall
find
Mercy
in
the
crossest
Paths
of
Providence
,
wherein
at
present
you
may
apprehend
nothing
but
Severity
.
Again
,
whatsoever
Mercy
God
sheweth
to
sinners
,
yet
they
have
no
assurance
thereof
.
How
soon
may
Gods
Patience
be
turned
into
Fury
,
and
his
Goodness
into
Severity
?
But
God
hath
promised
that
he
will
not
turn
away
from
you
,
(
Ier.
32.40
.
)
to
do
you
good
.
But
you
who
have
a
care
to
walk
before
God
in
sincerity
and
truth
,
you
shall
find
all
his
ways
Mercy
and
Truth
.
And
this
leads
me
to
another
Priviledge
of
yours
.
(
6.
)
The
Promises
are
yours
,
exceeding
great
and
precious
Promises
.
You
are
the
Children
,
and
Heirs
of
the
Promise
.
Promises
are
held
forth
to
others
;
but
they
are
also
made
over
to
you
.
To
the
Jews
in
some
sence
pertained
the
Covenants
,
and
the
Promises
,
Rom.
9.4
.
God
had
written
those
great
things
to
them
,
and
offered
those
great
things
to
them
,
yet
they
not
looking
after
the
Condition
required
of
them
,
it
was
in
effect
as
if
God
had
made
no
such
promise
.
But
you
that
can
plead
the
Condition
is
performed
,
nothing
can
bar
your
right
to
the
Promise
?
God
will
never
plead
a
[
Non
est
factum
]
against
those
who
may
plead
the
Condition
is
performed
.
As
the
Lord
said
to
Abraham
concerning
the
Land
of
Promise
,
Gen.
13.
Lift
up
now
thine
eyes
,
and
look
from
the
place
where
thou
art
,
Northward
,
and
Southward
,
and
Eastward
,
and
Westward
:
For
all
the
Land
which
thou
seest
,
to
thee
will
I
give
it
.
So
I
may
say
to
you
concerning
the
word
of
the
Kingdom
(
as
the
Gospel
is
called
,
Mat.
13.19
.
)
The
word
of
Promise
,
look
it
through
from
the
beginning
to
the
end
,
search
this
good
land
that
floweth
with
Milk
and
Honey
,
a
Land
of
Brooks
of
Waters
,
of
Fountains
,
of
Depths
,
that
spring
out
of
the
Rock
Christ
;
where
are
both
the
Upper
Springs
,
and
the
Neather
Springs
,
Promises
concerning
this
Life
,
and
the
Life
to
come
;
a
Land
of
Vines
,
and
Fig-trees
,
and
Pomgranates
;
Dig
into
its
Mines
,
full
of
hid
Treasure
,
more
precious
than
Gold
that
perisheth
,
all
is
your
own
.
The
whole
Land
is
before
you
,
this
Goshen
,
this
Paradise
,
is
given
you
,
till
you
come
to
be
Translated
to
the
Heavenly
Canaan
.
Your
Joseph
sends
you
these
pleasant
,
and
precious
Fruits
,
to
revive
and
chear
your
spirits
,
till
you
come
to
a
fulness
of
joy
in
his
presence
,
come
to
the
sight
and
Fruition
of
Christ
in
Glory
.
Look
up
to
Heaven
,
are
you
able
to
number
the
Stars
of
Heaven
?
Neither
can
you
take
the
just
sum
of
what
the
Lord
hath
promised
you
;
They
are
called
the
deep
things
of
God
,
1
Cor.
2.10
.
Here
are
deep
Mines
,
deep
Mysteries
,
who
shall
lead
us
into
these
hid
treasures
,
unknown
to
the
World
?
What
need
of
the
Spirit
of
Wisdom
and
Revelation
to
enlighten
our
minds
,
that
we
may
know
what
is
the
Hope
of
his
Calling
,
and
what
the
Riches
of
his
glorious
Grace
?
O
precious
Promises
indeed
!
promises
of
more
Grace
.
To
him
that
hath
more
shall
be
given
,
and
he
shall
have
in
abundance
,
Mat.
25.29
.
God
giveth
more
Grace
to
the
humble
,
Jam.
4.6
.
Promises
of
perseverance
in
Grace
,
Jer.
32.40
.
John
4.14
.
Again
,
there
are
Promises
made
to
Grace
,
of
which
I
could
easily
recite
many
:
But
after
one
hath
used
his
utmost
skill
to
open
these
Treasures
,
and
to
give
you
an
Account
,
how
much
is
contained
in
them
,
he
must
end
with
[
an
&c.
]
After
all
,
he
must
acknowledge
there
is
much
more
behind
undiscovered
,
like
that
Path
(
Job
28.7
.
)
which
the
Vultures
eye
hath
not
seen
,
as
may
allude
to
the
Expression
.
It
is
quite
beyond
our
Arithmitick
to
find
out
the
Total
of
the
Divine
Promises
.
So
its
impossible
that
any
true
Believer
should
know
how
rich
he
is
in
the
Promises
.
O!
the
Promises
are
a
long
Field
indeed
,
and
much
hid
Treasure
in
this
Field
;
yea
,
an
unknown
Treasure
.
(
7.
)
Gods
Ordinances
are
yours
,
especially
intended
for
you
,
and
blessed
unto
you
.
Ministers
are
yours
,
as
1
Cor.
3.22
.
Whether
Paul
or
Apollo
,
or
Cephas
,
all
are
yours
,
given
to
the
Church
,
for
the
perfecting
of
the
Saints
,
Ephes.
4.11
,
12.
To
be
helpers
of
your
Faith
and
Joy
.
Ministers
are
Gods
Stewards
appointed
to
give
you
Meat
in
due
season
.
Gods
Servants
to
conduct
you
into
the
Presence
Chamber
of
the
great
King
.
Ordinance
,
they
are
the
Chariots
your
Joseph
sends
to
bring
your
souls
nearer
to
him
.
And
O
how
amiable
are
his
Tabernacles
!
O
the
pleasures
of
his
House
!
O
the
sights
of
God
,
that
you
have
sometimes
in
his
Ordinances
!
Sights
of
his
Power
,
sights
of
his
glorious
Grace
.
Have
you
not
seen
his
Goodness
pass
before
you
?
Have
not
his
Footsteps
dropped
Fatness
into
your
Souls
?
How
oft
that
coming
from
the
Word
,
or
from
Sacraments
,
you
might
have
said
as
they
,
Luke
5.26
.
We
have
seen
strange
things
to
day
.
God
manifesting
himself
to
your
souls
,
so
as
he
does
not
to
the
World
.
All
the
Paths
of
the
Lord
are
Mercy
to
his
People
,
as
we
heard
before
,
but
in
the
Paths
of
his
Ordinances
,
in
the
Walks
of
his
Courtes
,
there
they
are
wont
to
find
his
choisest
Mercies
:
There
especially
the
Lord
commandeth
the
blessing
.
Blessed
they
are
in
the
House
,
and
in
the
Field
,
but
more
blessed
in
Gods
House
,
more
blessed
in
his
holy
Mountain
.
There
is
an
Expression
,
Deut.
11.21
.
[
As
the
days
of
Heaven
upon
the
Earth
,
]
i.
e.
(
Quamdiu
mundus
durabit
,
)
which
I
only
allude
to
here
.
The
days
we
spend
with
God
in
his
Courts
,
are
as
the
days
of
Heaven
upon
Earth
.
Blessed
are
they
that
dwell
in
thy
House
,
they
will
be
still
praising
thee
,
a
day
in
thy
Courts
is
better
than
a
thousand
else-where
,
Psal.
84.
To
enjoy
God
here
,
this
is
Heaven
upon
Earth
.
Is
not
this
the
Mount
of
Transfiguration
?
The
Gate
of
Heaven
?
The
Mount
of
Blessing
?
Is
it
not
good
to
be
here
?
Well
,
you
that
have
a
special
Interest
in
God
,
have
a
special
right
to
the
Ordinances
of
God
;
and
may
expect
a
special
blessing
on
them
,
may
look
to
enjoy
God
in
them
:
Or
if
the
Lord
should
see
good
to
cut
you
short
of
Sanctuary-priviledges
;
yet
you
should
still
enjoy
the
God
of
Ordinances
,
he
would
●ea
little
Sanctuary
to
you
.
(
8.
)
Gods
Creatures
are
yours
.
As
Jehoshaphat
,
[
My
People
are
as
thy
People
,
and
my
Horses
as
thy
Horses
.
]
When
God
is
for
you
,
what
Creature
of
his
can
be
against
you
?
Angels
the
best
and
noblest
Creatures
,
are
your
Friends
,
Heb.
1.14
.
And
full
little
do
you
think
how
many
wayes
they
do
Befriend
you
,
how
many
ways
they
are
Ministring
,
and
helpful
to
you
:
True
,
there
is
no
ground
for
the
Invocating
of
Angels
;
but
there
is
ground
enough
,
why
you
should
give
thanks
to
God
,
for
the
Angels
Ministring
unto
you
.
Again
,
Devils
and
wicked
men
(
the
worst
of
Creatures
)
are
your
servants
.
Though
it
be
quite
besides
their
intention
,
sore
against
their
will
and
Indination
.
Though
they
intend
evil
against
you
,
God
will
turn
it
to
good
.
So
likewise
other
Creatures
.
The
World
is
yours
,
1
Cor.
3.22
.
The
World
is
an
appurtenance
of
your
Inheritance
,
of
that
Estate
which
God
by
Covenant
,
and
Deed
of
Gife
hath
settled
on
you
,
and
confirmed
to
you
.
If
Inferiour
Creatures
had
a
Tongue
to
speak
,
would
they
not
say
as
Hushai
,
Whom
the
Lord
shall
chuse
,
his
will
I
be
?
Or
as
the
men
of
Benjamin
,
and
Judah
,
We
are
thine
David
,
●e
are
on
thy
side
.
It
is
a
burden
and
bondage
to
●he
Creatures
,
to
serve
those
who
are
Enemies
to
their
Maker
.
The
Earth
groaneth
under
such
,
and
of
God
would
but
give
the
word
,
it
would
immediately
open
her
Mouth
,
and
swallow
them
up
.
I
do
not
deny
but
wicked
men
have
a
right
to
their
Estates
,
and
to
the
use
of
the
Creatures
.
But
●he
People
of
God
have
a
better
right
than
they
.
That
is
certainly
a
mistake
of
some
,
that
think
all
wicked
men
Vsurpers
of
the
things
they
injoy
.
If
they
have
a
right
before
God
:
I
ask
(
sayes
one
)
by
what
Covenant
.
Is
it
by
the
Covenant
o●
Works
?
Then
they
must
fulfil
it
?
Is
it
by
the
Covenant
of
Grace
?
But
they
are
not
within
it
,
cannot
claim
by
it
.
Answ.
It
is
true
,
they
fulfil
neither
Covenant
,
and
therefore
have
not
a
rig●●
by
Covenant
.
But
their
Enumeration
here
is
not
full
enough
:
Dater
tertium
.
These
things
may
be
passed
over
,
and
men
may
have
a
right
to
them
,
and
not
by
Covenant
,
Deut.
25.
I
have
given
Moun●
Seir
unto
Esau
for
a
possession
,
ver.
9.
I
have
give●
Ar
unto
the
Children
of
Lot
for
a
possession
,
without
any
Indentures
drawn
betwixt
God
and
then
.
By
his
Providence
he
determineth
the
Bounds
o●
mens
Habitations
.
He
that
giveth
unto
all
me●
Life
and
Breath
,
giveth
them
Food
and
Raiment
.
Though
wicked
men
shall
be
called
to
account
for
their
Mercies
,
yet
not
as
Thieves
,
or
Vsurpers
;
but
as
ill-users
or
abusers
of
them
,
as
unfaithful
Stewards
.
Wicked
men
therefore
have
a
right
to
their
Creature-comforts
;
but
not
so
good
a
right
as
you
They
have
[
a
right
by
actual
Collation
,
De
presenti
(
As
Mr.
Baxter
somewhere
)
but
nor
by
promise
,
De
futuro
.
]
They
have
a
right
by
common
providence
,
you
by
Covenant
,
and
Compact
.
They
have
a
right
as
Servants
to
their
daily
Bread
,
you
have
the
right
of
Sons
.
Not
indeed
that
any
deserve
the
least
Mercy
at
Gods
Hand
,
as
the
Labouring
Servant
is
worthy
of
his
Meat
;
but
a
Servant
may
take
his
Masters
allowance
,
and
hath
a
right
to
the
Clothes
his
Master
gives
him
;
only
he
hath
no
assurance
of
being
provided
for
by
his
Master
still
.
The
servant
abideth
not
in
the
House
for
ever
,
but
the
Son
abideth
ever
,
John
8.35
.
You
that
are
earthly
Parents
,
know
how
to
give
good
things
to
your
Children
:
And
much
more
does
your
Heavenly
Father
,
and
he
hath
enough
to
give
,
The
earth
is
the
Lords
,
and
the
fulness
thereof
.
Says
the
Father
,
Be
a
good
Child
,
and
while
I
have
any
thing
,
thou
shalt
not
want
.
And
so
says
God
to
you
,
You
that
fear
me
you
shall
never
want
any
good
thing
;
your
Heavenly
Father
knoweth
what
is
good
for
you
,
and
hath
promised
,
you
shall
never
want
,
what
is
good
for
you
.
And
how
can
you
desire
more
?
What
?
Would
you
have
more
than
enough
?
when
enough
is
more
than
all
?
Dimidium
plus
toto
.
Would
you
have
more
than
is
good
?
That
were
to
wish
evil
to
your selves
.
(
9.
)
Heaven
is
yours
,
if
God
be
yours
,
his
Kingdom
your
everlasting
Home
,
and
Inheritance
,
Luke
12.32
.
As
he
said
,
Son
,
thou
art
ever
with
me
and
all
that
I
have
is
thine
:
So
,
if
the
Children
of
God
,
then
Heirs
of
God
;
then
you
shall
be
ever
with
him
,
ever
with
the
Lord
,
and
Inherit
that
everlasting
Kingdom
,
prepared
by
the
Father
,
purchased
by
the
Son
for
you
.
Of
which
Kingdom
we
have
many
things
to
say
,
and
hard
to
be
uttered
.
Indeed
as
high
the
Heavens
are
above
our
Heads
;
so
high
above
our
understanding
,
and
apprehension
is
the
Glory
and
Felicity
of
Heaven
.
No
greater
difference
betwixt
the
Throne
,
and
the
Footstool
,
nor
so
great
indeed
as
betwixt
the
Kingdom
of
Heaven
,
and
the
most
flourishing
Kingdoms
upon
Earth
.
What
is
said
of
Mount
Sion
(
the
Type
,
)
Psal.
48.2
.
Beautiful
for
Situation
,
the
joy
of
the
whole
Earth
is
Mount
Zion
:
The
like
may
much
more
be
said
of
Heaven
;
Beautiful
for
Situation
,
the
Joy
,
yea
,
the
Glory
of
the
whole
World
.
Here
is
the
City
of
the
great
King
.
O
the
serenity
of
Heaven
!
no
scorching
heat
,
nor
piercing
cold
there
.
Here
is
a
glorious
Kingdom
indeed
,
above
the
Clouds
,
yea
,
above
the
Stars
.
O
the
Lightsomeness
of
Heaven
!
no
Night
there
.
And
no
need
of
the
Sun
there
,
Rev.
22.5
.
O
the
pleasures
of
Heaven
!
Paradise
was
but
an
obscure
Type
,
a
dark
shadow
of
it
.
No
pricking
Brier
,
or
grieving
Thorn
there
.
In
this
Kingdom
there
〈◊〉
nothing
to
offend
.
No
sorrow
nor
crying
there
▪
No
pain
there
,
no
feeble
person
among
the
heavenly
Tribes
:
There
is
health
without
sickness
,
and
jo●
without
sorrow
,
and
pleasures
without
pain
.
Ther●
is
hidden
Mannah
,
and
Rivers
of
pleasures
,
and
never
fading
Crowns
of
Glory
.
O
the
riches
of
that
Kingdom
,
there
are
Treasures
that
fail
not
.
Solomon
made
Silver
to
be
〈◊〉
Jerusalem
as
stones
,
1
Kings
10.27
.
But
the
ne●
Jerusalem
is
described
and
represented
,
as
if
it
wer●
all
Gold
,
and
precious
stones
,
Rev.
21.18
,
19
,
2●
Many
a
poor
man
goes
to
Heaven
,
Iam.
2.5
.
M●ny
poor
in
this
world
,
yet
rich
in
Faith
,
and
He●
of
the
Kingdom
.
But
that
Kingdom
will
for
e●
enrich
all
that
come
to
it
.
There
,
and
there
o●
is
the
enduring
substance
.
So
now
it
is
poor
Di●●
poor
Dives
,
who
is
shut
out
of
Heaven
,
but
ri●●
Lazarus
.
No
poor
to
be
seen
in
the
streets
of
t●
New
Jerusalem
,
no
complaining
in
those
streets
.
O
the
peaceableness
of
that
Kingdom
!
no
Se●pent
in
the
Coelestial
Paradise
,
no
Cananite
in
th●
Land
of
Promise
,
neither
the
Alarm
of
War
,
〈◊〉
the
Voice
of
the
Oppressor
that
shall
ever
be
heard
there
.
No
hurting
or
destroying
in
that
holy
Moun●ain
,
no
possibility
of
a
Forreign
Invasion
.
There
is
a
great
Gulf
fixed
,
Luke
16.26
.
No
fear
of
In●estine
Divisions
in
that
Kingdom
.
There
Love
●hall
be
perfect
.
There
Luther
,
and
Calvin
are
agreed
.
There
is
the
sweetest
Harmony
without
the
●east
jarring
Discord
.
There
the
Faithful
dwell
at
●ase
,
and
delight
themselves
in
the
abundance
of
Peace
.
O
the
Stability
and
Permanency
of
this
Kingdom
!
And
this
Crowns
all
the
rest
;
it
is
an
everlasting
Kingdom
:
The
New
Jerusalem
lieth
four
square
,
〈◊〉
it
is
a
Kingdom
that
cannot
be
moved
)
the
Length
●●d
the
Breadth
,
and
the
Height
of
it
are
equal
,
●ev
.
21.16
.
it
is
ever
like
it self
.
The
Glory
of
●eaven
shall
never
suffer
the
least
Eclipse
.
O
bles●ed
state
indeed
,
to
be
ever
with
the
Lord
!
But
after
all
,
I
must
tell
you
,
we
have
but
a
ve●y
short
sight
of
those
things
that
are
within
the
veil
.
●deed
did
Believers
fully
apprehend
the
Riches
of
●●e
Glory
of
that
Inheritance
reserved
in
Heaven
for
●●em
,
they
would
stand
in
need
of
more
patience
,
〈◊〉
be
willing
to
stay
their
time
,
God
hath
appoint●d
them
upon
Earth
,
(
though
they
should
live
in
●e
most
flourishing
and
prosperous
Estate
here
;
)
●an
ever
the
Martyrs
stood
in
need
of
,
to
endure
●e
most
grievous
Tortures
,
and
cruel
Deaths
.
Thus
you
have
heard
something
of
the
First
and
●and
Covenant
promised
[
I
will
be
your
God
]
how
●onderful
comprehensive
it
is
.
It
is
as
high
as
Heaven
,
What
canst
thou
know
?
The
Measure
●ereof
is
longer
than
the
Earth
,
and
broader
than
●e
Sea
.
Again
,
the
second
is
like
unto
it
,
scil.
[
Ye
shall
be
my
people
,
]
Jer.
31.33
.
It
is
true
,
sometimes
this
imports
our
Duty
,
and
the
Condition
of
the
Covenant
.
And
if
we
would
have
God
for
our
God
,
we
must
be
his
people
,
we
must
give
up
our selves
to
Him
,
and
account
ou●selves
no
more
our
own
.
But
to
be
his
People
,
a●
well
holds
forth
the
exceeding
great
Priviledge●
and
Happiness
of
those
,
that
indeed
give
up
themselves
to
God
,
that
come
up
to
Covenant
Term●
That
God
will
own
,
and
acknowledge
them
for
〈◊〉
people
indeed
,
and
will
carry
it
towards
them
〈◊〉
such
,
will
remember
them
with
the
Favour
that
〈◊〉
beareth
to
his
People
.
His
Professing
people
,
who
have
given
up
the●●
Names
,
but
do
not
give
up
their
hearts
to
hi●
yet
have
some
priviledges
above
others
,
that
are
no●
called
by
his
Name
,
much
more
that
his
willin●
and
Obedient
people
are
priviledged
.
The
Lo●●
knoweth
them
that
are
his
,
(
2
Tim.
2.19
.
)
a●
will
own
them
.
And
1.
This
speaketh
their
freedom
from
other
Lord●
Those
cruel
Task-masters
,
and
Tyrants
;
Sin
,
t●●
World
,
and
Satan
.
Gods
owning
them
for
〈◊〉
will
cut
off
others
claims
;
Sin
,
the
World
,
and
〈◊〉
tan
,
can
no
more
lay
claim
to
you
,
if
ye
be
〈◊〉
Lords
.
As
that
eminent
Saint
,
and
Servant
of
God
,
〈◊〉
Joseph
Allein
,
(
in
his
Life
,
p.
92.
)
did
thus
re●
Satan
in
his
last
Conflict
:
Trouble
me
not
(
〈◊〉
he
)
for
I
am
none
of
thine
,
I
am
the
Lords
:
〈◊〉
by
Covenant
,
I
have
sworn
my self
to
be
〈◊〉
Lords
,
and
his
I
will
be
,
therefore
be
gone
.
if
the
Lord
saith
of
thee
,
such
a
soul
is
mine
,
Title
(
no
doubt
)
will
hold
good
against
Satan
,
and
all
the
World
.
O
what
a
comfortable
thing
it
is
,
if
indeed
you
are
the
Lords
,
then
you
are
Redeemed
unto
him
from
among
men
.
You
are
no
longer
Satans
captives
,
no
longer
slaves
to
Sin
,
and
the
World
;
as
it
is
Isa.
62.12
.
They
shall
call
them
the
holy
people
,
the
redeemed
of
the
Lord
.
And
Isa.
43.1
.
Fear
not
,
for
I
have
redeemed
thee
,
—
thou
are
mine
.
You
are
his
,
as
Redeemed
by
him
;
you
are
the
Portion
which
he
took
out
of
the
hand
of
Satan
,
with
his
Sword
,
and
with
his
Bow
,
Deut.
4.34
.
Hath
God
●assayed
to
go
and
take
him
a
Nation
from
the
midst
of
another
Nation
,
by
Temptations
,
by
Signs
,
and
Wonders
,
by
a
mighty
Hand
and
stretched-out
Arm
,
and
by
great
Terrours
,
according
to
all
that
the
Lord
your
God
did
for
you
in
Egypt
?
O
the
exceeding
Greatness
of
his
Power
to
us-ward
that
Believe
;
delivering
us
from
the
power
of
Darkness
,
and
Translating
us
into
the
Kingdom
of
his
Dear
Son
.
2.
This
putteth
an
Honour
,
an
Excellency
upon
any
.
Since
thou
wast
precious
in
mine
Eyes
,
thou
●ast
been
honourable
:
What
a
great
Honour
is
it
●nto
any
,
for
the
Great
God
to
own
them
,
as
in
●ear
Relation
unto
Him
?
What
she
said
of
Solo●ons
servants
,
is
much
more
true
of
Gods
servants
,
1
Kings
10.8
.
Happy
are
thy
men
,
happy
are
these
thy
servants
,
which
stand
continually
before
●ee
.
As
there
is
no
God
like
him
,
so
no
People
in
the
World
like
his
People
,
1
Chron.
17.20
,
21.
Deut.
32.9
.
The
Lords
portion
is
his
People
.
Exod.
19.5
.
A
peculiar
Treasure
unto
him
,
Mal.
3.17
.
His
Jewels
.
Does
not
this
commend
them
indeed
,
as
the
Excellent
ones
in
the
Earth
,
that
God
accounts
so
highly
of
them
?
Psal.
4.3
.
Know
that
the
Lord
hath
set
apart
,
him
that
is
Godly
for
himself
.
Set
apart
,
or
,
as
some
Translate
it
,
Mirificavit
;
or
Insignem
vel
eximium
fecit
.
The
difference
God
putteth
betwixt
his
People
,
and
others
,
the
Godly
and
the
Ungodly
,
is
Notable
and
Wonderful
,
The
wicked
he
will
put
away
like
Dross
,
but
the
Godly
he
esteemeth
as
his
Jewels
;
these
he
accounteth
his
peculiar
Treasure
:
He
sets
great
store
by
them
.
3.
Gods
peculiar
People
have
his
special
Favour●
And
what
happiness
in
this
?
The
Psalmist
desired
no
more
,
but
that
the
Lord
would
remember
hi●
with
the
Favour
that
he
beareth
to
his
People
,
Psal.
106.4
.
The
Lord
taketh
pleasure
in
his
people
,
Psal.
149.4
.
These
only
have
his
Complacential
Love
.
Those
whom
he
calleth
his
People
,
at
other
times
he
calleth
his
Chosen
,
his
Sons
and
Daughters
,
his
Beloved
;
yea
,
the
Apple
of
his
Eye
:
Relation
and
Propriety
is
a
potent
Exciter
of
Love
.
The
world
that
is
full
of
Malice
,
yet
loveth
its
own
.
And
shall
not
God
love
his
own
?
Yea
,
he
loveth
them
with
an
everlasting
Love
.
4.
For
God
to
say
of
any
,
they
are
mine
,
i●
speaks
Safety
.
He
will
have
a
care
of
his
own
.
His
Inheritance
is
Hedged
,
Fenced
about
with
hi●
special
Providence
.
His
People
shall
have
his
protection
.
A
dangerous
thing
it
is
for
men
to
meddle
with
them
.
What
mean
ye
that
ye
beat
my
people
to
pieces
,
Isa.
3.15
.
Do
ye
know
what
ye
do
,
Isa.
52.5
,
6.
What
is
here
to
do
,
That
my
people
is
taken
away
for
nought
.
God
will
Judge
and
Plea●
for
his
People
,
Deut.
32.36
.
Isa.
51.22
.
Joel
;
2
,
4.
You
would
not
see
your
Children
wronged
.
And
will
not
God
avenge
his
own
Elect
?
He
is
very
tender
of
the
Apple
of
his
Eye
:
And
the
Beloved
of
the
Lord
shall
dwell
in
safety
by
him
,
yea
,
the
Foundation
of
God
standeth
sure
;
the
Lord
knoweth
them
that
are
his
.
And
the
very
Gates
of
Hell
shall
not
prevail
against
them
.
5.
His
People
are
sure
to
be
well
provided
for
.
Doth
God
take
care
for
Oxen
?
Does
he
give
the
Beasts
their
Food
,
and
will
he
not
much
more
provide
for
them
of
his
own
Houshold
?
His
Blessing
is
upon
his
People
,
Psal.
3.8
.
My
people
shall
be
satisfied
with
my
Goodness
,
saith
the
Lord
,
Jer.
31.14
.
Yea
,
others
must
not
see
the
Good
he
will
do
for
them
,
they
have
Meat
to
eat
that
the
World
knows
not
of
.
6.
His
People
shall
have
his
special
presence
,
Ezek.
37.27
.
My
Tabernacle
shall
be
with
them
:
Yea
,
I
will
be
their
God
,
and
they
shall
be
my
people
.
So
in
other
places
,
where
the
Lord
promiseth
to
own
any
as
his
People
;
he
doth
further
promise
to
dwell
among
them
,
and
walk
among
them
,
Lev.
26.12
.
2
Cor.
6.16
.
&c.
Where
should
God
dwell
,
but
in
the
Lot
of
his
own
Inheritance
?
7.
When
you
hear
of
Gods
Tabernacle
being
with
them
;
you
must
not
understand
it
,
so
,
as
if
he
were
Flitting
,
or
Removing
from
them
again
.
No
,
The
Lord
will
not
cast
off
his
people
,
neither
will
he
forsake
his
Inheritance
,
Psal.
94.14
.
God
hath
not
cast
away
his
people
whom
he
fore-knew
,
Rom.
11.2
.
He
will
not
cast
any
of
them
away
.
He
will
not
lose
one
of
his
Jewels
.
None
shall
pluck
them
out
of
his
Hand
.
He
will
keep
them
safe
,
till
he
set
them
in
a
Crown
of
Glory
.
And
so
lastly
,
They
that
are
his
indeed
,
it
doth
not
yet
appear
what
they
shall
be
;
but
this
is
certain
,
they
shall
at
last
appear
with
him
in
Glory
.
Yea
,
the
Lord
will
be
for
ever
glorified
in
them
,
as
a
Bridegroom
adorneth
himself
with
Ornaments
,
and
as
a
Bride
decketh
her self
with
her
Jewels
.
And
what
Glory
that
is
,
to
be
like
the
Angels
of
Light
as
to
our
souls
;
and
to
have
our
vile
bodies
made
like
unto
Christs
glorious
Body
,
no
Tongue
can
express
.
Solomon
in
all
his
glory
,
not
like
one
of
these
.
When
Christ
was
Transfigured
in
the
Mount
his
very
Raiment
was
shining
,
exceeding
white
as
snow
:
So
as
no
Fuller
on
Earth
can
white
them
,
Mark
9.8
.
His
very
Raiment
received
Light
and
Lustre
from
his
Body
.
His
Face
shone
as
the
Sun
,
Mat.
17.2
.
And
if
the
appearance
of
Christ
was
so
Glorious
in
that
Mount
,
which
was
but
a
Landskip
of
Heaven
;
What
a
glorious
Body
hath
he
now
in
Heaven
?
Well
?
The
bodies
of
the
Saints
are
to
be
Fashioned
like
his
glorious
Body
,
never
to
change
that
Fashion
more
.
O
the
Lustre
that
God
will
put
upon
his
People
,
when
the
Righteous
shall
shine
forth
as
the
Sun
,
in
the
Kingdom
of
their
Father
,
Mat.
13.43
.
And
if
the
Body
the
earthly
part
of
them
,
shall
be
so
full
of
Splendor
,
How
Glorious
within
,
think
we
?
Will
not
God
polish
the
Jewel
,
when
the
Ring
where
it
is
set
,
is
so
Enamelled
,
when
the
Cabinet
hath
so
rich
work
bestowed
on
it
?
And
now
my
Friends
,
consider
of
what
hath
been
said
,
and
shew
your selves
men
.
You
have
heard
what
the
Lord
requireth
of
you
in
the
Covenant
of
Grace
;
nothing
but
what
is
your
Indispensible
Duty
;
nothing
that
you
can
deny
,
or
be
backward
to
,
if
you
be
not
enemies
to
God
,
and
your
own
souls
'
which
should
prevail
with
you
,
though
there
were
nothing
more
to
be
said
.
But
further
you
have
also
heard
,
what
the
Lord
hath
freely
and
graciously
promised
here
,
even
all
that
you
can
desire
to
your
salvation
and
endless
Happiness
;
yea
,
even
more
than
you
can
conceive
of
.
Now
what
say
ye
?
Will
ye
be
the
Lords
?
Will
you
now
from
this
day
forwards
give
up
your selves
to
God
in
Christ
,
to
be
Ruled
by
him
,
and
saved
by
him
in
his
own
Way
?
O
that
there
were
such
an
heart
in
you
all
!
Sirs
,
what
say
you
?
Though
I
be
the
unworthiest
of
Gods
Messengers
,
yet
I
come
in
his
Name
,
and
the
Lord
expects
your
answer
.
Ah
,
Sirs
,
Have
you
not
Delayed
,
and
Dallied
with
God
too
long
already
?
Whosoever
thou
art
that
shall
deny
to
consent
to
Gods
Terms
this
day
,
for
ought
thou
knowest
,
this
is
the
last
time
of
asking
:
The
Lord
may
never
offer
thee
so
fair
again
:
That
if
this
day
thou
dost
not
hearken
to
his
Voice
,
the
things
that
belong
unto
thy
peace
,
may
be
for
ever
hid
from
thine
eyes
.
If
now
you
will
be
the
Lords
,
then
he
will
be
your
God
,
and
own
you
for
his
People
indeed
,
Jer.
30.21
,
22.
But
if
otherwise
,
do
not
say
,
but
you
have
been
fairly
offered
:
And
how
will
you
for
ever
repent
it
,
and
Rue
your
folly
,
that
you
did
not
take
Gods
offer
?
O
madness
indeed
,
that
you
should
like
it
to
have
the
Bramble
reign
over
you
,
rather
than
come
under
the
shadow
of
the
Almigh●y
!
Do
you
not
chuse
sin
,
and
the
world
,
to
your
own
Confusion
?
This
know
,
God
hath
no
need
of
you
,
he
can
be
happy
without
you
;
though
without
him
you
are
miserable
to
all
Eternity
.
Sect.
14.
PROP.
XIV
.
The
Coventut
of
Grace
is
one
and
the
same
for
Substance
in
all
Ages
.
Though
it
may
seen
to
have
Varied
,
yet
the
Difference
is
but
in
Circumstances
,
and
manner
of
Administration
.
THe
Covenant
made
with
the
Jews
(
of
which
is
the
greatest
Doubt
,
or
Question
)
was
〈◊〉
Covenant
of
Grace
,
(
the
same
for
substance
with
that
we
are
under
)
with
a
Covenant
of
Peculiarity
,
or
a
Political
Covenant
added
to
it
.
Quest.
When
did
the
Covenant
of
Grace
fir●●
take
Date
?
Answ.
Immediately
after
the
Fall
.
In
that
threat●ning
to
the
Serpent
,
Gen.
3.15
.
was
a
Promis●
of
Salvation
to
man
.
That
as
we
read
,
Gal.
3.
●
.
the
Gospel
was
Preached
before
unto
Abraha●
(
which
was
enough
to
the
Purpose
,
and
Business
the
Apostle
had
there
in
hand
.
)
So
it
was
Preach●●
before
that
to
Adam
.
For
this
cause
as
the
Learn●
Mede
supposeth
,
it
is
called
The
everlasting
Gosp●●
Rev.
14.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
so
much
in
respect
of
th●
Future
Time
,
as
the
Time
past
.
That
which
wa●
promised
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Seculo
,
or
from
the
Begi●ning
of
the
World
,
the
Antient
Gospel
.
That
pr●mise
,
[
That
the
Seed
of
the
Woman
,
should
brea●
the
Serpents
head
.
]
Was
the
first
Draught
,
〈◊〉
Epitome
of
the
Gospel
.
Here
God
promised
th●
destruction
of
Satans
Kingdom
,
and
Salvation
of
Fallen
man
,
by
Jesus
Christ
,
the
Seed
of
the
Woman
.
That
all
the
true
Seed
of
the
Woman
,
the
Faithful
,
(
opposed
to
the
seed
of
the
Serpent
,
)
should
overcome
through
him
,
who
is
the
Seed
of
the
Woman
eminently
,
and
in
a
more
famous
sense
,
and
peculiar
respect
.
Thus
Cain
and
Abel
were
directed
to
offer
Sacrifices
,
agreeable
to
that
Dispensation
of
the
Covenant
before
Christs
coming
.
And
God
speaks
to
Cain
,
Gen.
4.7
.
If
thou
dost
well
,
shalt
thou
not
be
accepted
:
Which
certainly
cannot
but
refer
to
the
Covenant
of
Grace
,
q.
d.
If
thou
didst
serve
me
with
the
like
sincerity
,
as
thy
Brother
doth
,
shouldst
not
thou
be
accepted
,
as
well
as
he
?
Now
how
could
sinners
look
to
find
acceptance
,
whose
best
services
are
imperfect
,
and
therefore
deserve
to
be
rejected
,
unless
God
reveal
himself
in
a
gracious
promise
,
or
Covenant
to
that
purpose
.
By
Faith
Abel
offered
unto
God
a
more
excellent
Sacrifice
than
Cain
,
by
which
he
obtained
witness
that
he
was
Righteous
,
Heb.
11.4
.
This
is
evident
,
that
Remission
of
sin
,
Justification
,
and
Salvation
(
the
great
benefits
promised
in
the
Covenant
of
Grace
)
were
granted
out
to
some
,
before
the
Covenant
made
with
Abraham
.
So
Abel
was
righteous
before
God
:
So
Enoch
,
who
walked
with
God
on
Earth
,
and
was
Translated
,
and
taken
up
to
God
,
Gen.
5.24
.
So
Noah
was
Heir
of
the
Righteousness
which
is
by
Faith
,
Heb.
11.7
.
The
Kingdom
of
Heaven
was
prepared
for
the
Faithful
,
from
the
Foundation
of
the
World
,
Mat.
25.34
.
Witness
Enochs
translation
thither
.
By
the
way
take
notice
,
they
that
were
acquainted
with
the
History
of
Enoch
,
could
not
be
ignorant
of
an
happiness
to
be
enjoyed
of
the
Saints
after
this
life
:
Yea
,
Eternal
Life
was
promised
from
the
beginning
of
the
world
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
or
before
Antient
times
,
as
that
Text
,
Tit.
1.2
.
should
be
read
.
Thus
God
had
a
Seed
to
serve
him
,
from
the
beginning
of
the
world
,
and
was
a
God
in
Covenant
with
them
,
was
their
God
in
Christ
.
So
some
understand
,
Rev.
13.8
.
as
referring
to
the
grand
Antient
promise
,
Gen.
3.15
.
The
Lamb
slain
from
the
foundation
of
the
world
.
How
slain
?
Not
only
Figurative
,
in
Type
,
and
Representation
(
as
Dr.
Lightfoot
)
The
first
thing
that
died
in
the
world
was
a
Sacrifice
,
or
Christ
in
a
Figure
.
Now
only
Dispositive
,
in
Decree
and
Intention
:
Secundum
dispositionem
totius
Trinitatis
,
as
Luther
,
(
see
1
Pet.
1.19
,
20.
)
But
also
Virtualiter
,
the
Virtue
and
Efficacy
of
his
Death
extending
backward
,
to
Times
past
,
as
well
as
forward
,
(
Rom.
3.24
,
25.
Heb.
9.15
.
and
10.4
.
and
13.8
.
)
Or
if
we
should
read
these
words
[
From
the
Foundation
of
the
World
,
]
Rev.
13.8
.
as
having
Relation
to
the
Writing
of
the
Names
in
the
Book
of
Life
,
not
to
the
slaying
of
the
Lamb
;
as
there
is
a
parallel
place
in
the
same
Book
,
Rev.
17.8
.
It
makes
as
well
for
my
present
purpose
holding
forth
the
writing
of
the
Names
of
some
in
the
Lambs
Book
of
Life
,
from
the
beginning
of
the
world
.
Or
it
is
a
Periphrasis
of
them
that
are
saved
.
None
are
saved
,
but
such
as
are
written
in
the
Lambs
Book
of
Life
,
such
as
are
given
to
him
.
And
if
none
ever
were
,
or
shall
be
saved
,
but
such
whose
Names
are
written
in
the
Lambs
book
of
Life
,
then
none
ever
were
,
or
shall
be
saved
but
by
Christ
,
and
according
to
the
Covenant
of
Grace
.
And
Mr.
Ball
would
have
the
Apostle
to
refer
to
that
antient
famous
promise
of
Victory
to
the
seed
of
the
Woman
over
Satan
,
and
all
spiritual
Enemies
,
both
in
2
Tim.
1.9
.
Who
hath
saved
us
,
and
called
us
,
with
an
holy
calling
,
not
according
to
our
works
,
but
according
to
his
own
purpose
and
grace
,
which
was
given
us
in
Christ
Jesus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
not
before
the
world
began
,
as
we
have
it
Translated
there
,
and
in
Tit.
1.2
.
but
)
before
antient
times
.
And
2
Thes.
2.13
.
God
hath
from
the
beginning
chosen
you
to
salvation
,
through
sanctification
of
the
Spirit
,
and
belief
of
the
Truth
.
From
the
beginning
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
phrase
,
as
he
saith
,
never
imports
from
Eternity
in
Scripture
.
[
](A78190-e71540-b)†
†
Of
the
Covenant
,
p.
41.42
.
And
certainly
,
these
were
ever
necessary
to
salvation
from
the
beginning
[
Sanctification
,
and
belief
of
the
Truth
.
]
As
we
read
of
Abels
Faith
,
and
that
his
works
were
Righteous
,
(
a
proof
of
his
sanctification
.
)
We
read
of
Enochs
Faith
,
and
of
his
constant
care
,
to
walk
with
God
,
and
to
please
God
.
We
read
of
Noahs
Faith
,
and
that
he
was
a
just
man
,
and
upright
in
his
Generations
,
walking
with
God
.
Neither
were
any
of
the
Fathers
saved
without
such
a
real
,
practical
,
living
,
operative
Faith
.
Though
we
have
much
revealed
to
us
in
the
Gospel
,
which
was
hid
from
them
,
(
Ephes.
3.9
.
Col.
1.26
.
)
yet
they
heartily
assento
Gods
Truth
,
and
complied
with
his
will
;
as
the
Lord
was
pleased
then
to
reveal
it
.
[
](A78190-e71680-b)*
*
Though
as
Camero
says
Si
ante
certum
tempus
praestitutum
a
Deo
,
mysterium
salutis
uostrae
,
seu
regnum
caelorum
suit
obscurius
revelatum
,
omnino
consequens
est
ut
fides
adhibita
revel●tioni
fuerit
confusa
.
praelect.
p.
76.
col.
1.
That
methinks
it
is
plain
,
they
were
saved
the
same
way
even
as
we
.
Though
to
whom
much
is
given
,
of
them
more
is
required
;
yet
they
had
the
same
spirit
of
Faith
.
And
had
they
been
under
the
same
Circumstances
with
us
Christians
,
had
they
lived
in
Gospel-times
,
they
would
have
been
Gospel-believers
.
As
Christ
saith
,
John
7.17
.
If
any
man
doth
his
will
,
he
shall
know
of
the
Doctrine
;
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
As
such
whose
hearts
were
right
,
and
sound
,
the
Gospel
being
revealed
to
them
with
such
clear
Evidence
,
and
proof
,
that
it
was
of
God
,
they
could
not
but
embrace
it
.
As
that
Faith
by
which
Abraham
obeyed
Gods
call
to
leave
his
Country
,
and
Kindred
,
and
Fathers
House
,
to
go
he
knew
not
whither
;
would
have
enabled
him
to
leave
Father
and
Mother
,
House
and
Land
,
for
Christs
sake
,
and
the
Gospels
.
That
same
Faith
,
which
made
him
so
ready
to
offer
up
Isaac
at
Gods
command
,
would
have
made
him
as
willing
to
take
up
the
Cross
and
follow
Christ
,
as
the
Apostles
and
Primitive
Christians
did
,
had
he
lived
in
their
dayes
.
The
like
may
be
said
of
the
Fathers
before
him
,
who
obtained
a
good
report
through
Faith
.
Thus
it
appeareth
,
that
there
is
no
real
difference
,
betwixt
the
Faith
of
those
Worthies
,
who
lived
in
former
Ages
,
to
whom
God
spake
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
divers
times
,
and
in
divers
manners
,
and
the
Faith
of
Christians
,
to
whom
God
hath
spoken
by
his
Son
.
Now
though
I
have
jumbled
things
together
something
confusedly
in
this
Discourse
:
Yet
ye
may
observe
these
two
things
cleared
sufficiently
,
that
the
same
substantial
Benefits
,
which
the
Gospel
promiseth
,
were
held
forth
to
the
Fathers
;
and
the
same
kind
of
Faith
,
Holiness
,
and
Obedience
required
of
them
,
and
therefore
they
must
needs
have
●een
under
the
same
Covenant
for
substance
.
And
is
not
this
a
Crediting
of
the
Gospel
?
And
should
it
not
confirm
our
Faith
in
the
Gospel
?
This
is
the
good
old
Way
indeed
,
many
are
greatly
addicted
to
Antiquity
.
You
make
great
account
of
your
old
Deeds
and
Evidences
.
Let
me
tell
you
,
you
do
not
conceive
aright
of
the
Gospel
,
nor
of
Gods
Grace
,
if
you
confine
it
to
the
Time
of
the
New
Testament
,
as
if
it
was
under
1700.
years
old
.
Even
the
Covenant
of
God
made
with
Abraham
was
430.
years
before
the
Mosaical
Law
(
as
the
Apostle
urgeth
against
those
,
who
were
ready
to
adhere
to
the
Law
in
opposition
to
the
Gospel
.
)
And
though
that
was
sufficient
for
his
purpose
there
,
yet
the
Covenant
of
Grace
was
long
before
Abraham
,
even
from
the
beginning
.
This
way
God
had
set
forth
soon
after
Man
was
placed
upon
the
Earth
,
immediately
upon
his
fall
.
And
it
is
questioned
,
whether
Adam
stood
one
day
,
whether
he
lodged
one
night
in
that
Honour
,
to
which
he
was
Created
.
O
how
should
we
reverence
the
Gospel
!
how
should
this
advance
the
Grace
of
God
in
our
thoughts
!
It
is
the
antient
Gospel
,
the
everlasting
Gospel
,
like
the
everlasting
Hills
;
even
from
the
beginning
,
God
set
forth
this
way
of
Salvation
.
The
Gospel
delivered
by
Christ
,
and
his
Apostles
,
what
is
it
,
but
that
good
old
Charter
,
granted
to
Man
upon
the
Fall
,
graciously
renewed
?
When
almost
the
whole
Race
of
Mankind
had
forfeited
,
and
lost
their
Charter
,
Christ
comes
,
and
renews
,
and
Confirms
it
.
But
here
another
Question
falleth
in
.
Whether
the
Covenant
of
Grace
was
made
with
all
in
Adam
?
Answ.
I
think
we
must
yield
to
this
,
Perpetua
est
foederis
Dei
ratio
,
quod
filii
in
parentibus
comprehen●danter
&
censeanter
:
That
this
is
the
perpetual
way
and
manner
of
Gods
Covenant
,
to
include
and
reckon
the
Children
with
their
parents
.
Thus
the
Covenant
of
Grace
was
made
with
Adam
,
and
his
Seed
,
such
as
were
to
Descend
from
him
,
till
such
time
as
any
of
them
Degenerated
into
the
seed
of
the
Serpent
,
and
by
their
wilful
Apostacy
from
God
,
and
his
Wayes
,
they
did
cut
off
themselves
,
and
theirs
from
the
Covenant
.
As
afterwards
the
Covenant
was
made
with
Abraham
and
his
Seed
;
and
as
now
,
under
the
Gospel
the
Covenant
is
made
with
the
Faithful
and
their
Seed
:
So
was
it
at
first
with
Adam
and
his
Seed
.
But
as
now
if
any
that
are
taken
into
Covenant
upon
the
account
of
their
Parents
,
being
in
Covenant
with
God
,
if
when
they
shall
grow
up
,
they
shall
wilfully
reject
Grace
offered
,
and
manifestly
renounce
their
Covenant
with
God
;
they
should
thereby
break
off
themselves
from
their
former
Covenant-relation
to
God
:
So
this
hath
been
the
case
of
the
far
greater
part
of
Adams
Posterity
.
Though
whether
the
Law
of
Grace
may
not
extend
further
,
even
to
such
as
are
not
in
Covenant
,
in
the
fullest
sense
,
as
it
implieth
a
mutual
consent
;
that
is
another
Question
.
But
so
much
of
the
Covenant
,
or
Law
of
Grace
,
as
it
was
given
to
Adam
.
That
God
might
reveal
more
concerning
it
to
the
Fathers
even
before
the
Flood
,
I
know
no
ground
t●
deny
.
We
read
of
Enochs
Prophecy
,
Jude
5.14
,
15.
That
God
was
manifesting
himself
to
some
o●
his
Servants
in
those
times
extraordinarily
.
But
the
next
Edition
of
the
Covenant
,
that
we
find
extant
,
was
that
made
to
Abraham
.
And
this
latter
Edition
of
the
Covenant
of
Grace
was
larger
,
and
clearer
than
the
former
.
That
Channel
of
Free-grace
,
which
first
brake
forth
in
Paradise
immediately
upon
Mans
Fall
,
ran
down
to
Abraham
in
a
broader
stream
.
Here
Christ
is
spoken
of
,
as
the
seed
of
Abraham
,
who
was
spoken
of
more
generally
before
,
as
the
Seed
of
the
Woman
.
And
blessedness
is
promised
in
and
by
him
,
Gen.
22.18
.
In
thy
Seed
shall
all
the
Nations
of
the
Earth
be
blessed
.
Which
blessedness
before
was
more
obscurely
hinted
in
that
phrase
of
breaking
the
Serpents
head
.
And
here
is
express
mention
of
Gods
Covenanting
with
Abraham
,
Gen.
17.2
,
4
,
7
,
9
,
10.
Whereas
Gods
Covenanting
with
Adam
,
and
others
of
the
Faithful
before
,
is
not
plainly
laid
down
,
but
only
to
be
gathered
,
and
deduced
from
Scripture
by
way
of
Inference
.
Though
methinks
,
it
is
plain
enough
to
all
,
that
are
not
minded
to
Cavil
,
that
there
was
a
Covenant
betwixt
God
and
Adam
,
&c.
they
being
mutually
engaged
.
God
engaged
to
Adam
by
promise
,
and
Adam
engaged
to
believe
God
,
and
worship
God
,
according
as
he
did
rereal
himself
.
But
whereas
the
Covenant
was
more
tacitly
and
darkly
held
forth
,
betwixt
God
and
Adam
,
it
is
most
expresly
delared
betwixt
God
and
Abraham
,
so
that
there
is
no
room
for
any
Cavil
.
Now
that
the
Covenant
made
with
Abraham
was
the
Covenant
of
Grace
,
the
same
for
Substance
with
that
we
are
under
,
is
evident
.
1.
The
Gospel
was
preached
to
Abraham
in
that
Covenant
,
which
is
proved
by
the
Apostles
express
Testimony
,
Gal.
3.8
.
2.
The
Covenant
with
Abraham
was
confirmed
in
Christ
,
Gal.
3.17
.
Therefore
a
Covenant
of
Grace
.
3.
The
Covenant
with
Abraham
has
not
yet
been
disanulled
,
as
the
Apostle
there
shews
;
and
thence
proveth
,
the
blessing
of
Abraham
is
come
upon
the
Gentiles
according
to
the
tenor
of
that
Covenant
.
4.
Abraham
was
justified
by
Faith
in
that
promise
,
confirmed
or
renewed
in
the
Covenant
,
〈◊〉
17.4
.
That
he
should
be
a
Father
of
many
Nations
,
see
Gen.
15.5
,
6.
Now
hence
it
will
follow
either
that
the
Promise
,
and
Covenant
made
〈◊〉
Abraham
was
a
Covenant
of
Grace
,
or
that
Abraham
was
not
justified
by
a
Covenant
of
Grace
,
b●
some
other
way
.
Either
the
Promise
,
and
Cov●nant
made
to
him
,
was
the
same
for
substance
wi●●
that
we
are
under
,
or
he
was
justified
and
saved
〈◊〉
a
quite
different
way
from
us
.
5.
And
then
why
should
he
be
called
the
Fathe●
of
the
Faithful
,
Rom.
14.11
,
16
,
17.
Or
w●●
should
Gospel
Believers
be
called
the
Children
〈◊〉
Abraham
,
Gal.
3.7
.
He
is
not
the
Father
of
such
in
respect
of
Natural
Generation
,
or
Spiritual
Regeneration
,
does
not
beget
or
produce
Faith
〈◊〉
them
;
but
only
by
similitude
and
proportion
,
as
famous
Pattern
and
eminent
Example
;
as
lo●●
what
way
Abraham
found
acceptance
with
Go●
and
was
justified
before
God
,
and
we
may
exp●●●
the
Favour
of
God
,
and
free
Justification
in
〈◊〉
same
way
.
But
certainly
you
take
away
the
Fo●●dation
of
the
agreement
,
and
Relation
betw●●●
Abraham
,
and
the
Faithful
.
Now
,
if
you
de●
that
to
be
the
Covenant
of
Grace
,
which
was
m●
with
Abraham
:
Can
they
be
of
the
same
Fai●●
who
are
not
under
the
same
Covenant
?
6.
Do
we
not
read
,
Gal.
3.14
.
That
the
bles●ing
,
which
is
come
upon
the
Gentiles
through
Je●us
Christ
,
was
first
the
blessing
of
Abraham
.
It
●as
first
the
blessing
of
Abraham
,
and
from
him
,
●nd
through
him
,
(
as
a
prime
subject
,
though
not
〈◊〉
a
cause
)
it
descends
upon
us
.
The
Gospel
,
or
the
glad
Tidings
of
Christ
,
and
blessedness
in
him
●as
first
preached
to
Abraham
,
[
In
thy
Seed
shall
all
the
Nations
of
the
Earth
be
blessed
.
]
And
thus
by
●aith
in
the
Promise
he
saw
the
day
of
Christ
,
the
blessias
coming
,
though
it
was
at
a
great
distance
;
●et
he
believed
it
would
come
,
and
be
a
happy
day
●●deed
,
the
fore-thoughts
whereof
made
him
glad
●t
heart
,
John
8.56
.
Object
.
1.
But
some
tell
us
the
Covenant
made
●ith
Abraham
,
was
not
the
Covenant
of
Grace
;
●●t
that
is
one
and
the
same
to
all
the
Faithful
:
But
〈◊〉
this
Covenant
with
Abraham
are
special
promises
,
●●greeing
only
to
him
and
his
Family
,
or
Natural
Off-spring
,
as
that
the
Messiah
should
come
of
his
●eed
,
Even
He
,
in
whom
all
Nations
should
be
bles●ed
;
and
that
God
would
give
the
Land
of
Canaan
〈◊〉
his
Seed
.
Answ.
We
must
distinguish
betwixt
the
Essen●ls
of
the
Covenant
of
Grace
,
and
the
acciden●s
.
As
the
Covenant
of
Grace
holds
forth
the
●ay
of
Salvation
for
Fallen
Mankind
of
Gods
Free●ace
in
Christ
;
so
it
is
the
same
Covenant
,
that
●braham
was
under
,
and
the
Faithful
now
are
un●r
.
And
as
to
the
now-mentioned
Differences
,
●●ey
were
but
Circumstantial
,
and
accidental
.
This
●●stinction
must
be
granted
,
or
else
we
must
hold
〈◊〉
Tribe
of
Judah
,
and
House
of
David
were
interested
in
one
Covenant
,
and
the
other-Tribes
,
with
all
the
Jewish
Proselytes
in
another
Covenant
;
whereas
the
Scripture
Involves
and
Comprehends
them
is
one
and
the
same
Covenant
.
Object
.
2.
Others
say
,
God
made
a
two-fold
Covenant
with
Abraham
,
in
Gen.
17.
Scil.
A
Covenant
of
Grace
,
in
the
beginning
of
the
Chapt●●
and
a
Covenant
of
Circumcision
,
ver.
9
,
10.
&c.
which
they
make
a
Covenant
of
Works
.
Answ.
But
this
is
a
mistake
sure
,
for
so
it
wo●●
follow
,
1.
That
whereas
Abraham
is
acknowledge
to
be
taken
into
a
Covenant
of
Grace
before
,
he
〈◊〉
the
priviledge
after
this
,
to
be
taken
into
the
Covenant
of
Works
;
which
is
no
priviledge
.
2.
T●●
must
say
,
that
Abraham
was
at
the
same
time
〈◊〉
under
a
Covenant
of
Grace
,
and
a
Covenant
〈◊〉
Works
.
But
these
same
persons
at
other
times
●ny
,
that
one
can
be
under
both
Covenants
together
3.
The
Apostle
is
express
,
Rom.
4.11
.
That
A●●●ham
received
the
sign
of
Circumcision
,
a
seal
of
〈◊〉
Righteousness
of
Faith
.
So
that
if
the
Coven●
to
which
Circumcision
did
belong
,
was
a
Covenant
of
Works
(
as
Mr.
P.
would
have
it
:
)
the
Righteousness
of
Faith
should
belong
to
the
Covenant
Works
.
4.
Gen.
17
;
Doth
not
speak
of
a
〈◊〉
fold
Covenant
made
with
Abraham
,
but
sets
〈◊〉
both
parts
of
the
Covenant
,
scil.
What
the
〈◊〉
promised
to
Abraham
,
and
what
he
required
of
Abraham
.
He
promised
to
be
a
God
unto
him
,
〈◊〉
to
his
Seed
after
him
,
ver.
7.
And
required
Abraham
to
walk
before
him
in
Integrity
,
ver.
1.
A●ful
mit
to
the
Ordinance
of
Circumcision
,
〈◊〉
Which
at
that
time
he
appointed
to
be
the
〈◊〉
the
Covenant
:
He
calleth
it
[
My
Covenant
.
]
〈◊〉
methinks
it
is
strange
,
that
any
Protestant
should
stumble
at
the
Expression
.
It
is
a
Sacramental
phrase
,
●ike
that
1
Cor.
10.4
.
That
Rock
was
Christ
.
And
〈◊〉
Cor.
11.24
.
This
is
my
Body
.
Again
,
look
at
the
Spiritual
meaning
of
Circum●ision
,
as
it
was
a
bloody
Sacrament
,
intimating
the
purging
away
of
sin
by
the
Blood
of
the
Covenant
,
and
pointing
at
the
inward
Circumcision
of
the
heart
;
what
can
be
more
plain
,
than
that
it
must
refer
to
the
Covenant
of
Grace
?
But
I
may
have
occasion
to
speak
more
of
this
by
and
by
.
Lastly
,
That
there
was
but
one
Covenant
estalished
with
Abraham
,
this
appears
(
as
Mr.
Whi●on
noteth
p.
36.
)
From
the
constant
phrase
of
Scripture
,
always
(
where
speaking
of
the
Covenant
made
with
Abraham
)
speaking
in
the
singular
number
,
the
Covenant
,
and
not
in
the
plu●al
,
Covenants
.
Now
I
might
go
on
to
shew
how
God
repeated
●is
Covenant
with
Abraham
,
as
it
were
Commenting
upon
it
,
in
which
respect
it
may
be
called
the
Promises
,
Gal.
3.16
.
so
Gen.
12.1
,
2
,
3.
and
15.
●
.
5.
and
17.
and
22.17
,
18.
And
I
have
heard
〈◊〉
Learned
man
observe
from
Gods
commanding
●raham
to
offer
up
his
son
Isaac
,
that
on
Gods
●art
it
was
a
further
Exhibition
of
the
Messiah
to
●●raham
.
Isaac
must
be
the
blessed
Seed
,
or
the
●rogenitor
of
it
,
because
of
that
Promise
,
Gen.
11.12
.
In
Isaac
shall
thy
Seed
be
called
.
Now
Isaac's
usage
(
being
appointed
to
be
offered
up
a
Sacrifice
)
holds
forth
to
Abraham
,
that
the
Messias
●●ould
be
offered
up
a
Sacrifice
for
sin
.
Dr.
W.
(
So
that
here
was
more
of
Goodness
in
God
to
●braham
,
than
of
Obedience
in
Abraham
to
God
.
)
Again
,
there
was
a
determinate
place
where
Isaac
,
should
be
offered
,
Mount
Moriah
,
on
which
place
afterwards
the
Temple
,
the
place
of
sacrifices
,
was
built
.
Again
,
Isaac
was
laid
on
the
wood
,
and
Abrahams
hand
stretched
out
,
to
slay
him
:
Yet
Abrahams
hand
was
stayed
,
Isaac
was
not
Sacrificed
,
but
God
provided
a
Ram
for
a
Sacrifice
;
this
teacheth
Abraham
that
the
time
of
Messiahs
coming
was
not
yet
:
But
in
the
mean
time
God
would
be
content
with
Sacrifices
,
as
Pledges
of
the
Messiah
,
which
should
Supponere
locum
Messiae
,
should
be
Typical
,
Significative
,
and
Representative
of
him
.
Here
I
have
given
you
anothers
thoughts
of
that
Mysterious
passage
,
of
Gods
commanding
Abraham
〈◊〉
offer
his
son
Isaac
.
But
whether
indeed
Abraham
had
a
distinct
apprehension
of
these
things
,
as
we
may
have
,
since
they
have
been
cleared
,
and
illustrated
in
the
Antitype
,
I
do
not
determine
;
but
leave
to
others
Judgments
.
I
come
next
to
speak
of
the
Covenant
made
wi●●
the
Children
of
Israel
.
Here
some
distinguish
〈◊〉
the
Covenant
made
with
them
under
Moses
,
〈◊〉
their
return
from
the
Babylonish
Captivity
,
and
th●
Covenant
made
with
them
after
the
Captivity
.
B●
that
I
may
not
run
out
too
far
,
I
shall
only
speak
〈◊〉
the
Mosaick
Covenant
:
as
indeed
of
that
Covenant
is
all
the
Question
,
whether
it
was
a
Covenant
of
Grace
,
the
same
for
substance
with
that
,
whi●
Christians
are
under
.
Now
I
shall
endeavour
〈◊〉
clear
this
,
That
the
Covenant
of
God
made
〈◊〉
Moses
with
the
people
of
the
Jews
,
was
a
Covenant
of
Grace
,
the
same
for
substance
with
the
Gospe●
Covenant
:
The
way
of
Life
and
Salvation
he●
forth
in
it
.
It
is
granted
,
or
if
any
should
deny
or
question
it
,
we
have
seen
it
proved
before
,
that
the
Covenant
made
with
Abraham
,
was
a
Covenant
of
grace
;
But
the
Covenant
made
with
Abraham
,
took
in
the
Jews
,
as
his
seed
,
Gen.
17.7
.
And
the
Covenant
made
with
the
Jews
,
was
a
carrying
on
and
establishing
of
the
same
Covenant
;
(
though
with
a
new
●●dus
,
some
things
peculiar
to
the
Jewish
Church
and
Common-wealth
,
being
added
to
it
,
)
Deut.
8.18
.
Thou
shalt
remember
the
Lord
thy
God
,
that
he
may
establish
his
Covenant
,
which
he
sware
unto
thy
Fathers
.
And
Deut.
7.12
.
If
ye
hearken
to
these
Judgments
,
and
keep
and
do
them
,
the
Lord
thy
God
shall
keep
unto
thee
the
Covenant
and
Mercy
,
which
he
sware
unto
thy
Fathers
.
2.
That
Covenant
which
was
Sealed
with
the
son
of
Circumcision
,
and
had
a
promise
of
Heart-Circumcision
,
was
a
Covenant
of
Grace
.
But
the
Covenant
made
with
the
Jews
,
was
sealed
with
the
〈◊〉
of
Circumcision
;
and
further
,
had
a
promise
〈◊〉
Heart-circumcision
.
What
did
the
outward
sign
of
Circumcision
signifit
?
That
we
learn
,
Deut.
10.16
.
Circumcise
●erefore
the
Fore-skin
of
your
heart
,
which
hath
〈◊〉
accomplishment
in
Christ
:
Veteres
Hebraei
in
〈◊〉
fuerunt
sententiâ
,
quod
tempore
Messiae
Circum●●●
Spiritualiter
,
non
Carnaliter
amplius
fieri
de●●●
.
Fag
.
apud
M.
Pool
.
in
Synops.
Col.
2.11
,
●●
.
In
whom
ye
are
Circumcised
with
the
Circum●●on
made
without
hands
,
in
putting
off
the
body
〈◊〉
the
sins
of
the
flesh
,
by
the
Circumcision
of
Christ
,
buried
with
him
in
Baptism
.
Where
me●inks
the
Apostle
intimates
thus
much
,
that
Mo●'s
Circumcision
,
the
outward
circumcision
made
with
hands
,
did
point
to
Christs
Circumcision
,
the
inward
Circumcision
not
made
with
hands
,
[
The
Circumcision
of
Christ
.
]
i.
e.
That
which
he
effected
by
his
Spirit
.
And
this
further
we
may
take
notice
of
,
that
he
seemeth
to
compare
Circumcision
,
and
Baptism
,
as
signifying
the
same
thing
,
[
Buried
with
him
in
Baptism
.
]
Here
let
me
Recite
a
Passage
out
of
a
Late
Writer
.
Disc.
of
the
〈◊〉
Covenants
.
p.
37.
[
It
is
not
unlikely
(
says
he
)
but
that
as
Heart-circumcision
under
the
Figure
of
Literal-circumcision
,
was
,
together
with
Faith
,
made
the
condition
of
the
Covenant
then
:
(
Gen.
17.10
.
with
Deut.
10.16
.
)
So
Spiritual
Baptism
,
which
is
a
death
unto
sin
,
and
a
living
unto
God
,
is
under
the
Figure
of
Water-baptism
,
joyned
with
believing
;
as
the
condition
of
the
promise
of
Salvation
now
.
Mar.
16.16
.
He
that
believeth
and
is
Baptized
,
shall
be
saved
.
According
to
which
,
the
Apostle
Peter
having
spoken
of
Noahs
Ark
,
saith
,
The
like
Figure
whereunto
Baptism
now
saveth
us
;
not
the
putting
away
of
the
filth
of
the
Flesh
,
but
the
answer
of
a
good
Conscience
towards
God
,
1
Pet
,
3.21
.
]
But
this
is
one
thing
considerable
,
if
Circumcision
signified
the
same
thing
that
Baptism
doth
,
scil.
The
Mortification
of
sin
,
and
laid
〈◊〉
Engagement
on
them
to
put
away
Filthiness
of
the
Flesh
and
Spirit
both
;
it
must
be
the
same
Covenant
for
substance
,
to
which
both
those
Sacraments
referred
.
Hereunto
add
,
That
the
Jews
had
a
promise
o●
Heart-circumcision
,
Deut.
30.6
.
The
Lord
thy
God
will
circumcise
thine
heart
,
and
the
heart
of
th●
seed
,
to
love
the
Lord
thy
God
.
This
is
an
evident
promise
of
Grace
,
where
the
Lord
undertakes
to
work
,
what
else-where
he
requires
,
as
Deut.
10.16
.
Jer.
4.4
.
Object
.
But
then
why
is
the
House
of
Israel
said
to
have
been
Vncircumcised
in
heart
?
Answ
.
They
were
so
generally
,
This
Promise
(
like
those
Jer.
31.33
.
Ezek.
36.26
,
27.
)
was
fulfilled
only
in
some
of
them
,
not
in
all
,
(
its
true
)
and
yet
laid
down
in
so
general
Terms
as
might
have
encouraged
any
of
them
to
apply
themselves
to
God
,
for
the
bestowing
of
that
Grace
upon
them
.
But
there
is
an
Objection
against
this
Argument
from
Circumcision
,
from
Gal.
5.3
.
Every
man
that
is
circumcised
,
is
a
Debtor
to
do
the
whole
Law
.
And
consequently
,
circumcision
should
rather
have
reference
to
a
Covenant
of
Works
.
Answ.
It
is
a
mistake
,
to
confound
the
Law
(
of
which
the
Apostle
there
speaketh
)
with
the
Covenant
of
Works
,
or
covenant
made
with
man
in
Innocency
.
The
Law
to
which
Circumcision
bound
men
,
was
the
written
Law
of
Moses
,
which
though
it
is
sometimes
called
the
Law
of
Works
,
yet
is
really
distinct
from
the
Law
of
Innocency
,
or
Covenant
of
works
made
with
man
at
first
.
Indeed
the
Mosaical
Jewish
Law
,
taken
in
the
Political
sence
,
as
it
was
the
Instrument
,
or
Rule
of
Government
of
the
Jews
Common-wealth
(
as
one
notes
)
promising
Temporal
benefits
to
the
strict
observation
thereof
,
Discourse
of
the
two
Covenants
.
p.
75.
and
threatning
Temporal
penalties
to
the
Transgression
and
Violation
of
the
same
:
So
far
it
was
a
Law
of
Works
.
A
Law
of
Works
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
the
Apostle
saith
,
Gal.
3.12
.
The
Law
is
not
of
Faith
:
But
the
man
that
Doth
them
,
shall
live
in
them
,
(
as
Lev.
18.5
.
)
Which
as
it
had
reference
to
the
Law
in
the
Political
sence
,
is
to
be
understood
of
a
long
and
prosperous
life
upon
Earth
.
Further
,
as
the
false
Apostles
and
carnal
Jews
expected
Justification
,
and
Salvation
,
upon
the
External
Observation
of
the
Law
,
as
if
Circumcision
,
and
other
works
of
the
Law
were
highly
Meritorious
(
Rom.
9
,
32.
and
10.3
.
)
Thus
it
was
to
them
a
supposed
Law
,
or
Covenant
of
Works
.
Not
that
God
did
so
intend
it
,
but
they
did
so
misapprehend
it
.
Not
that
Circumcision
did
indeed
bind
men
to
the
strict
Terms
of
the
proper
Covenant
of
Works
.
But
the
Apostle
there
speaks
of
Circumcision
,
in
the
sence
of
the
false
Apostles
,
and
as
they
abused
it
.
They
urged
it
as
necessary
to
Justification
,
as
a
work
of
the
Law
,
setting
Moses
against
Christ
:
And
would
have
it
still
practised
,
when
by
Christ
it
was
abolished
.
Against
these
,
the
Apostle
argues
,
if
you
will
keep
up
circumcision
still
,
by
the
same
reason
,
you
must
keep
up
all
Iewish
Ceremonies
,
and
observe
the
whole
Mosaical
Law
,
to
which
Circumcision
did
oblige
them
.
But
observe
it
,
the
use
of
Circumcision
as
instituted
by
God
,
was
not
to
bind
them
to
Legally
perfect
,
and
sinless
Obedience
;
nor
did
Abraham
,
or
any
faithful
Jew
so
understand
it
.
So
indeed
it
would
have
been
no
priviledge
at
all
;
Rom.
3.1
.
so
it
would
have
been
no
happiness
or
advantage
,
but
a
misery
;
and
terror
for
them
to
have
been
taken
into
Covenant
with
God
by
Circumcision
.
But
though
compared
with
the
more
easie
Institutions
of
the
Gospel
,
circumcision
was
a
Yoke
,
binding
them
to
that
more
burdensome
way
of
Service
,
which
God
at
that
time
had
appointed
;
yet
comparing
their
estate
then
,
with
that
of
the
Heathen
,
circumcision
was
an
Honourable
Badge
of
them
,
whom
God
owned
as
his
peculiar
people
.
And
though
as
Circumcision
had
relation
to
their
political
Law
,
it
bound
them
to
the
strict
Observation
of
those
Statutes
,
Judgments
and
Ordinances
,
which
God
had
given
them
in
special
:
Yet
as
it
had
relation
to
the
covenant
made
with
Abraham
,
and
his
Seed
,
which
was
still
on
foot
,
it
only
bound
them
to
serve
and
obey
God
in
sincerity
and
truth
,
in
what
he
then
revealed
to
be
his
Will
;
and
so
much
is
(
no
doubt
)
required
of
every
one
in
the
Covenant
of
Grace
.
Again
,
3.
That
covenant
which
holds
forth
Salvation
to
Fallen
man
,
cannot
be
the
covenant
of
works
,
but
the
covenant
of
Grace
.
But
the
covenant
made
with
the
Jews
,
held
forth
Salvation
to
them
,
John
4.22
.
Salvation
is
of
the
Jews
:
So
it
was
while
they
were
in
covenant
.
And
upon
this
account
the
land
of
Judah
might
be
called
Emphatically
,
The
Land
of
the
Living
.
Theirs
was
the
Land
of
the
Living
,
and
the
Valley
of
Vision
:
Whereas
other
People
fat
in
Darkness
,
and
in
the
Region
and
sha●ow
of
Death
,
Psal.
132.16
.
I
will
clothe
her
Priests
with
Salvation
:
Ministerium
eorum
reddam
salutare
populo
meo
:
Id
quod
eis
erit
honorificum
,
non
secus
ac
elegans
Vestis
.
Piscat
.
By
their
Ministration
(
standing
in
his
councel
)
they
might
both
save
themselves
,
and
others
,
Jer.
23.22
.
And
they
that
were
aliens
from
the
Common-wealth
of
Israel
,
and
strangers
from
the
Covenant
of
Promise
,
are
set
forth
as
having
no
hope
,
and
without
God
in
the
world
,
Ep.
2.12
.
Implying
,
1.
That
the
Gentiles
had
no
grounded
hope
of
future
Happiness
.
2.
The
Jews
●ad
or
might
have
had
such
hope
.
3.
What
grounded
hope
they
had
of
future
Happiness
,
it
depended
,
or
was
built
and
bottomed
on
the
Covenant
,
then
on
foot
.
Called
Covenants
,
being
divers
times
renewed
,
though
otherwise
for
substance
,
it
was
but
one
.
So
again
,
Rom.
9.4
.
Vna
fuit
promissio
,
si
rem
ipsam
spectes
,
Beza
.
sed
saepius
sancita
.
It
was
at
several
times
renewed
,
and
though
the
Matter
and
substance
of
it
was
the
same
,
yet
it
was
delivered
in
sundry
forms
in
various
Expressions
.
Or
if
by
[
Covenants
]
we
understand
,
Et
foedus
gratiae
communis
,
&
faedus
peculiaritatis
:
Both
the
general
covenant
which
God
maketh
with
all
his
People
,
chiefly
about
their
Eternal
Happiness
;
and
that
special
covenant
made
with
the
People
of
the
Jews
,
about
their
prosperity
in
Canaan
,
the
Land
of
Promise
;
the
latter
was
but
an
Appendix
,
not
a
thing
opposite
to
the
former
.
Now
if
Salvation
was
of
the
Jews
(
as
is
already
proved
)
it
undeniably
follows
,
that
the
Covenant
of
Grace
was
made
with
the
Jews
,
as
well
as
with
us
Christians
.
Surely
,
none
that
consider
what
they
say
,
will
dare
to
affirm
that
they
might
have
Salvation
,
though
under
a
Covenant
of
Works
,
and
not
of
Grace
.
And
as
the
way
of
Salvation
was
alwayes
one
and
the
same
,
to
wit
,
through
a
Mediatour
;
so
the
covenant
of
Grace
in
all
Ages
for
substance
,
was
one
and
the
same
.
Jesus
Christ
,
the
same
yesterday
and
to
day
,
and
for
ever
,
Heb.
13.8
.
Here
(
by
the
way
)
observe
,
how
grosly
they
are
mistaken
,
that
hold
,
the
Jews
had
only
Temporal
promises
.
A
bold-fac'd
Assertion
,
contrary
to
plain
Scripture
.
If
the
Jews
had
no
promises
,
but
only
of
Temporal
things
,
what
shall
we
make
of
that
Text
,
John
5.39
.
Search
the
Scriptures
,
(
where
certainly
our
Saviour
speaketh
of
the
Scriptures
of
the
Old
Testament
,
the
Scriptures
of
the
New
Testament
(
not
being
then
Extant
)
Search
the
Scriptures
(
sayes
he
)
for
in
them
ye
think
ye
have
Eternal
Life
;
and
they
are
they
that
testifie
of
me
.
And
what
would
they
make
of
that
Promise
,
[
I
will
be
their
God!
]
The
Psalmist
speaketh
of
it
as
a
far
greater
Matter
to
have
the
Lord
for
our
God
,
than
to
have
and
enjoy
the
world
,
Psal.
144.15
.
And
the
Apostle
seemeth
to
say
,
that
God
would
have
been
ashamed
,
to
be
called
,
Their
God
in
so
low
a
sence
;
as
including
meerly
some
outward
Temporal
priviledges
,
and
Enjoyments
,
and
no
more
,
Heb.
11.16
.
This
would
have
been
little
for
his
Honour
:
This
would
not
have
been
to
promise
,
or
give
like
himself
,
like
a
God
.
Those
words
spoken
to
Moses
[
I
am
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Jacob
,
]
prove
them
not
only
in
being
still
,
but
in
a
state
of
happiness
.
And
so
the
Import
of
the
Phrase
,
Rev.
21.7
.
He
that
overcometh
shall
Inherit
all
things
,
and
I
will
be
his
God
.
And
certainly
,
the
blessings
of
an
earthly
Canaan
were
not
all
,
that
God
promised
under
the
Old
Testament
;
but
Canaan
it self
was
to
them
a
Type
of
a
better
Countrey
,
that
is
an
Heavenly
.
And
if
the
Doctrine
of
future
Happiness
after
this
Life
,
was
not
sufficiently
Revealed
unto
,
and
commonly
apprehended
,
and
known
among
the
Jews
,
one
would
wonder
how
such
an
one
,
as
that
Thief
on
the
Cross
,
should
be
acquainted
with
it
,
who
prayed
,
Lord
,
remember
me
,
when
thou
comest
into
thy
Kingdom
.
4.
That
Covenant
,
which
had
the
Spirit
and
Grace
of
God
attending
the
Administration
of
it
,
was
undoubtedly
a
Covenant
of
Grace
.
But
the
covenant
made
with
the
Jews
,
had
the
Spirit
and
Grace
of
God
so
attending
it
.
The
Spirit
was
promised
,
and
Exhibited
then
,
though
not
in
so
large
a
measure
,
as
under
the
Gospel
,
Hag.
2.5
.
According
to
the
word
that
I
covenanted
with
you
,
when
ye
came
out
of
Egypt
,
so
my
Spirit
remaineth
among
you
,
Mich.
2.7
.
Is
the
Spirit
of
the
Lord
streightned
?
Are
these
his
doings
?
Do
not
my
words
do
good
to
him
that
walketh
uprightly
?
Those
high
Encomia
given
to
the
Law
,
Psal.
19.7
,
8
,
9.
The
Law
of
the
Lord
is
perfect
,
converting
the
soul
:
The
Statutes
of
the
Lord
are
right
,
rejoycing
the
heart
:
The
commandment
of
the
Lord
is
pure
,
enlightning
the
eyes
,
agree
to
it
only
,
as
the
Spirit
doth
accompany
it
.
There
was
the
same
Spirit
of
Faith
given
out
under
the
Old
Testament
,
though
not
the
same
measure
of
Faith
.
And
it
was
a
Prayer
,
which
a
Saint
under
the
Old
Testament
put
up
,
Psal.
143.10
.
Teach
me
to
do
thy
will
,
for
thou
art
my
God
,
thy
Spirit
is
good
:
Lead
me
(
i.
e.
by
thy
Spirit
)
into
the
Land
of
Vprightness
.
And
there
was
the
same
Love
to
God
,
to
his
Word
and
Worship
,
to
his
Saints
and
Servants
in
the
faithful
of
Old
,
as
is
in
Believers
,
under
the
Gospel
.
And
they
obeyed
from
the
same
gracious
Principle
,
as
is
evident
from
Heb.
11.
5.
The
Jewish
Sacraments
did
represent
and
signifie
the
same
thing
,
as
Gospel-Sacraments
do
;
from
whence
it
would
seem
to
follow
,
that
the
Covenant
made
with
them
is
for
substance
,
the
same
with
that
which
Christians
are
under
.
Methinks
it
is
plain
,
that
the
Apostle
makes
Circumcision
and
Baptism
,
the
same
in
signification
,
Col.
2.11
,
12.
and
1
Cor.
10.3
,
4.
They
did
all
eat
the
same
spiritual
Meat
,
and
they
did
all
drink
the
same
spiritual
Drink
:
For
they
drank
of
that
spiritual
Rock
,
that
followed
them
,
and
that
Rock
was
Christ
.
Would
any
one
imagine
,
that
Christ
should
be
held
forth
Represented
,
or
Typified
,
in
Sacraments
relating
to
the
Covenant
of
Works
?
That
their
Sacraments
did
Typifie
Christ
to
come
,
and
ours
do
set
him
forth
as
already
come
;
will
not
prove
two
Covenants
Essentially
different
,
but
only
two
different
Administrations
of
the
Covenant
.
As
it
will
not
prove
two
Christs
,
one
that
was
then
to
come
,
and
another
that
is
since
come
.
Surely
,
there
is
but
one
Christ
,
though
thus
variously
set
forth
and
discovered
.
6.
That
Covenant
which
was
capable
of
being
renewed
,
after
it
was
broken
,
must
needs
be
a
Covenant
of
Grace
,
and
not
of
Works
.
But
the
covenant
made
with
the
Israelites
,
was
capable
of
renewing
.
The
covenant
of
Works
being
once
broken
,
is
irreparably
broken
,
because
it
requireth
absolute
,
perfect
Obedience
.
But
the
People
of
Israel
were
oft
called
to
renew
their
covenant
with
God
,
which
sheweth
it
was
a
Covenant
of
Grace
.
Moses
,
Nehemiah
,
&c.
who
truly
feared
God
,
and
full
well
knew
their
own
and
others
weakness
,
and
utter
inability
to
perform
sinless
Obedience
,
would
never
have
been
so
forward
to
engage
themselves
,
and
others
in
a
covenant
of
Works
;
which
was
impossible
for
them
to
keep
,
whereby
they
could
expect
nothing
but
a
curse
.
The
covenant
of
Works
admitteth
not
of
Repentance
,
promiseth
not
Remission
thereupon
:
But
there
was
place
for
Repentance
,
and
a
promise
of
Pardon
and
Forgiveness
in
that
covenant
made
with
the
Israelites
,
Lev.
26.40
,
42.
Deut.
4.30
,
31.
There
was
a
way
appointed
under
the
Old
Testament
for
the
Expiation
of
sin
.
The
Sacrifices
under
the
Law
were
Types
of
Christ
,
and
to
signifie
our
obtaining
Remission
by
his
Blood
.
Doth
the
covenant
of
works
admit
of
Sacrifices
for
sin
?
What
a
veil
is
over
their
eyes
,
in
reading
the
Old
Testament
,
that
make
it
a
covenant
of
works
,
when
the
great
thing
pointed
at
by
its
Types
and
Ceremonies
,
is
Christ
,
and
Redemption
by
him
!
Will
any
say
,
the
covenant
of
works
,
was
Typical
of
the
covenant
of
Grace
?
7.
That
Covenant
which
had
the
same
condition
with
the
Gospel-covenant
,
viz.
Sincere
Obedience
to
Gods
Commands
;
is
for
substance
the
same
covenant
,
that
is
,
a
Covenant
of
Grace
.
But
the
covenant
made
with
the
Jews
.
had
this
same
condition
.
The
covenant
of
works
would
not
take
up
with
Sincere
Obedience
,
but
strictly
requireth
,
and
exacteth
Perfect
Obedience
.
But
as
God
in
his
Covenant
with
Abraham
,
required
his
walking
uprightly
.
So
this
was
the
thing
required
of
Israel
,
Deut.
10.12
.
And
now
Israel
,
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
fear
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
?
Where
the
phrase
[
To
serve
him
with
all
the
heart
,
and
with
all
the
soul
]
is
to
be
understood
,
by
comparing
it
with
other
Texts
,
where
the
like
phrase
is
used
.
As
Deut.
30.6
.
Where
God
promiseth
to
circumcise
their
heart
,
to
love
him
with
all
their
heart
,
and
with
all
their
soul
.
And
1
Kings
14.8
.
Where
it
is
said
of
David
,
that
he
followed
the
Lord
with
all
his
heart
And
the
like
of
Josiah
,
2
Kings
23.25
.
Not
tha●
they
did
all
that
God
in
his
Law
required
of
them
:
But
God
in
the
Covenant
made
with
them
,
did
accept
of
their
sincere
and
hearty
Service
,
and
Obedience
,
though
it
was
Imperfect
;
which
the
Covenant
of
Works
would
not
admit
of
.
Phrasis
illa
[
ex
toto
Corde
]
in
multis
locis
Scripturae
apponitur
hypocrisi
,
Chemnit.
Loc.
Com.
de
Lege
Deî.
p.
9.
Col.
2.
&
externi
simulationi
,
manifestum
est
[
toto
corde
]
seu
perfecto
corde
,
opponi
duplici
cordi
.
This
of
loving
God
with
all
the
heart
,
and
soul
,
and
strength
,
Truman
against
some
prevailing
Opinions
.
p.
92.93
,
94.
must
be
considered
either
strictly
,
—
and
so
it
requires
the
utmost
of
a
mans
Natural
ability
;
so
that
if
he
fails
in
the
least
degree
of
this
,
he
fails
so
much
of
love
due
to
God
by
the
Law
,
and
is
under
its
Curse
.
In
this
strict
sence
,
no
meer
man
in
this
Life
,
not
Josiah
himself
,
ever
loved
God
with
his
whole
heart
,
so
highly
as
he
ought
.
2.
These
words
may
be
considered
as
the
condition
of
the
Remedying
Law
,
as
taken
with
Gospel-lenity
,
as
if
they
love
God
with
the
prevailing
bent
of
their
souls
,
or
above
all
things
,
&c.
So
that
when
you
read
,
Lev.
18.5
.
Ye
shall
keep
my
Statutes
,
and
my
Judgments
,
which
if
a
man
do
,
be
shall
live
in
them
.
(
As
in
Neh.
9.29
.
and
Ezek.
20.11
.
)
You
are
not
therefore
to
conclude
,
that
this
was
a
covenant
of
Works
.
Though
it
run
in
such
a
form
,
and
though
it
is
true
;
the
carnal
Jews
with
their
Pharisaical
Teachers
,
turned
it
into
a
covenant
of
Works
.
[
Do
this
and
live
,
]
if
you
understand
it
,
speaking
of
a
Legal
exactness
,
a
perfect
fulfilling
of
the
Law
;
if
you
take
it
as
a
●romise
of
Life
,
only
upon
condition
of
perfect
unsinning
Obedience
.
So
(
its
true
)
it
is
the
plain
Voice
of
the
Covenant
of
Works
.
But
as
the
Lord
spake
thus
to
the
People
of
Israel
,
whom
of
his
meer
Grace
,
and
Favour
he
had
taken
into
Covenant
with
him
;
the
words
are
rather
to
be
taken
in
a
Gospel-sence
,
as
requiring
sincere
Obedience
,
and
promising
Life
thereupon
.
And
so
the
Faithful
understood
them
,
Psal.
51.6
.
Behold
,
thou
desirest
truth
in
the
inward
parts
,
ver.
16
,
17.
Thou
desirest
not
Sacrifice
,
the
Sacrifices
of
God
are
a
broken
spirit
.
Psal.
40.8
.
I
delight
to
do
thy
will
,
O
my
God
:
Yea
,
thy
Law
is
within
my
heart
.
Psal.
44.17
,
18.
We
have
not
dealt
falsely
in
thy
Covenant
,
our
heart
is
not
turned
back
,
&c.
Yea
,
it
is
most
plain
,
that
such
a
keeping
of
Gods
Commands
was
meant
,
as
had
a
promise
of
Gods
Keeping-mercy
unto
them
,
Deut.
7.12
.
and
of
his
Shewing-mercy
,
Exod.
20.6
.
Where
there
is
need
of
Shewing-mercy
,
that
plainly
shews
,
the
Obedience
performed
not
to
be
exactly
Legal
,
every
way
perfect
.
Shewing-mercy
here
,
seemeth
to
intend
,
at
least
it
concludeth
,
Pardoning-mercy
.
As
it
standeth
in
opposition
to
Gods
visiting
Iniquity
,
ver.
5.
But
supposing
Obedience
every
way
perfect
,
there
is
no
room
for
,
no
need
of
such
Mercy
.
Sincere
Obedience
was
no
less
accepted
under
the
Old
Testament
,
than
under
the
New
,
(
Mal.
3.17
.
)
As
it
is
no
less
required
under
the
New
Testament
,
than
under
the
Old
,
Mat.
7.21
.
Not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
but
he
that
doth
the
will
of
my
Father
whit●
is
in
Heaven
.
Rom.
2.7
.
To
them
who
by
patient
continuance
in
well-doing
,
seek
for
Glory
,
Honour
and
Immortality
,
Eternal
life
,
ver.
13.
For
no●
the
Hearers
of
the
Law
are
just
before
God
,
but
the
Doers
of
the
Law
shall
be
justified
,
and
James
,
1.25
.
And
so
the
Harmony
betwixt
the
Old
Testament
,
and
the
New
;
betwixt
Moses
,
the
Prophet
,
and
the
Apostle
Paul
,
Deut.
30.11
,
12
,
13
,
14.
with
Rom.
10.6
,
7
,
8.
The
Obedience
of
Faith
required
by
both
,
(
vid.
Truman
against
some
prevailing
Opinions
,
pag.
35
,
36.
)
As
Mr.
Ball
,
Of
the
Covenant
.
p.
114.
What
word
was
that
which
Moses
saith
was
near
,
even
in
their
hearts
,
But
the
Law
which
the
Lord
gave
upon
Mount
Sanai
,
and
promised
to
write
in
the
hearts
of
his
People
under
the
Covenant
of
Grace
.
It
should
be
under
the
New
Covenant
of
Grace
.
And
though
some
may
be
ready
to
Object
that
of
the
Apostles
,
Rom.
10.5
.
For
Moses
describes
the
Righteousness
which
is
of
the
Law
,
that
the
man
which
doth
those
things
,
shall
live
by
them
;
which
would
seem
to
make
Lev.
18.5
.
and
other
the
like
Texts
,
a
Covenant
of
works
,
of
a
contrary
Te●our
to
the
Gospel-covenant
.
Yet
the
difficulty
is
solved
,
if
we
attend
to
what
another
hath
observed
.
Truman
against
some
prevailing
Opinion
.
p.
36.
It
is
apparent
(
says
he
)
that
the
Law
of
Moses
,
though
it
was
given
designedly
(
as
to
the
end
of
the
Revelation
of
it
)
as
a
Covenant
of
Grace
,
and
Pardon
,
even
for
the
Salvation
of
sinners
;
yet
it
was
given
(
subserviently
still
to
the
same
end
of
Salvation
)
also
to
Reveal
the
Law
,
in
its
utmost
exacting
Rigour
.
And
else-where
Paraphrasing
upon
the
place
,
[
for
Moses
describeth
the
Righteousness
of
the
Law
.
]
Append.
to
great
Propitiation
.
p.
59.
That
is
,
these
words
of
Moses
taken
in
the
strict
Law-sence
,
as
a
Law
,
and
in
the
sence
you
understand
them
,
set
forth
the
way
you
stick
too
for
Justification
.
For
it
is
apparent
,
that
those
very
words
(
Lev.
18.5
.
)
and
the
whole
body
of
the
Mosaical
Law
,
were
a
Covenant
of
Grace
,
as
they
were
given
from
God
by
Moses
,
and
understood
(
or
intended
by
God
)
and
ought
to
have
been
understood
by
the
People
:
The
meaning
was
,
if
you
indeavour
to
do
all
these
sincerely
,
and
lament
your
falling
short
,
you
shall
live
and
be
blessed
.
Though
he
would
not
deny
,
but
freely
grant
,
that
the
same
Mosaical
Law
,
that
is
,
Materially
the
same
,
was
also
given
to
Rule
them
,
as
a
Common-wealth
;
according
to
the
Observance
,
or
Transgression
whereof
,
they
might
look
to
prosper
,
or
to
be
punished
in
this
World
.
8.
That
Covenant
whereby
the
People
of
Israel
came
to
have
a
special
Interest
in
God
,
and
special
Priviledges
above
other
People
,
could
not
be
a
Covenant
of
works
,
but
of
Grace
.
They
could
have
had
no
Special
priviledge
by
a
Covenant
of
works
,
wherein
naturally
all
are
equally
concern'd
,
and
which
lays
sinners
under
the
Curse
,
under
an
Intollerable
burden
.
It
's
impossible
that
sinners
should
come
to
have
an
Interest
in
God
by
the
Covenant
o●
works
.
Yet
this
was
the
Jews
priviledge
:
The
Lord
was
their
God
,
Gen.
17.8
.
and
Psal.
144.15
.
and
33.12
.
To
them
pertain
the
Adoption
,
Rom.
9.4
.
And
they
have
God
nigh
to
them
,
Deut.
4.7
,
8.
And
had
the
advantage
clear
of
all
others
,
that
wer●
strangers
to
the
Covenant
,
Rom.
3.1
,
2.
Had
i●
been
a
Covenant
of
works
,
they
should
only
hav●
had
God
against
them
,
not
with
them
,
or
for
them
what
is
spoken
to
them
,
Exod.
19.5
,
6.
is
applied
to
Believers
under
the
New
Testament
,
1
Pet.
2.9
.
What
I
have
added
here
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
shew
,
that
the
Covenant
made
with
the
Jews
,
was
not
a
Covenant
of
works
,
is
to
shew
some
,
how
grossely
Mr.
Patient
is
mistaken
;
whose
loose
Discourse
deserves
not
a
large
Refutation
.
Yet
as
weak
as
it
is
,
it
hath
taken
with
some
Friends
of
mine
,
whom
I
cannot
but
pity
.
But
,
Lay
all
these
things
together
,
and
I
wonder
if
you
can
have
any
doubt
,
whether
the
Covenant
made
with
them
,
was
a
Covenant
of
Grace
,
the
same
for
substance
with
the
Gospel-covenant
.
Yet
because
this
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Anabaptists
,
the
grand
Mistake
,
which
they
lie
under
,
and
which
leadeth
them
further
out
of
the
way
;
for
the
further
clearing
of
the
Truth
,
I
shall
answer
all
that
I
can
think
of
,
which
may
be
Objected
.
Object
.
1.
That
the
Covenant
made
with
the
Jews
,
was
but
a
Subservient-Covenant
.
Not
the
Covenant
of
Grace
,
but
subservient
to
it
.
Answ.
1.
It
could
not
be
Subservient
to
the
first
bringing
in
of
the
Covenant
of
Grace
,
which
was
in
the
world
before
this
.
The
Covenant
of
Grace
was
made
with
Adam
,
immediately
upon
the
Fall
,
and
renewed
with
Abraham
.
And
how
could
the
Covenant
made
with
the
Jews
,
be
subservient
to
the
being
of
that
,
which
was
long
before
it
?
2.
Granting
it
was
subservient
to
the
Gospel-dispensation
of
the
Covenant
of
Grace
,
and
preparatory
to
it
,
(
as
it
is
Gods
usual
Method
in
the
works
both
of
Nature
,
and
Grace
,
to
proceed
from
that
which
is
less
perfect
,
to
that
which
is
more
perfect
)
yet
this
will
not
prove
it
no
Covenant
of
Grace
,
but
only
that
it
was
not
so
clear
a
Dispensation
of
the
Covenant
of
Grace
,
as
the
Gospel-covenant
.
3.
It
certainly
tended
to
the
same
end
,
which
the
Gospel
aimeth
at
;
to
wit
,
the
Salvation
of
souls
,
and
had
the
same
effect
,
attained
this
end
in
the
Faithful
among
the
Jews
,
and
therefore
certainly
was
a
Covenant
of
Grace
,
the
same
for
substance
with
the
Gospel
covenant
,
and
not
meerly
subservient
to
it
.
Object
.
2.
It
was
a
mixt
Covenant
.
Answ.
Though
one
hath
raised
a
great
dust
,
about
the
Covenant
made
with
Abraham
,
and
his
Seed
,
calling
it
a
Mixt-covenant
:
Of
what
Principles
was
it
mixt
?
Was
it
a
Mixture
of
the
Covenant
of
works
,
and
the
Covenant
of
Grace
?
A
compound
of
both
these
?
But
at
other
times
,
they
will
say
these
two
are
Incompassibilia
,
things
that
will
not
mix
,
and
consist
together
;
you
may
as
soon
mingle
Heaven
and
Earth
together
.
If
Justification
and
Salvation
be
of
works
,
then
of
Debt
,
and
consequently
not
of
Grace
:
So
one
of
these
plainly
excludes
,
and
overthrows
the
other
.
That
either
they
must
bring
it
to
a
Covenant
of
works
,
and
not
of
Grace
,
or
vice
versâ
,
to
a
Covenant
of
Grace
and
not
of
Works
.
Or
was
it
a
mixt
Covenant
because
it
contained
Temporal
promises
,
as
well
as
Spiritual
;
yet
observe
,
this
could
not
hinder
its
being
a
Covenant
of
Grace
.
For
,
1.
Those
Temporal
good
things
promised
were
Typical
of
higher
,
and
better
,
even
of
Spiritual
things
.
An
earthly
Canaan
was
a
Type
of
Heaven
.
And
long
Life
promised
to
the
Obedient
,
was
promised
as
an
earnest
to
Eternal
Life
,
And
whatever
some
say
and
think
,
this
consideration
would
commend
,
and
set
off
those
outward
Temporal
blessings
promised
to
the
Faithful
;
that
they
were
Types
and
Pledges
of
Spiritual
and
Heavenly
things
.
That
they
might
say
,
as
David
,
2
Sam.
7.19
.
And
this
was
yet
a
small
thing
in
thy
sight
,
O
Lord
God
,
but
thou
hast
also
spoken
of
thy
servants
for
a
great
while
to
come
;
hast
spoken
what
thou
wilt
do
for
us
hereafter
,
in
another
world
.
How
great
is
thy
Goodness
which
thou
hast
laid
up
for
them
,
that
fear
thee
,
besides
all
that
Goodness
of
thine
laid
out
upon
them
here
.
2.
The
Gospel
it self
contains
promises
of
Outward
,
Temporal-blessings
,
as
well
as
Spiritual
.
Christ
hath
promised
,
Mat.
6
,
33.
All
these
things
shall
be
added
,
to
them
that
seek
the
Kingdom
of
Heaven
first
.
And
still
that
holds
good
to
the
Faithful
,
[
I
will
never
leave
thee
,
nor
forsake
thee
,
Heb
,
13.5
,
6.
Godliness
not
only
heretofore
had
,
but
still
hath
the
promise
of
the
Life
that
now
is
,
as
well
as
of
that
which
is
to
come
,
1
Tim.
4.8
.
Now
shall
we
therefore
say
,
The
Gospel
is
a
mixt
Covenant
,
and
not
a
Covenant
of
Grace
.
If
it
be
replied
,
that
in
the
Covenant
made
with
Abraham
,
and
his
Seed
,
the
Land
of
Canaan
was
●●omised
,
which
is
no
where
promised
to
Believers
〈◊〉
the
Gospel
.
Answ.
If
upon
this
account
it
must
be
held
,
a
●ixt
Covenant
,
in
Opposition
to
its
being
a
Coveunt
of
Grace
;
then
that
which
made
it
a
mixt
Co●enant
,
must
be
either
that
this
was
a
Temporal
●romise
,
or
that
it
was
a
promise
peculiarly
belong●ng
to
Abraham
and
his
seed
;
but
neither
of
these
●ould
make
it
such
a
mixt
Covenant
.
Not
the
former
For
by
this
Reason
,
the
Gospel
,
which
promiseth
,
that
the
meek
shall
Inherit
the
Earth
,
Mat.
5.
should
be
a
mixt
Covenant
.
That
the
promise
of
an
Earthly
Canaan
should
make
such
a
mixt
Covenant
,
and
no
other
promise
of
the
Earth
,
or
Earthly
blessings
do
it
;
is
such
a
groundless
Fancy
,
as
will
never
be
proved
while
the
Earth
stands
.
Nor
the
latter
.
For
so
the
Gospel
should
be
a
mixt
Covenant
too
.
As
the
Land
of
Canaan
was
promised
in
special
to
Abraham
,
and
his
seed
;
and
as
it
was
promised
,
that
the
Messiah
should
come
of
his
seed
:
So
in
the
beginning
of
the
Gospel
,
there
was
a
special
promise
of
Miracles
,
to
credit
,
and
encourage
the
Faith
of
those
,
who
first
believed
in
Christ
,
Mark
16.17
,
18.
These
signs
shall
follow
them
that
believe
.
In
my
Name
they
shall
cast
out
Devils
,
they
shall
speak
with
new
Tongues
,
they
shall
take
up
Serpents
,
&c.
Which
promise
belongeth
not
to
us
,
as
those
signs
are
not
to
be
expected
now
:
Must
we
therefore
say
,
that
was
a
mixt
Covenant
made
with
those
Primitive
believers
,
different
from
the
Covenant
of
Grace
we
are
under
?
Surely
it
is
called
the
Covenant
of
Grace
,
from
the
main
essential
promises
of
Grace
,
and
Salvation
:
I
say
,
it
hath
its
Denomination
from
those
Grand
promises
,
which
God
made
to
his
Church
and
People
in
all
Ages
;
and
which
make
it
the
same
Covenant
for
substance
,
notwithstanding
a
difference
,
and
change
in
certain
accessions
and
circumstantials
.
So
if
it
alledged
,
that
the
Old
Testament
doth
more
abound
with
Temporal
promises
.
The
Answer
is
ready
,
Magis
&
Minus
non
variant
Speciem
.
More
and
Less
shew
different
Degrees
,
not
different
Kinds
.
Though
the
Jews
had
more
of
the
Earth
promised
,
and
Christians
more
of
the
Spirit
,
this
will
only
prove
Christians
under
a
better
dispensation
of
the
Covenant
;
it
will
not
disprove
the
Jews
being
under
a
Covenant
of
Grace
,
since
besides
their
temporal
,
they
had
also
spiritual
Promises
.
Obj.
3.
Had
the
Covenant
made
with
the
Jews
been
a
covenant
of
Grace
,
the
same
for
substance
with
the
Gospel
covenant
,
then
Christ
should
have
been
the
Mediator
of
it
;
but
Moses
was
the
Mediator
of
that
Covenant
.
Ans.
1.
Inasmuch
as
that
Covenant
made
with
the
Jews
,
did
admit
of
a
Mediator
,
this
sheweth
it
was
not
a
covenant
of
works
.
The
covenant
of
works
hath
no
Mediator
.
2.
Moses
as
he
was
Mediator
was
a
type
of
Christ
,
therefore
Christ
was
the
true
Mediator
,
even
then
as
well
as
now
,
Heb.
13.8
.
Jesus
Christ
the
same
yester
day
,
and
to
day
,
and
for
ever
.
Indeed
Christ
is
called
the
Mediator
of
a
better
Covenant
,
Heb.
8.6
.
Not
wholly
to
exclude
him
from
having
to
do
〈◊〉
the
former
covenant
,
but
because
as
the
Law
came
by
Moses
,
and
he
was
made
use
of
to
report
it
from
God
to
the
Israelites
,
Acts
7.38
.
(
in
which
respect
he
is
called
a
Mediator
,
Gal.
3.19
.
)
So
the
better
covenant
was
delivered
,
the
better
dispensation
of
the
covenant
was
set
forth
by
Christ
himself
,
(
as
Heb.
1.2
.
)
as
it
was
fit
he
should
have
the
Honour
of
it
.
But
as
Remission
of
sin
,
and
Recon●liation
unto
God
was
attainable
under
the
first
covenant
,
so
Christ
was
the
Mediator
then
,
and
not
Moses
.
Indeed
,
in
all
Ages
Christ
was
both
Prophet
,
Priest
,
and
King
to
his
Church
;
though
he
was
not
so
clearly
revealed
in
these
his
Offices
before
,
as
he
is
to
his
People
under
the
Gospel
.
Obj.
4.
The
Old
Testament
was
dedicated
with
the
blood
of
Beasts
,
not
of
Christ
,
Heb.
9.18
,
19.
Answ.
The
virtue
of
Christs
blood
did
certainly
extend
to
the
times
of
the
Old
Testament
.
And
was
not
that
Blood
,
wherewith
the
first
Testament
was
Dedicated
,
Typical
of
the
blood
of
Christ
?
Now
how
absurd
is
it
to
talk
of
a
Covenant
of
works
typical
of
a
Covenant
of
Grace
,
(
as
Mr.
Patient
,
holds
it
is
,
who
makes
this
Objection
.
)
How
strange
were
it
,
if
a
Covenant
of
works
should
be
so
Dedicated
,
as
to
represent
Christ
and
his
Benefits
;
which
is
the
soul
and
substance
of
the
Covenant
of
Grace
.
Indeed
,
as
a
Modern
writer
notes
:
Mr.
Truman
indeavours
to
Rectifie
some
prevailing
Opinions
.
p.
151.
In
the
sence
wherein
it
did
Typifie
things
to
come
,
it
was
neither
the
strict
Law
of
work
,
nor
the
Law
of
Grace
,
or
Gospel
promising
pardon
as
to
Conscience
and
future
Happiness
upon
Repentance
,
and
sincere
Obedience
,
but
the
Jewish
Political
Law
.
But
the
Book
of
the
Law
in
the
Temporal
sence
,
Ib.
p.
27.
Margin
.
And
the
like
again
,
in
the
Margin
,
p.
83.
(
as
it
was
the
Instrument
of
the
Jewish
policy
,
)
being
sprinkled
with
blood
,
was
a
pattern
of
the
Law
in
the
Eternal
sence
,
sprinkled
with
a
better
Sacrifice
.
Object
.
But
the
Covenant
which
God
made
with
the
Jews
,
and
the
Covenant
made
with
Believers
under
the
Gospel
,
are
spoken
of
as
two
Covenants
;
one
called
the
First
,
and
the
old
Covenant
;
the
other
the
New
;
and
the
second
Covenant
one
said
to
have
been
faulty
,
the
other
called
a
better
Covenant
,
Heb.
8.6
,
7.
Answ.
1.
The
terms
Old
,
and
New
,
First
,
and
Second
,
will
not
prove
them
essentially
Different
,
or
different
Kinds
of
Covenants
;
(
nor
were
they
,
unless
we
restrain
the
Covenant
made
with
the
Jews
,
to
that
part
of
it
,
which
was
meerly
political
)
but
only
various
Dispensations
of
one
and
the
same
Covenant
.
In
Deut.
29.1
.
We
read
of
a
Covenant
made
with
the
Israelites
,
besides
the
Covenant
made
with
them
in
Horeb
;
not
that
these
were
two
Covenants
specifically
different
(
as
some
have
very
groundlesly
supposed
)
but
the
same
Covenant
renewed
.
The
Gospel-covenant
is
called
a
new
Covenant
;
not
but
that
the
Covenant
made
with
the
Jews
of
old
,
was
the
same
for
substance
,
as
otherwise
Salvation
had
not
been
of
the
Jews
:
But
because
though
these
were
the
same
for
substance
,
yet
they
were
diverse
in
respect
of
Administration
.
[
](A78190-e78890-b)*
*
Faedus
novum
non
substantiâ
,
sed
formâ
.
So
a
man
is
said
to
take
a
new
lease
,
or
to
enter
into
a
new
Bond
,
when
the
Former
and
the
Latter
are
the
same
for
substance
.
The
same
Law
of
Love
is
called
both
an
Old
and
a
New
Commandment
.
That
which
is
called
the
new
Covenant
,
Spark
.
Myst
.
of
Godliness
.
p.
64.
is
not
(
as
one
says
)
a
Covenant
upon
new
conditions
,
but
a
New
condition
of
the
old
Covenant
.
Or
as
another
,
Statham
Reviler
rebuked
.
p.
91.
that
which
the
Scripture
expresly
calls
the
Old
Testament
,
or
Covenant
,
Heb.
8.20
.
was
but
the
old
Administration
of
the
Covenant
of
Grace
,
the
old
Copy
of
Christs
will
:
That
which
it
calls
the
new
Covenant
,
is
the
old
for
substance
,
though
new
for
the
Administration
,
the
new
Copy
of
Christs
will
.
2.
When
the
first
Covenant
is
supposed
by
the
ensuing
Alteration
,
not
to
have
been
faultless
;
the
plain
meaning
seems
to
be
,
that
it
was
a
less
perfect
Dispensation
,
than
that
in
Gospel-times
,
not
so
clear
,
not
so
powerful
,
&c.
The
Old
Testament-dispensation
was
but
as
a
first
draught
.
We
have
the
lively
Representation
of
those
things
in
the
Gospel
,
which
were
more
darkly
shadowed
out
before
,
Heb.
10.1
.
The
Old
Testament
was
as
a
preface
,
or
Introduction
to
the
New
.
Or
else
the
Apostle
calleth
that
the
first
Covenant
,
which
the
Jews
then
took
to
be
the
Covenant
;
to
wit
,
the
meer
External
part
of
it
under
the
former
Dispensation
,
which
was
but
as
the
Shell
or
Husk
;
which
yet
the
carnal
Jews
were
most
taken
with
,
rejecting
the
Kernel
.
3.
The
Gospel-covenant
is
called
a
better
Covenant
,
established
upon
better
promises
;
because
a
better
Dispensation
of
the
Covenant
,
where
there
are
clearer
promises
of
Spiritual
blessings
,
and
which
is
fuller
of
such
promises
.
Spiritual
promises
were
more
sparingly
set
down
in
the
old
Covenant
.
As
was
hinted
before
,
it
was
most
congruous
,
that
Christ
the
Mediator
of
the
Covenant
,
should
have
the
honour
of
bringing
in
the
best
dispensation
of
it
.
That
the
best
Dispensation
of
the
Covenant
was
deferred
,
till
the
Mediators
coming
in
Person
.
Or
else
the
Gospel-covenant
is
called
a
better
Covenant
,
comparing
it
with
the
covenant
made
with
the
Jews
,
onely
so
far
as
it
was
political
,
and
a
peculiar
dispensation
given
to
them
,
which
the
far
greater
part
of
them
sinfully
severed
and
divided
from
the
Covenant
of
Grace
,
and
stuck
to
,
in
opposition
to
the
Gospel
;
which
was
an
higher
,
and
a
better
Dispensation
of
the
Covenant
of
Grace
.
Object
.
6.
One
whom
I
mentioned
a
little
before
,
Objecteth
,
Ezek.
16.59
,
60
,
61
,
62.
where
God
opposeth
,
Their
Covenant
to
His
Covenant
.
Thy
Covenant
,
ver.
61.
and
My
Covenant
,
ver.
62.
Who
would
hence
draw
this
wide
and
wild
conclusion
,
that
the
Covenant
made
with
the
Jews
,
which
God
there
calleth
thy
Covenant
,
was
a
Covenant
of
Works
,
quite
opposite
to
that
which
He
calleth
[
My
Covenant
]
that
is
,
the
Covenant
of
Grace
.
Answ.
But
may
we
not
think
,
that
they
are
put
to
their
shifts
,
that
are
forced
to
such
Allegations
,
as
have
nothing
like
a
Proof
,
or
Argument
.
And
take
Notice
of
ver.
60.
there
you
may
see
,
how
well
this
place
agrees
to
their
purpose
,
Nevertheless
,
I
will
remember
my
Covenant
(
made
)
with
thee
in
the
days
of
thy
youth
,
&c.
]
The
Covenant
made
with
the
Jews
,
God
calleth
,
My
Covenant
,
(
as
Jer.
31.32
.
)
And
promiseth
to
remember
it
.
[
](A78190-e79410-b)†
†
Dixerat
Paulò
antè
,
[
memor
ero
foederis
mei
,
]
jam
dicit
,
[
Non
ex
foedere
tuo
.
]
Conciliat
igitur
quae
contraria
videbantur
,
ostendit
faedus
illud
irritum
&
abolitum
esse
ex
parte
populi
,
firmum
autem
ex
parte
Dei
,
qui
eorum
superavit
malitiam
,
&
faedus
suum
erga
ipsos
iterum
erexit
.
Calo.
in
pol.
Synops.
And
was
it
a
Covenant
of
works
,
that
he
would
remember
?
Surely
,
such
a
Covenant
would
have
made
nothing
for
them
,
but
against
them
.
Rather
as
Oecolompadius
notes
,
Habes
hic
locum
memorabilem
de
duplici
faedere
,
&c.
Here
you
have
a
memorable
place
concerning
a
two-fold
Covenant
;
one
with
Israel
alone
,
the
other
with
all
Nations
.
And
there
is
this
difference
betwixt
the
New
and
Old
Testament
;
that
one
was
more
obscure
,
and
communicated
but
to
a
few
,
the
other
is
more
clear
,
and
spread
abroad
,
Propagated
in
the
whole
world
.
So
he
,
or
else
,
as
Dr.
Lightfoot
somewhere
,
Fall
of
Jerusalem
(
in
Har.
on
the
New
Test
.
)
p.
154.
the
12.
God
made
a
two-fold
Covenant
with
their
Fathers
,
viz.
The
Covenant
of
Grace
,
and
the
Covenant
of
Peculiarity
.
And
the
latter
(
N.
B.
)
was
but
a
manner
of
the
Administration
of
the
former
.
The
covenant
of
Grace
was
made
with
Adam
,
and
belongs
to
all
the
Seed
of
Christ
,
before
the
Law
,
under
it
,
and
after
it
,
Jews
and
Gentiles
.
Now
the
Oeconomy
of
Moses
was
such
an
Administration
of
this
covenant
of
Grace
.
as
made
Israel
a
peculiar
People
.
And
may
not
this
teach
us
how
to
understand
ver.
61.
[
I
will
give
them
unto
thee
for
Daughters
,
but
not
by
thy
Covenant
.
]
That
[
thy
Covenant
]
here
,
should
rather
be
explained
by
this
covenant
of
Peculiarity
,
a
certain
Mode
of
the
covenant
of
Grace
,
as
at
that
t●me
dispensed
;
than
by
the
covenant
of
Works
.
Object
.
7.
It
is
further
Objected
from
Jer.
31.31
,
32
,
33
,
34.
If
that
new
Covenant
which
God
there
promiseth
to
make
with
them
,
be
a
covenant
of
Grace
,
then
the
former
Covenant
was
not
.
And
so
they
must
needs
differ
in
Kind
and
Substance
.
Answ.
Blake
vind.
Foed
.
p.
216.
As
a
Learned
man
observes
,
that
Text
hath
been
very
much
vexed
,
and
wrested
,
several
Parties
would
writh
it
to
their
several
Opinions
,
and
press
it
to
serve
several
purposes
.
As
the
Antinomian
would
hence
prove
the
covenant
of
Grace
,
to
be
absolute
without
condition
,
God
promising
to
put
his
Law
in
their
hearts
.
The
Familists
hence
cry
down
the
Ministry
,
and
Gospel-Ordinances
;
because
it
is
said
,
they
shall
Teach
no
more
,
every
man
his
Neighbour
,
and
every
man
his
Brother
.
(
But
these
plainly
contradict
themselves
;
and
while
they
insist
on
the
bare
Letter
of
the
Text
,
which
if
it
be
against
Teaching
by
Man
,
it
is
more
against
Brother
teaching
Brother
,
and
Neighbour
teaching
Neighbour
;
(
which
is
a
thing
they
allow
&
practise
)
than
against
the
Teaching
of
men
in
Office
;
of
which
the
Text
saith
nothing
.
)
Others
again
urge
this
Text
to
prove
,
that
only
the
regenerate
are
in
covenant
,
and
have
a
right
to
Church-priviledges
,
and
Ordinances
.
To
all
which
I
may
add
one
sort
more
:
The
Anabaptists
,
that
hence
conclude
,
the
Covenant
made
with
the
Jews
,
was
not
a
covenant
of
Grace
,
and
of
Salvation
;
but
a
Covenant
of
Outward
and
Temporal
Priviledges
,
or
as
the
more
Ignorant
sort
of
them
,
a
covenant
of
Works
.
And
so
Mr.
Patient
will
have
it
.
But
,
1.
If
that
Covenant
made
formerly
with
the
Jews
was
a
covenant
of
Works
,
not
of
Grace
,
then
God
was
Married
unto
them
by
a
covenant
of
Works
:
As
ver.
32.
he
saith
,
He
was
an
Husband
unto
them
.
But
it
is
not
to
be
imagined
,
that
God
should
be
Married
unto
sinners
,
by
a
covenant
of
Works
.
2.
That
which
is
here
called
a
New
covenant
,
meaneth
only
a
New
dispensation
of
the
Covenant
,
which
should
be
at
the
Messiahs
coming
in
Gospel-times
.
Called
New
,
for
the
great
change
there
should
be
for
the
better
in
manner
of
Administration
,
in
which
respect
it
might
seem
to
be
a
New
covenant
indeed
.
3.
The
truth
of
this
second
particular
will
appear
,
if
we
consider
what
this
New
covenant
is
:
[
I
will
put
my
Law
in
their
inward
parts
:
&c.
]
which
is
spoken
comparate
,
non
absolute
.
Not
as
if
God
had
not
done
this
for
them
before
in
some
measure
;
but
that
he
would
do
it
in
a
further
measure
:
[
I
will
put
my
Law
in
their
inwards
parts
.
]
This
God
had
done
for
some
of
them
before
,
as
he
had
promised
this
before
,
Deut.
30.6
.
There
was
some
among
them
that
could
say
as
the
Psalmist
,
Psal.
40.8
.
I
delight
to
do
thy
will
,
O
my
God
;
yea
,
thy
Law
is
within
my
heart
.
But
that
Grace
which
was
more
rare
under
the
Old
Testament
,
is
promised
to
be
extended
to
more
,
more
plentifully
,
diffused
under
the
New
.
And
this
is
the
meaning
of
[
I
will
make
a
New
covenant
—
not
according
to
the
Covenant
that
I
made
with
their
Fathers
.
]
Object
.
8.
That
Covenant
made
with
the
Israelites
,
they
are
said
to
have
broken
,
Jer.
31.32
.
Ezek.
16.59
.
But
it
is
impossible
,
that
the
New
covenant
lying
wholly
on
Gods
part
,
should
be
broken
.
Answ.
This
supposeth
what
is
not
to
be
supposed
,
that
the
Covenant
of
Grace
lieth
wholly
on
Gods
part
,
and
nothing
is
required
of
man
therein
.
But
I
have
undeniably
proved
before
,
that
the
Covenant
of
Grace
hath
Conditions
,
conditions
not
required
of
God
,
but
of
men
:
As
't
is
not
required
of
God
,
but
of
man
to
Believe
,
Repent
,
Obey
,
sincerely
.
And
if
any
of
us
do
not
come
up
to
these
Terms
,
and
Duties
,
whereunto
we
stand
bound
,
we
are
guilty
of
breach
of
covenant
.
If
God
and
Man
be
not
mutually
engaged
;
if
all
lieth
wholly
on
Gods
part
,
and
Man
is
to
do
nothing
,
then
it
is
an
absolute
Promise
,
not
a
Covenant
.
Dr.
Of
Attrib.
2●
part
.
p.
87.
Preston
indeed
speaks
of
a
double
Covenant
,
which
cannot
be
broken
,
where
God
engageth
to
work
the
condition
in
some
,
but
that
is
restrained
to
the
Elect.
Others
reduce
it
to
that
which
is
called
the
Covenant
of
Redemption
,
betwixt
God
and
Christ
.
But
the
Covenant
properly
with
Man
,
that
covenant
,
according
to
the
terms
and
tenor
whereof
,
we
are
to
look
for
Remission
and
Salvation
,
is
conditional
;
and
in
the
tenders
of
it
,
common
both
to
Elect
and
Reprobate
.
And
as
for
all
those
that
profess
to
own
,
and
embrace
the
covenant
,
and
yet
come
not
up
to
the
terms
of
it
,
they
are
guilty
of
breach
of
Covenant
with
God
;
and
continuing
such
,
shall
be
judged
and
condemned
as
covenant-breakers
.
Where
the
condition
of
the
covenant
ought
to
be
performed
,
and
is
not
,
there
(
it
is
manifest
)
the
covenant
is
broken
.
Yea
,
I
do
not
question
but
Believers
themselves
are
generally
to
be
humbled
for
this
sin
,
that
they
have
broken
covenant
with
God
.
They
may
have
been
guilty
of
breaking
covenant
with
him
for
a
time
,
who
yet
do
not
finally
break
covenant
with
him
.
Further
,
I
would
ask
one
that
is
of
Mr.
P's
perswasion
here
(
whether
Anabaptist
,
or
other
)
whether
all
in
their
societies
be
not
persons
entred
into
Covenant
?
And
next
,
whether
there
be
no
Hypocrites
in
their
societies
?
And
then
,
whether
any
Hypocrite
,
while
an
hypocrite
,
keepeth
Covenant
.
Certainly
the
Covenant
that
Christian
Churches
are
taken
into
,
which
is
sealed
in
Baptism
,
may
be
broken
,
and
is
broken
by
some
,
if
there
are
any
Hypocrites
within
the
visible
Church
,
that
is
,
if
the
visible
and
invisible
Church
be
not
all
one
.
It
is
as
little
to
be
doubted
,
that
there
are
persons
in
covenant
,
who
yet
break
it
,
and
shall
be
judged
as
Violators
of
it
;
as
that
there
are
branches
in
Christ
that
bear
not
Fruit
,
and
therefore
shall
be
cut
off
,
and
taken
away
,
Joh.
15.2
.
Therefore
they
must
search
out
some
other
meaning
of
these
words
,
Jer.
31.32
.
Which
my
Covenant
they
brake
.
And
not
make
this
a
Note
of
Difference
betwixt
the
Covenant
made
with
the
Jews
,
and
the
Gospel-Covenant
,
that
the
former
might
be
broken
,
not
the
latter
.
As
to
the
Elect
it
is
true
,
they
do
not
totally
and
finally
break
Covenant
;
and
that
Grace
enabling
to
keep
the
Covenant
,
is
given
out
to
a
far
greater
Number
than
before
;
but
we
cannot
say
simply
and
absolutely
,
that
the
Gospel-covenant
is
never
broken
.
Obj.
9.
The
Covenant
of
Grace
never
ceaseth
,
it
is
the
everlasting
Covenant
,
but
the
Covenant
made
with
the
Jews
is
vanished
,
Heb.
8.13
.
Now
what
is
vanished
away
,
cannot
be
the
same
with
that
which
is
to
remain
.
Ans.
1.
As
Tena
,
Novum
Testamentum
non
tam
abolitio
,
quàm
impletio
prioris
.
The
New
Testament
is
not
so
much
an
abolishing
,
as
a
fulfilling
of
the
Old
.
2.
Where
the
Apostle
speaks
of
the
Old
Covenant
,
as
that
which
was
to
vanish
away
,
we
are
to
understand
it
of
that
part
of
the
covenant
which
was
peculiar
and
proper
to
that
Dispensation
.
The
Ceremonial-Law
given
to
the
Jews
,
is
vanished
Circumcision
is
vanished
,
yet
the
Covenant
of
Grace
,
made
with
Abraham
,
(
to
which
Circumcision
then
did
appertain
,
)
remaineth
still
the
same
for
substance
,
which
Believers
are
taken
into
.
The
Judicial
Law
which
was
given
to
the
Jews
,
is
vanished
,
so
far
as
it
did
peculiarly
respect
their
Common-wealth
:
but
not
the
Moral
Law
,
I
hope
,
which
the
Lord
hath
promised
to
write
in
the
hearts
of
his
People
.
Do
we
make
voyd
the
Law
through
Faith
?
God
forbid
(
sayes
the
Apostle
)
yea
,
we
establish
the
Law
,
Rom.
6.31
.
Neither
are
all
Old
Testament
Promises
vanished
,
2
Cor.
7.1
.
Having
therefore
these
Promises
,
(
dearly
beloved
)
let
's
cleanse
our selves
—
These
Promises
:
what
Promises
?
why
,
those
before
mentioned
,
chap.
6.16
.
which
you
will
find
,
Lev.
26.12
.
I
will
walk
among
you
,
and
I
will
be
your
God
,
and
ye
shall
be
my
people
.
Obj.
10.
If
the
covenant
made
with
the
Israelites
,
and
the
Gospel
covenant
,
be
one
and
the
same
for
substance
,
how
comes
it
to
pass
,
that
the
Apostle
so
oft
opposeth
these
two
Covenants
,
as
Gal.
4.24
.
&c.
why
does
he
make
the
Law
and
Gospel
,
and
works
of
the
Law
and
Faith
Opposites
?
Ans.
That
late
writer
,
whom
I
had
occasion
to
make
use
of
before
,
(
in
the
Answer
to
the
fourth
Objection
)
distinguisheth
of
the
Law
given
by
Moses
,
thus
(
though
not
in
these
very
words
,
yet
to
this
sence
)
to
wit
,
Mr.
T.
Endeavour
to
rectifie
,
&c.
p.
23.
to
37.
That
it
is
to
be
considered
,
either
as
respecting
the
Jewish
Common-wealth
,
or
as
respecting
Conscience
;
either
in
a
Political
or
in
a
Spiritual
sence
.
1.
As
respecting
the
Jews
common-wealth
,
so
this
was
the
Law
of
the
Land
,
by
which
they
were
all
to
be
governed
,
as
a
Common-wealth
.
And
this
Law
was
two-fold
,
to
wit
,
1.
The
strict
Original
Law
,
exacting
Obedience
to
all
Gods
commands
,
whether
Moral
,
Judicial
,
or
Ceremonial
,
upon
pain
of
death
;
so
a
violent
temporal
Death
was
due
to
every
one
that
failed
in
observing
any
external
Precept
of
the
Law
.
2.
The
Remedying
Law
answering
to
it
,
which
appointed
a
Sacrifice
to
be
offered
in
most
cases
,
upon
which
the
Offendor
and
Transgressor
was
discharged
from
the
aforesaid
temporal
Death
threatned
.
2.
The
same
Law
(
that
is
,
materially
the
same
)
is
also
to
be
considered
,
as
respecting
conscience
.
And
here
we
are
to
take
notice
likewise
,
1.
The
Original
Law
here
was
so
wonderfully
strict
,
and
dreadfully
severe
,
that
it
threatned
an
eternal
curse
,
everlasting
death
,
to
any
the
least
transgression
whatsoever
.
As
it
had
to
do
with
Conscience
,
it
threatned
Death
Eternal
to
every
Sin
,
even
to
inward
secret
sins
,
in
heart
or
thought
;
such
things
as
it
did
not
take
notice
of
,
or
threaten
with
a
violent
temporal
Death
,
as
it
was
their
Common-wealth
Law
.
2.
The
Remedying
Law
answering
to
it
,
and
given
with
it
,
which
was
to
this
purpose
,
that
notwithstanding
they
were
,
all
of
them
,
many
wayes
guilty
of
the
breach
of
Gods
most
holy
Law
,
and
so
obnoxious
to
the
curse
;
yet
such
was
his
Grace
,
that
upon
their
sincere
Repentance
,
and
real
and
hearty
Endeavours
to
obey
God
in
all
things
,
their
sins
should
be
pardoned
,
and
their
Souls
saved
.
Now
taking
the
Law
in
this
last
sence
,
as
it
held
forth
pardon
and
salvation
to
sinners
upon
their
hearty
return
to
God
,
and
sincere
Obedience
,
so
there
is
no
Opposition
betwixt
this
Remedying
Law
,
and
the
Gospel
.
The
Apostle
speaking
of
it
,
calleth
it
th●
word
of
Faith
,
the
same
which
we
preach
,
Rom.
10.8
.
So
it
was
the
Salvation
of
the
Jews
,
Joh.
4.22
.
the
means
of
salvation
to
those
that
were
saved
.
As
it
was
their
common-wealth
Law
,
it
typified
higher
things
.
First
,
in
that
it
threatned
every
transgression
with
Death
,
it
shewed
the
wonderfull
strictness
of
Gods
Law
,
as
in
an
higher
sence
,
threatning
eternal
Death
to
every
sin
.
Again
,
as
there
was
a
Remedying
Law
,
given
with
it
,
appointing
in
most
cases
,
a
Beast
to
be
slain
,
to
prevent
the
Death
of
the
Offender
,
it
was
a
typical
Gospel
,
shadowing
out
the
Reconciliation
of
sinners
by
a
more
excellent
Sacrifice
.
Again
,
there
is
another
distinction
I
would
have
you
take
notice
of
,
to
wit
,
that
we
must
distinguish
betwixt
the
Law
,
as
it
was
given
by
God
,
and
as
it
was
mistaken
and
perverted
by
many
of
the
Jews
.
Now
as
the
Law
was
given
by
God
,
we
may
be
sure
,
as
Mr.
Allen
hath
well
noted
,
It
was
not
to
cross
,
or
confront
the
Promise
,
Discourse
of
the
two
Covenants
,
p.
55.
or
Gods
design
in
it
,
but
to
be
subservient
to
it
.
Gal.
3.21
.
Is
the
Law
then
against
the
Promises
?
God
forbid
.
For
it
is
not
to
be
thought
that
God
would
prevaricate
in
his
Design
.
So
that
when
he
had
once
made
a
new
Law
of
Grace
,
for
the
saving
of
Fallen
man
,
he
would
yet
afterwards
give
any
Law
,
but
what
should
one
way
or
other
subserve
to
the
same
end
,
if
men
do
not
deprive
themselves
of
the
intended
Benefit
,
by
perverting
it
.
And
therefore
to
be
sure
,
God
did
not
intend
to
revive
the
Old
covenant
of
works
made
with
Adam
in
Paradise
.
Now
to
apply
these
things
to
our
present
purpose
,
when
the
Apostle
makes
an
opposition
betwixt
the
Old
Testament
and
the
New
;
the
Law
and
the
Gospel
;
the
works
of
the
Law
,
and
Faith
;
we
are
either
to
understand
him
,
as
speaking
of
the
Law
,
so
far
as
it
was
political
,
concerning
the
Jews
Common-wealth
:
Thus
indeed
it
made
nothing
perfect
,
it
was
but
a
shadow
,
and
was
to
give
place
and
vanish
,
the
Substance
being
come
:
Or
else
he
speaks
of
the
Law
in
a
strict
sence
,
abstracted
from
those
gracious
Promises
that
were
given
with
it
to
the
Jews
.
And
thus
it
was
a
copy
of
the
Law
of
works
,
requiring
absolute
perfect
Obedience
.
Thus
it
was
opposite
to
the
Gospel
,
as
the
Jews
severed
it
from
,
and
set
it
up
against
the
Doctrine
of
Gods
Grace
;
and
so
it
gendred
to
bondage
,
Gal.
4.24
.
and
was
the
Ministration
of
Death
and
condemnation
,
2
Cor.
3.6
,
7
,
9.
So
there
was
no
being
justified
by
the
Law
;
or
if
men
could
have
been
justified
by
it
,
they
had
not
been
justified
by
Grace
,
there
had
been
nothing
of
Pardon
in
it
.
But
otherwise
the
Apostle
makes
the
Doctrine
of
the
Old
Testament
all
one
with
the
Doctrine
he
preached
,
as
we
heard
before
.
And
if
at
any
other
time
he
useth
any
derogating
expressions
,
when
he
is
speaking
of
it
,
we
must
understand
them
as
spoken
comparatively
,
that
is
,
comparing
that
darker
and
more
burdensome
administration
,
with
this
clearer
and
more
comfortable
dispensation
of
the
Covenant
of
Grace
under
the
Gospel
.
Quest.
If
you
ask
,
how
could
the
Law
given
to
the
Jews
be
considered
both
as
a
Law
of
works
,
requiring
perfect
Obedience
,
and
also
as
a
Remedying
Law
,
taking
up
with
sincere
Obedience
?
Ans.
Had
the
strict
Original
Law
been
given
to
them
intentionally
to
bind
them
up
to
it
,
to
expect
Life
and
Happiness
,
onely
upon
those
high
terms
of
doing
all
things
therein
contained
,
and
obeying
perfectly
;
then
had
it
been
plainly
exclusive
of
a
remedying
Law
:
But
it
was
not
given
thus
,
but
the
very
intention
of
publishing
the
strictness
and
severity
of
the
Law
of
works
(
which
all
men
naturally
are
under
)
was
to
commend
and
set
forth
the
Graciousness
of
the
Remedying
Law
,
to
make
it
more
welcome
and
acceptable
.
How
gladly
and
thankfully
ought
they
to
have
submitted
to
that
Law
of
Grace
,
which
held
forth
pardon
and
acceptation
with
God
,
upon
their
believing
in
him
,
and
obeying
sincerely
,
of
whom
God
might
(
in
Justice
)
have
required
nothing
less
than
perfect
,
sinless
Obedience
.
And
therefore
it
was
a
most
horrible
perverting
of
the
Law
,
when
the
Pharisees
,
and
other
self-justiciaries
,
expected
Righteousness
,
and
Life
from
the
Law
,
in
their
sence
,
and
in
opposition
to
the
Gospel
,
For
,
1.
As
it
was
the
Law
of
the
Land
,
as
it
respected
their
Common-wealth
,
so
(
it
is
true
)
it
was
possible
for
them
to
keep
the
Law
,
Phil.
3.6
.
They
might
not
be
guilty
of
any
such
external
breach
of
the
Law
,
as
legally
deserved
a
violent
temporal
death
,
and
such
as
could
not
be
expiated
by
Sacrifice
,
but
all
this
could
not
justifie
them
before
God
.
As
it
was
their
Common-wealth
Law
,
it
was
never
given
for
that
end
;
but
to
keep
them
in
order
,
and
to
shadow
out
greater
and
higher
things
.
2.
As
it
held
forth
the
strict
Law
of
works
,
requiring
perfect
sinless
Obedience
,
so
they
could
not
possibly
keep
it
,
to
be
justified
by
it
;
but
were
all
transgressors
of
the
Law
,
and
so
condemned
by
it
;
which
should
have
moved
them
to
embrace
,
and
submit
to
it
in
a
Gospel-sence
.
And
in
keeping
the
Law
sincerely
,
heartily
bewailing
the
sinfull
defects
in
their
Obedience
,
and
having
recourse
to
the
free
grace
and
mercy
of
God
for
pardon
,
they
might
have
found
acceptance
,
and
an
exceeding
great
reward
.
Obj.
11.
If
the
old
Covenant
was
a
Covenant
of
Grace
,
then
why
are
the
Jews
said
to
have
been
in
bondage
under
it
?
why
is
the
Spirit
of
Adoption
restrained
to
the
time
of
the
New
Testament
,
if
the
former
was
the
same
Covenant
of
Grace
,
(
for
substance
)
with
the
latter
.
Ans.
1.
One
way
how
the
former
Covenant
gendred
unto
bondage
,
was
hinted
before
;
to
wit
,
carnal
Jews
,
(
men
of
base
,
servile
Spirits
)
did
misinterpret
,
and
misapply
it
.
2.
The
faithfull
under
that
dispensation
might
in
another
respect
be
said
to
be
in
bondage
,
Gal.
4.1
,
2
,
3.
As
they
were
under
a
more
burdensome
way
of
Worship
,
than
Believers
under
the
Gospel
.
As
they
had
not
so
much
liberty
,
nor
so
much
of
a
Spirit
of
Adoption
,
as
the
faithfull
have
under
the
Gospel
.
As
some
,
The
Church
at
that
time
was
as
an
Heir
in
its
minority
.
Ball
of
the
Covenant
,
p.
27.
As
an
heir
it
was
free
,
Statham
,
Reviler
rebuked
.
p.
93.
Ball
,
p.
35.
but
as
an
Infant
,
or
in
its
minority
,
it
was
but
as
a
Servant
,
under
Tutors
,
and
Governours
.
As
Heirs
,
the
faithfull
then
had
the
Spirit
of
Adoption
and
Liberty
,
,
but
mixed
and
tempered
with
this
Spirit
of
Servitude
,
as
they
were
Infants
,
or
children
under
the
yoke
.
Obj.
12.
You
will
not
deny
but
the
Covenant
made
with
the
Israelites
,
may
be
considered
as
Political
,
and
why
might
it
not
be
only
or
meerly
political
?
Ans.
The
highest
,
most
noble
,
and
primary
end
of
the
Law
given
to
Israel
,
and
the
Covenant
made
with
them
,
seems
to
be
to
direct
,
and
engage
them
in
the
way
to
Life
and
Happiness
.
That
it
was
but
a
secondary
,
and
less
principal
use
,
or
end
of
it
,
to
govern
them
,
as
a
Theocracy
,
or
holy
Common-wealth
.
1.
As
the
Covenants
,
and
giving
of
the
Law
are
set
down
among
the
Jews
Priviledges
,
Rom.
9.4
.
Psal.
147.19
,
20.
yet
the
giving
of
the
Law
was
tothing
near
so
great
a
Priviledge
,
taken
in
the
temporal
sence
,
(
respecting
their
Common-wealth
;
as
it
was
in
that
higher
Notion
,
and
consideration
,
)
as
it
was
to
convert
the
Soul
,
and
to
direct
in
the
way
to
true
and
eternal
Happiness
.
2.
I
should
think
,
that
the
Israelites
covenanting
with
God
,
did
oblige
them
to
keep
his
Law
,
not
only
as
it
was
the
Common-wealth
Law
,
and
for
fear
of
temporal
punishment
,
and
in
hope
of
a
present
temporal
Reward
,
but
from
a
filial
fear
,
and
love
of
God
,
in
sincerity
and
truth
,
the
thing
required
in
the
Covenant
of
Grace
,
sc.
Deut.
5.29
.
and
10
,
12
,
13.
Heart-obedience
was
required
in
that
Covenant
made
with
the
Jews
.
3.
That
Covenant
made
with
the
Israelites
contained
Spiritual
,
as
well
as
Temporal
Promises
.
Compare
Exod.
19
,
5
,
6.
with
1
Pet.
2.9
.
and
Lev.
26.3
,
11
,
12.
with
2
Cor.
6.16
.
So
also
Deut.
29.12
,
13.
Jer.
11.4
.
But
this
was
proved
before
,
that
the
Covenant
made
with
the
Israelites
was
a
Covenant
of
Grace
,
the
same
for
substance
with
the
Gospel-covenant
;
therefore
not
meerly
political
.
Now
this
point
having
been
sufficiently
cleared
,
That
the
Covenant
of
Grace
is
one
and
the
same
for
substance
,
under
the
Old
and
New
Testament
;
it
may
be
of
good
use
.
Vse
1.
This
shews
us
how
the
Church
is
One.
There
is
one
catholick
Church
,
consisting
of
divers
parts
,
Cant.
6.9
.
My
Dove
,
my
Vndefiled
is
but
one
.
There
is
one
Body
,
as
one
Spirit
,
one
hope
of
our
calling
,
one
Lord
,
one
Faith
,
one
Baptisme
,
Eph.
4.4
,
5.
One
Church-catholick
,
constituted
by
one
Grand
Charter
,
or
Covenant
of
Grace
,
(
though
it
's
true
,
the
Church
of
the
Jews
had
a
special
clause
in
their
Grant
and
Charter
concerning
them
as
a
Common-wealth
,
which
is
not
in
the
Christians
charter
.
)
So
the
Ordinances
and
Priviledges
of
the
Church
are
given
and
granted
by
this
Charter
,
to
the
whole
Church
primarily
,
and
to
particular
Churches
consequently
and
secondarily
,
as
parts
of
it
.
And
methinks
it
is
very
rational
,
what
some
have
offered
,
that
it
is
occasional
,
and
accidental
to
the
Universal
Church
,
Dr.
Stillingfleet
.
Mr.
Hudson
.
that
there
are
particular
distinct
Congregations
,
in
regard
of
the
multitude
and
distance
of
Church-members
;
for
could
we
conceive
,
that
all
the
Members
of
the
whole
Church
could
meet
together
,
to
partake
of
the
same
Numerical
Ordinances
orderly
and
to
Edification
,
then
the
reason
for
their
meeting
in
several
places
should
cease
.
David
would
praise
God
in
the
great
Congregation
,
among
much
People
.
And
the
more
publick
the
Assembly
is
(
Caeteris
paribus
)
other
things
being
alike
,
the
more
solemn
the
Worship
is
,
the
more
for
Gods
Glory
,
and
his
Peoples
benefits
,
quickning
,
and
comfort
.
(
Though
it
is
true
,
sometimes
Gods
People
have
not
had
the
Liberty
to
meet
openly
,
when
the
Church
was
to
be
sought
:
Non
in
tectis
,
&
exteriori
pompâ
,
sed
potius
in
carceribus
,
Hillary
.
&
speluncis
.
Some
good
men
I
know
will
not
admit
there
is
such
a
thing
,
as
an
Vniversal
visible
Church
,
for
fear
of
bringing
in
the
Pope
,
or
an
Vniversal
visible
Head
of
the
Church
,
though
this
no
way
follows
upon
the
other
.
But
however
Good
men
may
dissent
in
such
Points
here
;
yet
when
they
meet
at
last
in
that
General
Assembly
,
spoken
of
,
Heb.
12.23
.
There
shall
be
no
Dissenters
then
among
them
.
In
the
mean
time
I
would
ask
,
What
Church
that
was
to
which
so
many
Souls
were
added
,
even
Three
Thousand
in
one
day
?
Acts
2.41
,
47.
See
also
Chap.
4.4
.
and
5.
and
14.
Could
it
be
a
particular
Congregation
?
And
what
Church
that
was
,
wherein
God
set
Apostles
,
Prophets
,
&c.
1
Cor.
12.28
.
Were
the
Apostles
set
in
particular
Churches
?
Or
were
they
●ot
general
Officers
unto
,
and
over
the
whole
Church
?
And
what
Church
does
Baptism
declare
,
and
signifie
ones
admission
into
?
Is
it
only
a
sign
of
Admission
into
a
particular
Church
?
Suppose
a
Minister
cast
among
a
company
of
Heathen
,
and
one
,
or
more
converted
by
him
,
should
not
such
be
Baptized
upon
the
Profession
of
the
Faith
of
Christ
,
though
there
was
no
particular
Church
constituted
there
,
into
whose
Fellowship
they
might
be
taken
?
2.
This
may
serve
as
an
Antidote
,
against
the
Error
of
the
Anabaptists
,
who
to
out
the
children
of
professing
Parents
of
their
Interest
in
the
Covenant
,
would
fain
perswade
men
,
that
the
Covenant
made
with
the
Jews
(
wherein
children
were
comprehended
with
their
Parents
)
was
not
the
same
for
substance
;
but
quite
of
another
kind
.
Now
since
we
have
proved
the
Old
and
New
Covenant
,
the
same
Covenant
of
Grace
for
substance
;
their
Foundation
is
shaken
,
and
so
what
they
would
build
upon
it
,
not
like
to
stand
.
If
children
were
capable
of
being
in
covenant
with
God
,
with
their
Parents
heretofore
,
why
not
now
?
Either
they
must
say
,
our
children
are
more
incapable
of
a
covenant
Interest
in
God
,
than
the
children
of
the
Jews
;
or
that
God
is
less
Merciful
,
bears
less
respect
to
the
children
of
his
People
now
,
than
he
did
to
the
children
of
the
Jews
:
Both
which
are
loaded
with
absurdity
.
But
more
of
this
afterwards
.
3.
This
may
help
to
keep
up
in
us
a
reverent
,
and
high
esteem
of
the
Scriptures
of
the
Old
Testament
;
Wise
men
would
not
throw
away
their
old
Evidences
.
What
you
have
heard
,
may
let
you
see
an
Harmony
betwixt
the
Old
and
New
Testament
:
Yea
,
Christians
though
they
are
not
to
keep
up
Jewish
ceremonies
;
yet
they
may
make
better
use
of
the
Ceremonial
Law
,
than
the
Jews
ordinarily
did
,
who
rested
in
the
Letter
of
the
Law
,
and
were
taken
up
with
the
outward
shadows
,
not
looking
to
the
end
of
that
which
is
Abolished
.
We
may
see
the
End
,
and
Scope
of
the
Ceremonial
Law
more
clearly
,
than
the
Jews
themselves
did
,
having
so
fair
and
plain
a
Comment
upon
it
in
the
Gospel
:
As
Prophecies
are
best
Interpreted
by
their
accomplishment
;
so
Types
by
the
coming
of
the
Antitype
,
and
comparing
them
together
.
There
are
some
that
slight
,
and
reject
the
Scriptures
of
the
Old
Testament
.
This
they
never
learnt
of
Christ
,
or
his
Apostles
.
We
find
Christ
Expounding
Moses
and
the
Prophets
to
his
Disciples
even
after
his
Resurrection
,
Luke
24.27
.
And
are
those
Scriptures
unworthy
of
a
Christians
perusal
,
which
Christ
thought
not
unworthy
of
his
Expositions
?
The
Apostle
Paul
tells
us
,
Whatsoever
things
●ere
written
aforetime
,
were
written
for
our
Learning
,
Rom.
15.4
.
And
all
Scripture
given
by
Inspi●●tion
of
God
,
is
profitable
,
2
Tim.
3.16
.
He
Vindicates
his
Doctrine
,
and
confirms
it
from
the
Scriptures
of
the
Old
Testament
,
Acts
26.22
,
23.
And
we
find
the
Bereans
commended
for
their
searching
those
Scriptures
,
and
trying
Doctrines
by
them
,
Acts
17.11
.
The
Doctrine
of
the
Apostles
and
Prophets
,
(
as
we
learn
,
Ephes.
2.20
.
)
are
one
Foundation
of
Faith
.
Christians
are
there
said
to
be
built
upon
the
Foundation
(
not
Foundations
)
of
the
Apostles
and
Prophets
.
That
to
take
away
the
Scriptures
of
the
Old
Testament
,
is
to
take
away
part
of
the
Foundation
.
We
have
a
more
sure
word
of
Prophecy
,
(
says
the
Apostle
Peter
)
whereunto
ye
do
well
,
that
ye
take
heed
,
2
Pet.
1.19
.
4.
This
may
further
confirm
us
in
the
belief
of
the
Gospel
.
That
it
is
no
new
Doctrine
,
but
the
Substance
of
it
was
held
forth
of
old
by
Moses
,
and
the
Prophets
;
upon
which
account
there
is
less
Occasion
to
suspect
the
truth
of
it
.
The
main
Doctrine
of
the
Gospel
is
non
other
,
than
what
God
hath
Owned
,
and
Delivered
to
his
Church
of
old
,
Acts
26.22
.
Antiquity
is
a
thing
which
many
would
pretend
to
follow
.
Well
,
this
is
the
antient
Gosspel
:
And
it
is
proved
to
be
of
God
;
as
by
the
Miracles
wrought
to
confirm
it
,
with
other
Arguments
;
so
by
the
writings
of
Moses
and
the
Prophets
,
John
5.46
.
Acts
3.24
.
It
hath
double
confirmation
.
We
have
old
Evidences
to
shew
for
it
,
to
make
it
good
.
As
God
spake
by
the
Mouth
of
his
holy
Prophets
,
which
have
been
since
the
world
began
,
Luke
1.70
.
5.
Hence
we
may
see
cause
to
admire
Gods
gracious
dealing
with
us
,
under
the
Gospel-Dispensation
of
the
Covenant
.
The
Jews
were
highly
Favoured
,
in
being
taken
into
that
Covenant
God
made
with
them
;
though
it
was
a
darker
Dispensation
of
the
Covenant
of
Grace
.
Now
God
hath
done
more
for
us
,
than
he
did
for
that
his
antiently-beloved
People
,
taking
us
into
the
same
Covenant
for
substance
,
(
it
is
true
,
but
)
in
a
clearer
,
a
better
Dispensation
of
it
.
Many
Kings
and
Prophets
,
and
Righteous
men
among
them
,
desired
to
see
the
things
which
we
see
,
yet
did
not
see
them
.
The
Jews
heretofore
were
priviledged
above
any
Nation
in
the
world
;
yet
we
are
priviledged
above
them
:
we
that
live
in
Gospel-times
,
we
have
the
Covenant
of
Grace
,
in
the
last
and
best
Edition
of
it
.
6.
This
shews
what
ground
Christians
have
to
apply
Old
Testament
Promises
,
such
as
are
of
a
common
concern
:
as
the
Apostle
Peter
tells
them
,
they
should
be
no
loosers
by
submitting
to
the
Gospel
,
Acts
2.38
,
39.
Repent
and
be
Baptized
.
—
For
the
Promise
is
to
you
,
and
to
your
children
;
and
(
not
only
to
you
Jews
,
by
Birth
or
Profession
,
but
)
to
all
that
are
afar
off
,
even
as
many
as
the
Lord
our
God
shall
call
.
What
ever
promises
are
included
in
that
[
I
will
be
their
God
;
]
and
belong
unto
it
,
to
make
it
good
,
the
Covenant
being
the
same
for
substance
in
both
Testaments
;
such
promises
,
though
found
in
the
Old
Testament
do
also
belong
to
the
Faithful
under
the
New
.
See
an
Instance
,
Heb.
13.5
.
Be
content
with
such
as
you
have
:
For
he
hath
said
,
I
will
never
leave
thee
,
nor
forsake
thee
.
Where
hath
he
said
this
?
See
Josh.
1.5
.
of
Deut.
31.8
.
So
the
like
Instance
you
have
,
Heb.
13.6
.
So
that
we
may
boldly
say
,
The
Lord
is
my
Helper
,
and
I
will
not
fear
what
man
shall
do
unto
me
,
Vpon
what
ground
may
we
say
thus
?
Why
●n
as
much
as
the
Psalmist
could
say
thus
,
Psal.
118.6
.
We
who
have
an
Interest
in
God
,
as
well
●s
he
,
may
say
the
like
.
Sect.
15.
PROP.
XV.
There
is
a
two-fold
manner
of
being
in
Covenant
with
God
,
viz.
A
being
only
Externally
in
Covenant
,
and
a
being
also
Internally
in
Covenant
with
him
.
IGnorance
of
,
or
not
attending
to
this
Distinction
,
is
a
cause
of
very
grosse
Mistakes
;
as
may
be
seen
in
that
Pitiful
,
Loose
Discourse
of
Mr.
Patients
,
and
others
.
Some
Distinguish
betwixt
an
Outward
,
and
an
Inward
Covenant
;
but
that
seemeth
to
be
attended
with
great
Inconveniencies
.
Neither
may
we
think
,
that
God
hath
made
with
Men
a
Covenant
,
which
containeth
only
outward
Priviledges
,
upon
the
condition
of
an
outward
visible
Profession
;
that
he
hath
made
any
such
Covenant
,
distinct
from
that
which
is
called
the
Inward
Covenant
,
that
holds
forth
Pardon
,
Justification
,
and
Salvation
,
upo●
Souls
return
to
God
,
and
hearty
acceptance
of
Jesus
Christ
.
One
that
sometime
useth
this
distinction
,
Blakes
Covenant
sealed
.
p.
125.
yet
expresseth
his
meaning
thus
The
Covenant
is
but
one
and
th●
same
,
but
all
are
not
in
the
Covenant
after
one
and
the
same
manner
.
Some
ar●
only
in
it
by
outward
Profession
,
to
the
presen●
participation
of
outward
Priviledges
;
but
som●
by
cordial
acceptance
,
to
the
enjoyment
of
savin●
Benefits
.
Therefore
it
is
much
safer
and
cleare●
to
distinguish
of
the
manner
of
mens
being
in
Covenant
,
which
is
different
;
as
some
are
only
outwardly
in
Covenant
,
others
also
inwardly
.
Then
to
distinguish
of
the
Covenant
as
either
outward
,
or
inward
.
As
Mr.
Ball
,
Of
the
Covenant
,
p.
24.
where
you
may
see
more
to
this
purpose
.
As
also
,
p.
202
,
203.
Externally
this
Covenant
is
made
with
every
Member
of
the
Church
,
—
but
Savingly
,
Effectually
,
and
Special
manner
it
is
made
only
with
them
,
who
are
partakers
of
the
Benefits
promised
.
They
that
are
only
Externally
in
Covenant
,
barely
enter
into
Covenant
,
and
do
not
stand
to
,
or
continue
in
it
,
Heb.
8.9
.
They
continued
not
in
my
Covenant
,
and
I
regarded
them
not
.
Which
yet
(
by
the
way
)
implieth
,
that
the
Covenant
before
made
with
the
Jews
,
was
a
Covenant
of
Grace
;
which
if
they
had
observed
according
to
the
true
Tenour
of
〈◊〉
,
God
would
then
have
accepted
them
,
and
would
●ave
had
a
Gracious
regard
to
them
.
They
that
●re
Inwardly
in
Covenant
,
are
such
as
heartily
close
●ith
Gods
Terms
,
and
have
his
Laws
written
in
●heir
hearts
,
and
have
a
right
to
the
Inward
,
Spi●itual
,
Saving
Benefits
;
and
Blessings
of
the
Co●enant
.
That
there
are
these
two
wayes
of
being
in
Cove●ant
with
God
,
is
a
thing
so
plain
,
as
methinks
I
●eed
not
spend
many
words
to
prove
it
.
1.
There
is
a
Two-fold
manner
of
being
in
Christ
,
●●d
therefore
a
twofold
manner
of
being
in
Cove●nt
.
For
all
that
are
in
Christ
,
are
in
Covenant
.
●ow
some
are
in
Christ
only
Externally
,
such
as
●e
to
be
taken
away
:
Others
also
Internally
,
such
shall
for
ever
abide
in
him
.
There
are
Fruitless
branches
,
and
there
are
Fruit-bearing
branches
,
John
15.2.6
.
2.
All
that
are
called
,
are
within
the
Church
,
and
within
the
Covenant
.
Now
some
are
called
only
Externally
,
others
are
also
called
Effectually
:
Many
more
are
called
Externally
than
are
chosen
ones
,
called
Internally
and
Effectually
,
Mat.
20.16
.
and
22.14
.
3.
They
that
are
Sanctified
by
the
Blood
of
the
Covenant
,
must
needs
be
supposed
in
some
sence
within
the
Covenant
.
Now
the
Apostle
supposeth
of
some
,
who
were
Sanctified
by
the
Blood
of
the
Covenant
,
that
they
may
be
guilty
of
treading
under
foot
the
Son
of
God
,
and
doing
despite
to
the
Spirit
of
Grace
,
Heb.
10.29
.
Now
such
as
he
there
speaks
of
,
were
never
real
Saints
,
never
Internally
in
Covenant
.
They
were
Sanctified
:
How
?
Not
Internally
,
but
Externally
,
in
being
seperated
from
the
world
of
Heathens
,
visible
Saints
;
called
out
of
the
World
,
and
devoted
to
God
,
and
his
Service
.
4.
All
that
are
within
the
Visible
Church
,
are
in
Covenant
,
as
Ephes.
2.12
.
Aliens
from
the
Common-wealth
of
Israel
,
and
strangers
to
the
Covenant
of
Promise
,
were
all
one
;
so
Vice
versâ
,
within
the
Church
,
and
within
the
Covenant
.
But
all
within
the
Visible
Church
are
not
Internally
in
Covenant
.
Otherwise
you
must
hold
,
there
are
no
Hypocrites
,
no
Graceless
,
Unconverted
persons
within
the
Church
.
Certainly
,
we
have
no
ground
to
think
,
that
all
within
the
Church
of
Corinth
,
or
other
Churches
,
we
read
of
in
the
New
Testament
,
were
true
Believers
,
real
Saints
.
No
doubt
,
with
many
of
them
,
as
of
the
Israelites
of
Old
,
God
was
not
well
pleased
.
They
would
be
in
Heaven
before
the
time
,
that
look
for
a
Church
consisting
of
●one
but
real
Saints
.
I
wonder
how
or
when
that
Scripture
was
,
or
will
be
fulfilled
,
[
Isa.
19.25
.
Blessed
be
Egypt
my
People
,
and
Assyria
the
work
of
●●y
Hands
,
and
Israel
mine
Inheritance
.
]
If
there
are
not
some
outwardly
in
Covenant
,
and
the
People
of
God
by
an
outward
Profession
,
who
yet
are
●ot
Gods
People
by
a
real
and
hearty
Resignation
of
of
themselves
to
him
.
If
the
Church
admit
not
of
some
,
who
are
Christians
only
outwardly
,
and
the
People
of
God
by
External
profession
,
then
Egypt
,
Assyria
,
Israel
;
yea
,
all
the
Kingdoms
of
●e
World
at
some
time
or
other
,
have
been
,
or
●●all
be
,
all
true
Believers
,
and
real
Saints
,
see
●ev
.
11.15
.
For
the
Scripture
cannot
be
broken
,
John
10.35
.
The
Word
of
God
cannot
fail
.
Object
.
Rom.
9.6
,
7
,
8.
They
are
not
all
Israel
,
which
are
of
Israel
.
—
These
which
are
the
children
of
Flesh
,
these
are
not
the
Children
of
God
:
〈◊〉
the
Children
of
the
Promise
are
counted
for
the
●●ed
.
Answ.
1.
Some
urge
this
against
the
Children
〈◊〉
professing
Christians
,
being
in
the
Covenant
.
●ence
they
conclude
,
that
the
Natural
Seed
,
as
●●ch
,
hath
no
priviledge
under
the
Gospel
.
But
,
2.
If
it
determines
against
the
Children
of
●●lievers
being
in
Covenant
,
it
determines
against
●y
being
within
the
Covenant
,
but
such
as
are
the
●●ildren
of
God
by
Faith
;
the
Children
of
the
Pro●●se
.
3.
But
indeed
,
both
these
are
quite
besides
the
●●e
of
the
place
,
which
is
this
:
The
Apostle
be●●g
to
speake
of
the
Rejection
of
the
Jews
,
for
their
open
Rejection
of
Christ
and
the
Gospel
,
shews
how
such
a
thing
might
stand
with
Gods
truth
.
Though
he
had
promised
to
be
the
God
of
Abraham
,
and
of
his
Seed
;
yet
his
Seed
were
either
his
Natural
seed
,
or
his
Spiritual
seed
,
or
Seed
by
Analogy
.
Such
as
were
meerly
his
Natural
seed
,
might
be
cast
off
:
They
continued
not
in
my
Covenant
,
and
I
regarded
them
not
,
saith
the
Lord
,
Heb.
8.9
.
This
we
see
verified
in
Ishmael
,
and
Esau
:
But
as
for
such
as
were
also
his
Spiritual
seed
,
Children
of
the
Promise
,
not
only
in
that
larger
sence
,
Acts
3.25
.
But
in
a
stricter
sence
,
as
here
,
Rom.
8.9
.
Gods
Covenant
stood
fast
with
them
.
And
that
Grace
which
others
had
offered
to
them
,
but
wickedly
rejected
,
these
willingly
embraced
,
and
were
blessed
in
.
Besides
that
common
Election
of
the
Jewish
Nation
,
whereby
they
were
chosen
and
separated
from
among
other
Nations
;
there
was
also
a
Special
Election
of
some
of
them
from
among
the
rest
.
And
these
God
did
not
cast
away
,
Rom.
11.1
,
2
,
5.
These
obtained
that
Grace
and
Mercy
,
which
the
rest
missed
of
.
So
the
Apostle
sheweth
,
that
while
the
generality
of
the
Jewish
Nation
for
their
Infidelity
,
were
to
be
Rejected
,
God
would
yet
continue
his
Covenant
with
the
Elect
among
them
;
and
with
the
believing
Gentiles
,
the
Children
of
Abraham
by
Analogy
,
who
were
to
be
graffed
into
the
like
Covenant-state
from
whence
the
other
were
broken
off
,
Rom.
11.17
,
19.
So
the
Apostles
intent
is
to
deny
to
the
Natural
seed
of
Abraham
,
that
which
was
the
Priviledge
of
the
Spiritual
seed
only
,
(
not
to
deny
to
the
Spiritual
seed
such
Priviledge
as
was
even
common
to
the
Natural
seed
,
)
so
likewise
in
Rom.
2.28
,
29.
the
Question
the
Apostle
speaks
to
here
,
is
not
whether
only
true
Believers
are
in
Covenant
,
or
whether
the
Parents
being
in
Covenant
,
their
Children
are
not
in
Covenant
with
them
;
but
rather
,
whether
they
that
are
only
Externally
in
Covenant
,
may
not
be
broken
off
.
Now
to
shew
the
Use
of
this
Distinction
of
a
being
Externally
in
Covenant
,
and
of
a
being
also
Internally
in
Covenant
:
1.
Hold
to
this
Distinction
,
and
you
will
easily
Answer
what
some
urge
with
great
Vehemence
,
and
Confidence
against
the
Jews
,
having
been
under
a
Covenant
of
Grace
.
Because
it
is
said
,
Deut.
19.4
.
The
Lord
had
not
given
them
an
heart
to
perceive
,
and
eyes
to
see
,
and
ears
to
hear
.
But
this
was
necessary
only
to
their
being
Internally
in
Covenant
,
not
to
their
being
Externally
in
Covenant
.
Whereas
some
suppose
it
a
strange
absurdity
,
to
say
,
God
entered
into
a
Covenant
of
Grace
with
●hem
,
to
whom
he
had
not
given
an
heart
to
perceive
,
&c.
It
is
no
more
than
to
say
,
All
who
are
Externally
in
Covenant
,
have
not
an
heart
to
be●●ve
,
an
heart
to
Repent
,
do
not
come
up
to
Covenant-terms
.
It
is
no
more
than
to
say
,
that
all
●ho
are
called
Externally
,
are
not
called
Inwardly
●●d
Effectually
.
No
more
than
to
say
,
that
there
●aints
now
by
an
External
separation
,
and
Visible
●●ofession
,
who
are
not
Saints
by
a
Spiritual
Reno●tion
▪
And
as
heretofore
there
was
a
Seed
,
after
〈◊〉
Flesh
,
and
a
Seed
after
the
Spirit
,
even
so
●ow
.
Again
,
whereas
the
same
Persons
tell
us
,
that
〈◊〉
the
Children
of
Believers
be
in
the
same
Covenant
●ith
Believers
,
then
they
must
all
certainly
be
Saved
,
as
he
that
believeth
,
shall
be
Saved
.
This
will
not
follow
.
Though
indeed
I
see
no
reason
,
or
ground
to
doubt
of
the
Salvation
o●
the
Children
of
Believers
;
such
as
die
in
their
Infancy
,
while
they
are
pure
Appendices
of
their
Parents
,
when
actual
Faith
and
Repentance
,
is
not
required
of
them
,
while
they
have
no
will
of
their
own
,
the
Parents
will
and
act
,
stands
for
their
will
and
act
.
It
would
seem
that
in
what
sence
God
hath
promised
to
be
the
God
of
believers
,
he
hath
also
promised
to
be
the
God
of
their
Seed
,
while
they
are
to
be
looked
on
purely
as
their
Seed
;
for
so
they
are
Interested
in
the
Covenant
upon
the
Parents
account
,
without
any
thing
more
required
of
them
,
But
now
the
Covenant
made
with
believers
and
their
seed
,
hath
such
and
such
Conditions
,
required
of
all
that
are
of
Age
,
and
not
naturally
uncapable
of
performing
the
same
.
Now
supposing
a
true
believer
to
fall
from
the
condition
,
i.
e.
That
he
ceaseth
to
be
a
believer
;
it
would
certainly
follow
,
that
the
Covenant
of
Grace
would
cease
to
justifie
him
,
that
he
should
not
be
saved
.
So
the
Children
of
believers
,
if
as
they
grow
up
,
they
do
not
come
up
to
Covenant-Terms
;
that
Covenant
that
would
have
justified
them
,
dying
Infants
,
requiring
no
more
of
them
at
that
Age
,
than
what
might
have
been
pleaded
for
them
;
yet
that
same
Covenant
will
condemn
them
as
Violaters
of
it
.
And
if
when
they
are
of
capacity
,
they
do
not
perform
the
condition
which
is
then
required
of
them
in
their
own
persons
,
with
prophane
Esau
,
they
Sell
their
birth-right
,
and
cut
off
all
claim
to
the
special
benefits
and
blessings
of
the
Covenant
,
by
their
own
Act
and
Deed.
If
I
have
been
mistaken
in
what
is
here
said
of
the
salvation
of
believers
Children
,
that
die
in
their
Infancy
;
yet
I
can
say
,
I
desire
to
Learn
,
and
am
willing
to
see
my
mistakes
.
But
though
I
know
not
,
that
the
Scripture
,
which
affirmeth
,
Ephes.
3.2
.
That
we
are
all
Children
of
wrath
by
Nature
,
doth
any where
hold
forth
the
Salvation
of
all
that
die
in
Infancy
;
which
to
assert
,
would
seem
to
imply
,
that
Gods
destroying
the
old
World
,
and
Sodom
,
&c.
were
eminent
Acts
of
Mercy
,
rather
than
of
Justice
,
where
in
such
multitudes
of
souls
were
sent
to
Heaven
together
;
who
if
they
had
lived
,
had
probably
(
at
least
,
for
the
greatest
part
of
them
)
gone
to
Hell
.
And
how
it
may
be
Reconciled
with
that
Reason
,
God
giveth
the
angry
Prophet
,
for
his
sparing
Nineveh
,
Jon.
4.11
.
That
there
were
more
than
Sixscore
Thousand
persons
that
could
not
discern
betwixt
the
Right
hand
and
the
Left
,
I
am
not
able
to
discern
;
if
these
(
supposing
Ninevehs
Destruction
,
and
their
Fall
in
the
Ruine
of
it
)
had
all
then
been
certainly
saved
,
and
not
one
of
many
of
them
(
probably
)
saved
,
their
Lives
(
with
the
rest
of
the
City
)
being
spared
.
Yet
methinks
it
should
be
granted
,
that
there
is
more
hope
of
the
Salvation
of
the
Infants
of
believers
,
than
of
Pagans
.
Now
that
there
is
so
,
it
must
be
because
of
their
Interest
in
the
Covenant
,
There
were
no
more
hope
of
the
Salvation
of
the
one
,
than
of
the
other
,
if
they
were
both
alike
Interested
in
it
.
2.
That
there
is
a
being
only
Externally
in
Covenant
,
as
well
as
a
being
Internally
:
This
would
teach
us
not
to
expect
a
Church
upon
Earth
,
wholly
Constituted
,
or
consisting
only
of
Real
Saints
.
Certainly
,
all
whom
the
Apostles
themselves
Baptized
,
and
admitted
into
Christian
Fellowship
,
and
Communion
,
were
not
true
Converts
,
or
real
Saints
.
And
when
Three
Thousand
were
admitted
,
all
in
one
day
(
as
in
Acts
2.
)
how
was
it
probable
,
or
indeed
possible
,
to
take
a
particular
account
of
each
one
,
touching
a
work
of
Grace
,
and
to
enquire
after
the
soundness
of
their
Conversion
.
The
Visible
Church
is
a
Field
that
hath
Tares
,
as
well
as
Wheat
.
It
's
not
to
be
expected
,
that
all
the
Tares
,
should
be
gathered
out
,
till
the
end
of
the
World
.
Then
it
is
,
that
the
Son
of
man
should
send
forth
his
Angels
,
and
they
shall
gather
out
of
his
Kingdom
all
things
that
offend
,
and
them
which
do
Iniquity
,
Mat.
13.40
,
41.
That
such
are
said
to
be
gathered
out
of
his
Kingdom
then
,
it
implieth
there
are
,
and
will
be
such
in
his
Kingdom
till
then
.
Again
,
ver.
47.
The
Kingdom
of
Heaven
is
compared
to
a
Draw-net
,
which
here
encloseth
Fish
,
both
good
and
bad
;
and
I
would
fain
know
,
what
Church
we
may
find
in
all
the
New
Testament
,
that
was
constituted
by
the
Apostles
themselves
,
all
whose
Members
were
to
have
been
accounted
real
Saints
,
such
as
had
true
saving
Grace
.
3.
That
there
are
some
only
Externally
in
Covenant
with
God
,
and
not
Internally
;
this
should
teach
and
warn
us
,
not
to
rest
in
the
former
.
As
John
Baptist
said
to
them
.
Mat.
3.9
.
Think
not
within
your selves
,
we
have
Abraham
to
our
Father
:
So
,
think
it
not
enough
,
to
have
been
born
of
believing
Parents
,
or
that
you
have
been
Baptized
,
or
that
you
are
Gods
People
by
External
profession
;
but
walk
in
the
steps
of
the
Faithful
,
and
as
you
have
given
up
your
Names
,
so
give
up
your selves
to
Christ
.
As
I
may
allude
to
that
of
the
Apostle
,
Rom.
2.28
,
29.
He
is
not
a
Christian
,
who
is
so
only
outwardly
,
neither
is
that
Baptism
,
which
is
only
an
outward
washing
of
the
Flesh
:
But
he
is
a
Christian
indeed
,
who
is
so
inwardly
,
and
that
is
Baptism
indeed
,
where
the
heart
is
cleansed
,
and
where
there
is
the
answer
of
a
good
Conscience
towards
God
.
And
the
Covenant
of
Grace
may
well
be
compared
to
Noahs
Ark
;
as
it
was
not
hanging
on
the
outside
of
the
Ark
,
that
would
have
saved
any
of
the
Old
World
,
but
getting
within
the
Ark
,
as
Noah
did
.
So
our
being
Externally
in
Covenant
with
God
will
not
avail
to
our
Salvation
,
unless
we
are
also
Internally
in
Covenant
,
coming
up
to
Covenant-Terms
.
There
are
Children
of
the
Kingdom
,
that
shall
be
cast
out
.
Rom.
3.1
,
2.
What
Advantage
then
hath
the
Jew
?
Much
every
way
:
Chiefly
,
because
that
unto
them
were
Committed
the
Oracles
of
God
.
Sect.
16.
PROP.
XVI
.
They
that
are
only
Externally
in
Covenant
,
yet
are
priviledged
far
above
those
who
are
strangers
as
to
the
Covenant
.
COvenant-Priviledges
are
not
like
the
Common
benefits
of
the
Sun
and
Rain
;
but
are
Special
and
Distinguishing
Favours
.
As
was
said
of
Israel
of
Old
,
Deut.
4.7
.
What
Nation
so
great
,
who
hath
God
so
nigh
unto
them
?
It
must
needs
be
a
great
Dignity
and
priviledge
to
be
a
People
near
unto
the
Lord
.
A
great
priviledge
for
People
to
have
the
Tabernacle
of
God
with
them
.
The
Ark
,
where
were
the
Tables
of
the
Covenant
,
was
Israels
glory
.
The
Apostle
makes
this
,
the
chief
priviledge
of
the
Jews
,
that
unto
them
were
committed
the
Oracles
of
God
.
The
Word
is
a
Treasure
to
be
chosen
before
thousands
of
Gold
and
Silver
:
This
is
a
Treasure
highly
to
be
valued
,
though
brought
to
us
in
earthen
Vessels
.
The
Word
and
Ordinances
are
choice
Priviledges
,
belonging
to
those
who
are
in
Covenant
,
Rom.
9.4
.
It
's
a
greater
mercy
to
have
thy
spiritual
Manna
,
than
to
have
the
greatest
abundance
of
Corn
and
Wine
.
Better
is
the
Fatness
of
Gods
House
than
the
precious
Fruits
of
the
Earth
.
How
much
better
are
the
Rivers
of
pleasure
that
run
there
,
than
Rivers
of
Oyl
?
Yea
,
the
gleanings
of
Gods
holy
Hill
,
is
better
than
the
Earths
Vintage
.
As
the
Soul
is
of
more
worth
than
the
Body
,
so
are
means
of
Crace
to
be
prized
above
Means
of
outward
Subsistence
.
As
Gods
Oracles
and
Ordinances
belong
to
those
that
are
in
Covenant
,
so
that
choyce
part
of
the
Word
,
The
Promises
.
Children
of
the
Covenant
,
are
Children
of
the
Promises
,
Rom.
9.4
.
To
all
within
the
Covenant
the
Promise
of
Salvation
is
offered
,
though
but
conditionally
,
yet
sincerely
.
And
if
we
fall
short
,
the
fault
is
onely
in
our selves
.
But
the
greatness
of
these
Covenant-priviledges
will
appear
in
the
sad
and
deplorable
Estate
of
those
that
want
,
or
are
deprived
of
them
.
See
what
it
is
for
men
to
be
strangers
to
the
Covenant
,
Eph.
2.12
.
Such
are
said
to
be
without
Christ
,
without
hope
,
and
without
God
in
the
World
.
How
dolefull
is
their
condition
,
who
can
never
hear
the
joyfull
sound
.
To
want
the
ordinary
Means
of
Salvation
,
is
a
want
indeed
:
Ordinarily
,
Extra
Ecclesiam
non
est
salus
,
Acts
2.47
.
Where
no
Vision
is
,
there
the
people
perish
.
Such
sit
in
Darkness
,
and
in
the
Region
and
shadow
of
Death
.
How
miserable
was
the
state
of
the
Jews
,
when
they
were
unchurched
,
when
God
called
them
Lo-ammi
,
would
no
longer
own
them
as
a
people
in
Covenant
with
him
.
Then
wrath
is
said
to
have
come
upon
them
to
the
uttermost
.
It
made
the
Apostle
sad
at
heart
to
think
of
it
,
Rom.
9.1
,
2
,
3
,
4.
Now
what
is
said
of
the
Priviledges
of
those
who
are
but
so
much
as
externally
in
Covenant
with
God
,
should
quicken
us
to
Duty
,
not
breed
,
or
nourish
security
.
The
greater
our
Mercies
,
the
greater
our
Engagements
.
The
higher
our
Priviledges
,
the
greater
Gods
Expectations
.
Isa.
5.4
.
What
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
Wherefore
,
when
I
looked
that
it
should
bring
forth
Grapes
,
brought
it
forth
wild
Grapes
?
To
be
lifted
up
to
Heaven
(
with
Capernaum
)
and
not
into
Heaven
,
will
occasion
our
greater
down-fall
,
and
sink
us
deeper
into
Hell
.
Acts
2.39
.
The
Promise
is
unto
you
,
and
to
your
Children
.
Sect.
17.
PROP.
XVII
.
Besides
those
personal
Benefits
and
Advantages
accruing
to
men
in
Covenant
,
there
is
this
comfortable
priviledge
also
concerning
their
Seed
,
that
they
are
involved
and
taken
into
Covenant
together
with
the
Parents
.
As
this
is
the
Tenour
of
the
Covenant
,
I
will
be
thy
God
,
and
the
God
of
thy
Seed
.
NOw
to
clear
this
,
observe
,
1.
This
hath
been
Gods
Way
and
Manner
all
along
,
when
he
hath
taken
Parents
into
Covenant
,
to
take
in
their
seed
with
them
.
You
shall
not
find
,
that
ever
heretofore
God
entred
into
Covenant
with
those
that
were
Parents
,
singly
by
themselves
,
excluding
their
seed
.
The
Covenant
of
Works
was
made
with
Adam
for
himself
and
his
Posterity
,
I
suppose
that
will
be
readily
granted
.
And
when
the
Covenant
of
works
was
broken
on
mans
part
,
that
there
was
no
possibility
of
attaining
Happiness
that
way
,
God
made
another
Covenant
with
our
first
Parents
,
promising
Salvation
by
the
Seed
of
the
Woman
,
that
is
,
Jesus
Christ
,
who
was
to
be
born
of
a
Virgin
,
which
was
the
first
Edition
of
the
Covenant
of
Grace
,
as
I
shewed
before
.
And
here
the
seed
of
Adam
were
not
excluded
,
but
included
;
till
such
time
as
any
of
them
cut
off
themselves
from
Gods
Covenant
by
their
own
Act
and
Deed.
Who
are
we
to
understand
by
the
Sons
of
God
,
spoken
of
Gen.
6.2
.
but
the
seed
of
godly
Parents
,
such
as
were
descended
from
Seth
,
Enoch
,
&c.
who
are
called
the
Sons
of
God
,
not
meerly
as
they
were
his
Creatures
?
for
so
they
should
not
have
been
opposed
to
the
Daughters
of
men
,
as
there
they
are
.
Have
not
all
one
Father
?
Hath
not
one
God
created
us
?
Mal.
2.10
.
Nor
are
they
called
the
Sons
of
God
,
as
being
regenerated
,
and
made
new
Creatures
:
For
no
such
thing
appears
in
the
Context
,
but
rather
the
contrary
.
But
they
are
called
the
Sons
of
God
as
the
Israelites
are
called
the
children
of
the
Lord
their
God
,
Deut.
14.1
.
being
within
the
Church
,
and
in
Covenant-relation
to
God
.
Vid
Aynsworth
.
As
by
the
Daughters
of
men
there
,
are
understood
such
as
were
of
wicked
Cains
cursed
posterity
,
such
as
were
without
the
Church
.
Again
,
when
God
took
Abraham
into
Covenant
,
his
Seed
were
taken
in
with
him
.
This
is
evident
,
Gen.
17.7
.
so
God
owneth
the
Children
of
the
Jews
for
his
Children
,
his
Sons
and
Daughters
,
Deut.
32.19
.
with
Ezek.
16.20
.
Yea
,
observe
,
the
Church
in
Abrahams
Family
consisted
most
of
strangers
,
yet
their
children
must
all
be
circumcised
,
even
such
as
(
in
the
opinion
of
our
Opposites
)
were
to
have
no
Lot
or
part
in
the
Land
of
Canaan
,
Gen.
17.12
,
13.
So
the
children
of
Proselytes
,
that
joyned
themselves
to
the
Church
os●●e
Jews
,
were
taken
into
Covenant
with
their
Pa●ents
.
Thus
it
was
from
the
Beginning
,
that
Children
●ere
taken
into
Covenant
with
their
Parents
.
And
why
should
it
seem
strange
to
any
,
that
they
should
be
taken
in
now
?
(1)
I
would
know
of
any
man
,
if
Children
●ere
capable
of
being
taken
into
the
Covenant
of
●urks
with
Adam
,
what
makes
them
uncapable
of
●eing
taken
into
a
Covenant
of
Grave
with
their
Parents
now
?
And
if
children
are
capable
of
deriving
Original
corruption
from
their
Parents
,
together
with
those
manifold
miseries
that
attend
it
,
why
●re
they
uncapable
of
Covenant-priviledges
,
to
be
●onveyed
from
Parents
,
taken
into
a
Covenant
of
Grace
?
May
we
think
,
God's
Justice
is
more
con●●cuous
in
the
Covenant
of
Works
,
than
his
Grace
●s
in
the
Covenant
of
Grace
.
(2)
If
the
Covenant
made
with
Abraham
,
and
●he
Covenant
made
with
the
people
of
Israeel
,
was
●he
same
for
substance
with
the
Gospel-Covenant
,
●d
the
seed
then
was
taken
in
with
their
Pa●nts
,
what
should
exclude
the
seed
of
Believers
●ow
?
(3)
Why
should
it
seem
strange
,
that
God
accept●th
the
Act
of
the
Parent
to
enter
his
child
into
Covenant
,
for
the
Act
of
the
child
,
so
long
as
the
●●ild
is
at
its
Parents
dispose
,
and
the
Parent
can●ot
truly
and
heartily
devote
himself
to
God
,
and
is
service
,
without
being
willing
to
devote
all
that
〈◊〉
his
to
Gods
service
?
Why
should
it
seem
strange
,
●hat
here
God
accepteth
the
will
of
the
Parent
for
●he
will
of
the
child
,
till
it
comes
by
its
own
will
to
cross
and
revoke
what
the
Parent
had
done
for
it
?
And
here
methinks
,
no
Anabaptist
,
but
if
he
be
serious
,
instead
of
opposing
our
Doctrine
of
childrens
Interest
in
the
Covenant
with
Parents
,
so
hotly
and
earnestly
as
they
are
wont
,
should
so
far
encline
to
it
,
as
to
wish
it
true
,
and
be
willing
to
hear
all
that
may
be
brought
to
prove
it
,
and
desire
to
see
it
cleared
,
both
for
their
own
comfort
,
and
their
childrens
benefit
.
What
a
strange
thing
it
were
,
if
a
godly
man
should
not
desire
,
and
account
it
a
great
priviledge
,
to
have
his
children
in
Covenant-relation
to
God
?
and
that
one
who
hath
truely
devoted
himself
to
God
,
should
not
desire
by
all
means
possible
to
engage
his
to
God
too
?
Now
what
is
already
said
,
maketh
it
at
least
probable
,
that
children
are
taken
into
Covenant
with
their
Parents
still
;
they
were
taken
in
of
Old
,
and
the
Covenants
are
the
same
for
substance
,
and
childrens
capacity
the
same
,
that
except
God
bear
less
respect
to
his
People
and
their
seed
now
,
than
heretofore
,
they
have
the
same
priviledge
of
being
in
Covenant
together
with
their
Parents
,
as
heretofore
.
Indeed
what
was
noted
before
of
Proselytes
and
their
seed
being
taken
within
the
Covenant
,
proves
it
was
not
any
specialty
,
peculiarly
belonging
to
Abrahams
Natural
seed
.
Yea
,
was
it
not
a
figure
of
,
or
a
Praeludium
unto
the
calling
of
the
Gentiles
.
A
fore-runner
of
that
which
is
foretold
,
Isa.
49.22
.
I
will
lift
mine
hand
to
the
Gentiles
,
and
set
up
my
standard
to
the
People
,
and
they
shall
bring
thy
Sons
in
their
Arms
,
and
their
Daughters
shall
be
carryed
upon
their
shoulders
.
2.
Whereas
our
Opposites
cannot
deny
,
but
children
were
in
Covenant
together
with
their
Parents
under
the
former
dispensation
,
they
can
never
prove
Children
excluded
from
the
Covenant
now
under
the
Gospel
.
And
as
Dr.
Stilling
fleet
well
noteth
,
If
it
had
been
Christs
intention
to
exclude
Infants
,
Account
of
the
Grounds
of
the
Protestant
Religion
,
p.
108.
there
had
been
far
greater
reason
for
an
express
prohibition
,
than
of
an
express
command
,
if
his
intention
were
to
admit
them
;
because
this
was
suitable
to
the
general
Grounds
of
Gods
dispensation
among
them
before
.
And
so
Mr.
Baxter
:
In
one
of
his
Epistles
to
his
Book
for
Infant
Baptism
.
If
Christ
had
revoked
Infants
,
Church-membership
,
(
and
Interest
in
the
Covenant
together
with
their
Parents
)
whether
is
it
possible
,
that
no
word
in
Scripture
should
once
mention
it
?
nor
one
Apostle
either
question
or
discover
it
?
or
that
the
Jews
,
1.
Who
were
in
present
possession
of
it
,
2.
And
were
so
hainously
offended
at
the
Non-circumcising
of
their
Infants
,
Acts
21.21
.
would
not
once
open
their
mouths
to
object
against
the
total
unchurching
of
them
,
which
were
●
an
hundred
times
more
?
that
neither
the
believing
Jews
should
once
scruple
it
,
nor
the
unbelieving
charge
it
on
Christ
,
nor
the
Council
,
Act.
15.
reveal
it
,
even
when
those
that
taught
Circumcision
,
did
take
it
for
granted
,
that
Infants
were
Church-members
,
or
else
they
could
not
have
said
they
must
be
circumcised
.
Is
there
a
possibility
of
all
this
,
if
the
Scripture
be
perfect
?
The
Anabaptists
use
to
demand
of
us
expresse
Scripture
for
the
Right
of
Infants
;
but
we
have
more
reason
to
demand
of
them
plain
Scripture
,
excluding
them
from
the
Covenant
,
and
denying
their
ancient
priviledge
of
Church-membership
.
And
had
Children
been
cut
off
from
that
their
ancient
priviledge
,
it
must
needs
have
been
one
of
the
grand
Questions
in
the
Apostles
dayes
,
and
so
would
have
been
as
cleerly
decided
,
as
that
Question
about
Circumcision
,
Acts
15.
But
observe
this
,
when
it
is
plain
and
undenyable
,
that
Infants
were
taken
into
Covenant
,
and
Church-members
,
if
their
Parents
were
in
Covenant
;
they
that
would
deny
Infants
this
priviledge
now
,
ought
to
bring
as
plain
proof
of
Gods
rescinding
and
revoking
this
priviledge
of
theirs
,
as
we
can
bring
of
his
granting
it
:
which
they
have
never
yet
done
.
Before
any
dare
to
affirm
,
God
hath
rescinded
this
ancient
priviledge
,
they
ought
seriously
to
consider
,
how
they
can
prove
it
,
that
they
be
not
found
false
witnesses
of
God
,
as
the
Apostle
speaks
in
another
case
.
3.
We
are
able
sufficiently
to
prove
that
the
Gospel
still
supposeth
Children
to
be
in
Covenant
together
with
their
Parents
.
What
say
you
?
will
you
be
satisfied
,
if
we
can
produce
as
clear
Scripture-proof
for
Infants
being
still
in
Covenant
,
as
Christ
himself
produced
for
the
Resurrection
Matth.
22.32
.
Then
I
doubt
not
but
you
shall
b●
satisfied
.
(
1.
)
That
Text
,
Act.
2.39
.
if
there
were
n●
more
,
should
satisfie
you
,
[
For
the
Promise
is
unto
you
and
to
your
Children
,
and
to
all
that
are
afa●
off
,
even
as
many
as
the
Lord
our
God
shall
call
.
These
words
are
brought
in
by
the
Apostle
,
as
●●tive
to
perswade
his
hearers
to
repent
of
their
●reat
sin
in
crucifying
Christ
,
to
own
him
as
the
●romised
Messiah
,
and
to
submit
to
the
Gospel●y
,
shewing
that
neither
they
nor
theirs
should
〈◊〉
loosers
by
it
.
That
whereas
they
had
impreca●d
Gods
Curse
on
themselves
and
their
children
,
Matth.
27.25
.
and
were
now
in
danger
to
be
cast
●
,
yet
coming
in
upon
the
Gospel-call
,
they
should
●ave
the
Promise
still
continued
to
them
and
theirs
.
That
is
,
as
with
respect
to
Christ
,
God
had
promi●●
to
be
the
God
of
Abraham
,
and
of
his
seed
,
●d
that
in
Christ
,
who
was
to
come
of
Abraham's
●●d
,
all
the
Families
of
the
Earth
should
be
blessed
,
Acts
3.25
.
)
this
ancient
and
famous
promise
should
〈◊〉
hold
good
to
them
,
as
it
was
now
also
to
be
ex●●ded
to
the
Gentile
Nations
with
them
.
Some
would
have
[
The
Promise
to
you
and
to
〈◊〉
Children
]
to
referre
unto
that
,
Gen.
17.7
.
●ere
God
promised
to
be
a
God
unto
Abraham
,
〈◊〉
to
his
seed
.
Others
understand
that
Promise
,
〈◊〉
12.3
.
&
22.
v.
18.
mentioned
Act.
3.25
.
In
〈◊〉
seed
shall
all
the
Kindreds
,
or
Families
of
the
●th
be
blessed
.
But
indeed
both
these
come
to
●●
.
It
was
in
that
seed
(
in
whom
the
Nations
,
Kin●ds
and
Families
of
the
Earth
were
to
be
blessed
)
●t
is
,
in
Christ
,
and
with
respect
unto
Christ
,
that
●d
promised
to
be
a
God
unto
Abraham
,
and
to
seed
.
So
the
Covenant
with
Abraham
(
as
the
●postle
saith
,
Gal.
3.17
.
)
was
confirmed
of
God
in
●●rist
.
Again
,
the
blessing
of
the
Nations
,
Kindreds
,
and
●●milies
of
the
Earth
in
Abrahams
seed
,
that
is
,
in
●●rist
,
was
taking
them
into
Covenant
,
(
that
God
●s
their
God
,
and
the
God
of
their
seed
)
the
same
Covenant
for
substance
with
that
made
wit●
Abraham
.
As
the
blessing
of
Abraham
came
upo●
the
Gentiles
through
Jesus
Christ
,
Gal.
3.14
.
Tha●
God
is
our
God
,
and
the
God
of
our
seed
,
as
h●
before
promised
unto
Abraham
.
So
that
this
is
the
plain
meaning
of
the
Apostle
The
Promise
is
to
you
and
your
Children
,
if
you
d●●
not
cut
off
your selves
by
standing
out
against
Chris●
and
not
to
you
Jews
only
,
but
to
the
Gentiles
,
t●
all
that
are
afar
off
,
as
many
of
them
as
the
Lo●●
shall
call
,
to
them
,
and
their
Children
.
And
taking
th●
words
thus
,
you
may
see
the
harmony
of
the
Scri●tures
,
and
how
the
Families
of
the
Earth
are
blessed
〈◊〉
Christ
;
how
Believers
under
the
Gospel
are
blesse●
with
Faithfull
Abraham
;
how
the
blessing
prom●sed
to
Abraham
,
[
I
will
be
a
God
to
thee
and
〈◊〉
thy
seed
,
]
is
come
upon
the
Gentiles
;
and
ho●
Abraham
was
made
the
Father
of
many
Nation●
He
was
the
Father
of
many
Nations
,
in
that
sen●
relating
to
the
Covenant
,
wherein
he
was
the
F●ther
of
the
Jewish
Nation
:
That
as
all
the
Natu●●
seed
of
Abraham
,
his
seed
by
propagation
,
till
th●
wilfully
forsook
and
rejected
the
Covenant
,
w●
included
in
it
,
they
and
their
Children
;
so
the
〈◊〉
ritual
seed
of
Abraham
,
his
seed
by
proportion
,
〈◊〉
called
Gentiles
,
were
priviledged
,
as
his
natu●
seed
,
being
taken
into
the
Covenant
,
they
and
th●
Children
.
Exception
1.
It
is
not
said
,
The
Promise
is
to
y●
and
to
your
Infants
,
but
to
you
,
and
to
your
C●●●dren
,
which
might
be
of
grown
years
.
Answ.
When
God
promised
to
Abraham
,
I
be
a
God
to
thee
and
to
thy
seed
,
this
took
in
Infa●●
though
they
were
not
named
:
So
,
The
Promis●
●
you
,
and
to
your
Children
,
must
comprise
Infants
.
None
will
deny
,
but
Infants
are
Children
;
though
●ll
Children
be
not
Infants
.
Exception
2.
Some
by
the
Promise
here
,
under●●and
that
,
Joel
2.28
.
recited
in
this
Chapter
,
Act.
●
17.
And
to
strengthen
this
Interpretation
,
they
●●rge
the
foregoing
words
,
v.
38.
Repent
and
be
●●ptized
—
and
ye
shall
receive
the
Holy
Ghost
.
For
〈◊〉
promise
is
to
you
,
and
to
your
children
—
Answ.
1.
This
Interpretation
is
quite
overthrown
●y
the
following
words
,
[
For
the
Promise
is
to
●ou
,
and
to
your
Children
,
and
to
all
that
are
afar
●
,
even
to
as
many
as
the
Lord
our
God
shall
●ll
.
]
Now
that
Promise
in
Joel
2.
is
not
made
to
that
are
called
.
Have
all
the
Spirit
of
Prophecy
?
●ave
all
the
gift
of
Tongues
?
2.
Neither
hath
Baptism
reference
to
the
confer●ng
of
extraordinary
Gifts
of
the
Holy
Ghost
,
●●ough
these
followed
the
Baptism
of
some
in
the
●imitive
times
,
for
a
special
reason
:
but
it
hath
●●ation
to
the
Covenant
made
with
all
that
are
called
,
〈◊〉
the
Seal
of
it
.
Except
.
3.
Some
turn
the
words
thus
,
The
pro●se
is
to
you
,
and
to
your
Children
,
that
is
,
such
of
●em
as
the
Lord
shall
call
.
Answ.
1.
Then
these
words
[
and
to
your
children
]
●e
plainly
superfluous
.
Unless
they
grant
Chil●ren
to
be
called
in
their
Parents
call
,
there
should
●no
more
promised
to
their
children
here
,
than
to
〈◊〉
the
men
that
were
,
or
should
be
in
the
world
.
2.
We
cannot
think
,
the
Apostle
would
speak
●llaciously
,
with
a
mind
to
delude
his
Hearers
.
How
these
his
Hearers
knew
,
that
their
Children
●ver
till
now
,
at
least
,
were
accounted
Children
of
the
Promises
,
and
within
the
Covenant
.
And
when
the
Apostle
affirmeth
the
Promise
to
be
made
to
them
,
and
to
their
children
,
how
should
they
understand
him
otherwise
,
than
as
asserting
their
ancient
priviledge
in
reference
to
their
seed
?
3.
Taking
the
words
otherwise
,
instead
of
being
a
motive
,
they
would
rather
have
been
a
disswasive
;
a
Discouragement
,
instead
of
being
an
Encouragement
to
their
submitting
to
the
Gospel-dispensation
.
It
had
been
a
better
Argument
to
have
kept
them
in
the
Synagogue
,
than
to
have
called
them
to
the
Christian
Church
,
Of
Baptism
,
p.
49.
as
Dr.
Jer.
Taylor
.
What
could
have
been
more
likely
to
prejudice
the
Jews
against
the
Gospel
,
than
to
rank
and
put
their
Children
into
the
state
with
the
Children
of
Heathens
and
Idolaters
.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
many
as
the
Lord
our
God
shall
call
]
cannot
referre
to
Children
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
are
not
of
the
same
gender
.
This
is
ad
homines
,
as
they
will
not
allow
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
them
,
to
referre
to
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nations
,
Matth.
28.19
.
because
they
differ
in
gender
.
Though
indeed
we
can
produce
clear
instances
in
Scripture
of
the
same
codstruction
.
See
Rev.
2.26
,
27.
&
19.15
.
&
Act.
26.17
.
(2)
Childrens
Interest
in
the
Covenant
and
Church-membership
,
may
be
proved
by
a
series
of
Texts
,
Rom.
11.
v.
15
,
16
,
17
,
19
,
20
,
21
,
23
,
24.
Methinks
these
things
are
very
plain
,
1.
That
the
Apostle
speaks
there
of
a
breaking
off
from
,
and
of
being
graffed
into
the
visible
Church
.
For
,
1.
There
is
no
breaking
from
the
invisible
Church
.
If
a
member
of
the
invisible
Church
may
be
broken
off
,
then
a
true
Believer
may
fall
away
from
Grace
.
2.
The
breaking
off
here
mentioned
,
was
from
that
Church
,
of
which
the
unbelieving
Jews
were
natural
branches
,
v.
24.
Now
they
were
natural
branches
of
the
Visible
,
not
of
the
Invisible
Church
.
3.
That
Church
into
which
the
Community
of
the
Gentile-professors
were
graffed
(
in
the
the
room
of
the
Jews
that
were
broken
off
,
)
was
the
Visible
Church
;
for
many
of
them
were
not
members
of
the
Invisible
Church
.
They
that
were
most
apt
to
boast
against
the
natural
branches
,
and
were
in
danger
of
being
cut
off
,
as
well
as
the
natural
branches
,
v.
18
,
21.
were
no
better
than
Fornalists
,
and
out-side
Christians
,
who
had
onely
a
standing
in
the
Visible
Church
.
2.
Not
all
,
but
some
of
the
Jews
onely
were
broken
off
,
v.
17.
And
if
but
some
of
the
Jews
were
broken
off
,
then
some
of
them
remained
branches
of
the
Olive
still
.
3.
They
that
were
broken
off
,
were
broken
off
,
they
and
their
seed
,
from
the
Church
,
and
from
the
Covenant
:
They
that
were
not
broken
off
,
continued
,
they
and
their
seed
,
within
the
Church
,
within
the
Covenant
.
For
,
4.
None
were
broken
off
,
but
because
of
Unbelief
,
v.
20.
scil.
their
own
,
or
their
Parents
.
Therefore
the
Infants
of
the
believing
Jews
were
not
broken
off
.
They
could
not
be
broken
off
because
of
their
Parents
unbelief
,
when
their
Parents
were
Believers
;
nor
for
their
own
unbelief
,
when
they
were
not
capable
of
rejecting
Christ
and
the
Gospel
,
in
their
own
persons
.
How
could
those
Children
which
were
within
the
Church
,
and
Covenant
,
before
their
Parents
embraced
the
Gospel
,
be
cast
out
,
and
cut
off
before
they
came
actually
to
reject
Christ
and
the
Gospel
.
If
the
Children
of
the
believing
Jews
were
not
continued
in
the
Olive-tree
with
their
Parents
,
to
partake
of
the
root
and
fatness
thereof
,
then
it
will
follow
,
that
they
were
in
the
same
state
with
those
broken
off
.
Now
how
strange
is
it
,
that
they
who
were
once
in
Covenant
,
and
within
the
Church
,
received
for
their
Fathers
sakes
,
should
be
cast
out
again
,
without
any
fault
of
their
own
,
or
their
Parents
?
would
God
revoke
such
a
priviledge
granted
his
people
for
their
seed
,
unprovoked
?
5.
That
Unbelief
which
brake
off
many
of
the
Jews
,
was
not
barely
the
privation
of
true
,
saving
,
justifying
Faith
;
but
a
positive
,
open
,
wilfull
rejection
of
Christ
and
the
Gospel
.
Which
is
plain
thus
,
viz.
Because
divers
who
were
not
broken
off
were
unbelievers
in
that
first
sence
.
6.
What
State
and
Priviledges
the
unbelieving
Jews
were
broken
off
from
,
unto
that
state
,
and
to
those
Priviledges
,
the
main
body
of
that
People
were
again
to
be
restored
,
v.
23
,
24
,
25
,
26.
The
Apostle
teacheth
,
they
were
to
be
graffed
again
into
their
own
Olive-tree
.
Now
if
their
Children
were
not
to
be
taken
in
with
them
,
it
would
not
be
their
own
Olive
,
they
were
graffed
in
;
but
a
Church
of
a
quite
different
constitution
,
from
what
it
was
before
the
breaking
off
.
7.
If
the
Children
of
the
Jews
that
kept
their
place
in
the
Church
,
and
of
them
that
were
afterwards
to
be
taken
in
,
must
be
looked
on
,
as
in
an
opposite
state
to
that
of
the
off-broken
branches
;
we
must
say
the
same
of
the
children
of
the
Gentile
prosessors
.
The
believing
Gentiles
are
graffed
into
that
state
from
whence
the
unbelieving
Jews
were
broken
,
ver.
17.24
.
And
there
is
now
no
Partition-wall
;
but
Jew
and
Greek
,
are
all
one
in
Christ
Jesus
,
Gal.
3.28
.
The
Jews
have
no
priviledge
now
above
the
Gentiles
.
And
besides
,
this
was
not
the
sole
priviledge
of
the
Jews
before
,
but
of
any
of
the
Gentiles
as
well
,
that
became
Proselytes
,
if
they
were
Proselytes
of
the
Covenant
;
their
Children
were
taken
into
the
Church
,
and
into
the
Covenant
.
Object
.
1.
If
the
believing
Gentiles
were
graffed
into
the
same
Visible
Church
with
the
Jews
,
then
they
were
to
be
Circumcised
,
as
the
Jews
.
Answ.
It
follows
not
.
1.
As
one
sayes
,
The
House
may
be
the
same
it
was
,
though
there
be
a
new
Door
,
or
Porch
to
it
.
We
must
distinguish
betwixt
the
Essentials
,
and
the
Accidentals
of
the
Church
.
Abrahams
Family
was
a
Church
before
Circumcision
,
and
Circumcision
did
not
change
the
Species
of
it
.
2.
If
there
was
any
strength
in
this
Objection
,
●t
would
follow
,
that
the
Jews
could
not
be
graffed
●nto
their
own
Olive-tree
again
,
but
they
must
be
Circumcised
.
See
here
,
who
they
are
,
that
would
●ring
in
Judaism
.
Object
.
2.
The
Gentiles
are
said
to
be
graffed
in
way
contrary
to
Nature
,
into
the
Olive-tree
,
ver.
●4
.
But
your
way
would
make
them
as
the
Na●●ral
branches
.
Answ.
They
were
wild
before
their
Ingraffing
,
●ot
after
;
but
being
Engraffed
,
then
they
come
to
●ave
the
priviledge
of
the
Natural
branches
.
What
●he
Apostle
saith
,
[
If
thou
wert
cut
out
of
the
Olive-tree
,
which
is
wilde
by
Nature
;
and
wert
graffed
contrary
to
Nature
,
into
a
good
Olive-tree
.
]
Is
to
be
understood
of
those
Gentiles
,
who
were
called
out
of
Paganism
,
Heathenism
,
whose
immediate
Parents
were
without
the
Church
,
strangers
to
the
Covenant
.
But
these
being
graffed
into
the
good
Olive-tree
,
their
Children
are
buds
,
or
Sprouts
of
the
same
Olive
;
as
well
as
the
Children
of
the
Jews
,
the
Natural
branches
,
were
.
And
yet
we
acknowledge
it
a
great
Favour
of
God
towards
such
Children
,
that
they
are
descended
of
Parents
,
that
are
within
Gods
Covenant
,
and
so
comprehended
in
the
Covenant
with
their
Parents
.
3.
Another
Text
plain
,
and
full
for
my
present
purpose
,
is
that
,
1
Cor.
7.14
.
Else
were
your
children
unclean
;
but
now
they
are
holy
..
This
is
a
third
Scripture
I
produce
for
Childrens
Interest
in
the
Covenant
with
the
Parents
:
In
the
mouth
of
two
or
three
witnesses
,
the
truth
of
what
I
last
laid
down
,
shall
be
established
.
These
words
are
brought
to
remove
a
Scruple
,
which
it
seems
troubled
the
minds
of
some
of
the
believing
Corinthians
,
scil
.
whereas
some
of
them
had
unbelieving
Yoke-follows
,
the
doubt
was
,
whether
living
with
such
were
not
a
defiling
of
Conscience
,
a
thing
unlawful
;
whether
the
Infidel
Husband
should
not
be
deserted
;
and
the
wife
remaining
a
Pagan
,
or
Infidel
,
should
not
be
put
away
?
Which
the
Apostle
resolveth
in
the
Negative
,
that
they
should
not
refuse
Cohabitation
,
and
Society
with
their
unbelieving
Yoke-fellows
,
ver.
12
,
13.
For
the
unbelieving
Husband
is
sanctified
by
,
in
,
or
to
the
believing
Wife
:
Else
were
your
children
unclean
,
but
now
they
are
holy
,
ver.
14.
Here
note
,
1.
That
by
the
Wife
,
by
,
in
,
or
to
whom
the
unbelieving
Husband
is
sanctified
,
we
are
to
understand
the
believing
Wife
;
and
by
the
Husband
,
by
whom
,
or
in
,
or
to
whom
,
the
unbelieving
wife
is
sanctified
;
we
are
to
understand
the
believing
Husband
.
For
,
1.
It
is
such
a
Wife
as
is
opposed
to
an
unbelieving
Husband
.
And
otherwise
it
had
been
enough
to
say
,
Only
the
Husband
is
sanctified
by
,
or
in
the
wife
,
and
the
wife
is
sanctified
by
,
or
in
the
Husband
.
And
the
Term
,
or
Epithite
[
Vnbelieving
]
would
be
superfluous
in
both
places
.
But
it
is
too
great
boldness
for
any
to
say
,
the
Apostle
adds
this
word
Superfluously
.
2.
The
same
parties
are
called
,
a
Brother
,
a
Sister
,
ver.
15.
Again
,
3.
When
the
Apostle
sayes
,
ver.
16.
What
knowest
thou
,
O
wife
,
whether
thou
shalt
save
thy
Husband
?
Or
how
knowest
thou
,
O
man
,
whether
thou
shalt
save
thy
wife
?
It
is
only
the
believing
wife
,
or
Husband
,
that
he
would
put
in
some
hopes
of
gaining
their
unbelieving
Yoke-fellows
.
4.
The
Apostle
would
not
say
,
that
the
unbelieving
Husband
is
sanctified
by
,
or
to
the
believing
wife
,
or
by
,
or
to
the
wife
,
though
an
unbeliever
.
He
affirmeth
the
contrary
,
Tit.
1.15
.
To
the
unbelieving
nothing
is
pure
,
or
sanctified
.
If
nothing
be
sanctified
to
them
,
then
no
Relation
is
sanctified
.
2.
That
when
he
speaks
of
their
Children
being
holy
,
he
speaks
of
Believers
Children
,
as
such
.
To
call
the
Children
of
Pagans
,
and
Infidels
,
holy
,
is
a
strange
,
uncouth
speech
;
and
such
as
the
Scripture
is
not
acquainted
with
.
But
that
the
Children
of
Gods
People
are
an
holy
Seed
,
this
the
Scripture
owneth
,
Ezr.
9.2
.
3.
Therefore
when
he
calleth
their
Children
holy
,
he
must
necessarily
mean
more
than
Legitimate
.
For
,
1.
The
Children
of
Infidels
,
if
begotten
in
lawful
wedlock
were
Legitimate
,
as
well
as
theirs
.
But
what
the
Apostle
sayes
here
,
he
saith
only
of
a
believers
Children
,
not
of
the
Children
of
Pagans
,
and
Infidels
.
Here
the
Apostle
supposeth
,
or
granteth
,
that
if
one
of
the
Parents
had
not
been
a
believer
,
and
so
the
other
Parent
sanctified
(
by
virtue
of
the
Covenant
)
in
,
or
to
him
,
then
the
Children
indeed
had
been
unclean
,
not
holy
.
2.
They
that
take
[
holy
]
for
Legitimate
,
must
take
the
word
[
sanctified
]
for
made
lawful
;
in
the
foregoing
clauses
.
But
they
will
never
find
the
word
[
sanctified
]
used
only
for
that
which
is
lawful
.
Besides
,
so
the
Apostle
should
argue
weakly
,
that
it
is
lawful
for
the
believer
to
live
with
the
unbelieving
Yoke-fellow
,
because
it
is
lawful
.
Again
,
this
of
the
unbelieving
Husband
being
sanctified
by
,
or
to
the
believing
Wife
;
they
that
are
not
minded
to
wrangle
,
may
see
plainly
is
made
an
Effect
,
or
consequent
of
her
being
a
believer
;
but
that
which
was
not
lawful
before
,
cannot
be
made
lawful
by
ones
believing
:
Or
if
it
was
lawful
before
,
then
it
is
not
ones
believing
that
made
it
so
.
3.
Taking
[
holy
]
for
Legitimate
,
the
Apostle
should
go
about
to
prove
Ignotum
per
ignotius
:
To
clear
one
thing
doubted
of
,
he
should
bring
in
another
;
which
might
possibly
be
more
doubted
of
:
Which
is
going
about
indeed
.
Might
not
one
of
these
believers
have
less
doubt
,
whether
such
an
Infidel
was
his
wife
,
than
whether
the
Children
were
indeed
his
children
?
The
Apostle
argues
here
as
from
an
acknowledged
Principle
,
that
they
were
well
satisfied
of
;
that
their
Children
were
not
to
be
accounted
unclean
,
but
holy
.
Now
would
any
man
think
the
Apostle
so
weak
,
to
go
about
to
prove
,
that
such
a
Couple
were
lawful
man
and
wife
,
because
their
Children
were
Legitimate
.
Or
that
the
Corinthians
were
so
senseless
,
as
to
doubt
whether
they
lived
not
in
Fornication
,
while
they
lived
with
their
unbelieving
Yoke-fellows
;
and
yet
to
have
no
doubt
,
but
that
the
Issue
they
had
by
them
was
Legitimate
.
4.
We
shall
never
find
the
word
[
holy
]
used
for
Legitimate
.
Then
is
not
that
likely
to
be
a
private
Interpretation
,
that
takes
it
so
here
?
And
is
it
to
be
imagined
,
that
when
the
Apostle
is
writing
to
satisfie
scrupulous
Consciences
,
he
would
use
a
word
in
that
sence
,
they
were
none
of
them
likely
to
understand
;
as
being
never
used
,
and
taken
in
such
a
sence
before
,
and
that
without
any
thing
to
explain
it
?
5.
Taking
the
word
[
Holy
]
for
Legitimate
,
it
would
follow
,
that
the
Apostle
is
besides
the
Question
,
and
does
not
speak
to
the
Corinthians
scruple
.
Have
not
they
a
strong
fancy
,
who
can
conceit
such
a
thing
,
that
diverse
of
the
Corinthians
,
because
their
Yoke-fellows
remained
Infidels
,
were
afraid
,
if
they
Lived
with
them
still
,
they
should
be
guilty
of
the
sin
of
Fornication
,
and
defile
their
bodies
?
But
we
have
no
ground
to
think
this
troubled
them
,
as
if
they
feared
,
this
were
to
be
dishonest
:
No
,
Marriage
is
honourable
among
all
,
Heb.
13.4
.
And
yet
though
Marrirge
be
lawful
in
it self
,
they
might
scruple
notwithstanding
,
whether
to
live
in
society
with
such
as
were
Idolaters
,
and
open
Enemies
to
God
,
and
Jesus
Christ
;
might
not
be
Irreligious
,
and
a
defiling
of
their
Consciences
.
Now
this
being
their
scruple
,
not
the
other
,
What
satisfaction
could
it
be
,
to
tell
them
,
that
their
Marriage
was
lawful
on
a
civil
account
,
so
that
their
Children
were
Legitimate
,
not
Bastards
?
Notwithstanding
that
,
they
might
fear
Spiritual
defilement
in
it
.
Lay
all
these
particulars
together
,
and
I
hope
,
when
the
Apostle
says
of
these
believers
Children
,
that
they
were
holy
,
you
will
be
satisfied
;
he
must
mean
something
more
,
than
that
they
were
not
Bastards
.
4.
And
therefore
how
can
we
understand
it
,
but
that
they
are
holy
in
relation
to
God
,
holy
as
separated
to
God
.
Holy
,
by
virtue
of
his
Covenant
with
the
believer
,
I
will
be
thy
God
,
and
the
God
of
thy
Seed
.
So
if
but
one
of
the
Parents
be
within
the
Covenant
,
it
takes
in
the
Seed
with
him
:
Till
the
opposite
party
can
find
out
some
other
sence
,
and
make
it
out
to
be
the
sence
,
this
must
stand
.
All
must
grant
,
that
the
general
use
of
the
word
[
holy
]
is
for
a
thing
or
person
seperated
to
God
.
Which
Mr.
Baxter
,
Of
Infant
Bapt.
p.
81.
clearly
and
fully
distinguisheth
thus
:
1.
A
Thing
or
Person
may
be
Holy
,
or
seperated
to
God
,
either
in
state
and
standing
Relation
,
or
only
for
some
particular
Act
,
or
Use
.
Infants
,
while
Infants
,
are
not
capable
of
any
such
work
for
God
:
Therefore
it
is
an
Holiness
of
state
,
which
is
ascribed
to
them
.
2.
Those
that
are
holy
thus
in
state
,
are
either
Holy
by
meer
Separation
and
Relation
;
or
else
they
are
also
qualified
with
Endowments
sutable
to
the
state
.
3.
There
is
a
Sanctifying
,
or
Separating
to
God
,
either
Directly
and
Immediately
:
So
every
believer
,
and
so
their
Children
are
sanctified
.
and
there
is
a
Separating
,
or
Sanctifying
to
God
remotely
and
secondarily
.
Thus
the
unbelieving
Husband
,
or
Wife
,
is
sanctified
to
the
Believer
;
both
as
being
separated
to
one
who
is
separated
to
God
,
and
as
an
Husband
,
or
Wife
,
they
make
up
that
Conjugal
state
which
is
more
directly
for
God
:
And
if
they
beget
an
holy
seed
,
it
is
one
of
the
Uses
,
that
they
were
sanctified
to
.
4.
Sometimes
Persons
,
or
Things
,
are
sanctified
Actively
,
—
and
sometimes
Passively
.
—
And
as
he
notes
,
All
these
Distinctions
are
but
from
several
ends
and
degrees
of
seperation
.
The
common
Nature
of
Holiness
,
is
one
and
the
same
in
all
;
that
is
,
a
separation
to
God
.
Now
the
word
[
Holy
]
constantly
denoting
a
Thing
,
or
Person
separated
to
God
,
either
in
State
,
or
to
some
perticular
Act
,
or
Use
;
and
Children
being
called
holy
,
who
are
not
capable
,
while
Infants
,
of
the
latter
way
of
separation
to
God
,
but
were
known
to
have
been
separated
to
God
the
former
way
,
to
stand
in
the
same
Covenant-relation
with
their
Parents
,
and
called
an
holy
Seed
;
as
when
the
People
of
the
Jews
are
oft
called
an
holy
People
,
(
Deut.
14.2
.
and
26.19
.
Dan.
8.24
.
)
We
are
to
understand
not
only
the
Adult
,
but
the
Children
;
the
Infants
among
them
,
were
a
part
of
that
boly
People
:
These
things
considered
,
we
have
no
ground
to
understand
what
the
Apostle
says
here
of
a
believers
Children
being
holy
,
otherwise
,
than
that
they
are
in
Covenant-relation
to
God
,
as
the
Seed
of
his
People
formerly
were
;
holy
in
state
,
separated
to
God
.
I
say
,
we
have
no
ground
to
understand
the
Apostle
here
otherwise
,
nor
were
the
Corinthians
likely
to
understand
him
otherwise
,
unless
he
had
otherwise
explained
himself
;
or
some
evident
Reason
could
be
brought
,
that
the
word
[
holy
]
cannot
be
so
taken
here
.
Surely
that
sence
of
the
word
which
fully
agrees
with
the
Vse
of
the
word
in
other
Scriptures
,
and
best
suites
with
the
Scope
of
this
place
;
that
ought
to
be
acknowledged
the
sence
here
.
But
to
take
the
word
holy
,
as
we
do
,
fully
agreeth
with
the
use
of
the
word
in
other
Scriptures
(
as
they
,
the
Opposite
party
cannot
but
acknowledge
)
and
best
suites
with
the
Scope
of
this
place
.
Now
that
it
best
suits
with
the
scope
of
this
place
,
appears
thus
;
that
here
the
Apostle
would
satisfie
,
and
remove
a
scruple
of
some
of
the
Corinthians
,
whether
to
live
with
their
Yoke-fellows
,
who
remained
Infidels
,
were
not
Irreligious
;
and
that
that
would
defile
their
Consciences
?
Now
for
the
Apostle
to
tell
them
,
that
their
Children
were
Legitimate
(
which
is
the
sence
the
Opposite
party
must
stick
to
,
and
the
best
sence
they
have
,
to
bring
in
opposition
to
that
we
lay
down
)
this
would
not
come
up
to
the
Corinthians
scruple
,
as
I
have
shewed
;
but
ours
does
,
proving
that
it
was
not
Irreligious
for
believers
to
continue
with
their
Unbelieving
Yoke-fellows
,
since
they
were
sanctified
to
,
or
by
them
,
and
their
Children
holy
,
or
separated
to
God
.
Object
.
1.
Would
not
this
prove
it
lawful
for
a
believer
,
supposing
him
guilty
of
Fornication
,
to
Live
with
the
Fornicatrix
,
if
the
Child
so
begotten
be
holy
,
and
within
the
Covenant
?
Answ.
This
Objection
is
so
commonly
taken
off
by
almost
every
one
of
ours
that
urge
this
Text
,
that
I
might
pass
it
by
,
without
mentioning
.
Mr.
Baxter
,
hath
spoken
to
it
fully
,
and
deared
this
Text
so
,
Of
Infant
Bapt.
that
(
as
Learned
Rutherford
,
says
,
)
The
Dispute
now
is
at
an
end
.
Indeed
,
I
should
be
of
his
mind
,
if
men
were
not
Prejudiced
,
Conceited
,
or
minded
to
Cavil
.
Though
the
Child
of
a
Believer
,
as
it
is
his
Child
,
may
be
taken
into
Covenant
(
though
it
was
gotten
in
Fornication
;
)
Yet
is
not
that
a
larger
Measure
of
Charity
,
than
the
Word
allows
of
,
to
suppose
that
one
may
live
in
Fornication
,
and
be
a
Believer
,
or
be
so
Reputed
?
We
think
such
an
one
ought
to
be
cast
out
of
the
Church
;
and
consequently
,
his
Children
,
as
such
,
should
have
no
right
to
any
Church-priviledges
,
nor
be
reputed
holy
.
That
if
such
Children
be
admitted
,
it
should
be
upon
the
account
of
some
other
,
who
hath
not
For●eited
his
Covenant-right
,
and
hath
the
Child
at
his
dispose
.
But
more
directly
,
to
the
Objection
:
It
is
no
●etter
Reasoning
,
than
the
Devil
used
,
to
perswade
our
Saviour
to
cast
himself
down
from
the
Pinacle
of
the
Temple
;
saying
,
[
It
is
written
,
He
shall
give
his
Angels
charge
concerning
thee
.
]
Leaving
●ut
the
condition
,
[
To
keep
thee
in
all
thy
ways
,
]
●ee
Mat.
4.6
.
with
Psal.
91.11
.
The
Apostle
teacheth
this
indeed
,
that
they
that
were
lawful
Man
and
Wife
,
might
Live
together
as
Man
and
Wife
,
though
the
one
was
a
Believer
,
and
the
other
an
Infidel
,
without
crossing
the
Rules
of
Reli●ion
;
which
he
cleareth
thus
,
Gods
Law
or
Cove●ant
,
which
availed
to
the
putting
of
the
Issue
of
such
Parents
into
an
Holy
,
or
Church-state
,
as
Children
separated
to
God
;
would
as
well
avail
to
the
sanctifying
of
the
unbelieving
Yoke-fellow
,
to
the
believers
use
in
a
Conjugal-state
.
And
that
if
they
held
it
a
prophane
thing
,
to
Live
still
with
such
as
were
Infidels
,
they
had
as
much
reason
to
account
the
Children
they
had
by
such
,
unclean
;
and
in
no
better
state
,
than
other
Children
;
where
both
the
Parents
were
Pagans
and
Idolaters
.
Now
what
the
Apostle
says
here
,
to
prove
that
a
believer
may
without
Impiety
,
Live
still
with
his
Yoke-fellow
,
upon
this
account
;
that
such
a
Yoke-fellow
is
sanctified
to
his
lawful
use
in
Marriage
,
cannot
be
stretched
to
the
case
of
Fornicators
,
who
are
not
sanctified
one
to
the
others
use
;
nor
lawful
Man
and
Wife
,
as
the
other
are
presupposed
to
be
.
What
is
not
lawful
,
cannot
be
sanctified
.
A
state
of
Incest
,
or
Fornication
,
cannot
be
sanctified
,
because
sinful
.
Of
Infant
Bapt.
p.
98.
And
as
Mr.
Baxter
says
,
God
sanctifieth
not
sin
in
,
or
to
any
(
though
he
may
bring
good
out
of
it
.
)
Object
.
2.
What
is
said
of
the
Children
here
,
the
like
is
said
of
the
unbelieving
Parent
.
As
the
Children
are
said
to
be
holy
,
so
the
unbelieving
Parents
are
said
to
be
sanctified
?
Answ.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
not
alike
.
Many
things
are
sanctified
in
,
or
to
a
believer
,
that
are
not
therefore
holy
.
Afflictions
are
sanctified
,
Food
is
sanctified
,
1
Tim.
4.4
,
5.
yet
not
holy
.
When
the
Apostle
speaks
of
the
unbelieving
Husband
being
sanctified
,
he
is
careful
to
limit
it
,
and
shews
in
what
respect
,
to
whose
use
he
is
sanctified
;
that
is
,
to
the
believer
:
But
there
is
no
such
Restriction
,
or
Limitation
,
when
he
speaks
of
the
Children
being
holy
;
If
they
are
holy
,
they
are
holy
to
God
:
If
not
Inherently
,
yet
at
least
Foederally
,
and
Relatively
.
So
the
Children
of
a
Proselyte
before
,
stood
in
Covenant-relation
to
God
,
as
an
holy
seed
,
though
it
might
so
happen
,
that
the
other
Parent
would
not
come
in
,
as
a
Proselyte
.
2.
If
sanctified
,
and
holy
here
are
all
one
,
and
mean
only
a
civil
Holiness
,
(
as
some
would
have
it
)
or
lawful
to
use
,
it
was
lawful
to
the
unbelie●er
to
use
his
Child
,
as
his
Child
,
as
well
as
to
the
believer
;
and
yet
to
the
unbelieving
nothing
is
sanctified
.
3.
Or
if
Children
are
called
holy
;
In
respect
of
●holy
,
sanctified
use
to
be
made
of
them
,
it
would
●●llow
,
that
the
Apostle
had
no
Special
reason
to
●ing
in
their
Children
here
,
but
that
they
come
in
●omewhat
oddly
;
when
it
had
been
as
much
to
his
●urpose
to
have
named
any
thing
else
.
And
so
he
●ight
as
well
have
said
,
your
Acquaintance
,
Kin●ed
,
Neighbours
,
are
holy
;
that
is
,
you
may
●ake
an
holy
use
of
them
,
your
Callings
are
holy
,
●d
what
not
?
4.
If
by
sanctified
,
and
holy
,
in
this
place
the
postle
only
intends
a
Matrimonial
,
and
civil
Ho●ss
;
opposed
to
Fornication
,
Uncleanness
,
and
●tardy
(
as
some
tell
us
;
)
then
they
must
hold
,
that
〈◊〉
Apostle
alloweth
us
to
say
,
That
all
lawfully
●rried
persons
,
keeping
to
their
own
Husbands
,
Wives
,
are
sanctified
;
and
that
he
allows
us
to
●all
that
are
not
Bastards
,
or
Illegitimate
,
Holy
,
Saints
.
Here
now
I
cast
mine
eye
upon
what
one
of
note
,
〈◊〉
much
cried
up
among
the
opposite
●●y
,
hath
lately
written
.
H.
D.
p.
191.
There
is
no
such
holiness
in
the
New
Testament
,
as
a
Foederal
holiness
belonging
to
children
.
(1)
Because
it
contradicts
the
Gospel-dispensation
,
as
before
.
Answ.
By
foederal
holiness
of
Children
,
we
mean
their
standing
together
with
Parents
in
Covenant-relation
to
God
.
That
this
is
agreeable
to
the
Gospel-dispensation
,
I
have
proved
before
.
It
is
Abrahams
Covenant
,
that
the
believing
Gentiles
are
taken
into
.
In
which
Covenant
God
promiseth
to
be
a
God
to
his
people
,
and
to
their
seed
,
Act.
2.39
.
And
if
the
Root
be
holy
,
so
are
the
Branches
.
(2)
Because
such
Apprehensions
intail
Grace●
to
Nature
,
Regeneration
to
Generation
,
in
contradiction
to
that
of
our
Saviour
,
Joh.
3.
Tha●
which
is
born
of
the
flesh
is
flesh
.
And
that
we
ar●
all
children
of
wrath
by
nature
,
Eph.
2.
Answ.
1.
How
many
Anabaptists
,
that
plainly
contradict
these
Scriptures
,
denying
that
Infant●
have
any
sin
,
who
thence
conclude
,
that
they
hav●
no
need
of
Baptisme
?
2.
The
Children
of
Believers
under
the
Old
T●●
stament
were
flesh
,
conceived
in
sin
,
and
broug●
forth
in
iniquity
,
children
of
wrath
by
Nature
,
y●
were
they
in
the
Covenant
.
3.
Therefore
,
to
be
Children
of
wrath
by
Natu●●
considered
as
the
corrupt
Off-spring
of
fallen
Ad●●
and
to
be
children
of
the
Covenant
by
priviled●
and
Grace
,
as
they
descend
from
believing
Paren●
to
whom
God
hath
promised
,
I
will
be
your
G●●
and
the
God
of
your
seed
;
these
two
are
not
o●
tradictory
to
one
another
.
(3)
Because
it
contradicts
all
the
experience
,
both
of
former
and
later
times
,
whe●
godly
men
have
had
wicked
children
,
&c.
Answ.
1.
Observe
again
,
this
Reason
would
overthrow
the
Covenant-holiness
of
the
children
of
the
Jews
under
the
former
dispensation
;
wherein
be
contradicts
himself
,
and
the
whole
current
of
the
Old
Testament
.
2.
Here
he
grossely
mistakes
,
and
confounds
●oederal
,
relative
holiness
,
with
real
,
personal
,
inherent
holiness
.
Many
of
those
who
are
called
the
holy
seed
,
Ezr.
9.2
.
in
regard
to
Gods
Covenant
made
with
them
,
and
their
relations
to
God
upon
that
account
,
were
yet
in
another
respect
unholy
.
(4)
Because
it
necessitates
an
owning
the
Doctrine
of
Falling
from
Grace
.
Ib.
p.
192.
Answ.
1.
How
many
Anabaptists
that
are
not
afraid
to
own
that
Doctrine
?
I
have
sometimes
lived
amongst
many
of
that
way
,
where
were
more
Arminian-Anabaptists
,
than
Antinomian-Anabaptifts
;
and
scarce
one
that
I
could
hear
of
among
them
,
a
meer
Anabaptist
,
that
held
that
Errour
alone
.
2.
As
for
the
Children
of
Believers
that
growing
up
,
do
not
stand
to
the
Covenant
,
we
cannot
say
they
fell
from
Grace
,
which
they
never
had
.
Though
many
do
suppose
the
Infants
of
Believers
that
die
in
Infancy
,
renewed
,
and
sanctified
,
to
fit
them
for
glory
;
yet
as
for
those
that
live
till
they
come
to
be
of
capacity
,
there
is
more
required
of
them
in
the
Covenant
,
as
the
Parents
are
bound
by
their
Covenant
to
train
them
up
for
God
,
so
the
Children
are
bound
to
receive
Instruction
,
and
to
comply
with
other
Gods
Means
,
in
order
to
a
sanctifying
,
savi●●
work
.
As
a
learned
Writer
noteth
,
Infants
〈◊〉
in
Covenant
with
the
holy
Ghost
conditionally
as
their
Parents
are
,
Christ
.
Directory
.
p.
821.
sect.
9.
—
The
holy
Ghost
is
promised
in
Baptism
to
give
the
Child
Grace
in
his
Parents
and
his
own
faithfull
use
of
the
appointed
means
.
3.
The
unbelieving
Jews
before
their
breaking
off
,
were
foederally
holy
.
And
if
their
breaking
off
will
not
necessitate
an
owning
the
Doctrine
of
Falling
away
from
Grace
,
neither
doth
what
we
hold
inferre
it
.
The
same
Author
goes
on
to
prove
that
The
Text
intends
a
Civil
or
Matrimonial
Holiness
(
as
he
calls
it
)
in
opposition
to
Fornication
,
Uncleanness
,
Bastardy
.
This
he
saith
,
is
proved
,
1.
From
the
scope
of
the
place
.
Implying
,
that
the
Question
propounded
by
the
believing
Corinthians
,
which
the
Apostle
here
resolves
,
was
,
Whether
they
could
continue
Marriage-society
with
their
unbelieving
Yoke-fellows
,
without
being
guilty
of
Fornication
?
Yet
as
he
layes
it
down
,
no
such
thing
appears
,
but
it
is
well
,
he
had
told
us
his
meaning
before
.
Now
he
would
have
the
Apostle
here
to
argue
ab
Absurdo
.
P.
193.
Inasmuch
as
they
had
no
question
of
their
childrens
Legitimacy
,
neither
had
they
any
cause
to
scruple
the
other
,
that
is
,
that
they
were
lawfully
married
.
Answ.
This
would
make
these
Corinthians
as
absurd
men
as
were
ever
heard
of
,
to
doubt
whether
their
Marriage
was
lawfull
,
in
opposition
to
Fornication
,
and
yet
to
have
no
doubt
,
but
their
Children
were
legitimate
.
For
it
is
impossible
to
know
the
children
are
legitimate
,
without
knowing
first
,
that
the
Parents
were
lawfull
Man
and
Wife
.
And
they
that
doubt
whether
they
are
lawfull
Man
and
Wife
,
cannot
but
doubt
,
whether
their
children
are
legitimate
.
And
they
that
have
no
doubt
of
the
Legitimacy
of
their
Children
,
take
it
for
granted
,
or
necessarily
suppose
,
they
are
lawfull
Man
and
Wife
.
He
goes
on
,
The
Believer
had
least
ground
to
doubt
hereof
,
because
to
him
all
lawfull
things
are
clean
—
which
is
all
the
Holiness
I
conceive
can
be
meant
in
the
Text
,
agreeable
to
the
Holiness
,
1
Thess.
4.3
,
4.
&
Mal.
2.15
.
The
Bastard
being
among
the
unclean
,
Deut.
32.2
.
Answ.
Then
in
his
Opinion
,
to
the
Believer
all
lawfull
things
are
only
lawfull
.
When
we
read
they
are
pure
,
and
sanctified
to
the
Believer
,
is
the
meaning
only
this
,
they
are
lawfull
?
Are
they
not
lawfull
to
others
too
?
When
the
Apostle
sayes
,
To
the
unbelieving
nothing
is
pure
,
can
his
meaning
be
,
that
nothing
is
lawfull
?
Then
we
must
perswade
them
never
to
marry
,
nor
eat
,
nor
drink
,
nor
work
,
nor
sleep
.
For
it
is
not
lawfull
for
them
to
do
any
of
these
.
2.
That
Text
,
1
Thess.
4.3
,
4.
This
is
the
will
of
God
,
even
your
sanctification
,
]
is
not
to
be
restrained
to
a
Civil
,
or
Matrimonial
Holiness
,
in
that
Authors
sence
,
but
intends
all
holy
Conversation
,
and
Purity
of
Life
,
to
which
Fornication
,
and
Uncleanness
is
greatly
opposite
.
But
no
sound
Expositor
will
say
,
that
the
Heathen
,
who
lived
chastly
,
came
up
to
that
,
which
the
Apostle
here
exhorteth
unto
.
Certainly
,
there
is
a
great
difference
betwixt
the
Chastity
of
a
moralized
Heathen
,
and
Christian
●urity
,
which
is
required
here
.
3.
To
that
Text
,
Mal.
2.15
.
A
godly
seed
,
or
seed
of
God
.
It
is
not
the
same
with
holy
seed
.
Further
,
I
see
not
,
why
it
should
mean
no
more
than
legitimate
.
Did
he
only
seek
a
legitimate
seed
?
Rather
,
(
as
Grotius
)
Hoc
unicè
agebat
,
ut
liberos
haberet
qui
Deum
colerent
:
vos
autem
eas
praefertis
matres
quae
filios
ad
idola
deducant
;
He
sought
to
have
Children
,
who
might
be
true
Worshippers
of
God
,
whereas
the
persons
there
reproved
affected
strangers
,
and
such
women
as
drew
their
children
to
Idolatry
.
4.
To
Deut.
23.2
.
If
Bastards
were
held
unclean
,
as
being
so
legally
,
and
typically
,
yet
there
is
no
reason
to
think
,
that
the
Apostle
would
call
them
unclean
,
when
that
Law
was
abrogated
,
which
made
them
so
.
His
second
Argument
is
just
the
same
with
the
second
Objection
answered
a
little
before
.
P.
194.
His
third
Argument
that
Children
are
not
to
be
taken
for
Infants
only
,
P.
195.
is
of
as
little
force
.
As
Dr.
Lightfoot
notes
,
when
the
Apostle
saith
thus
of
the
Children
of
a
believer
,
But
now
they
are
holy
,
he
speaketh
in
the
common
phrase
of
his
own
Nation
.
As
the
seed
of
Proselytes
were
said
to
be
born
in
Holiness
,
that
is
,
within
the
Religion
,
not
in
Heathenism
.
Yet
it
was
possible
that
some
of
their
Children
,
who
were
grown
up
,
might
not
accept
of
Gods
Covenant
,
and
so
not
be
proselyted
with
their
Parents
:
Now
he
may
as
well
say
,
that
I
will
be
a
God
to
thee
and
to
thy
seed
,
did
not
hold
good
to
Proselytes
,
because
some
of
their
seed
might
still
remain
Heathens
.
His
fourth
Argument
is
a
strange
one
,
it
hath
many
feet
,
and
halts
on
them
all
.
This
cannot
be
a
New-Covenant
Holiness
,
P.
195.
that
must
qualifie
and
intitle
to
Baptisme
;
(1)
Because
that
cannot
be
known
;
for
if
the
Parent
professing
Faith
be
an
Hypocrite
,
and
not
in
Covenant
himself
,
then
may
you
baptize
a
wrong
Subject
as
well
as
a
right
one
.
Answ.
1.
When
he
views
over
this
again
,
who
knows
,
but
he
will
be
of
the
mind
,
that
none
are
to
be
Baptized
?
because
that
Holiness
,
which
Entitleth
to
Baptism
,
cannot
be
known
.
2.
An
Hypocrite
may
be
in
Covenant
Externally
,
as
I
have
shewed
before
.
3.
This
maketh
full
as
much
against
their
Bapti●ing
of
grown
persons
,
unless
they
have
such
a
Spirit
of
Discerning
as
to
Discover
,
and
Reject
any
Hypocrite
,
that
offers
himself
.
(
2.
)
Such
an
absurdity
would
follow
,
that
no
Unbelievers
Child
is
in
Covenant
or
Elect
;
which
is
notoriously
false
.
Answ.
1.
It
is
a
gross
mistake
to
hold
,
that
none
are
in
the
baptismal
Covenant
,
but
the
Elect.
It
seems
they
baptize
none
but
the
Elect.
That
if
you
would
make
your
Election
sure
,
you
must
go
over
to
them
to
be
baptized
.
2.
He
wandreth
pitifully
,
when
he
Instanceth
in
Abijah
,
Ahaz
,
and
Amon
(
who
were
Kings
of
Judah
)
as
persons
out
of
Covenant
.
Doubtless
,
they
were
not
out
of
Covenant
,
not
as
the
Uncircumcised
;
though
it
was
their
great
sin
,
that
they
forsook
the
Lord
God
of
their
Fathers
,
did
not
keep
Covenant
,
see
1
Kings
15.4
.
2
Chron.
28.5
.
3.
The
Conditional-Covenant
,
which
was
Sealed
heretofore
in
Circumcision
,
and
is
Sealed
since
in
baptism
,
running
to
Gods
People
and
their
Seed
;
such
as
are
neither
visibly
believers
,
nor
the
Seed
of
such
,
cannot
be
adjudged
by
us
to
be
within
the
Covenant
.
Though
some
of
Gods
Elect
may
be
among
the
Heathen
,
and
Idolaters
,
yet
they
are
not
within
the
Covenant
,
meerly
because
they
are
within
the
decree
of
Election
.
They
are
not
in
Covenant
,
till
renouncing
their
Paganism
,
they
come
to
know
,
and
worship
the
true
God
.
(
3.
)
From
the
concurrent
Testimony
,
and
Confession
of
many
Learned
Commentators
,
and
Parties
themselves
.
Answ.
We
must
grant
a
concurrence
here
among
Popish
Expositors
,
taking
holy
for
legitimate
,
and
we
know
it
is
to
serve
a
turn
.
For
taking
the
word
holy
here
to
import
their
Covenant-relation
unto
God
,
as
they
are
the
Children
of
Believers
;
it
does
not
favour
their
Tenent
of
the
absolute
Necessity
of
Baptism
to
salvation
:
and
further
gives
a
sad
shake
to
their
Limbus
Infantum
.
But
he
can
never
shew
a
concurrence
of
Protestant
Writers
in
his
sence
.
It
is
true
,
he
nameth
two
or
three
;
and
no
doubt
it
were
easie
to
adde
many
more
,
if
he
deal
but
with
them
as
he
doth
with
Beza
,
P.
201.
whom
he
feigneth
to
say
,
what
he
plainly
confuteth
,
as
any
one
may
see
,
that
readeth
his
Notes
upon
the
place
.
Further
I
desire
you
to
weigh
this
Argument
,
to
prove
Children
in
Covenant
together
with
their
Parents
:
Either
the
children
of
Believers
are
taken
into
Covenant
together
with
their
Parents
still
,
or
it
is
worse
with
the
Faithfull
,
in
respect
of
their
seed
,
now
since
the
coming
of
Christ
,
than
it
was
before
.
But
it
is
no
worse
now
with
the
Faithfull
in
respect
of
their
seed
,
than
it
was
before
.
For
that
would
make
the
Church
a
great
loser
by
Christs
coming
,
whereas
she
is
a
gainer
.
Then
Christi
adventu
factum
fuerit
ut
obscurior
&
minus
testata
sit
nobis
Dei
gratia
quàm
antè
Judaeis
erat
,
(
as
Calv.
)
Num
post
Christum
,
factam
esse
deteriorem
parvulorum
sortem
existimemus
?
Whitaker
.
It
is
manifest
,
that
those
Jews
,
who
embraced
the
Faith
of
Christ
,
if
they
onely
had
the
Promise
,
that
God
would
be
their
God
,
so
that
their
children
were
left
out
,
that
God
promised
no
longer
to
be
the
God
of
their
Seed
,
then
they
could
not
but
see
themselves
in
a
worse
Condition
,
in
respect
of
their
children
,
than
they
were
before
.
And
how
unreasonable
is
it
to
think
,
that
when
the
Scripture
makes
cutting
off
from
the
Covenant
so
sad
a
Judgement
,
and
the
fruit
of
Unbelief
,
Rom.
11.
that
the
children
of
the
believing
Jews
,
which
were
in
Covenant
once
,
should
be
cut
off
upon
their
Parents
believing
(
i.
e.
)
cut
off
for
no
fault
?
And
would
not
this
be
dishonourable
unto
Christ
,
whose
coming
certainly
was
not
to
lessen
,
but
enlarge
his
peoples
Priviledges
?
and
according
to
this
Doctrine
,
it
should
have
been
a
greater
priviledge
to
be
born
under
the
Law
,
than
to
be
born
under
the
Gospel
.
And
how
derogatory
to
the
Grace
of
God
,
which
he
would
have
to
shine
forth
more
gloriously
in
the
Gospel-dispensation
?
Whereas
one
sayes
,
This
is
no
more
to
be
esteemed
the
loss
of
a
priviledge
,
than
our
not
enjoying
literally
a
Holy
Land
,
City
,
Temple
,
a
succession
of
an
High-priest
,
and
a
Priesthood
by
Generation
,
or
Lineal
descent
.
]
We
can
tell
them
,
we
have
greater
mercies
and
priviledges
in
the
room
of
these
.
But
it
is
a
wonderfull
strange
thing
,
that
any
Christian
Parent
should
account
it
no
priviledge
,
for
God
to
be
the
God
of
his
seed
.
As
heretofore
he
promised
his
people
,
to
be
the
God
of
their
seed
.
If
the
children
of
Gods
people
now
are
out
of
Covenant
,
I
wonder
what
priviledge
they
can
have
,
in
lieu
of
that
,
which
is
denyed
to
them
.
And
whereas
some
tell
us
,
The
state
of
the
Christian
Church
is
more
spiritual
,
than
to
admit
of
Infants
;
they
may
as
well
exclude
all
Infants
out
of
Heaven
.
Doubtless
,
the
state
of
the
Church
Triumphant
is
as
spiritual
,
as
the
state
of
the
Church
Militant
on
Earth
.
If
Infants
may
be
Members
of
the
Church
Triumphant
,
what
reason
can
be
given
,
but
Infants
may
be
also
members
of
the
Church
Militant
on
Earth
?
Indeed
,
if
they
are
not
of
the
Church
,
if
they
be
not
in
Covenant
,
then
are
they
in
the
same
Estate
with
the
Heathen
,
and
the
Jews
that
are
broken
off
;
that
for
the
present
we
should
be
without
hope
concerning
them
.
Again
,
methinks
,
there
is
something
of
weight
in
this
,
to
prove
that
our
Children
are
in
Covenant
with
God
,
as
well
as
the
children
of
the
Jews
were
heretofore
;
because
it
is
as
much
our
Duty
to
train
them
up
for
God
,
as
ever
it
was
the
Duty
of
the
Jews
.
What
God
required
of
the
Jews
,
Deut
,
6
7.
Thou
shalt
teach
them
diligently
unto
thy
children
,
&c.
The
like
is
required
of
us
Christians
,
Eph.
6.4
.
we
must
bring
up
our
children
in
the
nurture
and
admonition
of
the
Lord
.
Now
how
strange
were
it
,
if
God
should
require
us
to
train
up
our
children
for
him
,
and
yet
not
own
them
for
his
?
Then
we
should
not
have
so
much
Encouragement
to
our
Duty
here
,
as
the
people
of
the
Jews
had
before
.
Then
the
Jews
had
more
help
,
more
to
hearten
them
to
their
Duty
,
than
we
.
Can
this
be
so
,
and
yet
we
be
under
a
better
,
a
more
gracious
dispensation
of
the
Covenant
,
than
they
?
Surely
,
in
this
respect
,
we
should
come
short
of
them
.
It
will
not
enter
into
my
thoughts
,
that
where
the
Duty
is
the
same
to
us
,
and
to
the
Jews
of
old
,
we
should
not
have
equal
Priviledge
with
them
at
least
,
and
equal
Encouragement
to
what
they
had
.
Lastly
,
I
would
ask
those
that
would
race
our
childrens
Names
out
of
the
Covenant
,
What
is
become
of
all
those
gracious
Promises
of
Old
made
to
the
seed
of
Gods
people
?
That
Promise
,
I
will
circumcise
thy
heart
,
and
the
heart
of
thy
seed
.
May
not
Believers
plead
this
Promise
still
,
as
well
as
heretofore
the
People
of
God
might
have
done
?
And
yet
how
can
they
do
it
,
if
their
seed
now
are
left
out
of
Covenant
?
Does
God
make
that
Promise
to
any
out
of
Covenant
?
So
the
Lord
promiseth
,
Isa.
44.3
.
I
will
pour
out
my
Spirit
upon
thy
seed
,
and
my
blessing
upon
thine
off-spring
.
And
Isa.
59.21
.
As
for
me
,
this
is
my
Covenant
with
them
,
saith
the
Lord
,
My
Spirit
that
is
upon
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
thy
seeds
seed
,
saith
the
Lord
,
from
henceforth
and
for
ever
.
So
we
read
,
Psal.
37.26
.
The
seed
of
the
Righteous
is
blessed
.
And
Isa.
61.9
.
They
are
the
seed
which
the
Lord
hath
blessed
.
And
Isa.
65.23
.
They
are
the
seed
of
the
Blessed
of
the
Lord
,
and
their
Off-spring
with
them
.
What
shall
we
say
?
That
the
people
of
God
might
have
pleaded
these
Promises
heretofore
;
but
they
do
not
concern
us
under
the
Gospel
?
Then
Believers
now
have
no
ground
to
plead
them
with
God
,
or
to
hang
their
Off-spring
and
issue
upon
him
,
as
his
people
had
heretofore
.
And
so
there
was
more
grace
extended
to
the
Jews
under
the
former
Dispensation
of
the
Covenant
.
If
such
Promises
do
as
well
concern
us
Christians
,
as
they
did
the
Jews
;
if
we
may
plead
these
Promises
with
God
on
the
behalf
of
our
children
,
certainly
they
are
Covenant-Promises
.
And
if
these
Promises
belong
to
our
seed
,
the
Covenant
must
as
well
belong
to
them
.
Remember
that
,
God
promiseth
such
things
to
none
that
are
out
of
Covenant
.
If
it
be
objected
,
These
things
are
not
made
good
to
all
the
seed
of
the
Jews
:
Yet
I
suppose
it
will
not
be
denyed
,
but
these
were
some
of
those
Promises
which
the
Apostle
reckoneth
among
the
great
Priviledges
of
the
Jews
,
Rom.
9.4
.
And
the
Question
is
,
Whether
ever
God
faileth
of
performing
these
Promises
,
but
where
there
was
some
gross
failure
on
the
Parents
part
,
or
on
the
Childes
,
or
on
both
,
their
not
doing
their
part
towards
the
accomplishment
of
them
.
I
hope
enough
hath
been
said
to
evince
it
,
that
where
the
Parents
are
in
Covenant
,
their
children
are
in
Covenant
too
.
Now
by
way
of
Corollary
and
Inference
,
Note
the
Warrantableness
of
Infant-baptisme
.
The
Infants
of
Christians
being
in
Covenant
together
with
their
Parents
,
and
Baptism
being
the
initiating
Sign
and
Seal
of
the
Covenant
;
they
that
are
in
Covenant
,
must
needs
have
right
to
the
initiating
Seal
of
the
Covenant
.
They
that
are
known
to
be
in
Covenant
,
may
be
declared
to
be
so
by
Baptism
,
(
the
Sign
of
entrance
into
Covenant
,
)
that
being
an
end
of
Baptism
,
to
distinguish
those
that
are
entred
into
Covenant
with
God
,
from
those
who
are
not
in
Covenant
.
Certainly
,
to
be
in
Covenant
with
God
,
is
a
greater
matter
than
to
have
the
outward
Sign
:
And
there
can
be
no
reason
to
deny
the
outward
sign
of
entrance
into
the
Covenant
,
to
those
that
we
can
prove
entered
into
the
Covenant
,
as
children
are
together
with
their
Parents
.
And
there
was
no
other
ground
imaginable
(
I
think
)
upon
which
such
strangers
as
dwelt
not
under
the
Jews
,
as
their
Servants
,
nor
among
them
,
as
Sojourners
,
but
in
another
Countrey
,
such
as
the
Eunuch
,
Act.
8.27
.
were
circumcised
,
and
so
admitted
,
and
joyned
to
the
Church
of
the
Jews
.
There
was
no
express
command
for
the
circumcising
of
such
Proselytes
as
were
neither
Servants
nor
Sojourners
among
them
,
yet
were
they
circumcised
upon
that
general
ground
of
their
entring
into
Covenant
with
the
God
of
Israel
,
taking
him
for
their
God
;
as
if
they
had
not
been
circumcised
,
they
had
been
debarred
from
joyning
in
Temple-worship
.
(
See
Act.
21.28
.
)
The
Covenant
,
[
I
will
be
a
God
to
thee
,
and
to
thy
seed
,
]
was
the
ground
of
the
Command
,
Thou
shalt
keep
my
covenant
,
therefore
thou
and
thy
seed
,
particularly
,
every
male-child
among
you
shall
be
circumcised
,
in
token
of
the
Covenant
.
See
Gen.
17.7
,
9
,
10.
But
against
what
I
have
laid
down
,
that
the
Infants
of
Christians
being
in
Covenant
,
they
must
needs
have
right
to
the
initiatory
Seal
of
the
Covant
,
it
is
objected
:
Objection
1.
That
all
the
faithfull
,
from
Adam
to
Abraham
received
no
such
Seal
.
H.D.p.
205.
Answ.
Now
what
a
pitifull
Evasion
is
this
?
Because
persons
in
Covenant
did
not
receive
any
initiatory
Seal
(
that
we
know
of
)
in
that
state
of
the
Church
,
when
there
was
no
such
seal
(
that
we
know
of
)
appointed
by
God
;
therefore
persons
within
the
Covenant
,
have
no
right
to
the
initiatory
Seal
of
the
Covenant
,
when
such
a
Seal
is
instituted
.
Objection
2.
H.D.
p.
206.
Neither
did
any
Believers
out
of
Abrahams
Family
,
as
Lot
,
Melchisedek
,
receive
any
such
Seal
,
that
we
read
of
.
Answ.
1.
A
particular
Exception
or
two
will
not
overthrow
a
General
Rule
.
If
Lot
,
and
Melchizedek
were
not
circumcised
,
there
might
be
some
thing
extraordinary
in
their
case
:
As
Gods
not
intending
to
settle
and
continue
a
Church
in
their
Families
,
as
he
did
in
Abrahams
Family
,
therefore
he
might
give
and
appoint
Circumcision
to
Abraham
,
and
not
to
them
.
2.
It
is
false
,
that
none
out
of
Abrahams
Family
were
to
be
circumcised
.
The
Proselytes
of
the
Covenant
could
not
be
so
,
without
Circumcision
.
And
such
an
one
was
the
Eunuch
,
Act.
8.
though
not
of
Abrahams
Family
.
Object
.
3.
Some
to
whom
the
Covenant
did
not
belong
,
received
that
,
called
the
initiating
Seal
of
Circumcision
.
As
Ishmael
,
&c.
Answ.
Ishmael
was
externally
,
visibly
in
Covenant
,
at
that
time
when
he
was
circumcised
,
though
he
was
afterwards
by
Gods
Sentence
cast
out
of
the
Church
,
and
dis-covenanted
.
The
strangers
in
Abraham's
house
,
or
bought
with
Money
in
Israel
,
that
were
Circumcised
,
were
no
doubt
,
some
of
them
Internally
,
and
all
of
them
Externally
in
Covenant
,
and
of
the
Visible
Church
.
As
for
that
Circumcision
which
some
Gentile-Nations
took
up
from
the
Jews
,
De
repub
.
Heb.
l.
3.
c.
5.
which
Cunaeus
,
and
others
,
take
notice
of
;
it
was
not
the
Ordinance
,
and
Sacrament
of
Circumcision
used
among
them
,
but
an
Apish
Immitation
.
Object
.
4.
But
some
will
go
further
and
Object
,
That
if
all
within
the
Covenant
have
thereupon
a
Right
to
the
Seal
of
Admission
,
then
it
will
follow
,
that
the
whole
body
of
the
Jews
should
have
been
Baptized
,
had
a
right
to
Babtism
,
being
within
the
Covenant
.
Answ.
I
have
told
you
before
,
that
though
the
Covenant
of
Grace
be
one
and
the
same
for
substance
in
all
Ages
;
yet
there
have
been
various
dispensations
of
it
.
And
as
the
Dispensations
have
differed
,
God
has
appointed
different
seals
of
Admission
.
And
as
God
hath
revealed
himself
more
plainly
and
fully
in
the
Letter
,
than
he
had
done
in
the
former
Dispensation
;
so
proportionably
more
hath
been
required
to
mens
being
taken
into
Covenant
in
this
Dispensation
.
From
Adam
to
Abraham
,
the
Promise
of
Christ
was
more
Dark
and
Indeterminate
.
To
Abraham
he
was
promised
to
come
out
of
his
Loins
,
and
that
in
his
Seed
all
Nations
should
be
blessed
.
And
under
his
Dispensation
,
God
required
not
only
the
belief
of
that
general
promise
given
to
Adam
,
that
the
Seed
of
the
woman
should
break
the
Serpents
head
;
but
also
that
the
promised
Messiah
was
to
be
of
Abraham
Seed
.
After
this
gracious
Revelation
to
Abraham
,
this
new
Article
of
Faith
was
to
be
received
,
owned
,
and
professed
in
the
Church
,
into
which
Circumcision
was
a
sign
and
Seal
of
Entrance
,
and
admission
.
And
when
afterwards
God
delivered
his
Law
by
Moses
to
the
people
of
the
Jews
,
the
Seed
of
Abraham
,
then
they
that
would
joyn
themselves
to
the
Church
,
must
not
only
profess
to
believe
the
promised
Messiah
,
but
that
he
was
willing
to
be
Governed
by
those
Laws
.
And
a
Proselyte
of
the
Gate
,
as
he
was
called
,
that
had
liberty
to
Dwell
,
or
Sojourn
among
the
Jews
,
only
observing
the
seven
Precepts
given
to
the
Sons
of
Noah
,
(
as
they
were
called
)
was
not
owned
as
a
Member
of
the
Jewish
Church
,
but
distinguished
from
the
Proselyte
of
the
Covenant
,
that
was
Circumcised
,
and
received
the
Law
of
Moses
.
Again
,
when
Christ
was
come
in
the
Flesh
,
then
was
the
clearest
Dispensation
of
the
Covenant
of
Grace
.
And
then
this
became
a
new
article
of
Faith
to
believe
;
that
this
was
he
.
And
when
he
appointed
Baptism
a
Sign
and
Seal
of
Admission
into
the
Covenant
,
and
Church
under
the
Gospel
,
the
Faith
of
a
Jew
,
to
believe
a
Messias
to
come
;
was
not
enough
,
where
the
Faith
of
a
Christian
was
necessarily
required
,
scil.
To
believe
that
this
was
he
indeed
,
who
was
to
come
,
and
no
other
to
be
looked
for
.
Now
the
Jews
notwithstanding
they
were
in
Covenant
before
,
yet
since
this
new
Dispensation
,
if
they
will
stick
to
the
former
Dispensation
,
and
not
admit
of
it
in
that
further
Declaration
,
God
is
pleased
to
make
,
they
can
have
no
right
to
the
Initiating
Seal
:
But
plainly
cast
themselves
out
of
Covenant
.
I
hope
this
is
plain
,
and
satisfactory
.
But
to
strengthen
what
we
laid
down
before
,
I
shall
prove
by
Scripture
,
that
Children
,
Infants
,
being
in
Covenant
together
with
their
Parents
,
they
have
a
right
to
Baptism
,
the
Initiating
Seal
of
the
Covenant
.
And
,
1.
So
much
is
implied
in
the
Commission
,
Mat.
28.19
.
Go
ye
therefore
,
and
Teach
(
or
,
as
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Disciple
)
all
Nations
,
Baptizing
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
answereth
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Learned
Note
,
and
both
sides
commonly
agree
.
Now
suppose
the
Commission
had
run
thus
[
Go
,
Disciple
the
Nation
of
the
Jews
,
Baptizing
them
.
]
How
could
the
Apostles
once
have
thought
,
but
they
must
have
Baptized
their
Children
with
their
Parents
;
as
Children
were
a
part
of
the
Nation
,
and
were
constantly
taken
into
the
Church
,
and
Covenant
with
their
Parents
before
?
Unless
Children
had
been
plainly
Excepted
in
the
Commission
here
,
as
they
are
not
,
the
Apostles
must
needs
take
their
Commission
to
reach
unto
Children
with
their
Parents
still
,
that
all
the
Children
of
Parents
Discipled
,
were
to
be
baptized
,
as
well
as
their
Parents
.
Or
suppose
Circumcision
had
been
continued
,
as
the
Initiating
Seal
,
or
Sacrament
of
●dmission
under
the
Gospel
,
that
the
Commission
●ad
run
thus
:
Go
,
Proselyte
,
or
Disciple
all
Nati●ns
,
Circumcising
them
:
Or
suppose
the
like
Com●ission
had
been
granted
to
the
Prophets
of
old
.
Go
,
Proselyte
all
Nations
,
Circumcising
them
;
and
●eaching
them
to
observe
the
Law
of
Moses
,
and
●ll
the
Statutes
,
and
Ordinances
,
which
he
com●anded
you
:
Must
not
Children
have
been
taken
in
●ere
together
with
the
Parents
,
except
the
contra●y
had
been
declared
by
the
same
Authority
?
And
this
is
undeniable
,
that
Children
are
a
considerable
part
of
any
Nation
:
and
if
Children
are
not
capable
of
being
Discipled
,
and
Baptized
,
then
a
Nation
properly
is
not
capable
of
being
Discipled
,
and
Baptized
?
And
so
Christ
set
his
Apostles
here
upon
a
Task
impossible
to
be
performed
.
And
methinks
,
it
is
very
considerable
,
that
[
all
Nations
]
here
:
Examin
.
p.
130.
As
Mr.
Tombes
himself
does
not
gain-say
.
Stand
in
Opposition
to
[
one
Nation
.
]
under
the
former
Dispensation
,
the
Church
,
and
Covenant
was
confined
to
that
one
Nation
of
the
Jews
:
But
as
God
had
promised
of
Old
,
that
all
Nations
should
be
blessed
in
Abrahams
seed
;
so
in
pursuance
of
that
promise
,
Christ
Commissioned
his
Apostles
,
and
Ministers
that
were
to
succeed
them
,
To
go
,
and
Disciple
all
Nations
.
All
the
Kingdoms
of
the
world
now
under
the
Gospel-dispensation
,
were
sooner
or
later
to
become
the
Kingdoms
of
the
Lord
,
and
of
his
Christ
.
And
if
Children
are
part
of
those
,
that
were
to
be
blessed
in
Christ
,
there
can
be
no
reason
,
when
Christ
says
,
[
Go
,
Disciple
all
Nation
:
,
Baptizing
them
.
]
to
exclude
them
from
being
comprehended
here
.
And
further
,
That
the
Apostles
had
reason
to
take
in
Children
,
to
Baptize
Infants
with
their
Parents
,
(
unless
Christ
had
expresly
excepted
)
appears
from
hence
also
,
that
the
Baptizing
of
Infants
was
a
thing
well
known
,
and
commonly
practised
in
the
Jewish
Church
before
,
when
their
Parents
were
Proselyted
.
A
Proselyte
was
made
with
three
things
,
Drus
.
d.
tribus
Sect.
l.
2.
p.
89
,
90.
(
as
Learned
Drusius
,
and
others
observe
,
)
viz.
With
Circumcision
(
a
sign
of
the
Covenant
unto
which
he
was
received
;
)
with
Baptism
,
(
which
was
required
for
cleansing
all
Gentiles
,
being
held
unclean
;
)
and
with
offering
Sacrifice
(
for
Expiation
of
sin
,
to
make
Attonement
for
him
.
)
And
this
is
out
of
Dispute
,
that
Children
were
Proselyted
with
their
Parents
.
Yea
,
Magmony
goes
further
,
saying
,
that
When
an
Israelite
takes
a
little
Heathen
child
,
and
Baptized
him
for
a
Proselyte
,
behold
he
is
a
Proselyte
.
This
Right
of
Baptizing
Proselytes
,
it
seems
,
the
Jews
retain
to
this
day
.
Hist.
of
the
present
Jews
.
part
5.
c.
2.
p.
223.
Though
Drusius
questioneth
it
,
yet
Leo
Mondena
,
(
a
Rabbie
)
expresly
affirmeth
it
.
And
as
yet
,
I
see
not
any
reason
to
be
of
Mr.
George
Galaspy's
mind
,
who
would
have
this
of
Baptizing
Proselytes
,
a
corrupt
Invention
,
or
Tradition
of
the
later
Jews
.
Methinks
,
it
might
very
well
be
supposed
,
that
the
Heathen
,
who
wanted
the
Rule
to
teach
them
to
put
a
difference
betwixt
the
Clean
,
and
Unclean
,
(
as
Lev.
11.
)
were
Legally
unclean
;
in
which
case
Washing
was
prescribed
by
the
Law
.
And
without
Cleansing
,
they
were
not
to
come
to
the
Temple
,
or
to
joyn
in
Gods
Worship
there
.
Before
God
gave
the
Law
at
Mount
Sinai
,
The
Lord
said
to
Moses
,
Go
unto
the
People
,
and
sanctifie
them
to
Day
,
and
to
Morrow
,
and
let
them
wash
their
clothes
,
Exod
19.10
.
From
this
precept
(
says
Ainsworth
)
the
Hebrew
Doctors
gather
their
Doctrine
and
practice
of
baptizing
all
whom
they
admit
to
their
Church
and
Covenant
.
But
if
they
had
reason
to
suppose
the
Heathen
Legally
unclean
,
as
considering
how
many
ways
that
might
come
about
,
and
how
they
had
Lived
before
while
Heathen
,
without
out
any
care
to
keep
themselves
clean
that
way
;
it
was
an
hundred
to
one
,
that
any
Proselyte
that
came
and
offered
himself
,
had
some
uncleanness
on
him
:
and
considering
that
the
unclean
were
unclean
for
ever
(
and
in
many
cases
also
defiled
other
things
and
persons
)
till
they
were
cleansed
;
if
there
was
one
Law
for
them
of
the
Congregation
of
Israel
,
and
for
any
stranger
,
that
should
joyn
himself
to
them
,
(
as
Numb.
15.15
.
)
there
would
seem
to
have
been
sufficient
Warrant
for
this
practice
of
their
Washing
,
of
Baptizing
Proselytes
.
Not
like
the
practice
of
the
Pharisees
,
Mark
7.3
.
&c.
who
added
unto
Gods
Command
for
washing
in
case
of
Uncleanness
,
and
placed
Religion
in
their
oft
Washing
,
though
they
had
no
Legal
uncleanness
on
them
.
But
what
I
have
offered
here
concerning
the
warrantableness
of
baptizing
Proselytes
at
their
Admission
,
as
supposing
them
to
have
been
some
way
Legally
unclean
,
I
submit
to
the
censure
of
better
Judgments
.
Indeed
,
I
just
now
find
in
Doctor
Hammond
[
of
the
baptizing
of
Infants
,
pag.
473.
this
passage
:
And
that
this
Custome
of
washing
new
born
Children
,
and
not
any
other
sort
of
Purification
,
was
it
;
that
this
Baptism
of
Native
Jews
and
Proselytes
referred
to
,
may
appear
by
that
which
in
the
Gemara
,
is
said
of
the
baptized
Proselyte
,
that
he
was
made
[
as
an
Infant
new
born
.
]
Which
if
it
please
our
Opposites
better
,
I
shall
not
be
displeased
with
it
.
But
that
the
thing
was
in
use
before
,
Ainsworth
on
Gen.
See
the
like
in
Godwin
.
17.12
.
doth
not
at
all
question
,
who
says
:
Hereupon
,
Baptism
was
nothing
strange
unto
the
Jews
,
when
John
the
Baptist
began
his
Ministery
,
Mat.
2.5
,
6.
They
made
question
of
his
person
(
or
his
Authority
)
that
did
it
,
Moses
and
Aaron
.
l.
1.
c.
3.
towards
the
end
.
but
not
of
the
thing
it self
,
John
1.25
.
Observe
now
,
as
the
outward
Elements
in
that
other
Sacrament
of
the
Lords
Supper
,
were
taken
from
the
Jewish
Passeover
.
(
Bread
and
Wine
being
constant
appendants
to
it
,
and
one
Cup
used
at
the
Pascal
Supper
,
called
,
The
Cup
of
blessing
;
which
Expression
the
Apostle
useth
,
1
Cor.
10.16
.
)
So
concerning
the
Initiatory
Sacrament
of
Baptism
,
what
was
a
Jewish
Rite
before
,
Christ
setteth
his
Royal
stamp
upon
,
and
advanceth
to
a
Gospel-Ordinance
:
That
by
his
Institution
,
it
becomes
the
Sacrament
of
admission
into
the
Gospel-covenant
,
&
into
the
Christian
Church
.
And
hence
there
was
no
such
need
for
the
express
mentioning
of
Infants
,
supposing
Christ
would
have
them
baptized
,
as
for
the
express
excepting
of
Infants
,
supposing
Christ
would
not
have
them
baptized
;
because
as
Doctor
Lightfoot
hath
well
noted
:
Harm.
of
New
Test
.
sect.
9.
p.
10.
The
baptizing
of
Infants
had
been
a
thing
ordinarily
practised
in
the
Church
of
the
Jews
before
.
It
was
enough
to
mention
,
that
Christ
established
baptism
,
as
an
Ordinance
under
the
Gospel
;
and
then
,
who
should
be
baptized
,
was
well
enough
known
by
the
use
of
it
before
.
He
further
addeth
,
our
Saviour
would
have
given
some
special
Prohibition
,
if
he
intended
that
they
should
have
been
excluded
.
Others
I
know
there
are
,
that
would
have
Baptism
refer
to
that
washing
of
New-born
Infants
intimated
,
Ezek.
16.4
.
Or
to
that
baptizing
of
the
Israelites
under
the
Cloud
,
and
in
the
Sea
,
spoken
of
1
Cor.
10.1
,
2.
Yet
in
neither
of
these
respects
are
Infants
to
be
excluded
from
Baptism
,
unless
Christ
had
excepted
them
.
Questionless
there
were
Infants
among
the
Israelites
,
baptized
in
the
Cloud
,
and
in
the
Sea
.
2.
Another
Text
plainly
proving
what
I
last
laid
down
,
as
Acts
2.38
,
39.
Be
baptized
every
one
of
you
.
For
the
promise
is
to
you
,
and
to
your
Children
.
I
made
use
of
this
Text
before
,
to
prove
that
Children
are
within
the
Covenant
still
.
And
now
I
make
use
of
it
,
to
prove
that
being
within
the
Covenant
,
they
have
a
right
to
Baptism
,
the
Initiating
Seal
of
the
Covenant
.
Those
to
whom
the
Promise
here
spoken
of
belongeth
,
to
them
Baptism
belongeth
:
But
the
Promise
belongeth
to
Children
,
therefore
Baptism
belongeth
to
Children
.
What
the
Apostle
saith
here
,
is
as
much
as
if
he
had
said
,
Be
baptized
you
,
and
your
Children
:
For
the
Promise
is
to
you
,
and
to
your
Children
.
If
there
be
any
force
in
this
reason
for
the
baptizing
of
the
Parents
,
it
argueth
as
strongly
for
the
baptizing
of
their
Children
.
And
if
any
of
this
great
company
had
Children
with
them
,
we
have
no
reason
to
doubt
,
but
they
were
baptized
with
them
:
Because
he
says
,
Be
baptized
every
one
of
you
;
for
the
Promise
is
to
you
,
and
to
your
Children
.
If
because
the
Promise
was
to
the
Parents
,
they
were
to
be
baptized
for
the
same
reason
the
Children
are
to
be
baptized
,
the
Promise
being
also
to
them
.
Are
not
they
sadly
blinded
with
prejudice
,
that
cannot
see
here
,
that
such
as
have
a
right
to
the
Promise
,
have
a
right
to
the
Initiatory
Seal
of
the
Promise
?
And
they
that
have
right
to
the
Promise
,
are
not
adult
persons
only
,
but
Fathers
,
and
Children
.
3.
I
may
add
Ex
abundanti
,
that
there
wanteth
●ot
probable
proof
,
and
Testimony
in
Scripture
,
●hat
Infants
,
or
young
Children
were
baptized
:
When
we
read
of
so
many
whole
Housholds
baptized
,
it
is
improbable
that
there
should
not
be
any
●●ung
Child
in
any
of
them
.
And
was
it
not
likely
〈◊〉
prove
of
dangerous
consequence
,
to
relate
the
●aptizing
of
whole
Families
,
(
which
does
so
clearly
point
at
the
former
practice
of
Proselyting
●he
whole
Family
,
when
the
Head
and
Governour
●f
the
Family
came
to
be
Proselyted
,
)
if
any
part
●f
the
Family
(
as
young
Children
ordinarily
are
a
part
)
be
uncapable
of
Baptism
now
.
It
is
strange
●hat
we
should
be
told
of
Housholds
baptized
again
●nd
again
;
which
according
to
the
ordinary
phrase
●nd
practice
among
the
Jews
,
used
to
signifie
the
Heads
of
the
Family
,
and
all
under
them
,
even
●●ttle
ones
.
(
As
is
shewed
before
.
)
It
is
very
strange
say
,
if
it
be
an
Error
now
to
baptize
Infants
,
that
●he
Scripture
should
tell
us
oft
of
Families
baptized
,
●nd
not
give
one
Instance
of
an
Houshold
baptized
,
●ll
but
their
little
ones
.
When
it
was
promised
of
●ld
,
that
all
the
Families
of
the
Earth
should
be
●essed
in
Christ
;
and
when
Paul
and
Silas
tell
the
●aylor
:
Believe
on
the
Lord
Jesus
Christ
,
and
thou
●halt
be
saved
,
and
thy
House
,
(
Acts
16.31
.
)
With
which
may
be
compared
that
speech
of
our
●avour
to
Zacheus
,
Luke
19.9
.
This
day
is
Salvation
come
to
this
House
;
forasmuch
as
he
also
is
the
●on
of
Abraham
.
And
when
further
we
find
,
that
upon
a
persons
receiving
the
Faith
,
having
the
Charge
and
Government
of
a
Family
;
that
person
,
●nd
his
,
or
her
Family
,
were
baptized
together
:
What
Impartial
,
Unprejudiced
mind
would
not
hence
conclude
,
that
the
Covenant
,
and
Initiating
Seal
,
extended
to
Parents
and
Children
still
under
the
Gospel
,
as
before
.
You
read
of
Lydia's
houshold
baptized
,
Acts
16.15
.
and
ver.
33.
That
the
Jaylor
was
baptized
,
and
all
his
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
filii
ejus
,
(
as
some
)
his
Children
.
Or
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
should
not
be
restrained
to
Children
only
,
yet
it
must
necessarily
comprehend
Children
(
if
he
had
Children
.
)
And
1
Cor.
1.16
.
The
Houshold
of
Stephanas
was
baptized
.
And
Acts
18.8
.
When
we
read
that
Crispus
,
the
chief
Ruler
of
the
Synagogue
,
believed
on
the
Lord
with
all
his
House
:
And
many
of
the
Corinthians
hearing
,
believed
,
and
were
baptized
.
Though
I
know
some
would
alledge
this
Text
for
the
baptizing
of
such
only
as
are
actual
believers
;
yet
being
narrowly
looked
into
,
it
may
be
found
to
reach
further
.
As
when
we
read
only
that
Crispus
believed
with
all
his
House
,
in
the
former
part
of
the
verse
;
yet
we
are
to
understand
that
Crispus
,
with
all
his
Houshold
,
were
baptized
.
We
are
to
supply
the
word
[
Baptized
]
used
in
the
end
of
the
verse
.
And
when
it
is
only
said
in
the
later
part
of
the
verse
,
that
many
of
the
Corinthians
hearing
,
believed
,
and
were
baptized
;
yet
we
may
very
well
think
the
word
[
Houshold
]
is
to
be
supplied
here
from
the
former
part
of
the
verse
.
We
have
no
reason
to
think
,
that
the
Houshold
of
Crispus
,
was
the
only
Houshold
baptized
among
these
believing
Corinthians
.
The
full
sence
of
this
place
.
therefore
seemeth
to
be
this
,
that
Crispus
believed
with
all
his
Houshold
,
and
were
baptized
,
with
all
his
Houshold
:
and
many
of
the
Corinthians
hearing
,
believed
and
were
baptized
with
their
Housholds
;
so
taking
in
their
Children
,
even
little
ones
:
As
it
is
no
way
probable
,
that
there
should
be
no
little
ones
in
any
of
their
Families
Herewith
compare
what
the
Apostle
saith
,
1
Cor.
7.14
.
Else
were
your
Children
unclean
,
but
now
they
are
Holy
.
Now
methinks
there
is
something
in
it
,
that
the
Scripture
mentioneth
divers
housholds
being
baptized
,
without
excepting
the
little
ones
in
any
one
houshold
baptized
,
and
it
is
very
strange
,
if
none
of
those
housholds
had
little
ones
in
it
.
Though
some
will
argue
from
Act.
16.32
.
They
spake
unto
him
the
Word
of
the
Lord
,
and
to
all
that
were
in
his
house
.
It
may
mean
no
more
,
than
that
they
preached
to
all
in
the
house
,
that
were
capable
of
hearing
the
Word
taught
.
So
when
Jacob
said
to
his
Houshold
,
and
to
all
that
were
with
him
,
Put
away
the
strange
Gods
that
are
among
you
,
and
be
clean
,
Gen.
35.2
.
This
will
not
prove
,
that
there
were
no
little
ones
of
his
houshold
with
him
.
And
yet
further
,
they
might
be
said
to
speak
to
all
that
were
in
the
house
in
a
sence
,
to
which
the
Scripture
is
not
a
stranger
,
the
Jailour
being
bound
to
●each
those
things
to
the
least
in
his
house
,
as
soon
as
they
should
be
of
capacity
to
understand
.
Surely
,
there
is
as
strange
an
expression
,
Hos.
12.4
.
He
found
him
in
Bethel
,
and
there
he
[
spake
with
us
.
]
And
see
Deut.
29.1
,
2
,
10
,
11.
&
Deut.
31.1
,
12.
Again
,
it
is
further
objected
,
that
v.
34.
it
is
said
,
the
Jailour
rejoyced
,
believing
in
God
with
all
his
house
.
As
the
like
is
said
of
those
Corinthians
,
Act.
18.8
.
Many
of
the
Corinthians
hearing
,
believed
,
and
were
baptized
.
But
methinks
,
Harm.
of
N.
Test
.
p.
81.
what
Dr.
Lightfoot
hath
on
another
Text
,
may
serve
to
take
off
this
Objection
.
Act.
2.44
.
All
that
believed
were
together
,
and
had
all
things
common
.
The
children
of
those
that
believed
,
must
come
in
under
the
Title
of
Believers
too
,
or
they
must
famish
(
or
be
cast
upon
others
.
)
If
the
community
of
goods
reach't
them
as
well
as
their
Parents
,
the
title
[
Believers
,
]
must
reach
them
too
.
Further
as
touching
the
Jailour
,
it
is
thus
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
may
as
well
be
read
,
And
he
believing
in
God
rejoyced
in
all
his
house
,
or
he
exulted
,
expressed
his
great
joy
in
all
his
house
,
after
that
he
had
believed
in
God
.
And
note
,
that
when
it
is
said
of
Crispus
,
Act.
18.8
.
that
he
believed
on
the
Lord
with
all
his
house
,
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
here
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thus
I
hope
sufficient
Scripture
warrant
hath
been
produced
for
Infant-baptism
.
Many
things
I
have
praetermitted
,
because
I
would
cut
this
Discourse
as
short
,
as
I
well
may
.
Yet
before
I
pass
from
this
point
,
I
shall
take
notice
of
the
chief
Objections
made
against
it
,
because
it
may
tend
to
your
further
satisfaction
.
Object
.
1.
We
have
neither
express
Precept
nor
Example
in
Scripture
for
the
baptizing
of
Infants
.
Answ.
1.
A
virtual
Command
there
is
in
the
Gospel
for
Baptizing
of
Infants
.
The
Infants
of
discipled
Nations
ought
to
be
baptized
,
as
appears
from
what
hath
been
said
.
It
is
implyed
in
the
Commission
,
Matth.
28.19
.
Now
a
virtual
Command
is
equivalent
to
an
express
command
.
And
when
Mr.
Tombs
(
the
most
learned
Advocate
the
Anabaptists
have
)
grants
Baptism
in
use
,
even
before
John
Baptists
time
,
in
the
admission
of
Proselytes
,
the
New
Testament
mentioning
whole
housholds
that
were
baptized
(
never
excepting
Infants
,
or
little
ones
)
we
have
reason
to
think
,
that
as
the
Children
of
the
Proselytes
were
baptized
before
,
so
the
children
of
the
Christians
were
baptized
too
.
2.
What
express
Precept
or
Example
can
the
Objectors
shew
for
Christian
Magistrates
in
the
New
Testament
?
And
must
all
Christian
Magistrates
therefore
be
discarded
?
Again
,
what
express
Precept
for
the
Christian
Sabbath
?
Whereupon
some
Anabaptists
have
returned
to
the
Jewish
Saturday-Sabbath
.
Again
,
what
express
Precept
for
Womens
receiving
the
Lords
Supper
?
In
1
Cor.
11.28
.
it
is
,
Let
a
Man
examine
himself
?
Where
though
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
of
the
common
Gender
,
and
used
both
for
Man
and
Woman
,
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
that
follows
,
is
of
the
Masculine
gender
,
it
is
himself
,
not
her self
.
Again
,
to
speak
ad
hominem
,
let
one
that
objects
against
us
the
want
of
express
Precept
and
Example
for
Infant-Baptism
,
shew
us
,
where
he
finds
any
such
Precept
or
Example
for
the
se-Baptists
,
that
persons
unbaptized
should
baptize
themselves
,
as
they
do
in
the
first
setting
up
of
their
way
.
Again
,
where
do
they
find
either
Precept
,
or
Example
in
all
the
New
Testament
for
Christians
deferring
their
childrens
Baptism
,
till
they
come
to
an
adult
age
?
Thus
the
Objection
falleth
soul
upon
themselves
.
Certainly
,
there
is
a
total
silence
in
Scripture
concerning
the
Children
of
those
that
were
Christians
,
not
one
tittle
there
of
any
Christians
child
having
his
Baptism
delayed
,
till
it
came
also
to
make
a
personal
profession
.
No
doubt
but
many
of
those
who
were
converted
to
the
Christian
Faith
by
the
Apostles
,
had
little
ones
,
who
either
were
baptized
upon
their
Parents
embracing
the
Faith
,
or
it
cannot
be
known
at
what
age
any
of
them
were
baptized
,
and
consequently
we
cannot
tell
at
what
age
the
Children
of
Believers
now
are
to
be
baptized
.
Now
certainly
,
this
is
a
weighty
Case
,
and
I
wish
that
they
who
seem
so
desirous
to
keep
close
to
Scripture-Rule
,
would
seriously
consider
it
.
They
that
are
only
for
the
baptizing
of
adult
persons
cannot
give
a
Scripture-Instance
of
one
child
born
of
believing
Parents
,
whose
baptism
was
deferred
till
it
came
to
be
adult
.
And
besides
,
this
would
cross
another
Rule
,
that
all
who
are
discipled
,
as
soon
as
they
are
discipled
,
are
to
be
baptized
.
It
is
true
,
that
they
and
we
differ
concerning
the
Subject
,
who
are
discipled
;
we
holding
that
the
Infants
of
Christians
are
discipled
,
(
belonging
to
the
Church
,
the
School
of
Christ
,
and
the
Parents
being
bound
by
the
Covenant
to
train
them
up
in
the
knowledge
of
Christ
,
and
they
bound
to
receive
Instruction
,
as
they
come
to
be
of
any
capacity
;
)
but
our
Opposites
holding
none
to
be
discipled
,
till
they
are
instructed
in
the
Principles
of
Christianity
,
and
make
a
personal
Profession
.
Now
suppose
that
they
were
in
the
right
here
,
that
none
were
Discipled
,
and
to
be
baptized
but
upon
a
personal
Profession
;
yet
since
it
is
evident
,
both
from
Christs
commission
,
Matth.
28.
and
from
all
those
Examples
of
Persons
baptized
,
upon
Record
in
the
New
Testament
,
that
as
soon
as
any
are
discipled
,
they
are
presently
to
be
baptized
.
I
would
fain
know
how
they
either
do
,
or
can
follow
Scripture-Rule
in
baptizing
the
Children
of
Christian
Parents
,
many
years
(
it
may
be
)
after
they
were
Disciples
in
their
own
sence
;
that
is
,
made
a
personal
profession
.
We
could
give
many
Instances
of
little
Children
,
who
have
been
Religiously
Educated
,
Children
of
Five
or
Six
years
age
,
See
Mr.
Whites
little
Book
for
little
Children
.
that
have
not
only
made
a
profession
,
but
given
great
Signs
and
Evidences
of
Grace
.
And
should
not
such
be
owned
as
Disciples
?
And
then
why
not
other
Children
of
that
age
that
can
give
as
good
an
account
,
as
may
be
expected
from
those
Years
?
And
did
not
Christ
,
and
his
Apostles
admit
all
to
Baptism
,
who
made
but
the
least
visible
profession
?
Where
do
we
find
any
rejected
?
If
now
they
will
not
admit
persons
upon
making
the
least
visible
profession
,
but
Demur
them
,
till
they
have
arrived
a
Degree
higher
;
why
may
they
not
defer
their
baptism
,
till
they
are
got
one
degree
higher
than
that
,
and
so
in
Infinitum
?
And
how
will
they
observe
Scripture-rule
,
which
is
clearly
for
the
baptizing
of
persons
,
as
soon
as
they
become
Disciples
?
If
I
was
of
their
Opinion
,
that
the
baptizing
of
the
Infants
of
professed
Christians
,
was
against
Rule
,
and
a
Nullity
;
I
must
seriously
profess
,
I
should
be
altogether
at
a
loss
,
and
not
know
when
to
baptize
the
Children
of
such
.
If
they
must
be
baptized
so
soon
as
they
make
a
visible
profession
,
I
would
fain
be
informed
from
Scripture
,
at
what
age
they
may
make
such
a
visible
profession
,
which
ought
to
be
taken
for
their
admission
to
baptism
.
And
this
further
,
whereas
those
whom
they
Rebaptize
,
were
many
of
them
Religiously
Educated
,
and
seemed
to
have
a
love
to
Religion
from
their
Childhood
,
and
were
acquainting
themselves
with
the
principles
of
Religion
;
I
would
fain
know
,
whether
they
will
say
they
only
began
to
make
a
profession
,
when
they
first
owned
Anabaptism
?
Or
if
they
were
professors
of
Christianity
before
,
and
so
ought
to
have
submitted
to
the
Sign
,
and
Sacrament
of
their
Entrance
,
and
admission
amongst
Christians
,
whether
it
was
not
a
great
sin
against
the
Gospel-rule
,
that
they
did
not
submit
to
their
baptism
before
?
And
then
I
ask
,
From
what
time
,
for
how
long
they
are
to
charge
this
sinful
Omission
upon
themselves
?
Now
compare
their
way
,
and
ours
,
and
Judge
Impartially
,
which
is
most
agreeable
to
Scripture-Rule
.
We
are
not
for
the
baptizing
of
Heathens
,
or
any
without
the
Church
,
without
their
having
the
Gospel
first
Preached
to
them
,
and
their
professing
to
believe
it
.
Now
when
they
receive
the
Gospel
,
they
receive
it
not
only
for
themselves
,
but
for
their
Children
;
and
were
bound
to
Instruct
,
and
Educate
their
Children
according
to
it
.
And
so
such
Families
were
Discipled
,
and
to
be
Baptized
;
and
what
Children
they
might
have
afterwards
to
be
baptized
,
as
all
of
them
belonging
to
the
Church
,
and
School
of
Christ
,
to
be
Trained
up
in
the
Knowledge
of
Christ
.
And
so
all
along
God
had
put
a
Distinction
betwixt
the
Seed
of
his
professing
People
,
and
the
Children
of
such
as
were
without
the
Church
:
Not
only
the
Natural
seed
of
Abraham
,
but
the
Seed
of
the
Proselytes
,
that
joyned
themselves
to
the
Lord
,
had
the
Sign
of
the
Covenant
.
Thus
the
way
is
clear
to
us
,
whom
,
and
when
to
baptize
.
Our
Opposites
are
not
for
the
baptizing
of
the
Children
of
Christians
,
but
upon
their
own
personal
profession
.
Now
that
baptism
is
not
unnecessary
to
be
deferred
,
after
one
comes
to
make
profession
,
they
must
grant
.
But
how
soon
,
or
how
long
before
a
Childs
profession
,
is
to
be
accounted
such
,
as
entitleth
him
to
baptism
;
they
cannot
shew
from
any
Command
,
or
Example
in
the
Word
.
Here
they
have
no
Rule
,
as
much
as
they
seem
to
be
for
keeping
close
to
Scripture-Rule
.
Now
think
of
it
seriously
,
whether
it
be
at
all
Credible
,
that
if
God
would
not
have
the
Children
of
Christians
baptized
,
but
upon
their
first
making
a
visible
profession
,
there
should
yet
be
no
Rule
,
or
Direction
,
when
that
might
be
.
We
can
easily
discern
,
when
such
as
were
Heathens
come
first
to
a
profession
of
Christianity
:
but
when
a
Child
of
Christian
Parents
that
hath
been
Learning
the
Principles
of
Christianity
from
his
very
Infancy
,
I
say
,
when
such
a
Child
shall
be
taken
first
to
make
a
personal
profession
,
is
no
easie
matter
to
determine
.
Now
when
the
most
that
they
baptize
,
are
such
,
as
they
cannot
say
,
when
they
first
came
to
make
a
personal
profession
,
let
any
that
are
Impartial
judge
,
how
well
they
follow
Scripture-Rule
.
Besides
,
since
they
must
hold
,
that
to
baptize
a
Child
before
its
making
a
personal
profession
,
would
make
such
baptism
a
Nullity
;
and
to
defer
to
baptize
it
,
after
it
has
come
to
make
a
personal
profession
,
is
a
sinful
neglect
,
and
plain
breach
of
Gospel-Rule
,
and
Order
;
and
one
man
may
take
that
for
a
personal
prosession
,
which
another
would
not
admit
to
be
so
:
Hereupon
it
must
needs
follow
,
that
their
way
layeth
a
certain
ground
of
Clashing
and
Confusion
in
the
Church
,
and
tends
to
lead
both
Ministers
and
Christians
into
endless
perplexities
,
touching
the
first
admission
of
our
Children
.
Thus
you
see
in
this
first
grand
Objection
,
that
we
have
neither
express
Precept
,
nor
Example
for
Infant-baptism
;
they
are
like
a
man
that
rolleth
a
stone
,
which
returneth
upon
him
that
rolleth
it
.
The
Objection
returns
,
and
falls
heavily
on
themselves
.
There
is
no
need
of
an
express
Precept
,
or
Example
for
the
baptizing
of
Infants
born
within
the
Covenant
,
this
being
suitable
to
the
Scripture-way
before
,
(
as
from
the
time
that
God
had
appointed
an
Initiating
Seal
of
the
Covenant
,
the
Infants
of
Parents
within
the
Covenant
,
were
ever
before
admitted
to
the
Initiating
Seal
with
their
Parents
.
)
But
there
is
need
of
express
Direction
,
Rule
,
or
Example
,
if
such
Children
are
not
to
be
admitted
now
,
but
upon
their
personal
profession
,
to
shew
,
when
such
profession
hath
been
,
or
may
be
taken
.
Object
.
2.
But
further
they
will
Object
,
that
they
can
shew
both
Precept
and
Examples
against
Infant-baptism
.
1.
Precept
,
Mat.
28.19
.
Go
teach
all
Nations
,
baptizing
them
.
They
must
be
Taught
before
they
are
to
be
baptized
:
To
which
agrees
,
Mar.
16.16
,
He
that
believeth
,
and
is
baptized
,
shall
be
saved
.
A
Rule
for
believers
baptism
.
Infants
are
not
capable
of
being
Taught
,
are
not
Actual
believers
.
Answ.
1.
As
Learning
,
and
believing
(
according
to
that
Dispensation
)
was
required
of
adult
persons
at
the
first
Institution
of
Circumcision
.
Abrahams
servants
that
were
to
be
Circumcised
,
as
well
as
he
,
were
such
as
he
had
Taught
the
way
of
the
Lord
,
see
Gen.
18.19
.
And
afterwards
none
could
be
Proselytes
of
the
Covenant
,
and
taken
into
the
Jewish
Church
,
none
that
were
of
years
,
but
they
must
first
know
,
and
acknowledge
the
God
of
Israel
.
Yet
all
this
hindred
not
the
Circumcising
of
their
Infants
.
So
in
constituting
the
Gospel-Church
,
they
that
were
of
Years
,
must
first
know
,
and
profess
the
Name
of
Christ
,
before
they
could
be
admitted
as
Members
of
the
Church
,
or
accounted
Christians
.
But
this
hinders
not
,
but
that
the
Parents
being
Discipled
,
their
Children
were
to
be
acknowledged
,
as
belonging
to
the
Church
with
their
Parents
.
At
the
first
Institution
of
Baptism
,
and
first
Constituting
of
the
Gospel-Church
;
it
was
necessary
indeed
that
the
first
Members
of
the
Church
,
and
first
Subjects
of
Baptism
,
were
taught
and
brought
to
profess
the
Faith
,
before
they
were
baptized
,
(
the
Gentiles
being
generally
strangers
to
the
Covenant
,
and
the
Jews
strangers
to
this
new
Dispensation
of
it
,
and
none
have
right
to
Baptism
,
the
Initiating
Seal
of
the
Gospel-Covenant
,
till
they
come
within
the
Gospel-Covenant
.
)
And
therefore
Infants
could
not
be
the
first
Subjects
of
Baptism
,
because
it
was
necessary
their
Parents
should
be
in
Covenant
,
to
bring
them
within
the
Covenant
;
so
the
Parents
should
be
first
Baptized
,
as
their
right
to
Baptism
in
order
of
Nature
,
preceded
the
right
of
the
Children
.
But
because
the
Parents
were
not
admitted
to
Baptism
,
but
upon
their
being
Taught
,
and
making
a
personal
profession
,
(
which
was
necessary
to
bring
them
within
the
Covenant
)
it
will
not
follow
that
their
Children
must
be
first
Taught
,
and
make
a
personal
profession
before
they
may
be
baptized
.
These
being
now
in
Covenant
together
with
their
Parents
,
have
also
a
right
to
the
Initiating
Seal
of
the
Covenant
,
as
well
as
their
Parents
.
Thus
the
Baptism
of
such
adult
persons
,
and
of
their
Infants
is
but
one
,
and
the
Ground
or
Reason
of
baptizing
both
,
is
one
and
the
same
;
to
wit
,
their
being
taken
into
Covenant
.
Only
the
way
of
adult
persons
being
taken
into
Covenant
,
is
diverse
from
that
of
their
Infants
.
When
persons
come
to
make
a
profession
of
Faith
in
Christ
,
they
are
taken
(
at
least
,
Externally
)
into
Covenant
,
though
they
were
not
born
of
believing
Parents
;
and
such
as
are
the
Children
of
believing
Parents
are
(
at
least
Externally
)
in
the
Covenant
,
though
they
are
not
at
present
,
capable
of
being
Taught
,
or
of
making
a
personal
profession
.
Thesi
Salm.
par.
3.
p.
48.
Sect.
9.
Nec
ab
adultis
exigitur
nascendi
conditio
,
modo
credant
:
Nec
ab
Infantibus
exigitur
ut
credant
,
modò
nati
sint
ex
iis
qui
sese
credere
profitentur
.
2
,
From
Mat.
28.19
.
[
Go
,
Disciple
all
Nations
,
baptising
them
.
]
It
will
follow
,
that
all
who
are
Disciples
,
are
to
be
baptized
.
As
soon
as
any
are
Disciples
,
(
though
Incompleat
)
Ministers
,
have
Authority
from
Christ
to
baptize
them
.
And
our
Opposites
will
not
deny
,
but
all
Disciples
are
to
be
baptized
.
So
that
if
it
appear
,
that
the
Infants
of
Disciples
are
Disciples
too
;
it
will
follow
,
that
they
are
to
be
baptized
.
And
as
yet
,
I
could
never
meet
with
a
clear
answer
to
that
Argument
Mr.
Of
Infant-baptism
.
p.
15.
&c.
Baxter
urgeth
from
Acts
15.10
.
They
upon
whose
Necks
the
false
Teachers
would
have
put
the
Yoke
of
Circumcision
,
are
there
called
Disciples
.
But
the
false
Teachers
would
have
put
this
Yoke
,
not
only
upon
Christian
Parents
,
but
upon
their
Children
and
Infants
.
It
plainly
appears
from
ver.
1
,
5
,
24.
that
Circumcision
was
the
Yoke
there
spoken
of
.
And
it
is
out
of
question
,
that
there
were
more
young
Children
than
adult
persons
,
upon
whom
those
false
Teachers
would
have
brought
this
Yoke
.
And
since
this
Scripture
only
declares
against
their
laying
that
Yoke
upon
the
Neck
of
the
Disciples
,
it
follows
,
that
either
the
Children
,
and
Infants
of
Disciples
are
included
in
this
term
[
Disciples
]
or
that
the
Circumcising
of
such
was
not
forbidden
here
;
but
only
the
Imposing
of
Circumcision
upon
adult
persons
.
Neither
should
it
seem
strange
,
that
Children
,
Infants
,
are
called
Disciples
,
being
admitted
into
the
School
of
Christ
,
and
to
be
Trained
up
in
the
Knowledge
of
Christ
.
Sometimes
we
send
our
Children
to
School
,
before
they
can
Learn
of
a
book
,
and
such
are
numbered
among
the
Scholars
,
being
designed
for
Learning
,
as
soon
as
they
are
capable
.
And
it
is
not
so
strange
,
that
such
as
are
intended
for
Learning
,
and
entred
into
a
School
,
should
be
called
Scholars
,
before
they
have
Learnt
any
thing
;
as
that
none
should
be
accounted
Christs
Scholars
,
or
Disciples
,
till
they
have
made
so
great
proficiency
(
as
some
would
have
it
)
that
they
can
give
an
account
of
their
Conversion
,
of
the
Work
of
Grace
being
wrought
in
them
;
of
the
time
when
,
and
manner
how
it
was
wrought
:
Scholars
are
entred
into
a
School
,
not
because
they
are
already
Taught
,
but
that
they
may
be
Taught
.
And
Timothy
was
Learning
the
Holy
Scriptures
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
his
Childhood
,
2
Tim.
3.15
.
That
it
is
certain
from
Child-little
,
he
was
a
Disciple
of
Christ
.
This
which
is
Recorded
of
Timothy
,
should
Teach
all
Christians
,
that
have
Children
,
to
begin
with
them
betimes
,
to
teach
them
to
know
God
,
and
his
Will
.
The
things
of
God
cannot
be
Learnt
too
soon
,
neither
are
little
Children
uncapable
Subjects
of
Divine
Illumination
,
and
Grace
.
But
that
Christian
Parents
are
bound
to
Instruct
their
Children
in
the
Doctrine
of
Christianity
,
and
to
Teach
them
their
Duty
,
as
soon
as
ever
they
are
capable
of
receiving
such
Instruction
,
and
that
Children
ought
to
attend
to
such
Instruction
;
Would
not
this
imply
that
they
are
Disciples
?
But
indeed
they
that
are
against
Infants
Discipleship
and
baptism
,
have
been
generally
against
the
Instructing
and
Catechizing
of
Little
ones
.
If
some
of
them
of
late
go
not
so
far
in
their
Opposition
,
I
am
glad
of
it
.
Yet
further
,
Is
it
not
as
strange
,
that
little
Children
,
and
Infants
,
should
be
called
Servants
,
as
that
they
should
be
called
Disciples
?
Yet
such
are
called
Servants
,
Lev.
25.41
,
42.
The
Children
of
the
poor
Israelite
(
of
what
age
soever
)
are
there
called
Gods
Servants
.
So
David
professeth
,
Psal.
116.16
.
O
Lord
,
truly
I
am
thy
Servant
,
I
am
thy
Servant
,
the
Son
of
thy
Hand-maid
.
(
i.e.
)
born
thy
Servant
in
thy
House
,
as
Ainsworth
says
.
So
Psal.
86.16
.
David
was
born
a
Servant
of
God
.
3.
Suppose
we
could
not
prove
,
Infants
included
in
the
Commission
,
Mat.
28.19
.
(
as
hath
been
proved
already
)
yet
that
they
are
not
expresly
mentioned
here
as
Subjects
of
baptism
,
is
not
enough
to
exclude
them
,
unless
there
were
no
other
Scripture-Rule
but
this
,
to
direct
us
about
it
,
who
are
to
be
baptized
.
As
because
this
Commission
was
expresly
directed
to
the
Apostles
only
,
to
the
Eleven
,
ver.
16.
It
will
not
follow
that
they
only
were
authorized
to
baptize
.
Now
I
come
to
consider
that
other
Text
,
Mark
16.16
.
which
some
I
know
build
most
upon
.
[
He
that
believeth
,
and
is
baptized
,
shall
be
saved
.
]
The
Scope
whereof
is
to
shew
,
who
alone
partake
of
the
saving
benefit
of
baptism
,
(
and
other
Gospel-Ordinances
)
being
adult
.
Whiston
of
Infant
Baptism
.
p.
295.
Or
(
as
one
says
)
Here
Christ
informs
them
what
the
Issue
of
the
Execution
of
their
Commission
should
be
.
—
Those
that
should
believe
,
and
be
baptized
,
should
be
saved
;
but
those
that
believed
not
,
(
however
they
might
be
baptized
,
yet
)
they
should
be
damned
.
But
that
there
is
no
colour
for
making
this
Text
the
Rule
of
baptizing
;
or
for
any
to
suppose
,
that
it
determineth
who
are
the
only
lawful
Subjects
of
baptism
;
is
evident
(
I
think
)
from
these
following
particulars
.
1
,
That
it
is
not
said
,
[
He
that
believeth
only
,
shall
be
baptized
.
]
But
,
[
He
that
believeth
,
and
is
baptized
,
shall
be
saved
.
]
He
that
believeth
,
and
is
baptized
,
is
the
Subject
in
this
Proposition
,
of
whom
this
is
predicated
,
that
[
He
shall
be
saved
.
]
Hence
it
is
manifest
,
that
these
words
hold
forth
the
subject
of
Salvation
,
not
the
subject
of
baptism
.
Yet
we
must
not
say
,
they
determine
the
only
subject
of
Salvation
,
unless
we
will
hold
baptism
of
absolute
necessity
to
Salvation
,
and
hold
that
no
Infant
(
that
does
not
actually
believe
)
can
be
saved
.
2.
That
in
the
Opposite
Member
,
it
is
not
said
,
[
He
that
believeth
not
,
shall
not
be
baptized
.
]
but
,
[
He
that
believeth
not
,
shall
be
damned
.
]
3.
If
this
Text
should
be
taken
to
determine
the
only
lawful
Subjects
of
baptism
,
then
it
would
follow
,
that
the
Apostles
,
and
their
assistants
,
were
guilty
of
Male-administration
,
and
Erred
in
baptizing
many
,
(
such
as
Annanias
,
Saphira
,
Simon
Magus
,
&c.
)
who
were
not
believers
,
in
the
sence
of
this
Text
:
Either
such
had
a
right
to
the
outward
Ordinance
,
or
not
.
If
they
had
no
right
to
it
,
then
it
was
amiss
for
any
(
were
they
Apostles
themselves
)
to
admit
them
to
baptism
,
who
had
no
right
to
it
.
If
they
had
a
right
to
the
outward
Ordinance
,
then
[
He
that
believeth
,
and
is
baptized
,
&c.
]
Doth
not
determine
the
only
lawful
Subject
of
baptism
;
diverse
having
been
rightfully
baptized
,
who
were
not
true
believers
,
such
as
this
Text
speaks
of
.
4.
If
believers
baptism
,
be
the
only
lawful
baptism
(
in
the
sence
that
believing
is
here
used
)
then
how
is
it
possible
for
any
Minister
to
dispose
this
Ordinance
in
Faith
?
He
cannot
baptize
others
but
doubtingly
,
of
whose
unfeigned
Faith
,
he
is
not
assured
.
And
he
cannot
be
assured
,
that
anothers
Faith
is
true
and
saving
,
without
Special
Revelation
.
And
thus
without
Special
Revelation
he
should
not
know
who
may
lawfully
be
baptized
.
5.
If
this
Text
concludes
against
Infants
baptism
,
it
concludes
as
well
against
the
Salvation
of
Infants
.
If
you
say
,
They
believe
not
,
and
therefore
are
not
to
be
baptized
;
it
followeth
more
directly
from
the
next
words
,
They
believe
not
,
therefore
they
shall
be
Damned
.
If
now
to
avoid
so
horrid
a
consquence
,
as
that
all
Infants
are
Damned
,
you
will
have
the
Text
Restrained
to
the
adult
,
as
needs
it
must
be
;
you
take
away
the
force
of
the
Argument
hence
against
the
Baptizing
of
Infants
.
As
more
is
required
of
adult
persons
,
than
of
Infants
,
in
order
to
Salvation
;
So
that
may
be
required
in
order
to
the
baptizing
of
the
adult
,
which
is
not
required
of
Infants
.
And
yet
I
must
mind
you
,
that
this
Scripture
does
not
determine
,
who
only
of
the
adult
ought
to
be
baptized
;
but
who
only
of
the
adult
enjoy
the
saving
benefit
of
that
,
as
of
other
Gospel-Ordinances
.
Other
things
I
pass
by
for
brevity-sake
.
(
2.
)
They
bring
diverse
Examples
as
they
conceive
,
against
Infant-baptism
.
As
the
Example
of
the
Three
Thousands
,
Acts
2.38
,
41.
And
of
the
Samaritans
Act.
8.12
.
And
of
the
Eunuch
there
,
ver.
36
,
37
,
38.
And
of
Cornelius
,
and
those
that
were
with
him
,
Act.
10.47
,
48.
Answ.
1.
Note
here
,
that
the
Socinians
,
who
would
have
baptism
a
Temporary
Rite
,
do
in
like
manner
argue
from
these
Instances
,
that
we
only
Read
of
the
baptizing
of
such
as
were
Converted
to
the
Christian
Faith
;
not
of
such
as
were
born
in
it
,
and
had
all
along
professed
it
.
2.
Our
reading
,
that
such
and
such
were
baptized
upon
the
profession
of
Faith
and
Repentance
,
and
the
like
,
will
not
prove
,
that
such
only
were
baptized
.
The
profession
of
Faith
and
Repentance
might
well
be
required
of
adult
persons
in
order
to
baptism
,
and
yet
the
Children
of
such
as
made
a
profession
,
be
baptized
without
it
.
As
God
required
Abraham
to
walk
before
him
in
sincerity
,
[
Walk
before
me
,
and
be
thou
perfect
.
And
I
will
make
my
Covenant
between
me
and
thee
,
]
Gen.
17.1
,
2.
Yet
this
did
not
hinder
the
Covenant
being
made
with
his
Seed
,
when
they
could
not
so
walk
before
God
,
3.
If
those
words
,
Act.
2.38
.
[
Repent
,
and
be
baptized
.
—
For
the
Remission
of
sins
.
]
Must
be
so
taken
,
as
excluding
Infants
from
Baptism
,
they
must
then
be
understood
also
to
deny
to
Infants
the
Remission
of
sin
.
4.
If
we
may
argue
from
Act.
8.37
.
Exclusively
,
that
none
but
such
as
believe
with
the
heart
,
are
to
be
baptized
;
this
Text
would
make
against
our
Opposites
as
well
:
those
that
Object
it
against
us
.
will
they
say
,
they
baptize
none
,
but
such
as
believe
with
all
their
heart
?
5.
So
if
Act.
10.47
.
must
be
so
taken
,
as
if
none
were
to
be
baptized
,
but
such
as
had
received
the
Holy
Ghost
,
as
those
had
done
;
they
themselves
should
be
Excluded
from
Baptism
,
till
it
appears
,
that
the
Gift
of
the
Holy
Ghost
is
poured
on
them
,
that
they
speak
with
Tongues
,
as
these
did
,
ver.
45
,
46.
Indeed
as
the
Gift
of
the
Holy
Ghost
was
an
Evidence
of
their
being
taken
within
the
Gospel-Covenant
,
(
see
Mark
16.17
.
)
and
so
a
ground
for
the
baptizing
of
them
:
It
will
follow
,
that
whosoever
can
be
proved
to
be
within
the
Covenant
,
have
a
right
to
baptism
.
And
this
will
also
plead
for
the
admission
of
the
Children
of
believers
to
baptism
,
we
having
seen
it
proved
,
that
they
are
within
the
Covenant
.
6.
Sometimes
we
find
,
upon
the
Personal
profession
of
the
Head
of
a
Family
,
the
whole
Houshold
●o
have
been
straightway
baptized
.
And
therefore
●hey
that
tell
you
,
the
Apostles
baptized
none
but
●uch
as
made
a
Personal
profession
of
Faith
,
and
Repentance
,
speak
quite
beside
the
Book
,
say
more
than
they
can
prove
.
Turn
to
Act.
16
,
14
,
15.
There
you
will
find
Lydia
,
and
her
Houshold
baptized
;
where
no
mention
is
made
of
any
one
in
the
family
being
wrought
upon
,
but
only
Lydia
her self
,
Methinks
it
is
observable
what
one
hath
No●ed
:
Whiston
of
Infant
Bapt.
p.
281
,
282.
How
the
Holy
Ghost
doth
vary
his
manner
of
Expression
here
,
when
he
speaks
of
the
baptism
of
Housholds
;
he
tells
us
,
the
Housholds
were
baptized
together
with
their
Parents
;
not
giving
the
least
Intimation
of
the
Faith
of
any
besides
,
in
,
or
of
those
Houses
,
as
the
ground
of
their
Baptism
,
but
when
he
speaks
of
more
General
Assemblies
,
or
Concourses
of
People
;
he
speaks
more
Distinguishingly
:
[
As
many
as
gladly
received
the
Word
,
were
baptized
,
Acts
2.41
.
]
And
why
the
Holy
Ghost
should
speak
so
distinguishingly
in
one
place
,
and
not
in
the
other
,
is
hard
to
say
;
unless
it
should
be
,
because
in
respect
of
such
more
General
Assemblies
,
and
Concourses
of
People
,
consisting
of
Grown
Persons
;
the
personal
Faith
of
each
was
necessary
to
their
Baptism
,
but
not
so
in
respect
of
the
Houses
of
believing
Parents
.
Further
,
Some
urge
the
Example
of
Christ
,
who
was
not
Baptized
till
he
was
Thirty
Years
Old
.
Answ.
1.
What
?
Would
they
have
had
him
baptized
,
before
John
was
sent
,
or
had
authority
to
baptize
?
2.
How
well
do
they
follow
Christs
Example
,
who
are
for
baptizing
persons
at
half
Thirty
Years
Age
?
3.
And
the
reason
of
Christs
not
being
Baptized
till
he
was
about
Thirty
Years
old
,
could
not
be
to
Teach
that
none
are
to
be
admitted
to
baptism
,
till
they
can
make
a
personal
profession
.
Certainly
,
Christ
had
for
a
long
time
before
,
made
a
Personal
profession
.
He
being
a
Child
was
filled
with
Wisdom
,
and
the
Grace
of
God
was
upon
him
,
Luke
2.40
.
And
when
he
was
but
Twelve
Years
Old
,
he
was
able
to
Dispute
with
the
most
Learned
Doctors
,
to
the
astonishing
of
all
that
heard
him
,
ver.
42
,
46
,
47.
4.
This
Example
,
that
Christ
went
to
John
to
be
Baptized
of
him
,
rather
makes
against
their
Sebaptists
.
And
the
first
of
their
way
,
baptize
themselves
.
Surely
,
they
cannot
plead
Christs
Example
for
this
Practice
.
So
,
some
urge
the
Example
of
the
Romans
,
Rom.
6.3
.
Of
the
Galatians
,
Gal.
3.27
.
Of
the
Colossians
,
Col.
2.12
.
Answ.
It
is
certain
,
all
the
baptized
Romans
,
Galatians
,
Colossians
,
had
not
Savingly
and
Really
put
on
Christ
,
neither
were
Really
buried
with
Christ
;
but
only
Sacramentally
many
of
them
.
And
thus
in
infant-baptism
there
is
a
putting
on
Christ
,
and
a
being
buried
with
Christ
;
some
being
really
Ingrafted
into
him
,
and
really
partaking
of
the
Fruits
of
his
Death
;
and
all
being
under
an
Obligation
,
as
they
shall
grow
up
,
to
put
on
Christ
,
and
to
Conform
themselves
to
the
Death
,
and
Burial
of
Christ
.
Object
.
3.
Another
great
Objection
against
Infant-baptism
,
is
that
it
Frustrates
the
ends
of
Baptism
,
is
Unprofitable
and
Vain
;
Infants
being
Uncapable
of
Understanding
,
or
Improving
it
.
Answ.
1.
Here
that
is
a
sure
Rule
,
Instit.
l.
4.
c.
16.
sect.
20.
which
Calvin
lays
down
:
Quaecunque
ad
qualifaciendam
Circumcisionem
argumenta
inclinant
,
vim
nullam
habent
in
oppugnando
Baptismo
.
Those
arguments
which
would
overthrow
Infant-Circumcision
,
(
which
was
an
undoubted
Ordinance
of
God
)
cannot
be
Valid
against
Infant-baptism
.
There
were
Spiritual
,
and
Holy
ends
of
Circumcision
,
and
adult
persons
were
to
make
that
use
of
their
Circumcision
,
which
an
Infant
could
not
make
of
it
.
Now
shall
any
hereupon
deny
,
that
the
Circumcision
of
Infants
was
an
Ordinance
of
God
,
or
deny
the
Wisdom
of
God
in
appointing
it
?
Since
it
is
Obvious
,
that
what
is
Objected
here
against
Infant-baptism
,
may
as
well
be
turned
against
Infant-Circumcision
:
May
we
not
say
,
to
any
such
Objector
,
as
the
Apostle
(
in
another
sence
)
Nay
but
,
O
man
,
who
art
thou
that
disputest
against
God
?
2.
Of
all
those
Seven
ends
of
Baptism
,
which
H.
D.
lays
down
:
I
would
fain
know
which
,
or
how
many
of
them
agreed
unto
Christs
own
baptism
.
Was
his
baptism
to
witness
his
Repentance
,
who
had
no
sin
to
repent
of
?
Or
was
it
to
evidence
his
present
Regeneration
,
who
was
Gods
holy
One
from
the
birth
,
and
from
the
Conception
?
&c.
3.
Did
all
those
Ends
agree
to
the
baptism
of
Simon
Magus
,
&c.
Did
the
baptism
of
Simon
Magus
witness
his
Repentance
,
and
Evidence
his
present
Regeneratian
?
Or
declare
his
being
buried
with
Christ
?
&c.
4.
Since
baptism
is
acknowledged
a
Sign
of
Gods
Covenant
,
and
of
entrance
into
the
Church
,
and
the
Infant-Children
of
believers
are
within
the
Covenant
,
and
of
the
Church
(
as
hath
been
sufficiently
proved
)
in
these
respects
baptism
doth
belong
to
such
Infants
,
as
well
as
it
would
to
others
adult
,
upon
their
embracing
the
Christian
Faith
,
and
making
a
profession
.
Where
the
same
thing
hath
several
respects
,
it
may
agree
to
one
in
one
respect
,
and
to
others
in
other
respects
.
5.
Regeneration
,
and
Remission
of
sin
(
which
is
the
Inward
Baptism
)
are
things
that
Infants
are
not
uncapable
of
,
if
they
be
not
uncapable
of
Salvation
:
Why
then
should
they
be
thought
uncapable
of
the
Outward
baptism
,
the
Sign
thereof
?
6.
The
Fruit
,
and
benefit
of
this
Ordinance
of
baptism
,
is
not
restrained
to
the
very
Time
of
the
Administration
of
it
;
but
may
come
in
afterwards
.
Yea
,
that
baptism
received
in
Infancy
,
is
of
use
through
ones
whole
course
.
7.
Yea
,
in
some
respects
it
hath
its
special
uses
and
advantages
,
even
above
that
in
adult
Estate
.
To
name
a
few
particulars
here
.
1.
As
the
Child
baptized
is
a
declared
Member
of
the
Visible
Church
of
Christ
,
and
so
especially
Interested
[
](A78190-e99600-b)*
*
I
mean
,
above
others
who
are
yet
without
the
Church
.
in
the
Churches
Prayers
,
even
before
it
can
pray
for
it self
.
Certainly
,
to
have
a
share
in
the
Prayers
of
all
Gods
People
,
is
no
mean
Priviledge
.
When
Abraham
prayed
for
Ishmael
,
though
he
was
not
the
Son
of
the
Promise
;
yet
,
As
for
Ishmael
,
I
have
heard
thee
,
(
says
God
,
Gen.
17.20
.
)
Behold
,
I
have
blessed
him
,
and
will
make
him
Fruitful
.
That
he
fared
some
way
better
for
Abrahams
prayer
.
Though
the
Church
of
God
out
of
common
Charity
,
prays
for
all
men
;
yet
more
especially
for
her
Members
,
for
whom
she
can
plead
Gods
Covenant
.
And
thus
Infants
by
their
baptism
being
declared
Members
of
the
Church
,
and
within
the
Covenant
,
are
in
a
greater
probability
of
reaping
benefit
by
the
Prayers
of
Gods
People
,
than
if
they
are
supposed
to
be
without
the
Covenant
.
So
likewise
upon
our
Principles
,
Christian
Parents
have
stronger
Pleas
to
urge
with
God
in
Prayer
,
on
the
behalf
of
their
Children
,
than
they
of
contrary
Principles
can
have
.
They
can
pray
for
their
Children
,
only
as
they
may
pray
for
Heathens
,
while
they
suppose
them
out
of
the
Covenant
.
Now
see
the
difference
of
these
two
States
,
Isa.
63.19
.
We
are
thine
,
—
they
are
not
called
by
thy
Name
.
So
we
can
pray
for
our
Children
upon
better
grounds
,
Lord
,
bless
them
,
own
them
,
they
are
thine
.
When
our
Opposites
deny
themselves
this
Plea
,
and
instead
of
it
must
pray
God
to
pity
them
,
though
they
are
not
called
by
his
Name
.
2.
Infant-baptism
lays
a
stronger
Obligation
upon
Parents
to
bring
up
their
Children
in
the
Knowledge
,
Nurture
,
and
Admonition
of
the
Lord
.
And
how
many
have
cause
to
bless
God
for
the
Priviledge
of
good
Education
?
And
how
strong
a
Motive
is
this
,
to
Excite
and
Quicken
Godly
Parents
to
their
Duty
,
in
the
Religious
Education
of
their
Children
,
to
consider
Gods
special
Interest
in
them
,
their
solemn
devoting
of
them
to
his
Service
,
and
solemn
promise
to
Train
them
up
for
him
?
Yea
,
many
from
the
meer
workings
of
Natural
Conscience
,
hereupon
have
shewn
some
Care
,
that
their
Children
might
be
Instructed
in
the
Principles
of
Religion
,
whereby
the
Knowledge
of
Christ
and
Christianity
,
is
further
spread
.
3.
Infant-baptism
also
lays
a
special
Obligation
upon
Children
,
to
acquaint
themselves
with
the
Terms
,
and
Tenour
of
that
Covenant
,
their
Parents
have
engaged
them
in
.
And
so
it
is
a
special
means
to
continue
the
Covenant-Relation
betwixt
God
,
and
his
Peoples
Seed
.
Parents
being
hereby
obliged
to
Catechise
,
Instruct
Children
,
and
Teach
them
their
Duty
,
and
to
bring
them
to
the
Means
,
the
Word
and
Ordinances
of
Christ
;
and
Children
being
obliged
to
receive
such
Instructions
,
and
to
attend
upon
the
Word
,
and
Ordinances
,
and
apply
themselves
to
the
Service
of
Christ
,
whereunto
they
have
been
Devoted
.
And
herein
Gods
preventing
Love
and
Mercy
towards
our
Children
is
seen
,
that
he
would
not
have
them
left
to
their
own
choice
,
whom
they
would
serve
,
any
more
than
the
Seed
of
his
People
of
Old
;
and
that
as
they
could
never
have
chosen
better
for
themselves
,
so
the
sence
of
their
baptismal
Covenant
might
prevail
with
them
,
as
soon
as
they
come
to
any
understanding
,
and
will
of
their
own
,
to
serve
the
God
of
their
Fathers
;
to
set
forward
in
the
good
and
right
Way
,
wherein
they
should
go
,
betimes
before
they
are
sinfully
Habituated
in
any
other
Course
.
4.
Infant-baptism
carrieth
in
it
the
clearest
Evidence
of
our
miserable
,
sinful
,
and
corrupt
Estate
by
Nature
,
and
of
the
need
there
is
(
in
respect
of
Original
corruption
)
both
of
the
Blood
of
Christ
,
to
take
off
the
Guilt
,
and
of
the
Spirit
of
Grace
,
to
free
our
souls
from
the
power
of
Corruption
.
And
thus
it
hath
a
direct
tendency
towards
a
deep
Humiliation
,
and
sound
Conversion
,
as
soon
as
Children
are
of
Capacity
to
reflect
upon
it
.
If
baptism
was
only
Administred
to
persons
of
adult
age
,
though
it
denotes
thus
much
,
that
they
are
sinful
,
unclean
Creatures
(
considered
in
themselves
)
such
as
have
need
of
washing
;
yet
it
would
not
point
at
Original
Corruption
,
as
Infant-baptism
doth
;
for
they
might
be
accounted
sinners
by
practice
,
without
being
acknowledged
sinful
by
Nature
.
As
we
know
,
many
who
have
been
against
Infant-baptism
,
have
denied
Original
sin
.
5.
Infant-baptism
is
a
more
visible
Character
,
and
Expression
of
Gods
Free-grace
,
the
subject
being
purely
passive
.
It
may
seem
strange
,
that
God
should
this
way
hold
forth
his
Free-Grace
under
the
Old
Testament
,
providing
an
Ordinance
of
which
Infants
were
capable
,
and
make
no
such
provision
under
the
Gospel
.
6.
Infant-baptism
engageth
us
against
sin
,
as
a
vowed
Enemy
for
ever
.
As
Israel
was
to
have
War
with
Amalek
for
ever
:
So
are
we
ever
to
resolve
,
and
strive
against
sin
,
and
seek
the
utter
Extirpation
of
it
.
That
we
were
false
to
Christ
,
and
lived
in
the
Violation
of
our
Baptismal
Covenant
,
all
that
while
we
served
sin
:
The
remembrance
and
consideration
thereof
,
is
a
means
to
further
the
Humiliation
of
many
gracious
hearts
for
sins
past
,
as
a
means
to
quicken
them
to
greater
watchfulness
and
resolvedness
against
sin
for
the
time
to
come
.
Here
methinks
it
is
worth
noticing
,
what
one
says
,
Ep.
Ded.
to
Mr.
Fords
practical
use
of
Infant-Baptism
.
p.
5.
Though
it
may
in
some
cases
be
granted
,
that
an
Ordinance
administred
with
some
considerable
circumstantial
Irregularities
,
may
sanctifie
;
yet
that
those
Irregularities
themselves
should
be
the
Channels
of
Sanctifying
Grace
,
it
is
not
easily
imaginable
.
Now
this
is
the
case
of
Infant-baptism
.
Many
holy
men
of
many
Ages
,
have
found
their
hearts
Warmed
,
and
Quickned
in
the
Exercise
of
Faith
,
Repentance
,
Love
,
Thankfulness
,
restrained
from
sin
,
excited
to
duty
,
by
the
consideration
(
not
only
of
Baptism
,
and
the
Personal
Covenant
therein
Sealed
,
but
also
)
of
Infant-Baptism
under
that
Circumstance
,
and
the
Covenant
of
Ancestors
,
the
Foundation
of
that
Administration
.
7.
Infant-baptism
affords
much
Comfort
and
Encouragement
to
believing
Parents
,
in
reference
to
their
seed
.
It
may
well
rejoyce
the
heart
of
a
Christian
Parent
,
to
see
his
Childes
baptism
a
token
of
Gods
good
Will
towards
it
,
Sealing
his
Covenant
with
it
.
And
take
away
the
grounds
of
Infant-baptism
,
and
what
ground
hath
a
Believer
to
hope
of
the
salvation
of
his
Child
dying
in
Infancy
,
more
than
to
hope
of
the
salvation
of
the
Child
of
any
Heathen
or
Infidel
?
Infants
are
not
saved
upon
account
of
Native
Innocency
,
(
though
they
are
innocent
in
respect
of
Actual
Transgression
,
yet
are
they
Guilty
in
respect
of
Natural
inherent
Corruption
)
but
Infants
that
are
saved
,
are
saved
upon
the
account
of
Christ
:
And
if
saved
by
Christ
,
then
Interested
in
him
:
And
if
Interested
in
him
,
by
what
Covenant
?
I
know
no
other
but
that
,
where
God
promiseth
to
be
the
God
of
a
Believer
,
and
of
his
seed
,
that
can
give
us
hopes
of
the
salvation
of
our
Children
,
dying
in
Infancy
.
No
other
Covenant
,
that
I
can
find
in
Scripture
,
to
make
over
Christ
and
his
saving
Benefits
to
Infants
.
But
now
God
promising
to
be
a
God
to
the
seed
of
believers
,
and
sealing
this
in
their
Baptism
,
such
of
them
as
die
Infants
,
and
so
no
ways
revoke
or
violate
the
Covenant
by
any
Act
or
Deed
of
theirs
,
we
have
good
ground
to
conclude
that
they
are
saved
:
as
Christ
said
,
Of
such
is
the
Kingdom
of
Heaven
.
These
being
in
Covenant
,
and
not
breaking
Covenant
with
God
,
it
is
not
to
be
thought
,
that
God
will
break
Covenant
with
them
.
Again
,
hence
godly
Parents
may
be
encouraged
,
in
reference
to
their
living
Issue
.
Since
God
hath
taken
them
into
Covenant
,
there
is
more
hope
,
that
God
may
have
special
Covenant-blessings
in
store
for
them
,
than
there
is
of
such
as
are
out
of
Covenant
.
And
if
Parents
and
Children
were
Diligent
,
and
Faithful
in
doing
their
part
,
we
might
see
then
,
it
should
not
stick
at
Him
,
the
Lord
would
not
fail
to
do
His
part
.
See
Gen.
18.19
.
8.
Infant-baptism
(
engaging
the
seed
of
professed
Christians
to
the
embracing
and
professing
of
Christianity
)
hath
been
one
great
means
to
enlarge
the
Visible
Church
,
and
Kingdom
of
Christ
.
A
means
to
preserve
the
Christian
Religion
,
and
propagate
it
to
many
,
that
otherwise
were
likely
never
to
have
come
so
far
,
as
to
an
outward
owning
and
profession
of
it
.
It
is
not
so
easie
to
draw
persons
to
a
renouncing
of
Christ
and
Christianity
,
who
have
been
engaged
to
a
Profession
of
it
from
their
very
Infancy
;
as
it
would
have
been
to
have
kept
many
such
from
owning
it
at
all
,
had
they
been
left
to
themselves
,
till
they
were
grown
up
,
then
to
chuse
for
themselves
.
I
hope
,
there
are
none
of
us
,
so
senceless
,
as
not
to
acknowledge
it
a
priviledge
,
to
live
in
a
Land
,
where
Christ
is
generally
owned
by
an
open
,
outward
profession
;
rather
than
to
Live
among
Jews
,
Turks
,
or
Pagans
,
that
are
Enemies
to
the
very
Name
of
Christ
.
You
may
see
more
of
this
Nature
in
Mr.
Fords
,
practical
Use
of
Infant-baptism
.
Object
.
4.
They
Object
,
that
Infant-baptism
is
followed
with
Mischiefs
,
attended
with
very
evil
Consequences
;
bringing
in
false
Matter
into
the
Church
,
and
Deforming
her
with
so
many
Rotten
Members
,
Ignorant
,
and
Scandalous
Persons
,
as
many
of
those
prove
,
who
were
Baptized
in
Infancy
.
Answ.
1.
They
might
with
as
good
Reason
bring
in
the
like
Charge
against
Infant-Circumcision
.
Now
would
not
that
be
to
charge
God
foolishly
?
And
shall
a
man
be
more
pure
than
his
Maker
?
2.
Were
there
no
Rotten
Members
among
all
those
whom
John
Baptized
?
Mat.
3.
No
Rotten
Members
among
them
of
Samaria
,
Baptized
by
Phillip
?
Acts
8.
No
Rotten
Members
in
the
Church
of
Corinth
,
Galatia
,
and
other
Churches
,
we
read
of
planted
by
the
Apostles
themselves
?
3.
Are
there
no
Rotten
Members
that
they
take
in
?
No
Hypocrites
?
None
of
corrupt
Principles
?
4.
Infant-Baptism
is
neither
a
cause
of
Ignorance
,
nor
of
Profaneness
,
but
an
Engagement
upon
all
that
have
been
partakers
of
it
,
to
Learn
the
Doctrine
of
Christ
,
and
live
according
to
his
Laws
.
And
however
Infants
may
prove
afterwards
,
yet
when
they
are
admitted
to
Baptism
,
they
are
free
from
all
culpable
Ignorance
,
not
guilty
of
Hypocrisie
,
nor
to
be
charged
with
any
Actual
sin
.
5.
The
true
cause
of
these
Mischiefs
is
Parents
neglect
of
their
Duty
,
of
Instructing
and
Training
up
Children
as
they
ought
;
or
want
of
the
due
Exercise
of
Church-Discipline
,
and
Censures
.
And
so
they
might
be
prevented
,
or
removed
by
other
wayes
and
means
,
than
denying
Infant-baptism
.
And
if
any
that
are
Parents
think
they
have
done
enough
,
in
having
brought
their
Children
to
be
Baptized
;
or
any
Person
thinks
,
he
is
a
good
Christian
,
because
he
is
baptized
,
they
have
not
Learnt
so
of
us
.
More
I
would
have
said
to
this
,
because
it
is
taking
with
some
well-meaning
Souls
;
but
I
had
rather
refer
you
to
what
Mr.
Baxter
hath
written
of
Infant-baptism
,
pag.
117.
&c.
Object
.
5.
They
Object
,
that
Baptism
being
Administred
to
one
in
Infancy
,
he
hath
no
way
to
be
certain
,
that
he
was
Baptized
,
but
must
take
it
upon
trust
from
others
.
And
in
this
respect
there
is
more
to
be
said
for
Infant-Circumcision
,
because
that
left
a
Mark
and
Character
,
whereby
it
might
be
known
,
such
were
Circumcised
.
Answ.
1.
Circumcision
was
used
amongst
others
,
besides
the
Jews
;
some
that
were
Idolaters
,
and
Heathens
,
took
up
this
Rite
;
though
to
them
it
was
not
the
Ordinance
of
Circumcision
,
or
a
Sign
of
Gods
Covenant
.
And
it
was
possible
for
the
Jews
to
be
sometimes
taken
Captive
by
these
,
and
their
Children
to
be
Circumcised
with
their
Mock-Circumcision
.
Now
look
how
the
Jews
might
be
satisfied
,
that
they
had
the
true
Circumcision
,
and
●n
the
like
way
our
Children
may
be
certified
of
their
Baptism
.
2.
How
was
Paul
certified
,
that
he
was
Circumcised
the
eighth
day
,
Phil.
3.5
.
Surely
,
he
could
●ot
remember
it
?
Only
it
was
so
testified
by
others
,
And
the
same
way
may
our
Children
be
certified
of
their
Baptism
in
Infancy
.
3.
What
assurance
can
they
that
are
Rebaptized
have
,
that
their
later
baptism
was
right
?
I
suppose
the
words
[
I
baptize
thee
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
]
are
pronounced
as
they
are
Plunging
into
the
Water
;
at
which
time
it
is
not
possible
they
should
hear
,
and
attend
to
them
.
How
do
they
know
in
whose
Name
they
were
baptized
?
Must
not
they
also
take
it
upon
trust
,
that
they
were
Baptized
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
;
which
the
By-standers
sometimes
could
not
hear
distinctly
.
4.
Why
may
we
not
as
well
be
certified
of
our
Baptism
in
Infancy
by
a
Register
,
as
of
our
Birth
?
They
that
will
question
what
is
so
Recorded
,
may
as
well
question
their
Christian
Names
,
and
so
feat
to
claim
any
Earthly
Inheritances
,
Portions
,
or
Legacies
under
those
Names
.
Further
,
some
of
them
will
plead
Antiquity
:
but
how
vainly
and
groundlessly
,
some
of
ours
have
shewn
.
I
cannot
but
wonder
H.
D.
should
make
such
a
Flourish
with
the
Citations
he
meets
with
in
The
plain
and
well
grounded
Treatise
concerning
Baptism
,
(
falsly
so
called
)
without
taking
any
notice
of
Mr.
Colbet's
answer
thereunto
.
The
Pelagians
(
though
bold
enough
,
yet
)
had
not
so
great
a
stock
of
Confidence
,
De
peccat
.
Mer.
&
Remiss
.
l.
1.
c.
26.
(
as
Augustine
observes
)
who
never
durst
deny
the
baptism
of
Infants
,
because
they
saw
,
they
must
too
openly
have
Clashed
with
the
whole
Church
.
Certainly
,
if
those
antient
Hereticks
could
have
found
any
fair
pretence
from
Antiquity
to
have
opposed
Infant-baptism
,
since
it
would
have
made
so
much
for
their
purpose
,
they
would
have
thought
their
Labour
here
well
bestowed
.
Object
.
Last
,
One
Objection
more
,
that
must
not
be
passed
by
,
is
,
That
we
have
changed
the
antient
Rite
and
Ceremony
of
Dipping
.
This
some
make
so
Essential
and
Necessary
to
true
Baptism
,
that
they
hold
our
Baptism
no
more
Baptism
,
than
it
would
have
been
Circumcision
;
if
instead
of
Cutting
off
the
Foreskin
,
they
had
only
pared
their
Nails
.
Now
,
1.
They
argue
for
the
Necessity
of
Dipping
,
from
the
Notation
of
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
they
will
have
only
to
signifie
Dipping
,
or
Plunging
into
Water
.
Answ.
But
if
it
could
be
proved
that
the
word
[
Baptize
]
primarily
signifieth
to
Dip
,
Plunge
,
or
Cover
all
over
;
yet
the
Scripture-use
of
the
word
is
against
them
.
This
is
plain
from
Many
Texts
which
are
ordinarily
produced
,
Mark
7.4
.
Except
they
wash
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
They
Eat
not
.
I
hope
they
do
not
Imagine
,
that
the
Pharisees
Dipt
themselves
every
time
they
went
to
Meat
.
So
the
word
is
used
to
signifie
any
way
of
Washing
,
and
not
only
that
of
Dipping
.
And
whereas
they
use
to
oppose
[
Baptizing
]
to
Rantizing
,
or
Sprinkling
;
yet
the
Scripture
useth
them
promiscuously
:
In
the
Language
of
the
Holy
Ghost
,
Sprinkling
is
sometimes
called
Baptism
,
Heb.
9.10
.
We
read
of
diverse
Washings
,
in
the
Greek
it
is
Baptismes
.
Where
some
of
those
Washings
spoken
of
,
were
by
way
of
Sprinkling
,
ver.
13
,
19
,
21.
Numb.
8.7
.
and
19.17
,
18.
And
whether
is
more
proper
to
the
place
,
diverse
kinds
of
Dipping
,
or
diverse
kinds
of
Washing
and
Purifying
?
So
we
read
of
the
Israelites
being
Baptized
in
the
Cloud
,
and
in
the
Sea
,
1
Cor.
10.2
.
Were
they
Dipped
in
the
Cloud
?
No
,
but
Be-dewed
,
or
lightly
Washed
,
as
men
are
in
a
shower
of
Rain
.
Were
they
Dipped
in
the
Sea
?
No
certainly
,
not
the
Israelites
,
but
the
Egyptians
were
Dipped
,
Plunged
in
the
Sea
,
Exod.
15.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Demersi
fuerunt
ceu
plumbum
in
aquâ
,
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vid.
Bez.
in
Mat.
3.11
.
differt
à
verbo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
is
of
a
milder
signification
,
that
there
is
no
reason
they
should
put
so
great
an
Emphasis
in
it
.
Again
,
Rev.
19.13
.
We
read
of
Christ
that
he
was
Cloathed
in
a
Vesture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dipt
in
blood
,
says
our
Translation
.
But
it
hath
reference
to
Isa.
63.1
,
2
,
3.
where
it
is
[
Garments
sprinkled
with
blood
.
]
As
that
must
be
the
meaning
.
As
the
Expression
is
taken
from
great
Warriours
,
returning
from
the
Slaughter
of
their
Enemies
,
who
do
not
use
to
Dip
their
Garments
in
the
blood
of
the
Slain
;
though
they
have
oft
their
Garments
besprinkled
with
blood
.
By
this
time
I
hope
you
may
see
,
their
Dipping
is
grounded
on
such
a
Criticism
,
as
will
not
hold
water
.
2.
They
argue
from
Primitive
practice
,
the
manner
of
baptizing
used
,
when
the
Ordinance
of
baptism
was
first
set
up
.
Answ.
1.
But
first
the
Texts
of
Scripture
they
bring
to
prove
it
,
if
well
looked
into
,
are
no
cogent
Proofs
of
it
.
The
phrase
of
baptizing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mark
3.11
.
will
not
necessarily
infer
Dipping
.
The
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
[
with
]
as
well
as
[
in
,
]
Mat.
5.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
With
what
shall
it
be
salted
.
So
we
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
3.11
.
Whether
is
more
consonant
to
Scripture-phrase
,
to
say
,
he
shall
Dip
you
in
the
Spirit
;
or
to
say
,
he
shall
Pour
the
Spirit
on
you
?
So
that
phrase
seemeth
to
be
more
against
Dipping
,
than
for
it
.
Another
Text
they
urge
,
is
Mat.
13.16
.
Jesus
when
he
was
baptized
,
went
up
straightway
out
of
the
water
:
but
in
the
Greek
it
is
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
went
up
[
from
]
not
[
out
of
]
the
water
.
Another
Text
which
they
think
very
considerable
for
their
purpose
,
is
John
3.23
.
John
baptized
in
Aenon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
many
waters
were
there
.
The
Text
proves
not
the
waters
of
such
depth
,
as
was
convenient
for
Dipping
;
though
here
was
a
conveniency
,
when
great
Multitudes
came
to
John's
baptism
,
that
he
and
his
Disciples
might
be
employed
together
.
The
word
Aenon
signifies
no
more
than
Fonticulus
,
a
little
Spring
,
or
Rivulet
.
And
they
tell
us
,
it
was
a
small
Brook
indeed
,
which
one
might
almost
stride
over
;
though
of
no
small
account
in
that
hot
Countrey
,
where
water
was
so
scarce
.
Another
Text
they
stand
much
upon
,
is
Acts
8.38
.
which
if
it
will
prove
,
that
Phillip
Dipped
the
Eunuch
,
it
will
prove
also
that
he
Dipped
himself
:
For
it
is
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
they
both
went
down
unto
the
water
.
The
proposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
,
may
as
well
be
rendred
[
to
]
and
[
from
]
as
by
[
into
]
and
[
out
of
:
]
No
wonder
,
Philip
is
said
to
go
down
to
,
and
come
up
from
the
water
,
(
ver.
39.
)
The
water
Running
in
the
Valleys
,
and
that
being
a
Land
of
Hills
and
Valleys
,
Deut.
11.11
.
2.
They
have
little
to
say
,
to
those
Instances
,
which
some
of
ours
produce
of
Persons
baptized
,
and
no
probability
of
their
being
Dipt
.
As
we
read
of
Three
Thousand
baptized
in
a
day
,
Acts
2.41
.
Yea
,
in
part
of
a
day
.
(
Compare
ver.
15.
with
41.
)
When
so
few
hands
were
to
be
employed
,
it
would
seem
passing
strange
,
that
they
should
Dip
so
many
as
Three
Thousand
,
taking
them
one
by
one
,
in
part
of
a
day
,
(
as
one
part
of
the
day
was
spent
before
the
Company
met
,
and
a
further
part
of
it
was
spent
in
Peters
Sermon
,
by
which
they
were
Converted
.
)
Now
had
they
been
baptized
in
their
way
,
it
would
scarce
have
been
the
work
of
a
day
or
two
.
Again
,
if
they
were
Dipt
,
they
were
either
Dipt
Naked
,
or
in
their
Cloaths
.
If
Naked
,
then
they
might
all
have
seemed
full
of
new
Wine
indeed
.
If
Davids
servants
were
ashamed
,
when
Hanun
cut
off
their
Garments
to
the
Middle
,
(
2
Sam.
10.4
.
)
What
matter
of
shame
had
it
been
,
if
all
these
had
been
stript
Naked
?
And
what
reproach
would
this
have
brought
upon
the
way
of
Christianity
?
If
in
their
Cloaths
,
such
Dipping
would
have
been
a
Washing
of
their
Cloaths
,
rather
than
of
themselves
.
So
the
Cloaths
had
been
baptized
immediately
,
and
primarily
,
and
the
Body
only
consequently
,
and
secondarily
.
Thus
indeed
their
Bodies
might
be
wet
,
but
not
properly
washed
.
So
likewise
some
parts
of
the
body
might
have
been
untouched
,
And
then
how
would
such
Dipping
hold
forth
a
being
Sanctified
throughout
.
Again
,
when
Paul
was
weak
after
three
dayes
Fasting
,
Ananias
comes
to
him
in
the
House
of
Judas
,
and
baptized
him
.
And
afterwards
receiving
Meat
he
was
strengthened
,
Acts
9.9
,
18
,
19.
What
Evidence
or
Probability
can
they
shew
,
that
Paul
in
that
weak
condition
he
was
in
,
was
taken
out
to
a
River
,
or
Plunged
into
cold
water
,
which
might
in
an
ordinary
way
have
destroyed
him
?
The
old
Rule
[
I
will
have
Mercy
and
not
Sacrifice
,
]
approved
by
Christ
himself
,
Mat.
12.7
.
may
satisfie
us
,
that
either
it
was
not
Pauls
duty
(
pro
hic
&
nunc
)
to
be
baptized
,
or
that
Plunging
the
body
into
water
was
not
then
held
indispensibly
necessary
,
and
essential
to
Baptism
.
Again
,
we
read
,
the
Jailor
and
his
Houshold
were
baptized
in
the
Night
.
Had
the
Jailor
a
Pond
,
or
River
in
his
House
?
Or
if
he
was
so
well
stored
with
water
laid
in
,
as
might
suffice
to
Dip
or
Plung
them
into
;
yet
would
it
be
pure
enough
for
those
that
came
last
,
when
others
had
been
washed
in
it
before
?
We
know
sometimes
they
Argue
from
that
Expression
of
[
Bodies
washed
with
pure
water
,
]
Heb.
10.22
.
(
3.
)
Had
it
been
never
so
clear
and
manifest
,
that
in
those
Hotter
Countreys
,
Baptism
was
Administred
in
the
way
of
Dipping
;
there
is
more
to
be
pleaded
for
it
,
than
for
this
Practice
in
such
a
cold
Climate
as
ours
,
where
it
would
be
to
cross
other
Scripture-Rules
.
As
Mr.
Baxter
conceives
,
that
The
Practice
sprung
up
in
the
Hotter
Countreys
,
where
Custome
had
Taught
them
to
go
almost
half
Naked
,
in
comparison
of
us
,
and
therefore
it
was
there
more
Civil
,
or
less
Immodest
,
and
less
Dangerous
to
their
Lives
.
But
what
he
hath
written
of
this
Practice
in
our
Circumstances
,
pag.
134.
to
138.
deserves
to
be
well
weighed
.
So
far
as
I
am
able
to
judge
,
he
there
clearly
proves
,
that
our
Dippers
break
the
Commandment
of
God
,
to
follow
their
Tradition
.
3.
They
argue
from
the
Nature
of
Baptism
,
and
the
Analogy
and
Resemblance
betwixt
Dipping
,
and
Christs
Burial
,
or
our
burial
with
Christ
,
held
forth
in
baptism
,
Rom.
6.4
.
And
on
this
,
the
wisest
of
them
lay
the
greatest
stress
:
To
overthrow
this
,
is
to
overthrow
their
greatest
strength
.
Answ.
1.
Whereas
one
of
them
makes
Dipping
the
very
Form
of
Baptism
:
If
it
were
so
,
then
(
for
as
much
as
Forma
dat
esse
rei
)
whensoever
persons
are
Dipt
,
(
as
some
are
for
Punishment
)
or
Dip
and
Douse
themselves
,
(
as
some
do
for
Pleasure
)
this
should
be
the
Ordinance
of
Baptism
,
here
being
the
true
Form
of
baptism
.
2.
It
is
not
the
Measure
and
Quantity
,
but
the
Quality
,
or
Vse
of
water
,
that
is
Representative
,
and
Significative
(
by
Christs
Institution
)
in
Baptism
.
For
my
part
,
I
should
not
dare
to
make
the
Action
of
Dipping
,
or
Sprinkling
,
or
(
which
we
generally
use
)
Pouring
on
of
water
a
Sacramental
,
without
clearer
Evidence
of
Scripture
,
than
I
could
ever
yet
see
produced
.
As
in
the
Lords
Supper
,
Christ
hath
appointed
Bread
and
Wine
,
without
determining
how
much
of
these
each
Communicant
should
take
:
So
in
Baptism
,
he
hath
appointed
water
to
be
used
(
to
signifie
the
Cleansing
virtue
and
Efficacy
of
his
Blood
and
Spirit
)
without
determining
the
quantity
of
water
,
or
the
manner
how
it
should
be
applied
,
whether
by
Immersion
,
Aspersion
,
or
Superfusion
.
3.
If
because
Dipping
best
Representeth
the
Burial
of
Christ
,
&c.
therefore
we
must
be
for
Dipping
upon
any
Terms
,
and
account
that
no
Baptism
,
which
is
not
this
way
Administred
;
I
doubt
this
way
of
Arguing
hath
a
Reach
,
quite
beyond
the
Intention
of
them
that
use
,
and
urge
it
.
They
that
are
so
Zealous
for
Dipping
,
to
hold
forth
their
being
Buried
with
Christ
,
by
a
parity
of
Reason
should
as
well
be
for
Crossing
,
to
hold
forth
their
being
Crucified
with
Christ
.
Whereas
they
Insist
so
much
on
Rom.
6.4
.
We
are
buried
with
him
by
Baptism
:
In
the
two
next
verses
,
the
Apostle
speaks
of
being
Planted
together
in
the
likeness
of
his
Death
;
and
of
the
Old
Man
being
Crucified
with
him
,
(
ver.
5
,
6.
)
Now
might
they
not
from
hence
Argue
as
well
for
Crossing
all
that
were
Baptized
,
as
holding
forth
the
likeness
of
Christs
Death
more
clearly
,
than
Dipping
only
doth
?
Only
they
should
be
for
Crossing
first
.
and
Dipping
after
that
;
as
the
Crucifixion
and
Death
of
Christ
preceded
his
Burial
,
and
as
men
use
not
to
be
buried
before
they
are
dead
.
So
might
not
others
plead
as
well
for
the
White
Garment
,
as
holding
forth
that
Purity
and
Holiness
Christians
are
called
,
and
obliged
unto
?
So
might
they
not
in
like
manner
Argue
for
the
Ministers
Breaking
and
Giving
to
every
Communicant
a
whole
Loaf
,
more
clearly
to
hold
forth
such
an
ones
duty
to
take
whole
Christ
,
and
the
Priviledge
of
very
worthy
Receiver
,
that
he
is
Interested
in
whole
Christ
?
And
might
they
not
as
well
contend
for
every
ones
taking
their
full
of
Bread
and
Wine
,
in
the
Lords
Supper
,
to
hold
forth
in
a
plain
and
Lively
manner
,
that
plentiful
Provision
which
is
made
for
Souls
in
Christ
;
and
that
one
Christ
is
enough
to
fill
us
all
:
According
to
the
Invitation
,
Eat
,
O
Friends
,
Drink
,
yea
,
Drink
abundantly
,
O
Beloved
.
By
this
way
of
Arguing
,
might
not
men
soon
bring
into
that
part
of
Gods
solemn
Worship
,
as
great
Disorders
as
ever
were
in
the
Church
of
Corinth
?
So
likewise
should
they
not
as
well
plead
for
the
use
of
Musical
Instruments
in
singing
of
Psalmes
,
as
from
the
proper
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
So
from
the
Nature
of
the
thing
,
it
fitly
setting
forth
the
Melody
we
should
make
in
our
hearts
to
the
Lord
,
(
Ephes.
5.19
)
But
further
,
may
not
others
as
well
Argue
for
Sprinkling
,
because
Baptism
is
to
signifie
the
Souls
being
cleansed
by
the
Blood
of
Christ
,
which
is
called
the
Blood
of
Sprinkling
,
Heb.
12.24
.
1
Pet.
1.2
.
And
the
Inward
Washing
,
which
the
Outward
Baptism
representeth
,
is
set
forth
under
the
Term
of
Sprinkling
,
or
(
as
they
call
it
)
Rantizing
,
Heb.
10.22
.
As
the
same
thing
was
shadowed
out
under
the
Law
by
Sprinkling
.
Or
may
one
not
say
(
as
Mr.
Cotton
)
that
Sprinkling
,
or
Pouring
on
water
,
where
water
is
applied
to
the
Body
,
sets
forth
in
a
more
lively
manner
,
the
Grace
of
Christ
in
washing
away
our
sins
,
than
Dipping
,
where
the
Body
is
applied
to
the
water
?
That
being
done
rather
by
applying
Christs
Blood
to
Us
,
than
by
applying
our selves
to
Christs
Blood
.
And
may
we
not
as
well
Argue
for
Baptizing
,
by
Pouring
on
water
(
which
we
generally
Practise
)
as
best
setting
forth
the
Communication
of
the
Spirit
,
promised
to
be
Poured
on
us
,
Joel
2.28
,
29.
Certainly
they
are
all
one
,
to
be
Baptized
with
the
Holy
Ghost
,
and
to
have
the
Spirit
poured
on
us
.
Thus
it
is
plain
,
that
their
Arguing
for
Dipping
from
Allusion
and
Analogy
,
hath
no
strength
,
or
Cogency
at
all
.
The
same
Argument
may
be
urged
against
them
.
As
they
decry
Baptizing
by
Sprinkling
(
which
I
think
few
or
none
amongst
us
use
)
or
Pouring
on
water
,
as
not
holding
forth
the
Burial
of
Christ
,
&c.
Others
have
the
like
Plea
against
Dipping
,
as
not
holding
forth
the
Sprinkling
of
the
Blood
of
Christ
,
and
Pouring
forth
of
his
Spirit
,
which
Baptism
is
as
well
to
signifie
.
Let
them
answer
here
for
themselves
,
and
they
will
answer
for
us
too
.
Here
I
shall
only
add
this
Note
,
That
whatsoever
Rite
be
used
in
Baptism
,
whether
theirs
,
or
that
which
we
hold
best
and
safest
in
our
Circumstances
,
being
Baptized
unto
Christ
;
it
must
needs
follow
,
that
we
are
Baptized
unto
his
Death
,
and
obliged
to
Conformity
to
him
;
and
to
improve
Christ
,
to
our
dying
more
and
more
unto
sin
,
and
rising
again
to
Newness
of
Life
.
And
thus
we
are
buried
with
Christ
by
Baptism
,
Baptism
serving
for
this
Use
and
End
,
to
hold
forth
our
Duty
and
Priviledge
(
if
Faithful
in
our
Baptismal
Covenant
)
of
being
made
Conformable
to
his
Death
.
As
for
the
Objections
against
Dipping
,
as
they
hold
it
necessary
for
all
Times
,
and
Places
,
they
are
not
so
weak
as
H.
D.
would
make
them
:
Who
says
thus
,
Treatise
of
Baptism
.
p.
252.
As
for
the
Cavils
of
Unseemliness
,
and
hazzarding
of
Health
to
the
weak
,
they
are
the
Fruits
of
Carnal
Wisdom
,
Unbelief
,
and
Shunning
of
the
Cross
,
&c.
But
,
Pag.
133.
in
Margen
.
1.
To
Baptize
Naked
,
he
grants
to
be
Abominable
,
and
consequently
is
it
not
unseemly
,
to
Baptize
persons
in
so
light
and
loose
an
Habit
,
as
is
next
to
Nakedness
.
They
are
for
Washing
all
and
every
part
,
as
the
whole
man
is
unclean
.
Pag.
250.
Now
must
it
not
be
a
very
loose
Attire
,
wherein
the
whole
body
,
and
every
part
may
be
washed
with
one
sudden
Plunge
,
at
first
Dash
?
If
there
be
no
Unseemliness
in
their
way
,
Why
do
they
ordinarily
chuse
the
Night
for
it
?
Baptism
being
solemnly
to
declare
ones
Admission
into
the
Visible
Church
,
the
more
publickly
and
openly
it
is
Administred
,
(
Caeteris
paribus
)
it
is
the
more
solemn
.
2.
It
cannot
be
denied
,
but
some
are
so
tender
,
that
they
can
scarce
look
into
the
Cold
Air
without
Hazzard
and
Prejudice
:
And
can
it
be
thought
,
that
there
is
no
Danger
in
casting
such
into
the
Water
?
Of
Infant
Baptism
.
p.
136.
As
Mr.
Baxter
hath
Noted
:
God
hath
not
appointed
Ordinances
in
his
Church
which
will
destroy
them
,
except
they
be
preserved
by
a
Miracle
;
for
then
it
were
a
Tying
himself
to
a
constant
working
of
Miracles
,
which
he
hath
not
done
,
except
the
Doctrine
of
Transubstantiation
be
true
.
3.
Add
this
,
as
Dipping
is
Hazzardous
in
cold
Countreys
,
so
it
is
scarce
Practicable
in
some
Hot
Countreys
.
How
many
Miles
may
one
Travel
in
some
places
,
ere
they
come
to
a
River
of
sufficient
Depth
for
this
purpose
?
Whereas
the
positive
Institutions
of
the
Gospel
are
usually
Commended
.
and
Prefered
to
the
Legal
Services
,
for
their
Easiness
;
their
way
would
make
Circumcision
less
Painful
,
Troublesome
,
and
Dangerous
than
Baptism
.
Some
may
think
,
I
have
Expatiated
too
far
here
:
But
is
there
not
a
cause
?
How
many
that
Unchurch
us
in
their
rash
Censures
,
and
will
have
no
Communion
with
us
in
other
the
undoubted
Ordinances
of
Jesus
Christ
,
because
we
maintain
our
Childrens
Interest
in
the
Covenant
,
and
Right
to
Baptism
,
the
Initiating
Sign
and
Seal
of
it
?
What
a
sad
Snare
is
the
way
of
Anabaptism
to
many
well-meaning
,
but
mistaken
Souls
?
If
so
deep
Censuring
of
their
Brethren
,
and
Separating
from
all
the
Churches
of
Christ
,
that
are
not
of
their
way
,
as
the
strictest
,
and
the
most
of
them
do
,
be
the
way
of
Christ
;
Then
Christ
would
seem
to
be
against
Himself
,
and
then
how
should
his
Kingdom
stand
?
Whether
their
way
be
not
Injurious
to
the
Churches
Peace
,
to
the
Comfort
of
Christian
Parents
,
and
Prejudicial
to
Christs
Interest
in
the
World
;
let
the
Sober-minded
judge
.
Whether
the
Engaging
of
a
Christians
Children
from
their
Infancy
,
to
the
Entertainment
and
Profession
of
Christianity
,
and
engaging
Christian
Parents
to
Train
up
their
Children
in
such
a
way
;
or
leaving
both
Parent
and
Child
Free
,
and
Uningaged
here
,
which
of
these
ways
hath
the
more
direct
Tendancy
to
bring
in
Ignorance
,
and
Irreligion
;
Let
any
,
but
such
as
are
strangely
prepossessed
,
and
prejudiced
judge
.
Now
you
that
are
satisfied
in
the
point
of
Infant-baptism
,
account
it
not
enough
to
own
it
,
or
that
you
may
be
able
to
Plead
for
it
;
but
see
that
your
Practice
be
such
as
may
bring
Credit
and
Commendation
to
it
.
It
is
a
woful
Solecism
,
yet
too
Common
,
for
men
to
be
Zealous
for
Infant-baptisin
,
and
to
Glory
in
it
,
that
they
were
thus
Devoted
to
Christ
and
his
Service
,
in
their
Infancy
;
and
yet
really
to
Disown
it
again
,
and
Disgrace
it
in
their
Lives
.
How
should
we
fear
laying
such
an
Ordinance
of
Christs
under
Reproach
and
Contempt
?
Shall
we
scarce
have
patience
to
hear
others
Deny
,
or
Question
Infant-baptism
,
and
yet
by
our
unworthy
and
unsuitable
walking
,
make
it
stink
among
prejudiced
Minds
?
Not
to
give
up
your selves
to
the
Service
of
God
,
to
whom
ye
were
Devoted
in
Baptism
,
is
a
kind
of
Sacriledge
.
As
Calvin
says
,
Nec
specie
Sacriligii
carere
,
In
Rom.
12.1
.
si
ad
immunditiem
relabimur
:
Quoniam
id
nihil
aliud
est
quàm
rem
Sanctificatam
profanare
.
Again
,
Have
we
given
up
our
Children
to
God
,
and
Christ
in
Baptism
?
Let
us
Train
them
up
for
him
.
We
should
be
often
minding
them
of
what
we
have
done
for
them
;
and
that
as
they
come
to
have
a
Will
of
their
own
,
God
expects
they
Confirm
what
we
have
done
.
We
should
Instruct
,
and
warn
them
,
Charge
and
Command
them
to
keep
the
Way
of
the
Lord
;
go
before
them
in
an
holy
Example
,
and
do
all
we
can
to
help
them
forward
,
that
so
God
may
establish
his
Covenant
with
us
,
and
ours
.
Rom.
3.28
,
29.
He
is
not
a
Jew
,
which
is
one
(
only
)
outwardly
.
But
he
is
a
Jew
which
is
one
(
also
)
inwardly
,
&c.
Sect.
18.
PROP.
XVIII
.
They
who
are
also
Internally
in
Covenant
,
are
Priviledged
far
above
those
,
who
are
only
Externally
in
Covenant
.
THey
that
are
Internally
in
Covenant
,
have
an
Actual
right
to
the
greatest
Benefits
and
Blessings
of
the
Covenant
,
whereas
the
other
have
a
Right
only
Conditionally
,
viz.
If
they
perform
what
on
their
part
they
are
Engaged
unto
.
Surely
there
is
a
great
difference
,
between
a
Pardon
offered
,
and
a
Pardon
accepted
,
and
obtained
;
betwixt
Salvation
offered
upon
Condition
,
and
an
Actual
right
in
Salvation
,
as
having
the
Condition
,
to
which
it
is
promised
.
To
all
that
are
Outwardly
in
Covenanr
,
Remission
and
Salvation
are
promised
Conditionally
;
that
is
,
if
they
Believe
,
if
they
Repent
.
But
where
the
Condition
is
not
performed
,
the
Promise
cannot
be
pleaded
.
but
now
such
as
are
Internally
in
Covenant
,
having
the
Condition
,
have
an
Immediate
actual
Right
to
the
Blessings
promised
.
What
those
Covenant-blessings
are
,
you
heard
something
before
under
the
Thirteenth
Proposition
.
Jer.
32.40
.
I
will
make
an
everlasting
Covenant
with
them
,
I
will
put
my
fear
in
their
Hearts
,
that
they
shall
not
depart
from
me
.
Sect.
19.
PROP.
XIX
.
One
Special
Priviledge
of
those
who
are
Internally
in
Covenant
with
God
,
is
,
that
they
shall
never
totally
depart
from
God
,
or
fall
from
Grace
,
or
be
cast
out
of
Covenant
.
WHere
Special
Grace
hath
wrought
the
Candition
,
it
will
maintain
the
work
.
Where
Special
Grace
beginneth
,
it
will
finish
the
work
in
due
time
.
Thus
the
Faithful
,
as
they
have
an
Immediate
right
,
so
on
Indefeasable
right
to
the
great
Benefits
contained
in
the
Covenant
.
The
Remonstrants
hold
Grace
to
be
Vincible
,
both
in
Conversion
,
and
after
Conversion
.
Si
Deus
fidem
vi
irresistibili
quae
impediri
non
potest
,
non
efficit
,
neque
sustentat
:
As
they
.
And
we
know
their
meaning
,
when
they
deny
Vim
Gratiae
irresistibilem
;
that
when
God
had
done
all
that
belongs
to
Him
to
do
,
yet
mans
will
may
Frustrate
his
Grace
,
and
render
all
ineffectual
and
to
no
purpose
.
If
the
Saints
perseverance
be
not
certain
.
Then
,
(
1.
)
What
becomes
of
Gods
Decree
?
Here
they
will
say
,
that
God
Electeth
men
upon
fore-sight
of
Faith
,
and
Perseverance
,
not
unto
Faith
and
Perseverance
.
But
(
methinks
)
the
Scripture
teacheth
otherwise
,
Ephes.
1.4
.
Elected
,
to
be
Holy
:
Not
upon
Gods
Fore-sight
that
such
would
be
holy
.
Jam.
2.5
.
God
hath
chosen
the
Poor
of
this
world
Rich
in
Faith
,
and
Heirs
of
the
Kingdom
.
Chosen
,
not
because
Rich
in
Faith
;
but
to
be
Rich
in
Faith
:
As
they
were
Chosen
,
not
because
Heirs
of
the
Kingdom
;
but
to
be
Heirs
of
the
Kingdom
.
2
Thes.
2.13
.
Chosen
to
Salvation
,
through
sanctification
of
the
Spirit
,
and
belief
of
the
Truth
.
He
could
not
foresee
Sanctification
in
any
,
but
as
the
work
of
his
own
Spirit
:
He
could
not
foresee
Faith
in
any
,
but
as
his
own
Gift
.
(
Phil.
1.29
.
Tit.
1.1
.
)
Acts
13.48
.
As
many
as
were
Ordained
to
Eternal
Life
,
believed
.
Some
indeed
would
have
it
taken
thus
:
As
many
as
were
fitted
,
or
disposed
unto
Eternal
Life
,
believed
.
But
what
Disposition
,
or
Aptitude
unto
Eternal
Life
is
there
found
in
any
,
before
Faith
,
before
they
do
believe
?
Besides
,
the
word
is
(
Plusquam
perfecti
temporis
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ordinati
fuerant
:
As
many
as
had
been
ordained
to
Eternal
Life
.
Importing
a
previous
Ordination
rather
than
a
present
disposition
to
Faith
.
To
the
like
purpose
consult
what
our
Saviour
saith
,
John
6.37
,
39.
All
that
the
Father
giveth
me
,
shall
come
to
me
.
And
this
is
the
Fathers
will
,
that
of
all
which
he
hath
given
me
,
I
should
loose
nothing
;
but
should
raise
it
up
again
at
the
last
day
.
Raise
it
up
,
that
is
,
to
everlasting
Life
,
as
it
is
ver.
40.
Hence
it
is
plain
,
that
in
regard
of
Gods
Will
and
Purpose
,
all
the
Elect
shall
certainly
come
to
Christ
,
and
be
kept
by
him
to
everlasting
Life
.
And
so
much
is
implied
in
that
speech
of
his
,
Mat.
24.24
.
Insomuch
that
(
if
it
were
possible
)
they
would
deceive
the
very
Elect.
It
is
impossible
that
false
Christs
should
deceive
the
Elect.
Though
in
themselves
they
are
liable
to
Deception
,
as
well
as
others
;
yet
being
Elect
,
God
hath
a
special
care
of
them
,
and
they
are
the
special
charge
of
Christ
,
and
the
holy
Spirit
of
Truth
;
for
which
cause
it
is
not
possible
they
should
be
finally
deceived
,
and
drawn
away
from
Christ
,
and
Fundamental
Truth
.
And
may
we
not
gather
as
much
from
Rom.
8.28
.
All
things
work
together
for
good
,
to
them
who
are
the
called
according
to
his
purpose
.
How
will
this
hold
true
,
and
yet
they
may
fall
into
the
greatest
of
Evils
,
both
Sinful
,
and
Penal
,
Apostacy
,
and
Perdition
.
And
ver.
30.
Whom
he
did
predestinate
,
them
he
also
called
:
And
whom
he
called
,
them
he
also
justified
:
and
whom
he
justified
,
them
he
also
glorified
.
They
that
can
prove
their
Election
by
their
effectual
Vocation
,
may
thence
conclude
their
present
Justification
,
and
their
future
Glorification
.
Though
the
former
of
these
Texts
should
make
nothing
against
those
,
who
grant
the
certain
Perseverance
of
the
Elect
as
such
,
but
not
of
all
the
Justified
,
or
Sanctified
;
(
supposing
there
are
some
such
,
who
are
not
Elect
)
yet
this
last
Scripture
clearly
Determines
that
all
that
are
called
,
that
is
,
effectually
called
(
and
so
Sanctified
)
and
Justified
,
are
or
shall
be
Glorified
,
and
Consequently
must
needs
Persevere
.
(
2.
)
What
becomes
of
Divine
Promises
,
that
look
this
way
,
if
the
Faithful
do
not
certainly
Persevere
?
Is
not
Gods
Promise
good
Security
?
Jer.
32.40
.
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
depart
from
me
.
Here
we
see
Persevering-Grace
is
a
Gift
,
which
God
hath
promised
.
And
they
in
whose
hearts
God
putteth
his
Fear
,
they
shall
fear
him
for
ever
,
(
ver.
39.
)
they
shall
not
depart
from
him
.
It
is
Evident
,
and
Undeniable
,
that
this
is
here
promised
.
Now
it
is
promised
either
Absolutely
,
or
Conditionally
.
If
absolutely
,
then
it
inevitably
follows
,
that
they
must
continue
in
his
Fear
,
and
never
depart
from
Him
;
Or
else
where
were
his
Truth
and
Faithfulness
?
If
Conditionally
,
Then
what
is
the
Condition
?
Can
we
understand
it
thus
,
I
will
put
my
fear
into
their
hearts
,
that
they
shall
not
depart
from
me
:
If
there
will
be
to
continue
to
fear
me
,
if
their
will
be
not
to
depart
?
But
hold
:
The
same
thing
cannot
be
the
thing
promised
,
and
the
condition
unto
which
it
is
promised
.
Otiosa
est
haec
conditio
,
facit
enim
perseverantiam
conditionem
perseverantiae
:
Non
enim
deesse
gratiae
sufficienti
est
perseveraere
,
(
Suffrag
.
Britan
.
de
5.
Art
.
p.
225.
)
I
hope
,
they
with
whom
we
have
to
do
here
,
would
not
make
God
,
as
one
that
Mocketh
.
And
then
how
can
this
be
the
sence
,
I
will
give
them
to
fear
me
,
that
they
shall
not
depart
from
me
:
Provided
their
will
be
to
fear
me
still
,
and
their
care
not
to
depart
from
me
.
I
will
give
them
to
continue
and
persevere
in
my
fear
,
if
their
will
be
to
continue
in
my
fear
;
that
is
,
If
they
do
continue
in
my
fear
;
Certainly
,
they
that
do
persevere
,
must
persevere
,
whether
God
promised
it
,
or
no.
No
need
for
God
to
promise
that
,
the
contrary
whereof
would
imply
a
Contradiction
.
We
neither
consult
the
Honour
of
his
Wisdom
,
nor
of
his
Grace
,
if
we
would
have
no
more
meant
than
so
.
And
further
,
If
the
Lord
promised
no
more
here
,
than
Grace
to
persevere
,
if
we
will
;
then
there
should
be
no
more
promised
to
Believers
under
the
Covenant
of
Grace
,
then
Adam
might
have
concluded
on
under
the
Covenant
of
Works
.
Adamo
fuit
datum
,
ut
posset
.
si
vellet
in
bono
perseverare
,
sed
non
fuit
datum
,
ut
vellet
:
Nobis
verò
,
qui
verò
Christo
insiti
sumus
,
talis
data
est
gratia
,
ut
non
solum
possimus
,
si
velimus
,
sed
etiam
ut
velimus
in
Christo
perseverare
,
(
Aug.
de
Correp
.
&
grat
.
in
c.
11.
&
12.
Ut
Suffr
.
Britan
ib.
)
Yea
,
the
condition
of
Believers
would
be
so
much
worse
than
Innocent
Adams
,
by
how
much
they
have
less
strength
,
than
he
had
.
Innocent
Adam
had
the
fear
of
God
in
his
heart
,
(
otherwise
he
had
not
been
Innocent
)
and
that
fear
preserved
in
his
heart
;
must
needs
have
pre●ented
his
departing
from
God
.
So
he
had
that
which
might
have
kept
him
close
to
God
,
without
any
contrary
principles
to
turn
him
aside
.
Whereas
the
best
of
Saints
upon
Earth
are
not
so
perfect
in
Faith
,
or
Fear
,
or
any
Grace
,
but
that
there
is
something
of
a
contrary
corrupt
principle
still
remaining
in
them
,
as
a
B●ck-byas
drawing
them
another
way
.
Again
,
The
Lord
hath
promised
,
Mat.
16.18
.
The
Gates
of
Hell
shall
not
prevail
against
his
Church
.
Now
if
the
Faithful
should
not
persevere
,
it
is
plain
in
this
case
,
the
Gates
of
Hell
would
prevail
.
Therefore
the
perseverance
of
the
Faithful
is
certain
;
Or
else
how
should
this
word
of
promise
hold
certainly
true
?
If
the
perseverance
of
the
Faithful
be
not
certain
,
but
purely
contingent
,
that
this
Believer
may
fall
away
,
and
that
Believer
,
and
so
another
,
and
another
;
and
if
there
be
no
one
in
particular
,
to
whom
it
may
not
happen
,
that
he
may
fall
away
,
then
that
any
should
hold
out
to
the
end
,
and
be
saved
,
it
must
be
purely
contingent
and
uncertain
.
And
if
it
be
purely
Contingent
,
whether
any
one
Believer
in
the
world
will
persevere
,
what
is
not
certain
,
cannot
be
certainly
known
;
what
is
not
certainly
Future
,
cannot
be
certainly
Fore-known
.
[
](A78190-e104730-b)†
†
Qualis
est
res
,
talis
est
rei
sci
entia
,
&c.
Camero
.
Resp.
ad
Ep.
viri
docti
.
p.
162.
in
fol.
757.
When
Christ
says
,
The
Gates
of
Hell
shall
not
prevail
against
the
Faithful
,
(
who
are
built
on
him
,
the
Rock
)
it
is
certain
,
the
Gates
of
Hell
shall
not
prevail
against
them
,
otherwise
he
might
be
mistaken
,
and
his
word
not
hold
true
.
If
any
suppose
this
to
be
the
sence
,
That
the
powers
of
Hell
shall
not
prevail
against
Believers
,
without
their
will
,
and
consent
;
if
this
were
all
,
then
Christ
should
promise
here
,
as
much
as
comes
to
nothing
.
There
was
no
fear
of
the
Devils
forcing
away
any
soul
from
Christ
,
quite
against
its
will
.
Besides
,
what
is
promised
to
Believers
,
would
hold
as
true
of
Unbelievers
:
So
the
Gates
of
Hell
should
not
prevail
against
Them
neither
.
For
none
will
say
,
that
Unbelievers
are
kept
off
from
Christ
by
force
,
but
that
their
wills
are
to
keep
off
from
him
.
Another
Promise
you
have
,
1
Cor.
10.13
.
God
is
faithful
,
who
will
not
suffer
you
to
be
Tempted
above
that
ye
are
able
;
but
will
with
the
Temptation
also
make
a
way
to
escape
,
that
ye
may
be
able
to
bear
it
.
Another
,
John
10.28
.
I
give
unto
them
Eternal
Life
,
and
they
shall
never
perish
,
neither
shall
any
pluck
them
out
of
my
hand
.
If
we
must
understand
these
Promises
,
as
depending
on
such
a
Condition
as
this
,
that
they
yield
not
of
themselves
to
Temptation
,
nor
cast
themselves
out
of
Christs
hands
:
But
not
as
securing
them
at
all
,
that
they
shall
not
Totally
and
Finally
yield
up
to
Temptation
,
and
cast
themselves
out
of
his
Hand
;
then
it
will
follow
,
that
they
speak
not
at
all
to
a
Believers
fears
:
but
to
what
he
has
no
fear
of
.
Believers
have
no
fear
at
all
of
being
plucked
away
from
Christ
by
strong
hand
,
and
against
their
wills
;
but
all
the
fear
is
,
whether
they
shall
not
at
one
time
or
other
,
be
Tempted
away
from
Christ
,
and
their
hearts
prove
Treacherous
to
Him
.
To
these
Promises
,
agreeth
that
of
the
Apostle
Paul
,
Phil.
1.6
.
Being
confident
of
this
very
thing
,
that
he
which
hath
begun
a
good
Work
in
you
,
will
perform
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Finish
)
it
until
the
day
of
Jesus
Christ
.
Where
observe
,
his
confidence
was
not
in
them
,
but
in
him
that
had
begun
the
Work
.
Likewise
that
of
the
Apostle
Peter
,
1
Pet.
1.5
.
Kept
by
the
power
of
God
through
Faith
,
unto
Salvation
.
Where
we
see
the
Lord
hath
them
in
his
keeping
.
And
,
Qui
custodit
nos
per
fidem
,
custodit
in
nobis
fidem
:
He
that
keepeth
us
through
Faith
unto
Salvation
,
keepeth
Faith
in
us
to
Salvation
.
How
are
they
kept
by
his
power
,
who
are
suffered
to
Apostatize
,
that
they
are
lost
Creatures
?
(
John
17.12
.
)
Surely
,
such
are
deserted
and
cast
off
,
not
kept
.
(
3.
)
What
becomes
of
Christs
Prayer
,
and
prevalent
Intercession
,
if
Believers
shall
not
persevere
?
There
is
therefore
no
Condemnation
to
them
,
because
Christ
is
at
the
Right-hand
of
God
,
making
Intercession
for
them
,
Rom.
8.34
.
What
is
it
that
Christ
Sueth
and
Pleadeth
for
,
on
the
behalf
of
his
People
?
That
their
Faith
may
not
fail
,
as
he
Prayed
for
Peter
,
Luke
22.32
.
That
God
would
keep
them
through
his
own
Name
,
keep
them
from
the
evil
.
If
they
are
not
kept
from
the
evil
of
Total
and
Final
Apostacy
,
How
is
Christs
Prayer
for
them
heard
?
See
John
17.11
,
15
,
20.
If
there
be
any
power
in
the
Intercession
of
Christ
(
whom
the
Father
heareth
always
)
Believers
shall
be
kept
by
Gods
power
.
The
Father
should
not
have
his
will
,
if
they
be
not
kept
unto
Salvation
,
John
6.39
.
Neither
should
the
Son
have
his
will
,
John
17.24
.
And
to
say
,
that
Christ
meaneth
no
more
,
but
that
they
might
be
kept
,
upon
condition
that
they
be
not
wanting
to
themselves
;
is
as
if
he
should
only
Pray
that
they
might
be
kept
,
while
indeed
they
shall
keep
themselves
.
So
to
deny
the
certain
perseverance
of
the
Faithful
,
is
to
make
Christs
Intercession
on
that
behalf
,
either
Needless
,
or
Fruitless
,
and
Successless
.
(
4.
)
What
becomes
of
the
Saints
prayers
for
Perseverance
?
And
what
ground
have
any
of
us
to
Pray
,
that
the
Lord
would
Vnite
our
hearts
to
fear
his
Name
,
that
he
would
give
us
an
heart
to
fear
him
for
ever
;
or
that
we
may
be
kept
by
his
power
,
and
so
guarded
with
his
Grace
,
that
no
Temptation
may
prevail
,
to
draw
us
away
from
him
?
If
the
Faithful
may
fall
away
,
and
if
God
doth
not
promise
their
Perseverance
,
but
conditionally
,
then
the
meaning
of
such
Petitions
can
be
no
more
than
this
:
Lord
,
keep
me
,
so
long
as
I
have
a
care
to
keep
my self
.
Lord
,
uphold
me
by
thy
Grace
,
so
long
as
I
have
a
care
not
to
fall
.
Preserve
me
in
thy
fear
,
while
I
have
an
heart
to
fear
thee
.
Give
me
to
persevere
,
if
I
will
.
(
5.
)
If
the
Faithful
do
not
certainly
persevere
,
what
becomes
of
Gods
everlasting
Love
to
them
?
That
Love
which
the
Apostle
doth
so
greatly
glory
in
,
Rom.
8.38
,
39.
Should
he
suffer
them
to
draw
back
,
his
Soul
could
then
take
no
more
pleasure
in
them
,
Heb.
10.38
.
Then
he
should
not
remember
them
with
everlasting
kindness
,
as
Isa.
54.8
,
10.
Or
Love
them
with
an
everlasting
Love
,
as
Jer.
31.3
.
If
any
Believer
fall
away
,
and
perish
,
certainly
it
is
not
for
want
of
Power
in
God
.
He
that
could
quicken
them
,
when
dead
in
Trespasses
and
Sins
,
could
settle
them
when
Staggering
;
could
Raise
them
when
Fallen
.
I
say
,
it
is
not
for
want
of
Power
in
God
to
keep
them
,
if
they
be
not
kept
:
He
is
of
power
to
Establish
them
,
Rom.
16.25
.
He
is
able
to
keep
them
from
falling
,
Jude
ver.
24.
He
is
able
to
build
them
up
,
and
to
give
them
an
Inheritance
among
all
them
that
are
Sanctified
,
Acts
20.32
.
And
otherwise
the
Apostle
Peter
would
not
have
prayed
,
as
1
Pet.
5.10
.
That
the
God
of
all
Grace
would
make
them
Perfect
,
Establish
,
Strengthen
,
Settle
them
.
Nor
would
Christ
have
Prayed
for
Peter
,
that
his
Faith
might
not
fail
;
if
it
had
not
been
in
his
Fathers
hands
,
to
prevent
the
failing
of
Peters
faith
.
And
if
it
be
not
for
want
of
Power
,
it
cannot
be
,
that
they
are
not
kept
for
want
of
Love
,
and
good
will
in
God
towards
them
.
The
Love
of
God
being
such
,
as
brought
them
to
the
Participation
of
his
Grace
,
and
Reconciled
them
to
Himself
,
who
before
were
Enemies
;
how
strange
were
it
,
if
he
should
not
continue
to
Love
them
,
whom
he
hath
Reconciled
.
See
how
the
Apostle
argueth
,
Rom.
5.9
,
10
,
17.
(
6.
)
What
ground
for
that
joy
of
Faith
the
Scripture
speaks
of
,
if
the
perseverance
of
the
Faithful
be
not
certain
?
Take
away
the
Doctrine
of
perseverance
,
and
what
becomes
of
Assurance
?
What
ground
for
that
Assurance
,
which
many
of
the
Faithful
(
of
whom
we
read
in
Scripture
)
had
,
and
all
are
called
on
,
to
give
Diligence
to
obtain
,
2
Pet.
1.10
.
Heb.
6.11
.
When
we
read
of
the
the
full
assurance
of
Hope
,
as
attainable
,
as
in
the
Texts
last
Cited
?
And
methinks
,
they
which
from
that
Caution
,
1
Cor.
10.12
.
[
Let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
.
]
Infer
,
that
he
that
standeth
may
fall
;
they
should
not
deny
,
but
from
this
Councel
,
and
Exhortation
,
2
Pet.
1.10
.
Give
diligence
to
make
your
Calling
and
Election
sure
.
]
This
may
be
Inferred
,
that
by
giving
Diligence
,
we
may
make
our
Calling
and
Election
sure
.
And
consequently
our
Salvation
.
As
that
Golden
Chain
,
Rom.
8.30
.
can
never
be
broken
,
but
one
Link
will
Certainly
,
and
Infallibly
draw
on
another
.
And
so
when
we
read
of
the
Peace
of
God
,
which
passeth
all
understanding
,
keeping
the
heart
and
mind
,
Phil.
4.7
.
When
we
read
of
the
God
of
Hope
,
filling
souls
with
joy
and
peace
in
Believing
,
Rom.
15.13
.
And
giving
them
everlasting
Consolation
,
and
good
Hope
through
Grace
,
2
Thes.
2.16
.
When
we
read
of
Believers
Rejoycing
with
joy
unspeakable
,
and
full
of
Glory
,
1
Pet.
1.8
.
Methinks
,
these
things
do
strongly
Imply
the
Safety
and
Security
of
the
Faithful
.
Otherwise
though
we
do
suppose
their
Estate
at
present
to
be
never
so
happy
,
yet
if
their
happiness
be
no
way
secured
;
but
in
the
event
they
may
be
more
miserable
,
for
having
once
been
so
happy
,
Acriores
sunt
morsus
libertatis
amissae
.
Cic.
the
thought
of
this
must
needs
be
a
great
allay
,
and
sad
check
to
their
Joy
and
Peace
.
If
the
state
of
Believers
be
so
Lubrick
and
Vncertain
,
as
some
would
have
it
;
then
what
ground
can
they
have
for
such
an
Hope
,
and
such
Peace
,
and
such
Joy
,
as
the
Scripture
speaks
of
?
Rather
it
would
be
but
like
Jonah's
Gourd
,
that
sprang
up
in
a
Night
,
and
perished
in
a
Night
:
Would
this
afford
strong
Consolation
,
and
everlasting
Consolation
,
to
believe
that
they
are
Elect
persons
to
day
,
but
may
be
Reprobates
to
Morrow
?
That
they
are
Saints
to
day
,
but
may
be
wretched
Apostates
to
morrow
?
Would
this
yield
Joy
unspeakable
,
and
such
Peace
,
as
passeth
understanding
,
to
apprehend
their
Adoption
to
day
,
but
to
live
in
fear
of
their
Abdication
to
Morrow
?
Indeed
if
the
Saints
Perseverance
and
Salvation
depend
on
their
mutable
,
Inconstant
will
,
not
on
Gods
Purpose
and
Grace
;
Then
how
little
hope
is
there
of
their
Perseverance
,
and
Eternal
Happiness
?
While
Innocent
Adam
being
Tempted
,
was
overcome
;
How
much
rather
may
the
best
of
us
conclude
,
that
we
shall
fall
by
the
hand
of
the
Tempter
?
Who
of
us
all
is
fit
to
Encounter
,
and
go
out
against
this
Goliah
?
How
little
hope
of
the
Perseverance
of
any
of
the
Faithful
,
if
God
hath
no
more
promised
to
secure
them
from
Total
and
Final
Apostacy
,
than
from
common
Slips
,
and
Falls
?
When
there
is
scarce
any
probability
,
that
we
should
at
all
times
do
our
Duty
,
but
much
to
the
contrary
;
that
partly
through
the
Remainders
of
Inbred
Corruption
,
and
partly
through
the
Impetuousness
of
Temptation
,
we
should
at
one
time
or
other
grow
Negligent
;
if
,
as
we
are
letting
go
our
Hold
with
God
,
and
Jesus
Christ
,
the
Lord
should
let
go
his
Hold
of
us
;
What
is
like
to
become
of
us
at
last
?
But
should
we
suppose
the
Scales
to
be
even
here
,
and
that
it
is
every
way
as
likely
,
a
Believer
will
never
carry
himself
so
,
as
might
provoke
the
Lord
to
withdraw
,
and
to
leave
him
to
himself
,
as
that
he
will
;
yet
it
is
plain
,
that
to
deny
the
certain
Perseverance
of
the
Faithful
,
must
needs
Lessen
a
Believers
Comfort
.
So
his
joy
could
not
be
full
,
no
,
not
though
he
knew
himself
to
be
a
true
Believer
.
But
admitting
the
certain
perseverance
of
the
Faithful
,
a
Believer
that
had
but
a
probable
perswasion
,
(
and
much
more
being
assured
of
the
Truth
and
Soundness
of
his
Faith
)
might
have
more
comfort
for
that
.
As
Mr.
Baxter
hath
well
Noted
:
If
I
have
no
perswasion
either
of
my
own
sincerity
,
or
perseverance
,
or
yet
of
my
perseverance
as
certain
,
if
I
were
certainly
sincere
,
then
I
should
have
two
difficulties
in
the
way
of
my
comfort
;
which
is
more
than
one
alone
,
and
therefore
must
put
me
further
off
from
comfort
.
But
if
I
were
sure
that
all
true
Believers
shall
persevere
,
if
I
had
withall
but
a
strong
hope
,
or
probability
that
I
am
a
true
Believer
,
I
should
freely
receive
the
comfort
of
that
probability
,
without
the
Impediment
of
farther
doubts
concerning
perseverance
.
When
otherwise
I
should
be
thinking
,
what
if
I
be
Justified
,
yet
how
can
I
tell
but
I
may
lose
it
by
Back-sliding
?
But
against
the
certain
perseverance
of
the
Faithful
,
many
things
are
Objected
.
Object
.
1.
We
read
,
Ezek.
18.24
,
26.
When
the
Righteous
turneth
away
from
his
Righteousness
,
&c.
Answ.
It
is
true
,
that
when
a
Righteous
man
doth
turn
away
,
or
if
he
turneth
away
from
his
Righteousness
,
he
shall
Die
:
But
it
is
Propositio
conditionalis
,
quae
nihil
ponit
in
esse
.
An
Hypothetical
proposition
doth
only
hold
forth
the
Connexion
as
true
.
Not
that
the
Antecedent
shall
,
or
may
be
:
but
if
it
should
be
,
then
such
a
thing
would
be
consequent
upon
it
,
John
16.7
.
If
I
go
not
away
,
the
Comforter
will
not
come
.
This
will
not
prove
,
that
it
might
have
so
fallen
out
,
that
Christ
might
not
have
departed
.
His
going
away
was
a
thing
certain
,
and
Determined
,
notwithstanding
his
putting
this
Supposition
.
So
Gal.
1.8
.
If
we
,
or
an
Angel
from
Heaven
Preach
any
other
Gospel
,
let
him
be
accursed
.
This
will
not
prove
,
that
an
Angel
from
Heaven
ever
shall
,
or
may
Preach
another
Gospel
.
Object
.
2.
Do
we
not
read
of
some
that
believe
for
a
while
,
but
in
time
of
Temptation
fall
away
?
Mat.
13.20
,
21.
Luke
8.13
.
Answ.
A
Temporary
Faith
is
not
a
true
Faith
.
It
is
there
said
of
a
Temporary
believer
,
that
he
hath
no
root
:
But
of
the
true
believer
we
read
,
that
he
is
born
of
Incorruptible
seed
,
1
Pet.
1.23
.
And
that
his
Seed
remaineth
in
him
,
1
John
.
3.9
.
And
it
is
Noted
as
the
property
of
the
good
Ground
,
that
it
bringeth
forth
Fruit
with
patience
,
or
perseverance
,
Luke
8.15
.
That
never
was
good
Ground
that
only
maketh
a
flourish
for
a
time
,
but
doth
not
bring
forth
Fruit
to
perfection
.
Object
.
3.
Do
not
Heb.
6.4
,
5
,
6.
and
Chap.
10.26
,
27
,
28
,
29.
Speak
of
a
Total
and
Final
Apostacy
?
Answ.
1.
To
that
[
If
we
sin
wilfully
after
,
&c.
]
We
answer
as
before
to
Ezek.
18.24
.
2.
These
Texts
speak
of
that
sin
unto
Death
,
which
the
Regenerate
shall
never
fall
into
,
1
John
3.9
.
and
5.18
.
3.
That
having
Tasted
of
the
Heavenly
Gift
,
is
a
Diminutive
Expression
,
denoting
a
Slighty
,
and
Superficial
,
not
a
sound
Perception
;
signifying
something
short
of
that
Drinking
,
John
4.14
.
Whosoever
drinketh
of
the
Water
that
I
shall
give
him
,
shall
never
Thirst
:
But
the
Water
that
I
shall
give
him
,
shall
be
in
him
a
Well
of
Water
springing
up
into
everlasting
Life
.
Something
short
of
that
Eating
and
Drinking
,
which
is
by
a
true
and
lively
Faith
,
John
6.35
,
54.
Whoso
eateth
my
Flesh
,
and
drinketh
my
Blood
,
shall
never
Hunger
,
nor
Thirst
,
but
hath
Eternal
Life
,
and
I
will
raise
him
up
at
the
last
day
.
4.
It
would
seem
that
the
Apostle
does
not
speak
of
true
Believers
,
Heb.
6.4
,
5
,
6.
But
when
he
speaks
of
such
,
he
useth
another
Dialect
,
ver.
9
,
10.
But
beloved
,
we
are
perswaded
better
things
of
you
,
and
things
that
accompany
Salvation
.
For
God
is
not
Unrighteous
to
forget
your
Worth
,
and
Labour
of
Love
.
5.
That
Text
,
Heb.
6.
as
they
urge
it
,
crosseth
another
Principle
of
the
Objectors
.
There
it
is
said
,
It
is
Impossible
if
such
fall
away
,
to
renew
them
again
unto
Repentance
.
But
they
hold
a
Believer
may
fall
away
Totally
,
and
yet
be
raised
again
by
Repentance
.
As
Thompson
would
say
:
See
Mr.
Hickmans
Animadver
.
Dr.
Heylins
Quinq
.
Hist
.
p.
396.
I
am
a
Child
of
the
Devil
to
day
;
but
I
have
Free-will
,
and
to
Morrow
I
will
make
my self
a
Child
of
God
.
Object
.
4.
Instances
are
brought
of
some
that
have
fallen
,
and
fallen
off
:
As
David
,
Solomon
,
Hymeneus
,
Philetus
,
&c.
Answ.
It
is
granted
,
some
of
these
were
in
a
state
of
Grace
,
and
yet
fell
Foulely
;
but
not
Totally
,
and
Finally
.
They
were
worsted
in
praelio
,
lost
this
and
that
Battel
,
and
yet
were
on
the
Conquering
side
in
bello
.
As
we
read
of
Dan
,
A
Troop
shall
overcome
him
;
but
he
shall
overcome
at
last
.
So
however
they
were
Foiled
for
some
time
,
yet
they
overcame
at
last
.
Sometimes
God
suffereth
his
own
Children
to
Fall
,
to
make
them
more
Humble
,
Cautelous
,
and
Circumspect
ever
after
:
That
they
stand
more
surely
,
and
walk
more
steadily
afterwards
.
Again
,
Some
of
those
mentioned
,
did
fall
quite
away
;
but
it
cannot
be
proved
,
that
ever
they
were
true
believers
.
The
contrary
is
Intimated
,
when
the
Apostle
subjoyneth
that
word
of
Encouragement
to
the
Faithful
,
2
Tim.
2.19
.
Nevertheless
,
the
Foundation
of
God
standeth
sure
,
having
this
Seal
,
the
Lord
knoweth
them
that
are
his
.
Implying
,
that
the
other
who
had
Apostatized
were
none
of
his
,
and
never
had
a
good
Foundation
;
otherwise
they
had
stood
sure
.
As
the
Apostle
John
hath
the
like
,
1
John
2.19
,
20
,
27.
They
went
out
from
us
,
but
they
were
not
of
us
:
For
if
they
had
been
of
us
,
they
would
(
no
doubt
)
have
continued
with
us
.
But
ye
have
an
Unction
from
the
Holy
One
,
(
yea
,
by
way
of
contradistinction
to
those
that
went
out
,
and
fell
off
.
)
And
ver.
27.
The
anointing
which
ye
have
received
of
him
,
abideth
in
you
:
And
even
as
it
hath
taught
you
,
ye
shall
abide
in
it
.
So
that
according
to
the
Apostles
Doctrine
,
if
those
Apostates
and
Impostures
,
had
ever
received
that
Anointing
,
which
true
Believers
have
,
they
should
then
have
abode
in
the
Truth
,
and
not
have
proved
such
wretched
Apostates
.
Object
,
5.
If
the
perseverance
of
the
Faithful
be
so
certainly
Determined
,
then
all
Exhortations
and
Promises
to
Perseverance
,
and
all
Threatnings
in
case
of
Apostacy
,
are
needless
,
if
not
absurd
.
Who
would
make
a
business
of
it
,
to
perswade
the
Sun
to
keep
its
course
,
that
can
do
no
other
?
Answ.
Some
things
Naturally
hold
on
their
Course
,
Est
duplex
genus
perseverantiae
,
unum
Physicum
,
quo
modo
coelum
perseverat
,
&
Terra
,
—
Profectò
hoc
genus
persever
antiae
non
admittit
admonitiones
.
Sed
est
aliud
genus
perseverantiae
quod
est
ab
animi
propositio
,
id
vero
admittit
,
&
poscit
ultro
admonitiones
;
Nam
propositum
animi
est
à
judicio
&
ratione
,
&c.
Camero
praelect.
p.
227.
c.
2.
without
any
understanding
of
it
,
or
Natural
inclination
to
do
otherwise
;
as
the
Sun
shines
,
and
the
Fire
burns
,
whether
they
are
bid
to
do
so
,
or
no.
And
here
it
's
true
,
it
were
Irrational
to
use
Exhortations
to
that
which
their
very
Forms
and
Natures
put
them
forth
unto
.
Again
,
others
are
so
confirmed
in
their
state
,
and
course
,
that
there
is
no
more
danger
of
their
being
Diverted
,
or
turned
aside
.
So
are
blessed
Angels
,
and
the
Spirits
of
just
men
made
perfect
in
Heaven
.
And
therefore
being
fully
confirmed
,
and
no
more
in
any
danger
of
falling
from
that
state
of
Perfection
;
whereunto
they
are
arrived
,
Ordinances
,
Exhortations
,
and
the
like
means
of
Establishment
are
needless
to
them
.
But
the
perseverance
of
the
Saints
on
Earth
,
determined
by
God
,
is
promoted
,
and
affected
in
a
Rational
way
,
with
Understanding
,
and
Deliberation
(
wherein
it
differeth
from
the
Course
of
Natural
Agents
)
joyned
not
only
with
a
Natural
power
of
doing
otherwise
;
but
also
with
great
danger
of
their
not
persevering
in
respect
of
themselves
,
and
of
the
manifold
Temptations
,
which
here
they
are
surrounded
,
and
assaulted
with
.
In
which
last
Respect
,
the
state
of
the
Saints
on
Earth
,
is
different
from
the
state
of
the
Saints
in
Heaven
.
And
what
is
not
needful
to
those
blessed
souls
,
who
are
absolutely
freed
from
sin
,
and
set
so
much
above
the
Power
,
and
reach
of
Temptation
;
yet
may
be
needful
for
the
preservation
of
the
Faithful
here
,
who
are
annoyed
both
with
remainders
of
Corruption
within
,
and
with
Temptations
from
without
.
As
the
Faithful
are
kept
,
and
held
on
in
their
Course
by
a
close
application
of
Spiritual
Objects
to
their
Faculties
,
all
means
of
strengthening
their
Apprehension
of
the
goodness
of
their
way
and
state
;
are
very
useful
,
and
proper
for
their
Preservation
.
2.
And
now
methinks
the
Absurdity
rather
falleth
on
their
way
,
who
would
separate
the
means
from
the
end
.
Gods
Intending
and
Determining
the
end
,
does
not
Exclude
,
or
Overthrow
,
but
rather
Takes
in
,
and
Establisheth
the
means
conducing
to
the
Saints
Establishment
and
Perseverance
.
Though
they
could
not
do
the
work
of
themselves
,
yet
by
Divine
appointment
they
are
subordinate
to
that
power
of
God
,
which
does
preserve
the
Faithful
.
The
Spirit
of
God
making
use
of
them
,
and
concurring
with
them
.
As
Gods
determining
whom
he
will
effectually
Call
,
and
Convert
,
does
not
make
the
Ministry
of
the
Word
needless
;
So
neither
does
his
Determining
that
these
shall
presevere
,
render
the
means
needless
.
Grace
is
nourished
and
maintained
by
the
like
means
,
whereby
it
was
at
first
wrought
.
Again
,
when
God
determineth
that
the
Faithful
shall
be
kept
unto
Salvation
;
the
meaning
is
not
,
that
they
shall
be
kept
without
their
having
any
care
of
themselves
:
But
that
he
will
keep
up
in
them
a
care
not
to
cast
away
,
and
Ruine
themselves
.
Which
care
is
promoted
by
Exhortations
,
Promises
,
Threatnings
:
So
likewise
they
are
kept
through
Faith
.
Now
Faith
submits
to
Divine
Precepts
and
Admonitions
,
closeth
with
Divine
Promises
,
trembles
at
Divine
Threatnings
.
Thus
Faith
takes
in
the
whole
Word
.
3.
Take
one
plain
Instance
,
Christ
assureth
〈…〉
of
his
standing
in
Grace
,
[
I
have
prayed
〈…〉
that
thy
Faith
fail
not
.
]
I
hope
,
it
〈…〉
that
Peters
Faith
should
not
fail
,
whe●●
〈…〉
●●ed
that
it
might
not
fail
:
Yet
Christ
〈…〉
as
well
as
on
the
rest
,
to
Watch.
Object
.
6.
The
Doctrine
of
the
certain
perseverance
of
the
Faithful
is
Securitatis
pulvinar
,
the
Bolster
of
Security
,
the
Pillow
of
Sloath.
Answ.
1.
Then
Christ
Preached
a
Doctrine
of
Security
to
Peter
,
when
he
told
him
[
I
have
prayed
that
thy
Faith
fail
not
.
]
2.
It
is
possible
,
that
some
may
abuse
this
Doctrine
of
the
Saints
perseverance
,
to
sloth
and
security
;
but
that
is
the
fault
of
men
,
not
of
the
Doctrine
.
So
many
did
,
and
do
abuse
the
Doctrine
of
Free-grace
,
and
Justification
by
Christs
Righteousness
,
without
the
works
of
the
Law
,
Rom.
6.1
.
which
must
not
therefore
be
rejected
,
as
false
and
dangerous
Doctrine
.
3.
But
the
Doctrine
of
the
Saints
perseverance
is
so
far
from
Teaching
,
or
encouraging
to
Security
,
that
we
cannot
hold
it
,
but
we
must
hold
our selves
condemned
by
it
,
if
we
give
up
our selves
to
Security
.
Indeed
it
tends
to
beget
in
the
Saints
an
holy
Confidence
,
not
a
sinful
Security
.
If
I
hold
,
that
a
Regenerate
man
does
never
fall
Totally
from
Grace
,
then
I
must
needs
conclude
,
I
cannot
fall
totally
into
Security
;
or
fall
into
any
sin
,
so
as
to
be
wholly
under
the
power
of
it
,
and
yet
be
a
Regenerate
man
.
These
two
are
purely
Inconsistent
.
To
fall
totally
under
the
power
of
Security
,
or
of
any
other
Reigning
sin
,
is
to
fall
totally
from
God
,
and
from
Grace
.
So
again
,
If
I
believe
that
all
sound
Converts
shall
continue
in
Gods
fear
,
how
can
I
hope
,
that
I
was
ever
a
sound
Convert
,
if
I
cast
off
his
fear
?
Or
if
I
have
a
certain
perswasion
,
that
I
shall
be
saved
,
then
I
as
little
doubt
of
my
continuing
in
the
way
to
Heaven
even
to
the
end
,
as
of
my
enjoying
Heaven
at
last
:
And
every
man
that
hath
this
hope
in
him
,
purifieth
himself
,
even
as
he
is
pure
,
1
John
3.3
.
4.
The
Apostles
Doctrine
and
Practice
,
both
cuts
off
this
Objection
.
As
for
his
Doctrine
,
he
telleth
us
,
Rom.
11.29
.
The
Gifts
and
Calling
of
God
,
(
understand
such
as
flow
from
Election
,
spoken
of
ver.
28.
)
are
without
Repentance
.
Yet
in
the
same
Chapter
,
ver.
20.
gives
this
Caution
and
Counsel
:
Thou
standest
by
Faith
.
Be
not
high
minded
,
but
fear
.
Indeed
the
Doctrine
of
Perseverance
doth
not
befriend
Carnal
security
;
nor
the
duty
of
an
holy
fear
,
Cross
and
Thwart
the
Doctrine
of
Perseverance
:
[
Be
not
high
minded
,
but
fear
.
]
Not
that
the
Apostle
commendeth
doubting
,
or
distrust
in
Christians
:
he
only
opposeth
Security
,
and
Self-confidence
.
Christians
may
have
an
humble
sense
of
their
own
Weakness
,
and
Insufficiency
,
and
withal
an
holy
confidence
in
Gods
Power
,
and
Faithfulness
.
Again
,
where
the
Apostle
encourageth
the
Faithful
from
the
very
Faithfulness
of
God
to
expect
a
good
Issue
,
whatever
Temptations
they
are
put
to
encounter
;
yet
at
the
same
time
he
warneth
them
[
Let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
.
]
1
Cor.
10.12
,
13.
And
as
to
his
own
practice
,
though
none
will
deny
,
but
he
was
fully
perswaded
of
his
own
perseverance
,
yet
this
had
no
such
effect
as
to
make
him
Remiss
and
Careless
.
See
the
contrary
,
1
Cor.
9.27
.
5.
There
is
an
Anxious
fear
,
and
there
is
a
Cautious
fear
.
1.
There
is
an
Anxious
fear
,
including
doubtfulness
concerning
the
event
.
And
so
far
as
any
one
is
certain
of
his
perseverance
,
so
far
he
is
freed
from
this
fear
.
2.
A
Cautious
fear
,
including
such
an
apprehension
of
the
evil
of
Apostacy
,
as
puts
the
soul
upon
an
holy
care
to
shun
it
:
And
this
is
a
means
of
preserving
the
Faithful
.
Now
this
is
contrary
to
security
.
Therefore
the
Doctrine
of
the
certain
Perseverance
of
the
Faithful
is
not
a
Doctrine
of
Security
.
We
(
with
the
Scripture
,
Jer.
32.40
.
)
Teach
it
is
promoted
by
such
means
,
as
are
very
opposite
to
security
.
And
further
,
Mr.
Baxter
will
grant
them
:
That
it
is
not
(
at
least
by
any
ordinary
means
)
to
be
expected
in
this
life
,
that
the
knowledge
of
our
Sincerity
,
Justification
,
and
Perseverance
should
be
so
perfect
as
to
have
no
degree
of
Doubting
,
Habitual
or
Actual
,
at
one
time
or
other
.
Seeing
therefore
we
are
all
Imperfect
in
our
certainty
of
our
Sincerity
and
Perseverance
;
it
's
meet
and
requisite
that
we
be
called
on
to
(
and
so
that
we
keep
up
)
a
Rational
working
,
preventing
fear
,
according
to
the
measure
of
our
uncertainty
.
6.
They
that
make
this
Objection
,
sometimes
grant
,
that
the
Apostles
might
have
a
Special
promise
of
Perseverance
,
and
Donum
indefectibilis
perseverantiae
:
And
further
cannot
deny
,
but
supposing
they
were
certain
of
their
perseverance
,
yet
they
might
be
put
upon
the
use
of
means
from
a
principle
of
Faith
and
Love
.
Res
est
soliciti
plena
timoris
Amor.
Now
will
it
not
hence
follow
,
even
from
their
own
Concessions
,
that
the
Certainty
of
the
Saints
Perseverance
will
not
necessarily
inferr
,
or
produce
Security
and
Negligence
?
Object
.
7.
What
need
have
the
Faithful
to
pray
for
Grace
or
Perseverance
,
if
their
Perseverance
be
Certain
and
Determined
?
Answ.
1.
Prayer
is
a
necessary
part
of
that
Worship
,
and
Homage
due
to
God
,
an
acknowledgment
of
our
Dependance
on
him
;
and
that
he
is
the
Author
of
all
that
good
,
we
either
have
,
or
hope
for
.
2.
That
the
Perseverance
of
the
Faithful
is
promised
,
this
can
be
no
Bar
to
their
praying
for
it
.
But
the
Promise
is
an
Encouragement
to
Prayer
,
and
Prayer
a
means
to
obtain
the
Promise
,
Ezek.
36.36
,
37.
I
the
Lord
have
spoken
it
,
and
I
will
do
it
.
Yet
for
this
I
will
be
enquired
of
by
the
House
of
Israel
,
to
do
it
for
them
.
The
Lord
would
have
his
People
to
sue
his
Promise
,
to
put
his
Bond
in
suit
.
As
David
did
,
2
Sam.
17.27
.
And
Daniel
prayed
with
a
Courage
,
when
he
understood
the
Number
of
the
Years
,
whereof
the
Word
of
the
Lord
came
to
Jeremiah
the
Prophet
,
that
he
would
accomplish
Seventy
Years
in
the
Desolations
of
Jerusalem
.
Promissiones
Dei
non
huc
tendunt
ut
Homines
torpeant
,
&
inde
captent
occasionem
ignavia
&
socordiae
,
quia
certo
persuasi
sunt
Deum
facturum
esse
quicquid
promisit
,
Vid.
in
M.
Pool
.
Synops.
in
Dan.
p.
3.
sed
ut
eos
solicitet
stimuletque
ad
preces
.
As
a
good
Expositor
notes
.
3.
They
that
hold
Perseverance
a
Benefit
offered
to
all
alike
upon
this
condition
,
Nempe
si
gratiae
sufficienti
non
defuerint
:
That
is
to
say
,
If
they
shall
not
be
wanting
to
that
sufficient
Grace
,
and
Help
afforded
to
them
;
these
rather
take
away
the
use
of
Prayer
here
.
For
so
one
cannot
pray
with
understanding
any
other
way
than
thus
;
Lord
,
give
me
to
improve
that
sufficient
Grace
which
of
course
thou
offerest
to
me
,
as
to
all
others
,
if
I
have
a
mind
to
improve
it
.
Let
me
peresevere
,
if
I
will
.
Object
.
8.
How
should
God
ever
seriously
try
the
Faith
of
his
People
,
if
he
hath
determined
,
that
their
Faith
shall
never
fail
?
Answ.
1.
Gods
trying
of
his
People
,
is
not
for
his
own
sake
,
he
knows
their
minds
,
and
thoughts
afar
off
,
Psal.
139.2
.
That
which
we
read
,
2
Chr.
32.31
.
God
left
Hezekiah
,
to
try
him
,
that
he
might
know
all
that
was
in
his
heart
.
Is
spoken
per
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
the
manner
of
men
.
The
same
is
to
be
said
to
Gods
trying
of
Abraham
,
Gen.
22.1
,
12.
Exploratio
obedientiae
Abrahae
non
est
ignotae
deprehensio
,
sed
notae
jam
illustrior
patefactio
&
solennis
approbatio
.
(
Alting
.
)
So
it
is
not
for
his
own
sake
,
but
it
is
for
their
sakes
,
and
others
sakes
,
that
God
trieth
them
,
That
they
might
be
more
known
to
themselves
,
and
others
.
2.
Was
not
Christs
Obedience
tried
,
Heb.
5.8
.
when
yet
there
was
no
doubt
to
be
made
of
his
Obedience
?
3.
Thus
one
might
Argue
as
well
against
the
Divine
praescience
,
and
deny
that
God
foresees
who
shall
persevere
in
the
Faith
,
and
consequently
deny
that
any
are
Elected
so
much
as
ex
fide
praevisâ
,
(
which
yet
they
maintain
)
because
God
could
not
seriously
try
and
prove
their
Faith
,
if
it
was
certainly
known
to
him
before
.
Indeed
a
new
Writer
hath
started
that
strange
Notion
,
Middle
Way
of
Elect.
and
Redemp
.
p.
14.
that
some
things
are
Insoibilia
,
as
well
as
other
things
are
Impossibilia
in
themselves
.
Their
nature
's
such
,
as
God
cannot
foresee
them
,
because
he
would
have
them
Contingent
;
now
though
I
hope
,
his
Design
is
good
,
to
represent
God
more
Lovely
,
and
more
Adorable
,
(
as
he
says
.
)
Yet
the
Assertion
seemeth
to
be
a
very
bold
one
,
and
very
unworthy
of
God
.
He
best
knoweth
,
whether
here
he
●loweth
with
Socinus's
Heifer
,
Socin
.
prelect
.
c.
8.
f.
26.
Quae●am
sunt
,
que
Deus
scire
nullâ
ratione
●ei
potest
,
nec
tamen
ipsius
omniscien●iae
quicquam
derogatur
.
But
when
a
man
killeth
mother
by
chance
,
not
Intentionally
,
we
find
Gods
hand
in
it
,
Exod.
21.12
.
Castal
.
in
M.
Pool
.
Synops.
Quae
pu●ant
Homines
casu
fieri
,
providentiâ
Dei
fiunt
.
And
if
Gods
hand
be
in
such
things
,
Known
unto
God
are
all
his
Works
from
the
beginning
of
the
World
,
Acts
15.18
.
And
David
could
not
think
a
thought
,
but
God
knew
it
afar
off
,
Psal.
139.2
.
As
a
man
that
knows
what
roots
are
in
his
Garden
,
though
there
be
no
appearance
of
them
,
yet
he
can
say
,
when
Spring
comes
,
such
and
such
a
Flower
will
come
up
:
So
the
Lord
knows
a
mans
thoughts
afar
off
.
It
is
Doctor
Preston's
Comparison
:
So
Ezek.
11.5
.
I
know
the
things
that
come
into
your
mind
,
every
one
of
them
.
Again
,
That
God
hath
foretold
future
Contingents
,
it
is
an
Evidence
,
both
that
he
is
the
true
God
,
the
Disposer
and
Governour
of
all
things
,
Isa.
41.22
,
23.
and
46.9
,
10.
And
a
proof
that
he
foresees
future
Contingents
.
Else
how
could
he
fore-tell
them
?
God
revealed
to
Elisha
what
Hazael
would
do
to
Israel
,
as
that
he
would
dash
their
Children
in
pieces
,
and
rip
up
their
Women
with
Child
,
2
Kings
8.12
.
Now
either
this
Writer
must
say
,
that
God
determined
Hazael's
will
to
these
things
,
(
which
he
would
not
think
to
be
any
lovely
Representation
of
God
)
or
else
that
these
things
were
so
Contingent
,
that
God
could
not
foresee
them
.
As
he
says
,
There
are
some
things
depend
on
mans
will
,
which
God
determines
;
and
here
he
fore-knows
mens
Wills
,
because
he
Knows
as
well
as
Does
whatsoever
he
Will
:
And
there
are
some
things
depend
on
mans
Will
,
which
we
are
to
conceive
that
he
determines
not
,
but
will
have
Contingent
,
&c.
More
I
would
have
said
to
this
,
but
that
it
would
look
like
a
Digression
.
First
,
Vse
,
1
From
this
last
Proposition
here
Confirmed
and
Cleared
,
we
may
infer
the
happiness
of
the
Faithful
;
Gods
Covenant
with
them
being
so
well
ordered
,
and
so
sure
.
They
may
say
,
as
Psal.
48.14
.
This
God
is
our
God
for
ever
and
ever
:
He
will
be
our
Guide
even
unto
death
.
None
so
safe
as
they
,
against
whom
the
Gates
of
Hell
shall
not
prevail
.
None
so
Rich
as
they
,
who
have
an
Interest
in
God
,
in
Christ
,
in
the
Promises
,
and
in
the
purchased
Possession
:
And
none
have
their
Estates
so
well
settled
.
Their
Estates
settled
by
the
Decree
of
Heaven
,
and
their
Names
Enrolled
in
Heaven
.
2.
Therefore
it
is
our
greatest
Interest
and
Concern
,
that
we
come
up
to
the
Terms
of
Gods
Covenant
,
Isa.
55.3
.
Incline
your
Ear
,
and
come
unto
me
:
Hear
,
and
your
Souls
shall
Live
,
and
I
will
make
an
everlasting
Covenant
with
you
,
even
the
sure
Mercies
of
David
.
Of
David
,
the
Lord
said
,
2
Sam.
7.15
.
My
Mercy
shall
not
depart
away
from
him
,
as
I
took
it
from
Saul
.
O
rest
not
in
being
only
outwardly
in
Covenant
,
as
Saul
was
!
But
see
that
you
come
up
to
Covenant-Terms
,
as
David
did
.
What
gross
and
groundless
presumption
is
it
for
one
to
hope
he
shall
be
preserved
in
a
State
of
Grace
and
Salvation
,
who
never
yet
was
in
such
a
State
?
3.
Then
what
Enemies
are
Believers
to
their
own
Peace
,
and
Comfort
,
who
do
not
use
all
Diligence
to
clear
up
the
Work
of
Grace
,
and
prove
themselves
to
be
in
the
Faith
;
whereupon
they
might
have
such
strong
Consolation
?
If
our
Title
to
an
outward
Estate
,
as
House
or
Land
was
questioned
,
we
would
do
what
we
could
to
clear
it
.
And
why
are
we
at
no
more
pains
to
clear
our
Spiritual
estates
?
2
Cor.
13.5
.
Examine
your selves
,
whether
ye
be
in
the
Faith
.
If
I
have
Faith
,
it
is
not
impossible
,
but
upon
a
due
Examination
,
and
diligent
Enquiry
I
may
come
to
know
,
I
have
it
.
And
if
once
I
know
,
I
have
true
Faith
,
then
I
may
know
,
I
shall
be
saved
:
He
that
believeth
shall
be
saved
.
4.
Then
such
as
can
see
their
special
Interest
in
God
,
and
in
the
great
blessings
of
his
Covenant
,
have
cause
indeed
to
walk
on
cheerfully
,
but
not
to
grow
secure
,
or
walk
carelessly
.
None
can
be
more
certain
,
that
they
shall
not
fall
short
of
Heaven
.
and
Glory
hereafter
,
than
that
they
shall
not
fall
from
Grace
and
Holiness
here
.
This
Doctrine
may
greatly
Encourage
the
Faithful
to
strive
against
sin
,
assuring
them
of
final
Victory
:
But
it
gives
no
encouragement
to
any
to
yield
to
sin
,
and
continue
in
it
.
And
assurance
of
ones
Perseverance
and
Salvation
cannot
be
maintained
without
an
Holy
watchfulness
.
As
one
says
well
:
Sin
doth
as
naturally
bread
Troubles
and
Fears
,
as
a
grosse
Substance
in
the
Sun-shine
causeth
a
Shadow
.
Sect.
20.
PROP.
XX.
The
Covenant
of
Grace
is
the
best
Covenant
.
NOt
but
that
the
Covenant
of
Works
was
perfect
in
its
kind
,
and
most
exactly
fitted
to
that
State
,
wherein
Man
was
Created
.
God
therein
required
nothing
but
what
was
mans
Duty
,
as
he
was
His
Creature
.
Required
nothing
,
but
what
man
was
able
to
perform
.
And
promised
all
that
man
could
desire
.
As
perfect
perpetual
Obedience
was
required
of
Man
in
the
Covenant
of
Works
;
so
perfect
and
perpetual
Happiness
was
promised
thereupon
.
Thus
the
Covenant
of
works
did
excellently
Comport
with
the
state
of
Man
in
Innocency
.
But
then
the
Covenant
of
Grace
only
can
be
to
Mans
advantage
,
in
his
fallen
Estate
.
The
Covenant
of
Grace
is
the
best
Covenant
for
us
sinners
.
It
is
impossible
,
that
sinners
should
have
Relief
,
and
Benefit
by
the
Covenant
of
Works
.
Indeed
it
may
be
beneficial
unto
sinners
,
Occasionally
,
Indirectly
,
that
is
,
shewing
our
Misery
by
sin
,
that
hereby
we
are
fallen
short
of
Glory
and
Happiness
,
laid
under
the
Curse
and
Condemnation
of
the
Law
;
and
become
Obnoxious
to
Gods
Wrath
,
and
subject
to
Death
Temporal
,
and
Eternal
.
Thus
it
is
true
,
the
Covenant
of
Works
may
be
an
Occasion
of
Awakening
our
Consciences
,
shewing
what
lost
Creatures
we
are
,
should
we
stick
to
that
Covenant
,
and
if
no
other
way
be
found
out
,
but
we
must
stand
or
fall
by
the
sentence
of
that
Covenant
.
And
thus
it
may
some
way
prepare
sinners
to
accept
of
the
Covenant
of
Grace
,
propounded
and
held
forth
.
As
the
Israelites
Bondage
under
the
Egyptian
Task-Masters
should
have
prepared
them
to
hearken
to
,
and
welcome
Moses
and
Aaron
,
who
were
sent
about
their
Deliverance
,
Exod.
4.31
.
But
observe
,
all
the
benefit
sinners
can
have
this
way
from
the
Covenant
of
Works
,
is
only
upon
supposition
of
a
Covenant
of
Grace
,
provided
to
relieve
them
from
the
strict
Sentence
of
that
other
Covenant
.
That
sinners
can
have
no
benefit
Properly
,
and
Directly
from
the
Covenant
of
Works
,
(
which
makes
against
them
)
but
only
from
the
Covenant
of
Grace
,
framed
on
purpose
for
sinners
Relief
.
And
that
the
Covenant
of
Grace
is
best
for
us
:
Appeareth
thus
,
(
1.
)
The
Covenant
of
Works
was
for
the
Preservation
and
Continuation
of
Mans
Happiness
:
But
it
speaketh
not
to
his
present
case
,
being
now
sinful
and
miserable
,
whereas
the
Covenant
of
Grace
was
provided
for
his
Recovery
:
Post
naufragium
tabula
,
a
Plank
after
Shipwrack
.
The
Covenant
of
Grace
holds
forth
the
way
of
Mans
Restitution
and
Restauration
to
Happiness
.
(
2.
)
The
Condition
of
the
Covenant
of
Works
,
is
utterly
Impossible
to
sinners
.
To
be
a
sinner
,
and
to
be
perfectly
Conformable
to
the
Will
and
Law
of
God
;
to
be
a
sinner
,
and
not
to
be
a
sinner
;
is
a
plain
Contradiction
:
It
is
impossible
,
Quod
factum
est
infectum
fieri
.
But
the
Condition
of
the
Covenant
of
Grace
is
possible
,
and
attainable
;
yea
,
easily
in
it self
.
Object
.
But
do
not
many
Divines
say
,
That
it
is
as
possible
for
a
man
to
keep
the
Law
perfectly
,
as
heartily
to
accept
of
Christ
upon
the
Terms
of
the
Gospel
?
Answ.
Such
Expressions
must
not
be
taken
strictly
,
and
Rigorously
,
but
with
a
favourable
Construction
.
For
it
is
simply
,
and
naturally
impossible
,
that
a
sinner
should
be
perfectly
Conformed
to
Gods
Law
:
But
it
is
not
naturally
impossible
that
a
sinner
should
Repent
,
and
should
come
to
Obey
from
the
Heart
.
True
,
(
as
I
have
proved
before
)
none
so
without
Gods
Special
Grace
;
yet
that
any
,
who
are
called
on
to
Repent
,
and
Believe
,
do
it
not
,
they
can
only
blame
themselves
:
The
hindrance
is
in
their
Wills
.
They
might
come
to
Christ
if
they
would
.
As
Mr.
Of
the
Covenant
.
p.
343.
Ball
says
:
The
Invitation
of
God
is
not
so
hard
,
that
Man
cannot
fulfill
it
,
if
he
would
:
But
such
as
if
Man
would
,
he
could
not
but
Execute
.
Sinner
,
How
it
it
?
Art
thou
unseignedly
willing
to
leave
thy
sins
,
that
would
Ruine
thee
for
ever
?
Art
thou
heartily
willing
to
accept
of
Christ
;
as
to
be
Redeemed
and
Saved
,
so
to
be
Guided
,
Ruled
,
and
Governed
by
him
?
This
is
the
Sum
and
Substance
of
the
Condition
of
the
Covenant
of
Grace
.
If
thou
art
unwilling
to
this
,
certainly
,
thou
judgest
thy self
unworthy
of
Eternal
Life
,
and
shalt
be
Self-condemned
.
You
see
,
they
are
no
hard
Terms
,
whereon
Life
and
Happiness
is
offered
and
promised
in
the
Covenant
of
Grace
.
If
you
be
but
willing
,
truly
willing
,
it
is
done
.
And
if
you
be
unwilling
to
abandon
your
Lusts
,
that
would
be
your
Death
,
and
unwilling
to
give
up
your selves
to
Jesus
Christ
,
the
only
Redeemer
,
and
an
All-sufficient
Saviour
;
it
is
evident
,
your
Destruction
is
of
your selves
,
that
you
are
left
without
excuse
.
(
3.
)
The
Covenant
of
Works
requiring
and
exacting
Obedience
every
way
perfect
,
as
the
Condition
of
it
,
there
was
no
provision
of
a
Mediator
,
no
place
for
a
Mediator
,
when
God
made
that
Covenant
with
man
.
The
Covenant
of
Works
owned
no
such
thing
,
as
Acceptation
through
,
and
for
the
Righteousness
of
another
.
But
the
Covenant
of
Grace
does
admit
of
,
and
hold
forth
a
Mediator
.
According
to
the
Covenant
of
Grace
,
we
may
be
Justified
and
Saved
for
the
Righteousness
of
another
,
scil.
of
Jesus
Christ
,
the
Lord
our
Righteousness
;
when
it
was
impossible
that
we
should
be
Justified
,
and
Saved
by
our
own
Righteousness
,
And
the
Righteousness
of
Christ
(
God-man
)
which
is
made
over
to
a
believing
sinner
for
his
Justification
,
is
a
more
excellent
Righteousness
,
than
that
of
any
meer
Creature
.
(
4.
)
The
Covenant
of
Works
holds
forth
no
such
thing
,
as
Pardon
.
Absolute
perfect
Obedience
being
(
as
I
said
)
the
Condition
of
it
,
upon
the
least
sin
,
that
Covenant
was
Irreparably
broken
.
But
the
Covenant
of
Grace
accepting
of
sincere
Obedience
,
and
requiring
no
more
as
its
Condition
,
granteth
out
a
Pardon
to
those
,
whose
sins
are
not
Inconsistent
with
Sincerity
.
And
so
this
Covenant
is
capable
of
Renewing
.
Wast
thou
not
obliged
to
forsake
sin
,
and
to
give
up
thy self
to
Christ
,
and
his
Service
,
by
thy
very
Baptism
?
But
alas
,
Hast
thou
not
broken
thy
Baptismal
Covenant
?
Yea
,
Hast
thou
not
lived
long
in
the
breach
of
Covenant
?
And
yet
if
at
last
thou
wouldst
Repent
,
and
come
in
to
Christ
,
thou
shouldst
be
pardoned
,
and
accepted
.
(
5.
)
Man
might
keep
the
Condition
of
the
Covenant
of
Works
for
a
time
,
and
yet
afterwards
fall
off
,
and
lose
all
.
God
Created
Man
at
first
in
a
state
of
Integrity
,
with
sufficient
ability
to
Obey
perfectly
if
he
would
;
but
did
not
then
think
meet
to
Engage
,
and
Undertake
for
him
,
that
his
will
should
be
ever
to
Obey
.
But
such
as
come
up
to
the
Terms
of
the
Covenant
of
Grace
,
stand
safe
,
are
upon
surer
ground
than
Adam
in
Innocency
.
Their
Perseverance
is
certain
;
and
as
their
Perseance
is
certain
,
so
their
Salvation
,
and
Happiness
.
Thus
get
within
the
Ark
of
the
Covenant
,
and
you
are
Lodged
safe
indeed
.
Now
,
Vse
.
1.
Here
take
Notice
of
the
Riches
of
Divine
Grace
and
Mercy
.
When
man
had
once
broken
Covenant
with
God
,
one
would
have
thought
,
the
Divine
Majesty
should
have
been
so
Incensed
against
him
for
it
,
as
never
more
to
have
dealt
with
man
in
this
way
;
or
if
He
did
make
another
Covenant
with
man
,
it
should
have
been
upon
harder
Terms
:
Yet
behold
,
and
wonder
,
from
mans
breach
of
the
Covenant
of
works
,
he
takes
occasion
to
manifest
more
of
his
Grace
,
in
making
another
Covenant
more
to
his
Creatures
advantage
,
when
man
might
rather
have
concluded
,
that
he
would
cast
off
for
ever
,
and
would
be
favourable
no
more
.
Is
this
the
manner
of
man
,
O
Lord
God
?
If
a
man
find
his
Enemy
,
will
he
let
him
go
well
away
out
of
his
hand
?
God
dealt
not
so
with
the
Angels
that
fell
,
as
he
hath
done
with
sinful
men
.
2.
See
here
the
gross
Ignorance
,
Folly
,
and
Madness
of
Self-justitiaries
.
Such
as
adhere
to
the
Covenant
of
Works
,
and
hope
to
be
saved
by
their
works
,
slighting
and
contemning
Christ
,
and
Grace
offered
.
They
that
say
to
the
works
of
their
hands
,
ye
are
our
Saviours
:
And
say
,
we
are
Lords
,
we
will
not
come
to
thee
.
Surely
,
they
are
miserable
,
foolish
Creatures
,
they
know
not
what
is
good
for
themselves
,
that
go
about
to
establish
their
own
Righteousness
,
rejecting
Christ
,
and
his
Righteousness
.
These
trust
to
a
broken
reed
:
To
turn
away
from
Christ
,
to
relie
on
ones
own
Righteousness
,
is
to
build
on
the
Sand
,
not
on
the
Rock
:
Or
as
if
a
man
leaned
his
hand
on
a
Wall
,
and
a
Serpent
bit
him
.
Indeed
better
no
hope
,
than
false
hope
;
Better
no
confidence
,
than
Carnal
confidence
.
It
is
better
to
have
no
peace
,
than
that
which
is
false
.
A
lying
refuge
will
at
last
prove
no
Refuge
,
will
be
no
Protection
,
but
the
Confusion
of
those
that
put
their
trust
in
it
.
I
should
have
far
greater
hopes
of
one
that
is
low
in
Self-despair
,
than
of
one
that
is
highly
Confident
in
himself
.
Heb.
8.6
.
and
Chap.
7.22
.
Mediator
of
a
better
Covenant
.
Sect.
21.
PROP.
XXI
.
The
New
Covenant
of
Grace
,
is
the
best
Dispensation
of
the
Covenant
of
Grace
.
THe
Gospel-Dispensation
,
this
last
Edition
of
the
Covenant
is
the
best
:
And
it
was
meet
,
that
the
best
Dispensation
should
come
in
with
Christ
,
the
Mediator
of
the
Covenant
.
It
was
fit
,
he
should
have
the
Honour
of
bringing
in
the
best
Form
,
and
Administration
of
it
.
Now
this
is
the
best
Dispensation
of
the
Covenant
.
(
1.
)
In
regard
of
Plainess
and
Perspicuity
.
As
Mr.
Of
the
Covenant
.
p.
33.
Ball
observes
:
From
the
first
giving
forth
of
the
Promise
,
until
the
Coming
of
Christ
in
the
Flesh
,
the
Revelation
was
more
Clear
,
Distinct
,
Ample
,
as
the
Coming
of
the
Messiah
did
approach
nearer
and
nearer
.
So
it
was
Clearest
,
and
Fullest
,
when
Christ
Came.
And
so
much
it
seemeth
was
expected
:
As
the
Samaritan
woman
could
say
,
John
4.25
.
I
know
that
Messias
cometh
,
when
he
is
come
,
he
will
tell
us
all
things
.
No
wonder
that
the
Church
of
Christ
under
the
Gospel
hath
more
sight
,
since
the
Sun
is
Risen
.
Christ
was
darkly
shadowed
out
under
the
Old
Testament
,
but
is
clearly
Revealed
in
the
New
.
Moses
was
vailed
,
and
an
hard
thing
it
was
for
the
Jews
to
look
to
the
end
of
that
which
is
Abolished
,
(
2
Cor.
3.13
.
)
Christians
have
the
Advantage
clear
of
those
that
Lived
before
Christ
.
So
that
what
the
Prophets
foretold
,
we
may
have
a
clearer
understanding
of
,
than
they
had
themselves
.
As
we
read
,
1
Pet.
1.12
.
That
not
unto
themselves
,
but
unto
us
,
they
did
Minister
the
things
that
are
now
reported
.
We
may
see
those
things
that
many
Prophets
,
and
Kings
,
and
Righteous
men
heretofore
could
not
see
,
(
Mat.
13.17
.
Luke
10.24
.
)
We
may
know
Christ
in
his
Offices
,
and
special
Undertaking
,
and
his
saving
Benefits
,
of
which
they
knew
very
little
.
Types
are
best
apprehended
by
the
presence
,
and
coming
of
the
Antitype
.
So
Christians
may
understand
the
scope
and
meaning
of
the
Legal
sacrifices
,
and
other
Types
of
Christ
,
better
than
the
Jews
themselves
did
.
Yea
,
it
is
a
wonder
,
if
any
of
us
now
should
be
Ignorant
of
Christ
,
and
the
Way
of
Salvation
by
him
,
2
Cor.
4.3.4
.
If
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
;
such
whose
eyes
the
God
of
this
World
hath
blinded
.
What
should
we
think
of
such
as
enjoy
the
Gospel
,
and
yet
are
Ignorant
of
Christ
,
and
the
way
of
Salvation
by
him
?
Must
it
not
needs
be
affected
Ignorance
?
Must
it
not
be
wilful
Blindness
,
if
not
judicial
too
?
Indeed
,
they
that
like
not
to
receive
the
Truth
in
Love
,
that
they
might
be
saved
,
may
justly
be
given
up
to
Satan
,
to
be
further
blinded
,
and
deceived
by
him
.
That
as
the
Philistines
dealt
with
Sampson
,
so
should
he
deal
with
them
,
even
put
out
their
eyes
,
blind
their
minds
,
lest
the
Light
of
the
Glorious
Gospel
of
Christ
should
shine
into
them
.
Do
not
such
forfeit
their
eyes
,
who
will
not
see
the
things
that
belong
unto
their
peace
?
As
it
is
Isa.
6.9
,
10.
(
A
Text
that
is
Cited
no
less
than
six
times
in
the
New
Testament
.
)
Hear
ye
in
hearing
,
(
hear
as
much
as
ye
will
)
but
understand
not
:
q.d.
In
summâ
rerum
abundantia
peribitis
same
.
(
As
Occolump
.
)
The
New
Covenant
of
Grace
holdeth
forth
Eternal
Life
and
Happiness
more
clearly
than
the
Old
.
What
was
more
darkly
propounded
,
and
promised
in
the
Old
Testament
,
is
brought
to
Light
,
and
more
plainly
discovered
,
and
offered
in
the
New
.
2
Tim.
1.10
.
Life
and
Immortality
,
is
brought
to
Light
,
through
the
Gospel
.
Thus
New
Testament-promises
are
better
Promises
:
Though
not
better
for
the
Matter
of
them
,
yet
better
for
the
manner
of
propounding
them
.
The
Church
of
God
of
old
,
for
a
long
time
(
even
from
Adam
to
Abraham
)
had
but
one
noted
Promise
,
that
we
read
of
,
to
Live
upon
;
and
that
very
Dark
and
Mysterious
too
,
[
The
Seed
of
the
Woman
,
shall
break
the
Serpents
head
]
And
the
Church
of
the
Jews
had
Spiritual
,
and
Heavenly
things
promised
more
Darkly
,
shadowed
out
under
Earthly
things
;
as
Heaven
was
shadowed
out
under
Canaan
,
the
Land
of
Promise
.
The
way
unto
the
Holiest
was
not
so
manifest
,
while
as
the
first
Tabernacle
was
yet
standing
,
Heb.
9.8
.
But
we
have
He●ven
opened
in
the
Gospel
,
and
the
Vail
taken
away
.
(
2.
)
The
Gospel-Dispensation
of
the
Covenant
is
the
best
Dispensation
,
in
regard
of
the
Easiness
of
Services
enjoyned
.
Our
Gospel-Service
is
far
more
easie
,
than
the
Legal-services
appointed
to
the
Jews
.
Under
the
Old
Testament
,
God
required
a
multitude
of
Outward
services
.
Many
Carnal
Ordinances
the
Jews
had
,
which
stood
in
Meats
and
Drinks
,
and
diverse
Washings
,
Heb.
9.10
.
And
many
of
those
Services
were
Costly
,
as
the
sacrificing
of
Sheep
,
and
Oxen
,
&c.
And
some
of
them
painful
,
as
Circumcision
,
and
going
up
from
the
Remotest
parts
of
the
Land
,
to
make
their
appearance
at
Jerusalem
thrice
a
Year
,
Exod.
23.17
.
The
positive
Institutions
under
the
Gospel
are
very
few
,
and
those
very
plain
,
and
easie
.
Christs
Yoke
is
very
easie
,
compared
with
Moses
yoke
.
(
3.
)
The
Gospel-Dispensation
is
the
best
Dispensation
of
the
Covenant
of
Grace
,
in
regard
of
its
Extensiveness
:
Bonum
quò
Communius
,
eò
melius
.
The
Old
Covenant
was
made
with
one
Nation
,
the
Nation
of
the
Jews
,
the
Gentile
Nations
being
strangers
to
it
.
Though
a
scattering
of
Gentile
Proselytes
were
taken
in
,
yet
they
were
Incorporated
into
the
Jewish
Church
,
shewing
that
Ordinarily
salvation
was
not
to
be
had
,
but
among
the
Jews
.
It
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Preheminence
of
the
Jew
,
that
unto
them
were
committed
the
Oracles
of
God
,
Rom.
3.1
,
2.
Before
they
were
the
Children
of
the
Covenant
.
But
the
Gospel-Covenant
is
not
so
Confined
to
any
Nation
,
excluding
orhers
,
Mark
16.
Go
,
Preach
the
Gospel
to
every
Creature
.
He
that
Believeth
shall
be
saved
.
Here
's
good
tidings
of
great
Joy
to
all
People
.
(
4.
)
The
Gospel-Dispensation
of
the
Covenant
is
the
best
Dispensation
,
in
regard
of
Power
and
Efficacy
accompanying
it
,
Heb.
8.8
,
9
,
10
,
11.
The
Spirit
was
given
more
sparingly
to
those
under
the
Old
Testament
,
but
is
poured
out
more
plentifully
in
the
Times
of
the
Gospel
.
Those
appointments
which
the
Apostle
is
not
afraid
to
call
Carnal
Ordinances
,
had
less
of
the
Spirit
accompanying
them
than
Gospel
Ordinances
have
,
2
Cor.
10.4
.
The
Weapons
of
our
warfare
are
not
Carnal
,
but
Mighty
through
God
.
The
Gospel-Ministration
is
the
Ministration
of
the
Spirit
,
Signantèr
,
Emphatically
,
and
Especially
,
2
Cor.
3.8
.
And
is
not
that
the
best
Dispensation
,
that
hath
more
of
God
,
more
of
his
Grace
and
Spirit
in
it
?
Of
the
Covenant
.
p.
35.
It
is
true
,
as
Mr.
Ball
hath
well
observed
,
(
which
preventeth
an
Objection
some
might
make
here
)
If
we
speak
of
some
particular
Persons
under
the
First
Covenant
,
they
were
endued
with
greater
Gifts
of
the
Spirit
,
than
many
under
the
New
:
But
more
Light
of
Knowledge
,
and
greater
Plenty
and
Abundance
of
Grace
,
is
bestowed
upon
the
Church
in
the
time
of
the
Gospel
,
if
we
respect
the
Body
of
the
Church
,
and
Faithful
in
General
.
(
5.
)
The
Gospel-Dispensation
is
the
best
in
regard
of
Duration
,
and
Continuance
.
Indeed
as
the
Old
and
New
Covenant
are
the
fame
for
Subsiance
,
so
that
for
substance
was
an
everlasting
Covenant
,
2
Sam.
23.5
.
Yet
as
to
the
Outward
Form
,
and
Seals
of
it
,
it
is
changed
:
So
as
the
New
Covenant
is
not
to
be
changed
.
The
New
Covenant
shall
never
wax
Old
,
but
remain
every
way
the
same
to
the
End
of
the
World
.
The
Old
Covenant
was
to
prepare
,
and
make
way
for
the
New
,
and
so
to
give
way
to
it
:
But
the
New
Covenant
is
not
to
give
way
to
any
other
.
There
is
no
Third
Dispensation
to
be
expected
here
upon
Earth
.
They
are
Idle
Dreamers
,
that
Talk
,
or
Think
of
such
a
thing
.
The
Gospel-Ministry
,
Ordinances
,
and
Seals
are
to
continue
,
till
we
all
come
in
the
Vnity
of
the
Faith
,
and
of
the
Knowledge
of
the
Son
of
God
unto
a
perfect
man
,
unto
the
measure
of
the
Stature
of
the
Fulness
of
Christ
,
Ephes.
4.11
,
12
,
13.
Till
the
Lord
come
,
1
Cor.
11.26
.
Till
the
end
of
the
World
,
Mat.
28.19
,
20.
Till
the
End
,
when
Christ
shall
deliver
up
the
Kingdom
to
God
,
even
the
Father
,
that
God
may
be
All
in
All.
As
for
Saltmarsh
,
his
Conceit
,
that
understandeth
[
Till
the
end
of
the
World
,
Mat.
28.20
.
]
thus
:
Till
the
end
of
that
Age
,
after
which
a
Third
Dispensation
of
the
Spirit
should
take
place
,
and
Ministry
,
and
Ordinances
,
cease
:
It
is
very
gross
.
1.
How
well
does
this
Interpretation
agree
with
the
fore-going
words
,
[
Go
Teach
(
or
Disciple
)
all
Nations
,
teaching
them
to
do
observe
all
things
,
whatsoever
I
have
commanded
you
.
]
Were
all
Nations
Discipled
,
and
Taught
to
observe
all
things
whatsoever
Christ
commanded
in
that
Age
?
2.
Though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
be
put
for
an
Age
;
yet
so
it
is
as
well
used
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
World
,
as
we
have
it
Translated
,
(
Heb.
1.2
.
and
11.3
.
)
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
again
,
and
again
used
for
the
end
of
the
World
,
Mat.
13.39
.
The
Harvest
is
the
end
of
the
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
v.
40.
So
shall
it
be
in
the
end
of
this
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
in
the
end
of
this
Age.
So
again
,
ver.
49.
So
let
the
Evangelist
Matthew
,
Interpret
this
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
And
who
may
better
do
it
?
And
we
see
plainly
according
to
him
,
it
must
be
[
Vntil
the
end
of
the
World
,
]
in
a
proper
sence
.
See
Gerhard
.
Har.
Cap.
160.
p.
467.
c.
1.
As
for
that
Text
,
Heb.
9.26
.
But
now
in
the
end
of
the
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
favoureth
not
Saltm
.
at
all
.
Eadem
est
hoc
loco
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quae
est
Apostolo
alibi
plenitudo
temporum
.
Camero
.
praelect.
p.
237.
c.
1.
In
consummatione
seculorum
.
id
est
,
diebus
novissimis
.
Beza
.
3.
Saltmarsh
,
his
Conceit
is
plainly
against
the
Gospel
,
and
therefore
(
sure
)
is
not
Gospel
.
He
opposeth
the
Gospel-Ministration
,
to
the
Ministration
of
the
Spirit
;
which
is
directly
contrary
to
the
Apostle
,
who
calls
the
Gospel-Ministration
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Ministration
of
the
Spirit
,
2
Cor.
3.8
.
We
are
sure
,
the
Apostle
was
in
the
Right
,
and
therefore
Saltmarsh
must
be
in
a
very
great
Error
here
.
Others
have
the
like
Pretence
for
casting
off
Gospel-Ordinances
,
as
when
we
urge
,
1
Cor.
11.26
.
to
prove
,
that
the
Lords
Supper
,
is
to
continue
in
the
Church
:
(
And
if
that
,
why
not
other
Ordinances
Instituted
by
the
same
Author
?
)
Till
he
come
.
To
this
some
say
,
He
is
come
to
them
in
the
Spirit
;
and
being
come
in
the
Spirit
,
such
Ordinances
are
out
of
Date
.
But
what
Ground
or
Warrant
have
they
to
understand
it
of
his
coming
in
the
Spirit
?
Will
it
not
hence
follow
,
that
the
Lords
Supper
was
Instituted
for
none
but
Unbelievers
,
Carnal
,
unregenerate
Persons
,
such
as
have
not
the
Spirit
?
If
they
that
have
the
Spirit
,
have
no
more
to
do
with
this
Ordinance
,
then
we
must
say
,
it
was
never
intended
,
as
a
Feast
for
Christ
Friends
:
But
for
such
as
are
none
of
his
,
(
as
,
if
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
)
Again
it
is
manifest
,
that
the
Apostles
and
others
,
to
whom
Christ
was
come
in
the
Spirit
,
did
yet
continue
to
hold
Communion
in
this
,
and
other
Ordinances
.
As
we
read
,
Acts
2.42
.
They
continued
stedfastly
in
the
Apostles
Doctrine
and
Fellowship
,
and
in
breaking
of
Bread
,
and
Prayers
.
The
Apostles
Practice
,
with
other
Primitive
Christians
,
who
had
the
Spirit
in
an
Eminent
Degree
and
Measure
,
and
yet
kept
close
to
this
,
and
other
Gospel-Ordinances
,
plainly
Condemns
their
Way
,
and
Overthrows
their
Conceit
,
who
under
Pretence
of
having
the
Spirit
,
cast
off
Ordinances
,
and
think
themselves
above
them
.
Therefore
we
are
to
understand
another
coming
of
Christ
,
to
be
meant
in
1
Cor.
11.26
.
Then
his
coming
in
the
Spirit
,
even
his
Second
coming
,
his
coming
in
Glory
,
Luke
9.26
.
His
coming
at
the
end
of
the
World
,
Mat.
24.3.37
,
39.
Rev.
22.20
.
The
Gospel-Way
being
to
Continue
from
His
First
to
His
Second
coming
.
The
Times
of
the
Gospel
are
oft
called
the
Last
dayes
,
[
](A78190-e112590-b)*
*
As
the
ends
of
the
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
10.11
.
Fines
,
Idcirco
hi
dies
vocantur
novissimi
,
&
aetas
Christi
adventum
consecutae
verè
dici
potest
Seculorum
perfectio
ac
complementum
.
Beza
.
Isa.
2.2
.
Heb.
1.2
.
God
hath
in
these
Last
days
spoken
to
us
by
his
Son
;
the
Gospel
being
to
succeed
,
and
put
and
end
to
the
Old
Testament-Dispensation
,
and
so
being
it self
to
Continue
to
the
end
of
the
Time
.
So
the
ancient
Hebrews
,
called
the
Kingdom
of
the
Messiah
,
The
World
to
come
;
which
Expression
the
Apostle
useth
,
Heb.
2.5
.
In
these
Last
days
of
the
Gospel
,
God
hath
poured
out
of
his
Spirit
,
as
we
see
Acts
2.16
,
17.
Then
judge
whether
they
speak
according
to
Scripture
,
who
would
make
the
Gospel-Dispensation
a
middle
Dispensation
,
and
to
give
way
to
a
Dispensation
of
the
Spirit
.
If
Gospel-Times
be
the
Last
times
,
and
if
that
pouring
out
of
the
Spirit
which
was
promised
,
was
to
be
in
and
under
the
Gospel
;
then
there
is
no
such
Dispensation
of
the
Spirit
to
be
expected
here
on
Earth
,
as
Quakers
and
Enthusiasts
talk
of
.
Now
how
does
it
concern
us
all
to
see
,
Vse
.
that
we
receive
not
this
Grace
in
vain
?
If
we
are
strangers
to
God
,
and
Grace
,
who
Live
under
the
best
Dispensation
of
the
Covenant
of
Grace
,
How
Inexcusable
are
we
?
And
how
can
we
think
to
Escape
,
if
we
Neglect
Gospel-salvation
?
This
is
the
Everlasting
Gospel
.
No
other
Gospel
to
come
after
it
.
Lud.
Tena
.
in
Heb.
1.2
.
p.
28.
b.
Evangelium
dicitur
Lex
nova
,
non
tantum
quia
successit
veteri
,
sed
quia
post
illam
non
est
alia
futura
.
God
will
never
Treat
with
men
upon
other
Terms
,
then
are
set
down
here
.
These
are
the
last
offers
he
will
ever
make
,
Mark
16.
Go
,
Preach
the
Gospel
to
every
Creature
:
He
that
Believes
,
shall
be
Saved
:
But
he
that
Believes
not
shall
be
Damned
.
If
you
reject
these
Terms
,
God
will
reject
you
.
You
that
have
not
only
Moses
,
and
the
Prophets
,
but
the
Doctrine
of
Christ
,
and
his
Apostles
,
if
you
do
not
Believe
,
and
if
you
are
not
this
way
brought
in
,
your
Case
is
desperate
.
If
any
bring
any
other
Gospel
than
this
unto
you
,
let
him
be
accursed
,
says
the
Apostle
,
Gal.
1.9
.
And
that
Doctrine
which
would
lay
the
Publishers
under
a
Curse
,
is
no
way
likely
to
bring
the
Hearers
on
to
true
Blessedness
.
And
then
,
that
the
Lord
hath
kept
the
best
to
the
last
for
us
,
that
we
have
been
brought
forth
under
the
last
and
best
Dispensation
of
the
Covenant
,
it
should
teach
us
to
acknowledge
his
Exceeding
abundant
Grace
to
Us-ward
.
It
was
not
because
we
were
better
than
others
that
went
before
,
that
we
have
been
thus
Priviledged
above
others
.
No
,
we
were
by
Nature
the
Children
of
Wrath
,
even
as
others
:
Our
Father
as
an
Amorite
,
our
Mother
as
an
Hittite
,
and
We
as
the
Children
of
the
Ethiopian
before
God
.
Yet
the
Mystery
which
was
hid
from
Ages
,
and
Generations
,
is
made
manifest
unto
us
,
to
whom
God
would
make
known
the
Riches
of
his
glorious
Grace
.
And
thus
the
last
come
to
be
first
,
(
to
allude
to
that
,
Mat.
19.30
.
)
We
that
Live
under
the
Gospel-Dispensation
,
are
Priviledged
far
above
those
that
went
before
;
not
only
such
as
were
altogether
strangers
to
the
Common-wealth
of
Israel
,
and
to
the
Covenants
of
Promise
,
but
even
such
as
were
taken
into
Covenant
under
the
Old
Testament-Dispensation
,
see
Mat.
11.11
.
with
Luke
7.28
.
John's
Ministry
is
preferred
to
that
of
the
Prophets
,
as
clearer
;
and
the
Gospel-Ministry
preserred
unto
Johns
,
as
clearer
still
.
So
it
is
a
greater
Priviledge
and
advantage
(
if
men
would
Improve
it
)
to
enjoy
a
Gospel-Ministry
,
than
to
have
sat
at
Moses
feet
,
or
to
have
heard
of
any
of
the
Prophets
of
Old
.
But
a
word
more
:
As
we
Live
under
a
better
Dispensation
,
should
not
we
indeavour
to
be
better
?
As
we
have
greater
means
,
should
we
not
abound
more
in
Grace
and
Knowledge
?
As
we
enjoy
more
,
should
we
not
do
more
than
others
?
Now
let
our
Conversation
be
as
becometh
the
Gospel
.
I
shall
not
Enlarge
further
upon
the
Doctrine
of
the
Covenants
.
Though
many
things
are
Pretermitted
,
yet
I
hope
I
may
Conclude
,
as
Cunaeus
,
Diximus
autem
neque
omnia
,
neque
Nihil
.
I
have
not
said
all
(
but
far
short
of
all
indeed
)
yet
I
hope
what
hath
been
said
,
it
is
not
as
Nothing
.
THE
END
.