THE
Morning
Exercise
METHODIZED
;
Or
certain
chief
HEADS
and
POINTS
OF
THE
CHRISTIAN
RELIGION
Opened
and
Improved
in
divers
SERMONS
,
BY
SEVERAL
Ministers
OF
THE
CITY
OF
LONDON
,
In
the
Monthly
Course
of
the
MORNING
EXERCISE
at
GILES
in
the
Fields
.
MAY
1659.
Eccles.
12.11
.
The
words
of
the
wise
are
as
goads
,
and
as
nails
fastened
by
the
Masters
of
Assemblies
,
which
are
given
from
one
shepheard
.
LONDON
,
Printed
by
E.
M.
for
Ralph
Smith
,
at
the
sign
of
the
Bible
in
Cornhil
,
near
the
Royal
Exchange
.
1660.
To
the
Right
Honourable
,
CHARLES
,
Earle
of
WARWICK
;
NICHOLAS
,
Earle
of
SCARSDALE
;
PHILIP
,
Lord
WHARTON
;
JOHN
GLYN
,
(
late
)
Lord
Chief
Justice
of
ENGLAND
;
Sir
JOHN
BROWNLOW
Baronet
:
And
to
the
Right
Worshipful
JOHN
CREW
Esq
;
GILES
HUNGERFORD
Esq
;
JOHN
PIT
Esq
;
THOMAS
ROBINSON
Esq
;
And
to
the
rest
of
the
Nobility
,
Gentry
,
and
others
the
Inhabitants
of
Giles
in
the
Fields
:
Grace
,
Mercy
and
Peace
,
from
God
the
Father
,
and
our
Lord
Jesus
Christ
.
Right
Honourable
and
Beloved
,
IT
is
no
small
advantage
to
the
holy
life
,
to
begin
the
day
with
God
.
The
Saints
are
wont
to
leave
their
hearts
with
him
over
night
,
that
they
may
find
them
with
him
in
the
Morning
;
when
I
awake
I
am
still
with
thee
,
saith
holy
David
,
Psal.
139.18
.
Before
earthly
things
break
in
upon
us
,
and
we
receive
impressions
from
abroad
,
't
is
good
to
season
the
heart
with
thoughts
of
God
,
and
to
consecrate
the
Early
and
Virgin
operations
of
the
mind
,
before
they
are
prostituted
to
baser
objects
.
When
the
world
gets
the
start
of
Religion
in
the
Morning
,
it
can
hardly
overtake
it
all
the
day
;
and
so
the
heart
is
habituated
to
vanity
all
the
day
long
;
but
when
we
begin
with
God
,
we
take
him
along
with
us
to
all
the
businesses
and
comforts
of
the
day
;
which
being
seasoned
with
his
love
and
fear
,
are
the
more
sweet
and
savory
to
us
.
If
there
were
no
other
benefit
of
the
Morning
Exercise
,
than
to
be
an
help
to
us
in
this
setting
the
mind
on
work
upon
holy
things
,
before
it
receive
taint
from
the
world
,
and
the
distraction
of
our
ordinary
affairs
,
it
should
upon
that
account
be
a
very
welcome
guest
to
our
dwellings
.
But
there
are
other
benefits
,
not
a
few
that
do
attend
it
wherever
it
goes
;
namely
,
that
it
hath
become
an
happy
occasion
through
Gods
blessing
of
manifesting
the
Unity
and
Brotherly
accord
of
the
Ministers
of
this
City
;
whilest
by
their
mutual
labours
they
strengthen
one
anothers
hands
in
the
Lords
work
;
and
by
a
joynt
testimony
confirm
those
truths
which
each
one
apart
,
dispenceth
to
his
own
Auditory
;
for
in
the
mouth
of
two
or
three
Witnesses
shall
every
word
be
established
.
2
Cor.
13.1
.
Besides
,
that
by
the
course
which
this
Exercise
hath
hitherto
held
,
each
Auditory
cometh
to
have
a
taste
of
the
several
gifts
which
one
and
the
same
Spirit
dispenseth
for
the
use
of
edifying
;
and
this
not
without
some
conformity
to
the
antient
pattern
,
Other
fruits
and
advantages
of
the
Morning
Exercise
,
see
in
the
Introduction
,
Serm.
1.
towards
the
end
.
where
the
several
Congregations
of
the
same
City
,
were
not
plures
Ecclesiae
Collaterales
,
divers
Sister-Churches
,
but
one
and
the
same
Church
,
meeting
by
parts
in
several
places
,
fed
and
supplied
by
Officers
in
common
,
who
by
turns
in
each
place
dispenced
the
word
to
them
,
having
their
Government
in
common
.
Now
this
Morning
Exercise
hath
the
Lord
once
and
again
sent
amongst
you
;
there
is
a
Providence
that
goeth
along
with
Ordinances
;
the
journeys
of
the
Apostles
were
directed
by
the
Spirit
,
as
well
as
their
doctrines
,
Acts
16.7
.
The
course
of
this
Exercise
,
though
it
hath
been
ordered
by
mans
choice
,
yet
not
without
Gods
direction
.
To
you
is
this
word
of
Salvation
sent
,
(
saith
holy
Paul
,
Acts
13.26
.
)
not
come
or
brought
,
but
SENT
;
and
that
as
a
message
from
our
heavenly
Father
,
without
whose
providnece
a
Sparrow
falleth
not
to
the
ground
.
Now
it
concerneth
you
to
see
what
use
you
will
make
of
it
:
Sermons
dye
not
with
the
breath
in
which
they
were
uttered
;
If
the
dust
of
the
Preachers
feet
bear
witnesse
against
the
despisers
of
the
Gospel
,
their
Sermons
much
more
;
Matth.
10.14
,
15.
Wherever
the
Word
is
preached
,
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
for
a
testimony
;
how
for
a
testimony
?
either
to
them
,
Matth.
24.14
.
or
against
them
.
Mark
.
13.9
.
God
keepeth
exact
account
or
reckoning
what
means
and
advantages
each
place
or
people
have
enjoyed
:
Three
years
have
I
come
seeking
fruit
,
Luke
13.7
.
alluding
to
the
three
years
of
his
own
Ministry
,
which
then
were
fully
elapsed
.
This
SECOND
Miracle
did
Jesus
in
Canaan
of
Galilee
,
John
4.54
.
He
taketh
notice
of
a
first
and
a
second
;
so
2
Pet.
3.1
.
This
SECOND
Epistle
write
I
unto
you
;
and
Jer.
25.3
.
These
THREE
AND
TWENTY
years
have
I
spoken
the
Word
of
the
Lord
,
rising
early
,
&c.
You
see
God
keeps
a
Memorial
how
many
years
the
Gospel
hath
been
amongst
a
people
,
yea
,
every
day
is
upon
account
;
for
so
it
is
added
,
even
unto
this
day
.
What
pressing
Exhortations
you
have
had
;
how
many
,
and
how
long
you
have
enjoyed
them
,
all
is
upon
the
File
;
therefore
it
concerneth
you
to
see
that
all
this
be
not
without
fruit
,
and
some
notable
good
effect
;
that
your
account
may
be
with
joy
,
and
not
with
grief
and
shame
.
The
rather
I
urge
this
,
because
the
Exercises
of
this
Month
have
not
been
ordinary
Morning
Exercises
,
but
all
the
Arguments
were
picked
and
chosen
,
(
as
the
Preacher
sought
to
finde
out
acceptable
words
,
even
words
of
truth
,
Eccl.
12.10
.
)
and
disposed
into
a
certain
order
for
the
greater
benefit
.
It
is
observed
that
the
Psalms
of
David
that
are
alphabetically
disposed
,
are
most
exact
in
the
composure
;
so
I
hope
I
may
say
without
offence
,
these
Sermons
digested
into
a
method
,
are
the
more
accurate
;
with
what
perspicuity
and
strength
they
are
managed
,
as
to
the
Doctrinal
part
,
and
with
what
warmth
and
vigour
as
to
the
Application
,
I
cannot
speak
,
being
strictly
enjoyned
silence
by
my
Brethrens
severe
modesty
;
but
the
World
will
judge
,
and
you
I
hope
will
evidence
by
your
own
growth
in
grace
,
and
the
knowledge
of
our
Lord
Jesus
Christ
.
These
Sermons
which
with
so
greedy
attention
you
formerly
heard
with
the
hearing
of
the
ear
,
are
now
written
for
a
memorial
;
and
that
they
may
be
subjected
to
your
view
and
more
deliberate
consideration
:
I
say
they
are
written
not
only
for
the
Churches
use
,
but
yours
in
special
;
and
oh
that
they
may
be
written
upon
your
hearts
,
engraven
there
with
a
durable
Character
,
such
as
shall
never
be
defaced
!
Honourable
and
Beloved
,
I
hope
I
need
not
presse
any
of
you
to
get
these
books
into
your
houses
;
I
can
easily
presume
it
of
the
abler
sort
amongst
you
;
and
would
earnestly
presse
it
upon
the
meanest
,
even
the
servants
in
your
Families
,
that
they
would
abate
not
only
of
superfluous
expences
,
but
deny
themselves
somewhat
,
even
of
their
ordinary
conveniences
,
to
purchase
these
Sermons
;
which
,
if
the
Ministry
should
fail
,
(
a
judgement
which
England
was
never
in
such
danger
of
since
the
Gospel
was
restored
)
and
all
other
helps
both
in
publick
and
private
should
be
cut
off
,
which
God
forbid
;
yet
this
one
Book
,
next
to
your
Bible
,
would
be
a
stock
of
Divinity
which
might
furnish
you
with
the
knowledge
of
the
Essentials
of
Religion
,
and
be
like
Manna
to
you
in
the
Wildernesse
,
till
you
come
to
Canaan
.
To
that
end
therefore
,
that
which
I
would
with
greatest
seriousnesse
urge
upon
you
,
is
to
get
the
substance
and
power
of
the
truths
contained
in
them
into
your
hearts
,
and
so
to
inculcate
them
,
especially
the
general
heads
of
them
upon
your
children
and
servants
,
that
they
may
be
trained
up
in
the
knowledge
of
these
vital
principles
,
which
are
of
such
use
for
the
begetting
and
increasing
of
the
life
and
power
of
godlinesse
.
It
will
be
sad
,
if
what
was
chiefly
intended
for
your
use
,
should
finde
least
fruit
amongst
you
;
and
that
which
is
a
common
good
,
should
be
not
a
Monument
only
,
but
the
aggravation
of
your
unfruitfulnesse
.
But
I
hope
better
things
of
you
my
dearly
Beloved
,
and
things
which
accompany
salvation
,
though
I
thus
speak
The
good
Lord
who
hath
put
this
price
into
your
hand
,
give
you
an
heart
to
prize
it
,
and
to
improve
it
;
that
you
may
not
receive
this
grace
of
God
in
vain
.
In
this
hope
I
commend
you
to
God
,
and
to
the
Word
of
his
grace
,
which
is
able
to
build
you
up
,
and
to
give
you
an
inheritance
among
all
them
which
are
sanctified
.
I
am
Yours
in
the
service
of
the
Gospel
,
THOMAS
CASE
.
The
Preface
to
the
Reader
.
NOt
to
increase
the
number
of
Books
already
grown
into
a
burden
,
and
more
apt
to
distract
minds
with
their
variety
,
than
to
edifie
them
with
their
Contents
;
but
for
a
publick
testimony
to
the
truth
of
the
Gospel
,
and
to
inform
the
ignorant
,
doth
this
Piece
crowd
into
the
World
.
Had
many
of
the
Brethren
adhered
to
their
own
private
inclination
,
and
first
aime
in
this
work
,
these
Sermons
had
only
been
published
by
word
of
mouth
to
the
Auditory
that
then
attended
on
them
.
To
write
to
the
World
,
is
apprehended
by
them
as
a
thing
very
distinct
from
preaching
to
a
company
of
a
few
broken-hearted
Christians
,
(
who
were
willing
to
take
this
help
along
with
them
in
their
way
to
heaven
)
and
to
need
more
exactnesse
of
care
and
preparation
.
But
upon
the
strong
importunity
of
the
Auditors
,
(
some
of
them
persons
of
great
worth
and
honour
)
carrying
with
it
the
face
of
a
Call
from
God
,
as
valid
as
that
which
first
invited
them
to
the
work
,
they
were
contented
against
their
own
private
inclination
to
yield
to
this
way
of
publication
for
the
profit
of
others
;
but
with
these
CAUTIONS
.
First
,
That
it
be
signified
,
that
it
was
not
intended
to
make
up
a
Map
or
Compleat
Body
of
Divine
Truths
,
but
only
to
handle
some
more
necessary
points
,
till
Providence
shall
give
opportunity
to
consider
the
rest
.
Secondly
,
That
it
was
not
designed
to
discusse
these
points
in
a
Polemical
,
but
positive
way
;
and
sutable
to
a
popular
Auditory
.
Thirdly
,
That
it
be
understood
that
the
Brethren
that
preached
,
were
not
acquainted
with
one
anothers
studies
;
but
did
every
one
expresse
his
own
sense
in
the
point
recommended
to
him
.
Fourthly
,
That
this
be
not
interpreted
to
be
the
work
of
the
whole
Body
of
the
London-Ministers
,
but
of
some
of
them
,
which
they
represent
with
the
more
tenderness
.
Partly
,
that
the
other
very
Reverend
Brethren
,
who
were
not
employed
in
this
Turn
and
Course
of
the
Morning
Exercise
,
may
not
be
charged
with
their
weaknesses
.
Partly
,
because
they
have
not
without
some
regret
observed
that
the
larger
English
Annotations
,
in
which
but
some
few
only
of
the
late
Assembly
,
together
with
some
others
,
had
an
hand
,
are
generally
ascribed
to
the
whole
Assembly
,
and
usually
carry
the
name
of
the
Assemblies
Annotations
,
as
if
done
by
the
joynt
advice
of
that
grave
and
learned
convention
.
Fifthly
,
That
since
the
preaching
of
these
Sermons
,
there
hath
been
no
general
review
,
but
every
one
took
care
of
transcribing
his
own
Discourse
,
and
sending
me
the
Copy
,
accordingly
I
sent
it
to
the
Presse
.
Sixthly
,
That
if
any
of
these
points
seem
not
to
be
discussed
according
to
the
full
latitude
and
worthiness
of
the
subject
,
it
be
remembred
that
each
Exercise
was
to
be
punctually
confined
within
the
straits
of
an
houre
;
in
which
time
there
was
no
room
for
larger
excursions
.
Under
the
severity
of
these
terms
,
my
Brethren
have
consented
that
I
should
(
if
I
saw
fit
)
expose
their
labours
to
publick
view
,
which
I
do
with
all
chearfulnesse
;
Partly
,
that
the
world
may
be
conscious
to
our
Unity
,
soundnesse
in
the
faith
,
and
sobriety
af
judgement
:
And
partly
expecting
from
thence
(
I
will
say
it
,
notwithstanding
the
restraints
their
modesty
hath
laid
upon
me
)
no
small
increase
and
return
of
fruit
.
The
Lord
by
his
good
Spirit
guide
you
into
all
truth
.
Yours
in
our
Lord
Jesus
,
THOMAS
CASE
.
The
particular
heads
in
Divinity
discussed
in
these
several
Sermons
,
are
these
.
-
SErm.
I.
Introduct
.
Methodical
systems
of
the
special
points
of
Christian
Religion
,
useful
and
profitable
for
Ministers
and
people
.
Page
1.
-
Serm.
II.
That
there
is
a
God
.
p.
29.
-
Serm.
III.
The
Trinity
proved
by
Scripture
.
p.
65.
-
Serm.
IV.
The
Divine
Authority
of
the
Scriptures
.
p.
85.
-
Serm.
V.
Man
created
in
an
holy
,
but
mutable
state
.
p.
105.
-
Serm.
VI.
The
Covenant
of
Works
.
p.
120.
-
Serm.
VII
.
The
fall
of
man
;
or
peccatum
originale
originans
.
p.
134.
-
Serm.
VIII
.
Original
sin
inhering
;
or
peccatum
originale
originatum
.
p.
149.
-
Serm.
IX
.
The
misery
of
mans
estate
by
nature
.
p.
173.
-
Serm.
X.
Mans
impotency
to
help
himself
out
of
misery
.
p.
202.
-
Serm.
XI
.
The
Covenant
of
Redemption
.
p.
216.
-
Serm.
XII
.
The
Covenant
of
Grace
.
p.
233.
-
Serm.
XIII
.
The
Mediator
of
the
Covenant
,
described
in
his
Person
,
Natures
and
Offices
.
p.
261.
-
Serm.
XIV
.
Christs
Humiliation
,
p.
258.
alias
278.
-
Serm.
XV.
Christs
state
of
Exaltation
.
p.
305.
-
Serm.
XVI
.
The
Satisfaction
of
Christ
.
p.
337.
-
Serm.
XVII
.
Of
Effectual
Calling
.
p.
353.
-
Serm.
XVIII
.
The
true
Believers
union
with
Christ
.
p.
377.
-
Serm.
XIX
.
The
nature
of
Justification
.
p.
403.
-
Serm.
XX.
The
Believers
Dignity
and
Duty
,
or
High
Birth
,
and
Honourable
Employment
.
p.
433.
-
Serm.
XXI
.
Saving
Faith
.
p.
455.
-
Serm.
XXII
.
Repentance
not
to
be
repented
.
p.
485.
-
Serm.
XXIII
.
Of
Holinesse
its
nature
and
necessity
.
p.
554.
-
Serm.
XXIV
.
Of
the
Resurrection
.
p.
577.
-
Serm.
XXV
.
The
Day
of
Judgement
asserted
.
p.
605.
-
Serm.
XXVI
.
Of
Hell
.
p.
621.
-
Serm.
XXVII
.
Of
Heaven
.
p.
647.
-
Serm.
XXVIII
.
The
Conclusion
.
p.
677.
The
INTRODUCTION
.
2
TIM.
1.13
.
Hold
fast
the
forme
of
sound
words
which
thou
hast
heard
of
me
in
faith
and
love
,
which
is
in
Christ
Jesus
.
IT
was
the
Character
which
our
Lord
gave
of
Iohn
the
Baptist
,
He
was
a
burning
and
a
shining
light
:
Such
should
every
Minister
of
the
Gospel
be
;
shining
with
light
,
and
burning
with
zeal
;
Joh.
5.25
.
he
should
have
an
head
full
of
truth
,
that
he
may
disseminate
and
scatter
beams
of
Gospel-knowledge
into
the
dark
world
;
and
an
heart
full
of
love
,
to
that
truth
which
he
holds
forth
to
others
;
that
what
he
publisheth
with
his
lips
,
he
may
be
ready
to
witnesse
with
his
life
,
and
to
seale
up
the
testimony
of
Jesus
with
his
dearest
blood
.
Both
these
,
our
Apostle
in
this
Chapter
,
(
after
a
passionate
salutation
in
the
five
first
verses
)
commendeth
to
Timothy
,
scil
.
1.
To
look
to
his
light
;
by
stirring
up
the
gift
of
God
that
was
in
him
.
Timothy
must
not
suffer
his
gifts
to
lie
sleeping
under
the
ashes
;
but
must
blow
them
up
,
(
as
the
[
](A81247-e14530-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ignem
sopitum
suscitare
.
word
signifieth
)
into
a
fire
,
by
study
,
prayer
and
execrise
.
2.
He
calls
upon
Timothy
to
look
to
his
zeal
,
that
that
may
not
be
extinguished
;
but
that
his
heat
may
be
equal
with
his
light
:
And
this
he
doth
two
ways
.
-
1.
Negatively
.
-
2.
Affirmatively
.
Ver.
8.
1.
Negatively
;
Be
not
ashamed
of
the
testimony
of
the
Lord
,
nor
of
me
his
Prisoner
.
Ministers
of
the
Gospel
must
neither
be
a
shame
to
the
Gospel
,
nor
ashamed
of
the
Gospel
;
no
,
although
attended
with
disgrace
and
persecution
from
the
reprobate
world
.
And
what
herein
he
commends
to
Timothy
,
he
first
practised
in
his
own
person
,
ver.
11.
Though
he
was
a
prisoner
for
the
Gospel
,
yet
he
was
not
ashamed
of
the
Gospel
:
I
suffer
,
&c.
neverthelesse
I
am
not
ashamed
.
Rom.
1.16
.
2.
Affirmatively
;
The
Apostle
exhorteth
Timothy
to
prepare
for
persecution
;
Ver.
8.
Be
thou
partaker
of
the
afflictions
of
the
Gospel
.
The
Ministers
of
the
Gospel
should
be
so
farre
from
being
scandalized
at
the
sufferings
of
their
leaders
,
that
they
should
be
always
disciplining
themselves
for
the
same
warfare
;
to
preach
the
Cross
of
Christ
,
and
to
be
ready
also
to
bear
the
Crosse
,
makes
a
compleat
Minister
of
the
Gospel
.
This
the
Apostle
urgeth
upon
a
three-fold
account
.
-
1.
A
good
Cause
.
-
2.
Good
Company
.
-
3.
A
good
Captain
.
Timothy
and
other
Evangelists
,
they
have
no
reason
to
be
afraid
or
asham'd
of
their
sufferings
;
for
,
1.
They
have
a
good
Cause
,
ver.
12.
For
the
which
cause
I
suffer
;
what
Cause
is
that
?
why
,
the
Gospel
,
ver.
10.
And
this
he
presents
under
a
twofold
commendation
.
-
1.
The
glory
of
the
Gospel
.
-
2.
The
manifestation
of
that
glory
.
Ephes.
3.8
.
1.
The
glory
of
the
Gospel
:
As
having
wrapt
up
in
it
the
unsearchable
riches
of
Jesus
Christ
;
grace
and
glory
,
holinesse
and
happinesse
:
He
hath
saved
us
,
and
called
us
with
an
holy
calling
.
Believers
have
begun
their
everlasting
salvation
on
this
side
heaven
.
2.
The
manifestation
of
that
glory
:
It
was
given
from
eternity
;
but
it
is
revealed
by
the
appearance
of
our
Lord
and
Saviour
in
the
flesh
;
it
lay
hid
in
Gods
purpose
;
but
it
is
brought
to
light
in
the
Gospel
,
ver.
9.10
.
Such
a
glorious
gift
,
and
so
gloriously
unveiled
is
worth
,
not
only
our
sweat
,
but
our
blood
;
not
pains
only
,
but
persecution
;
yea
,
to
suffer
in
such
a
cause
,
is
not
more
our
duty
,
than
it
is
our
dignity
.
2.
They
have
good
company
:
Saint
Paul
himself
is
in
the
Van
of
them
;
who
though
an
Apostle
,
by
extraordinary
missi
n
and
commission
,
ver.
11.
yet
was
not
only
a
Preacher
of
the
Gospel
,
but
a
Sufferer
for
the
Gospel
,
ver.
12.
For
which
cause
I
suffer
these
things
:
what
things
?
scil.
Imprisonment
and
affliction
,
ver.
8.
A
sufferer
,
and
yet
not
ashamed
of
his
sufferings
:
Neverthelesse
I
am
not
ashamed
.
They
may
be
ashamed
of
their
sufferings
,
Causa
facit
Martyrem
,
non
poena
.
1
Pet.
4.15
.
that
suffer
for
sinne
;
but
sufferings
for
Christ
and
his
Gospel
,
are
matter
of
triumph
and
rejoycing
,
1
Pet.
4.13
,
16.
Here
is
encouragement
for
Gospel-sufferers
.
And
Thirdly
,
They
have
a
good
Captain
:
Iesus
Christ
the
Captain
of
our
salvation
.
Who
,
that
he
might
intender
his
own
heart
towards
his
suffering-followers
by
his
own
experience
;
was
made
perfect
through
sufferings
;
and
accordingly
he
is
very
tender
of
,
and
faithful
to
all
that
endure
persecution
for
his
sake
;
Heb.
2.10
.
this
was
a
ground
of
the
Apostle
his
confidence
,
I
am
not
ashamed
;
for
I
know
whom
I
have
believed
:
I
know
him
by
report
,
and
I
know
him
by
experience
:
I
know
his
faithfulnesse
,
and
I
know
his
All-sufficiency
:
I
have
deposited
my
liberty
,
my
life
,
my
body
,
my
soul
,
my
all
in
his
custody
;
and
I
am
perswaded
as
he
is
able
,
so
he
is
willing
to
keep
all
safe
,
to
his
glorious
appearance
:
I
may
be
a
loser
for
Christ
,
I
shall
be
no
loser
by
him
;
whatever
I
lay
down
now
,
I
shall
take
up
again
one
day
,
with
the
advantage
of
immortality
;
he
will
keep
the
trust
I
have
committed
to
him
;
it
is
but
equity
that
I
should
keep
the
trust
which
he
hath
committed
to
me
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
v.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ver.
14.
1
Tim.
1.11
.
even
the
glorious
Gospel
of
the
blessed
God
committed
to
my
trust
;
committed
to
me
upon
those
very
termes
,
that
I
should
not
only
publish
it
with
my
lips
,
but
attest
it
with
my
blood
.
Thus
in
his
own
person
the
Apostle
sets
Timothy
and
his
Successors
a
Copy
,
and
an
Encouragement
;
which
he
windeth
up
in
the
words
of
my
Text
;
the
sum
of
the
Precahers
duty
.
Hold
fast
the
forme
of
sound
words
,
&c.
q.
d.
The
premises
considered
;
let
neither
pleasures
nor
persecution
;
the
love
of
life
,
nor
the
fear
of
death
,
take
thee
off
from
a
faithful
and
vigorous
discharge
of
thy
Ministerial
office
;
but
whatsoever
it
may
cost
thee
,
Hold
fast
the
form
of
sound
doctrine
,
&c.
Briefly
for
the
opening
of
the
words
.
The
form
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
,
it
signifies
a
Module
or
Platforme
,
a
Frame
of
words
or
things
,
methodically
disposed
;
as
Printers
set
and
compose
their
Characters
or
Letters
in
a
Table
.
Types
.
Words
]
By
words
,
we
are
to
understand
doctrine
,
evangelical
truths
,
the
principles
of
Christian
Religion
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sound
]
And
they
are
called
Sound
words
,
either
from
the
intrinsecal
nature
,
when
they
are
purely
taught
and
delivered
;
Evangelical
truths
without
mixture
;
the
principles
of
Religion
in
their
native
purity
and
simplicity
;
Truth
and
nothing
else
but
truth
.
Or
else
sound
words
,
from
their
effect
and
operation
,
because
they
be
of
an
healing
vertue
and
influence
,
like
the
waters
in
Ezekiels
vision
,
that
issued
out
from
under
the
[
](A81247-e16490-b)*
*
Ezek.
47.1
.
threshold
of
the
Sanctuary
;
which
[
](A81247-e16510-b)*
*
Ver.
9.
healed
wherever
they
came
.
Which
thou
hast
heard
of
me
]
It
may
be
understood
of
the
whole
Platforme
of
Gospel-doctrine
in
general
.
Or
,
Else
(
very
probably
)
of
a
Collection
of
some
principal
points
of
Religion
,
which
the
Apostle
had
methodically
digested
,
and
either
preached
in
Timothy
his
hearing
,
or
drawn
up
in
writing
,
and
committed
to
Timothy
as
a
trust
and
treasure
,
not
only
for
his
own
help
and
direction
in
preaching
,
but
to
transmit
over
to
others
,
for
the
use
and
benefit
of
succeeding
generations
in
the
Church
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&
1
Tim.
6.20
.
so
called
in
the
next
verse
,
That
good
thing
which
was
committed
to
thee
;
and
so
expounded
,
chap.
2.2
.
The
things
which
thou
hast
heard
of
me
amongst
many
witnesses
,
the
same
commit
thou
to
faithful
men
who
shall
be
able
to
teach
others
also
.
Hold
fast
]
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
word
hath
a
double
signification
;
scil.
to
have
,
and
to
hold
;
and
both
of
these
the
Apostle
commends
to
Timothy
;
namely
,
1.
To
have
such
a
form
or
collection
of
Gospel-doctrines
,
as
a
Type
or
Exemplar
to
which
he
should
conforme
in
his
Ministry
.
2.
To
hold
it
;
i.
e.
to
hold
it
fast
,
Not
to
swerve
from
it
in
the
course
of
his
Ministry
,
but
pertinaciously
to
adhere
to
it
;
not
to
suffer
it
to
be
corrupted
by
men
of
erroneous
principles
,
nor
to
part
with
it
upon
any
termes
in
the
world
;
but
to
stand
by
it
,
and
own
it
against
all
opposition
and
persecution
whatsoever
.
This
I
conceive
to
be
the
sense
of
the
words
;
which
thus
opened
,
may
afford
us
some
such
Doctrinal
Observations
,
as
these
;
Doct.
1
1.
Doct.
Evangelical
words
are
sound
words
;
Or
:
All
Gospel-truth
is
of
an
healing
nature
.
Doct.
2
2.
Doct.
It
is
of
great
use
and
advantage
bo●h
for
Ministers
and
private
Christians
to
have
the
main
fundamental
truths
of
the
Gospel
,
collected
and
digested
into
certain
Modules
or
Platforms
;
Or
:
Methodical
systems
of
fundamental
Articles
of
Religion
,
are
very
profitable
both
for
Ministers
and
people
.
Doct.
3
3.
Doct.
Such
Forms
and
Modules
are
very
carefully
and
faithfully
to
be
kept
.
Doct.
4
4.
Doct.
Faith
and
Love
are
as
it
were
the
two
hands
,
whereby
we
may
hold
fast
Gospel-truth
.
Other
doctrines
besides
these
might
be
raised
from
the
words
;
but
these
are
the
main
,
and
lie
visibly
in
the
face
of
the
Text
:
And
I
intend
to
speak
only
to
the
second
and
third
doctrine
;
the
one
(
now
)
at
our
entrance
upon
this
Morning
Exercise
;
the
other
,
at
the
Close
,
if
God
permit
.
The
first
and
last
of
these
doctrines
may
be
of
use
in
the
handling
of
these
two
:
In
which
doth
lie
the
main
designe
,
as
of
the
Apostle
here
,
so
of
the
work
which
falls
to
my
share
in
this
monthly
service
.
I
begin
with
the
first
of
them
,
scil.
Doct.
1
Doct.
1.
Methodical
systems
of
the
main
and
special
points
of
the
Christian
Religion
,
are
very
useful
and
profitable
both
for
Ministers
and
people
.
In
the
managing
of
the
doctrinal
part
of
this
Observation
,
I
shall
only
give
you
two
demonstrations
.
-
1.
Scripture-pattern
.
-
2.
The
usefulnesse
of
such
Modules
.
-
1.
Scripture-pattern
.
The
Word
of
God
is
full
of
such
Maps
and
Modules
of
divine
truths
necessary
to
salvation
.
The
whole
Scripture
is
a
large
Module
of
saving
truth
.
Joh.
18.37
.
The
whole
Gospel
(
in
general
)
is
nothing
but
the
great
Platform
or
Standard
of
saving
doctrine
.
It
was
the
great
end
and
errand
of
Christ
his
coming
into
the
world
,
to
reveal
unto
us
the
truth
of
God
;
so
himself
testifieth
,
John
18.37
.
To
this
end
was
I
born
,
and
for
this
cause
I
came
into
the
world
,
that
I
should
bear
witnesse
unto
the
truth
.
It
took
up
one
whole
entire
office
,
whereunto
he
was
anointed
of
his
Father
;
his
Prophetical
Office
;
so
he
was
named
many
hundred
years
before
his
Incarnation
by
Moses
:
A
Prophet
shall
the
Lord
your
God
raise
up
unto
you
,
like
unto
me
,
him
shall
you
hear
.
The
office
of
a
Prophet
was
not
only
to
foretell
things
to
come
;
As
Exod.
7.1
.
Aaron
is
call'd
.
but
to
reveal
the
mind
of
God
,
according
to
the
import
of
the
Hebrew
word
Nabi
,
which
signifieth
an
Interpreter
.
Thus
Jesus
Christ
came
to
be
an
Interpreter
of
his
Fathers
mind
unto
the
world
.
No
man
hath
seen
God
at
any
time
;
the
onely
begotten
Sonne
which
is
in
the
bosome
of
the
Father
,
Joh.
1.18
.
he
hath
declared
him
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
hath
expounded
him
;
The
whole
Gospel
which
Christ
preached
was
nothing
else
as
it
were
but
a
publick
testimony
of
the
secret
transactions
between
the
Father
and
the
Sonne
concerning
mans
salvation
;
a
transcript
of
that
truth
which
was
in
the
divine
understanding
from
all
eternity
,
John
8.38
.
&
15.15
.
And
accordingly
it
is
observable
that
the
Sermons
which
Christ
preached
in
the
days
of
his
flesh
,
have
more
of
doctirne
in
them
,
than
of
perswasion
;
more
of
the
Teacher
,
than
of
the
Pastor
;
as
more
sutable
to
his
Ministry
,
wherein
he
was
to
lay
down
a
Module
of
Gospel-truth
;
and
to
leave
it
to
the
world
,
to
be
received
and
believed
unto
salvation
.
The
credit
of
our
Religion
is
founded
upon
this
important
truth
,
that
Christ
was
sent
from
God
to
reveal
unto
us
the
mind
and
will
of
his
Father
,
and
to
be
believed
in
all
he
delivered
unto
us
;
all
other
Apostles
and
Ministers
of
the
Gospel
are
but
Deputy
Witnesses
to
make
report
of
Christs
affidavit
to
the
doctrine
of
salvation
.
And
it
is
yet
further
remarkable
,
that
this
doctrine
which
Jesus
Christ
left
us
in
the
Gospel
,
is
nothing
else
as
it
were
,
but
[
](A81247-e18000-b)*
*
Novum
Testamentum
in
vetere
velatum
,
vetus
in
novo
revelatum
.
a
Comment
or
Paraphrase
of
what
was
preached
by
Moses
and
the
Prophets
in
the
Old
Testament
;
as
he
came
[
](A81247-e18040-b)*
*
Matth.
5.18
.
not
to
destroy
the
Law
and
the
Prophets
,
but
to
fulfill
them
;
so
he
came
to
expound
and
reconcile
them
with
the
doctrine
which
he
himself
taught
;
thus
it
is
recorded
by
the
Evangelist
,
that
[
](A81247-e18100-b)*
*
Luke
24.27
.
beginning
at
Moses
,
he
expounded
unto
his
Disciples
in
all
the
Scriptures
the
things
concerning
himself
.
So
that
the
result
of
all
this
in
general
,
is
this
,
that
the
holy
Scriptures
of
the
Old
and
New
Testament
are
nothing
else
but
a
full
and
perfect
platform
or
Module
of
divine
truth
;
given
to
the
Church
at
first
by
Christ
himself
the
great
Prophet
,
and
transmitted
by
the
Ministry
of
those
who
were
successively
the
Amanuenses
or
Secretaries
of
the
Holy
Ghost
;
2
Pet.
1.21
.
from
which
no
man
is
to
recede
upon
pain
of
damnation
.
But
now
more
particularly
,
we
may
observe
,
that
besides
this
great
universal
Map
or
Synopsis
of
divine
truth
;
there
are
to
be
found
in
Scripture
more
compendious
and
summary
abstracts
,
and
abridgements
containing
certain
of
the
main
heads
and
points
of
saving
doctrine
,
methodized
into
lesser
bodies
and
tables
for
the
help
of
our
faith
and
knowledge
.
And
we
find
them
accommodated
by
the
Penmen
of
the
Holy
Ghost
,
to
two
special
ends
and
purposes
.
Two
ends
of
such
Modules
.
1.
To
instruct
the
Church
and
people
of
God
in
the
more
necessary
and
fundamental
points
and
principles
of
Religion
.
2.
To
antidote
beleevers
against
the
infection
and
contagion
of
unsound
doctrine
which
have
crept
into
the
Church
in
the
several
ages
and
successions
thereof
.
Of
the
first
sort
,
In
the
Old
Testament
,
To
informe
the
Church
in
the
principles
of
Religion
.
(
though
in
a
larger
volume
)
is
the
book
of
Deuteronomy
,
which
being
interpreted
,
is
the
repetition
of
the
Law
.
And
because
that
(
being
so
large
)
might
seem
too
great
a
burden
to
the
memory
;
Behold
,
God
himself
hath
contracted
it
into
a
very
brief
,
but
full
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
ten
Commandments
,
a
brief
abstract
of
the
whole
Law
.
Three
Modules
delivered
by
Christ
in
his
first
Sermon
.
or
Module
in
the
ten
Commandments
;
which
are
called
ten
words
,
Deut.
4.13
.
because
they
are
the
briefest
Epitome
of
the
Law
.
And
thus
our
Saviour
as
he
laid
down
the
great
and
larger
draught
of
Gospel-doctrine
;
so
also
in
his
Sermons
he
hath
left
some
shorter
forms
or
types
of
necessary
points
and
principles
of
Religion
;
exempli
gratiâ
;
in
his
first
Sermon
after
he
entred
upon
his
publick
Ministry
,
he
hath
drawn
up
three
very
concise
and
most
excellent
Modules
.
1.
Of
beatitudes
,
Mans
summum
bonum
.
The
first
Module
contains
the
beatitudes
.
A
list
of
particulars
,
wherein
mans
true
and
chiefest
happinesse
doth
consist
,
Matth.
5.
from
the
third
verse
to
the
twelfth
;
wherein
he
doth
totally
crosse
the
judgment
of
the
blinde
world
;
writing
blessednesse
where
the
world
writes
woe
;
and
woe
,
where
the
world
writes
blessednesse
.
Credenda
.
These
we
may
call
the
credenda
;
Articles
of
faith
to
be
believed
by
all
those
that
would
be
accounted
Christs
Disciples
.
The
second
Module
contains
a
list
of
duties
;
things
to
be
done
by
every
one
that
would
be
saved
.
This
our
Saviour
doth
,
by
asserting
and
expounding
the
Moral
Law
;
from
the
seventeenth
verse
to
the
end
of
the
Chapter
;
confuting
and
reforming
the
false
glosses
which
the
Scribes
and
Pharisees
had
put
upon
the
ten
Commandm
nts
,
thereby
making
the
Law
of
God
of
none
effect
.
Facienda
.
And
these
we
may
call
the
facienda
,
things
to
be
done
.
The
third
Module
contains
a
list
of
petitions
,
which
in
the
sixth
Chapter
,
from
the
ninth
verse
to
the
sixteenth
,
he
commends
to
his
Disciples
,
and
in
them
to
all
succeeding
generations
of
the
Church
,
as
a
form
or
directory
of
prayer
:
Not
that
Christians
should
(
alwayes
)
confine
themselves
to
the
words
,
Petenda
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
conform
to
the
matter
in
their
supplications
at
the
Throne
of
grace
.
After
this
manner
pray
ye
:
And
these
we
may
call
the
petenda
,
things
to
be
prayed
for
.
The
Apostles
method
in
their
Epistles
.
The
Epistle
to
the
Romans
,
the
Christian
Catechisme
.
The
holy
Apostels
tread
in
our
Saviours
steps
;
you
may
observe
in
all
their
Epistles
,
that
in
the
former
part
of
them
,
they
(
generally
)
lay
down
a
Module
of
Gospel-principles
,
and
in
the
latter
part
a
Module
of
Gospel-duties
.
The
Epistle
to
the
Romans
is
upon
this
account
justly
called
by
some
of
the
Antients
,
The
Christians
Catechisme
:
—
As
containing
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
list
of
the
chief
Articles
of
the
Christian
Religion
;
for
although
the
principal
designe
of
the
Apostle
be
to
discusse
that
prime
Evangelical
doctrine
of
justification
,
in
the
negative
and
affirmative
part
of
it
.
Neg.
not
in
works
.
Affir
.
in
a
free
gratuitous
imputation
of
the
righteousnesse
of
Christ
applied
by
faith
;
together
with
the
grounds
,
evidences
,
and
fruits
thereof
,
yet
occasionally
according
to
the
wisdome
given
unto
him
,
he
doth
with
a
most
profound
and
admirable
art
interweave
other
deep
and
fundamental
points
of
Religion
,
scilicet
A
parallel
between
the
[
](A81247-e19400-b)a
a
Chap.
5.
two
Adams
.
The
doctrine
of
Original
sinne
.
The
corruption
and
depravation
of
[
](A81247-e19450-b)b
b
Chap.
7.
nature
.
The
doctrine
of
grace
.
chap.
7.
The
merit
and
efficacy
of
Christs
death
and
resurrection
.
Chap.
6.
The
doctrine
of
AFFLICTION
,
and
the
use
of
it
to
believers
.
Chap.
8.
The
mysteries
of
Election
and
Predestination
.
Chap.
9.
The
excoecation
and
rejection
of
the
Jews
.
Chap.
10.
The
vocation
of
the
Gentiles
,
Chap.
11.
with
the
restituion
of
the
seed
of
Abraham
,
&c.
And
when
he
hath
finished
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
doctrinal
principles
,
he
winds
up
the
Epistle
with
a
short
,
but
full
delineation
of
Evangelical
duties
;
wherein
he
doth
bring
down
those
principles
unto
practice
:
The
former
part
of
the
Epistle
is
the
DOCTRINE
,
the
latter
part
is
the
VSE
;
I
beseech
you
therefore
brethren
by
the
mercies
of
God
,
&c.
The
whole
Epistle
to
the
Hebrews
is
nothing
else
as
it
were
,
but
a
delineation
of
the
THREE
OFFICES
OF
JESUS
CHRIST
;
King
,
Priest
,
Prophet
.
The
Epistle
to
the
Hebrews
.
Especially
his
Priestly
office
with
a
most
profound
,
and
yet
dilucid
Exposition
of
those
Levitical
types
and
figures
,
which
did
more
obscurely
Heb.
10.1
.
shadow
forth
Christ
under
the
Law
;
so
that
in
that
Epistle
,
as
in
a
Table
,
Christians
may
behold
the
Law
to
be
nothing
else
but
Evangelium
velatum
,
veiled
Gospel
;
and
the
Gospel
to
be
no
other
thing
than
Lex
revelata
,
unveiled
Ceremony
,
or
the
Law
with
the
Curtain
drawn
.
But
there
be
divers
short
Modules
or
Compendiums
of
Christian
doctrine
occasionally
delineated
by
the
Apostles
in
their
several
Epistles
.
In
the
Epistle
to
the
Galatians
,
within
the
compasse
of
five
verses
,
the
Apostle
gives
two
full
Catalogues
or
Lists
,
chap.
5.
The
one
of
sinnes
,
ver.
19.20
,
21.
The
other
of
graces
,
ver.
22.23
.
In
the
Epistle
to
the
Ephesians
,
chap.
5.
&
6.
you
have
an
excellent
and
compleat
Module
of
Relational
duties
;
Of
-
Ver.
22.
Wives
towards
their
husbands
.
-
Ver.
25.
Husbands
towards
their
Wives
.
-
Chap.
6.1
.
Children
towards
their
Parents
.
-
Ver.
4.
Parents
towards
their
Children
.
-
Ver.
5.
Servants
towards
their
Masters
.
-
Ver.
9.
Masters
towards
their
servants
.
The
Epistles
to
Timothy
give
us
a
type
or
table
of
Ministerial
offices
and
qualifications
;
yet
so
,
as
most
beautifully
adorned
with
other
most
precious
Evangelical
principles
;
the
sum
whereof
is
CHRIST
,
1
Tim.
1.15
.
This
is
a
faithful
saying
,
&c.
And
the
principal
comprehensive
parts
,
FAITH
,
LOVE
;
faith
apprehensive
,
and
love
active
.
These
two
in
my
Text
,
many
learned
men
conceive
to
be
intended
by
Saint
Paul
,
as
the
two
great
comprehensive
fundamentals
of
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
commended
by
him
unto
Timothy
his
care
and
fidelity
:
Hold
fast
the
form
of
sound
words
;
the
two
main
branches
whereof
are
FAITH
and
LOVE
;
but
of
this
more
hereafter
.
In
the
Epistle
to
Titus
,
the
Apostle
will
furnish
you
with
two
short
,
but
very
perfect
systems
;
one
in
chap.
2.
ver.
11.12
,
13
,
14.
Where
you
have
-
Ver.
11.
1.
Gods
grace
made
the
original
and
fountain
of
all
the
good
we
expect
from
God
,
and
perform
to
God
.
-
Ver.
11.
2.
And
this
grace
issuing
it self
by
Christ
,
for
the
salvation
of
the
creature
.
-
Ver.
11.
3.
And
appearing
by
the
Gospel
;
(
there
you
have
Scripture
intimated
;
)
and
-
Ver.
12.
4.
Teaching
us
as
to
the
Privative
part
of
obedience
,
to
deny
ungodlinesse
and
worldly
lusts
;
terms
capacious
enough
to
comprise
all
sinne
.
As
to
the
positive
part
,
to
live
soberly
;
implying
all
personal
duties
for
the
governing
of
our selves
in
our
single
capacity
;
Righteously
implying
all
duties
to
our
neighbours
;
Ver.
12.
godly
,
noting
our
whole
Communion
with
God
in
the
duties
of
his
worship
.
More
cannot
be
said
as
to
the
duty
of
man
.
Now
5.
The
encouragements
are
either
from
looking
-
forward
.
-
backward
.
If
we
look
forward
,
Ver.
13.
there
is
the
blessed
hope
,
the
full
consummation
whereof
we
receive
at
the
glorius
appearing
of
the
g
eat
God
;
the
coming
of
Christ
to
judgment
,
ver.
13.
Ver.
13.
and
there
we
have
three
grand
Articles
of
faith
asserted
:
1.
Heaven
.
2.
The
day
of
judgment
.
3.
The
Godhead
of
Christ
.
If
we
look
backward
,
we
are
obliged
to
obedience
,
not
only
out
of
hope
,
but
from
gratitude
,
or
the
great
benefit
of
redemption
by
Christ
,
ver.
14.
and
in
that
we
have
asserted
,
-
1.
Christs
willingnesse
to
dye
;
for
he
gave
himself
.
Ver.
14.
-
2.
The
purpose
or
end
of
his
death
;
to
redeem
us
from
all
iniquity
.
-
3.
The
foundation
of
an
holy
life
in
our
regeneration
,
And
hath
purified
us
unto
himself
.
-
4.
The
nature
of
a
Church
,
to
be
a
peculiar
people
.
-
5.
The
necessity
of
good
works
,
in
the
last
clause
,
zealous
of
good
works
,
ver.
14.
So
that
in
this
short
Map
you
have
a
compleat
summary
of
all
that
fundamental
doctrine
which
doth
animate
and
quicken
to
the
life
of
holinesse
.
The
next
body
of
Divinity
according
to
the
exact
method
of
the
Palatine
Catechisme
,
is
in
chap.
3.
ver.
3.4
,
5
,
6
,
7
,
8.
Chap.
3.
where
you
have
,
-
1.
Mans
misery
by
nature
,
ver.
3.
-
2.
His
Redemption
by
Christ
,
ver.
4.
set
forth
,
-
1.
By
the
spring
or
first
moving
cause
,
the
kindnesse
and
love
of
God
,
ver.
4.
-
2.
The
false
cause
removed
,
not
by
works
of
righteousnesse
which
we
have
done
.
ver.
5.
-
3.
By
the
effects
;
justification
,
justified
by
his
grace
,
ver.
7.
-
Sanctification
,
Ver.
5.
he
hath
washed
us
in
the
laver
of
regeneration
,
and
renewing
by
the
Holy
Ghost
;
ver.
5.
Ver.
7.
-
The
consummation
of
all
in
glory
,
heires
according
to
the
hope
of
eternal
life
.
ver.
8.
Ver.
8.
-
3.
The
thankful
life
in
a
fruitful
course
of
holinesse
and
good
works
,
ver.
8.
—
Affirme
constantly
that
they
which
believe
in
God
may
be
careful
to
maintain
good
works
.
Another
systeme
of
practical
divinity
you
have
in
the
second
Epistle
of
Saint
Peter
,
chap.
1.
ver.
5.6
,
7.
Ver.
5.
Adde
to
your
faith
vertue
,
&c.
By
vertue
is
meant
the
study
of
holinesse
,
which
there
is
set
forth
by
its
furniture
,
and
subjective
parts
or
branches
.
-
Ver.
5.
1.
The
furniture
of
vertue
,
it
is
rooted
in
FAITH
,
guided
by
KNOWLEDGE
,
Ver.
6.
armed
on
the
-
Ver.
6.
Right-hand
by
TEMPERANCE
,
or
an
holy
moderation
in
the
pleasures
and
comforts
of
the
world
:
On
the
-
Left-hand
by
PATIENCE
against
the
crosses
and
inconveniencies
thereof
.
-
2.
The
branches
or
subjective
parts
of
this
vertue
,
are
-
Ver.
7.
GODLINESSE
,
a
grace
that
guideth
us
in
our
immediate
commerce
with
God
.
-
BROTHERLY
KINDNESSE
,
a
grace
that
directeth
us
in
our
duties
to
our
fellow-Saints
.
-
CHARITY
,
helping
us
in
the
duties
we
owe
to
all
men
.
In
many
other
places
do
the
Apostles
lay
the
Doctrine
of
God
in
one
intire
view
before
our
eyes
,
lest
the
minde
should
be
distracted
by
various
and
dispersed
explications
;
or
by
dwelling
too
much
upon
one
part
,
we
should
neglect
the
other
.
Second
end
of
such
Platforms
to
obviate
errour
.
A
SECOND
SORT
OF
MODULES
:
Or
,
A
second
end
and
design
of
such
Modules
,
is
,
to
obviate
errors
,
and
to
Antidote
Christians
against
the
poyson
and
infection
of
rotten
pernicious
principles
;
for
no
sooner
had
the
good
Husbandman
sowed
his
field
with
good
seed
,
but
the
envious
man
went
out
after
him
,
and
began
to
scatter
tares
.
2
Pet.
2.1
.
In
opposition
whereunto
,
the
Apostles
in
their
several
Epistles
were
careful
to
furnish
the
Churches
with
such
Modules
and
Platforms
of
truth
,
as
might
discover
and
confute
those
damnable
heresies
.
2
Pet.
1.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hence
the
Apostle
Saint
Peter
calls
them
PRESENT
TRUTHS
;
that
is
,
Principles
of
the
Christian
Faith
,
most
seasonable
for
those
times
wherein
they
were
writ
;
as
every
Church
and
age
had
its
present
errors
and
false
doctrines
,
whereby
the
false
Apostles
did
labour
to
undermine
the
truth
,
and
to
seduce
the
Professors
of
it
;
so
the
Apostles
in
that
zeal
to
the
truth
,
and
compassion
to
the
souls
of
men
,
did
bestir
themselves
to
Countermine
those
Seducers
,
and
to
stablish
the
Churches
in
the
faith
of
Jesus
Christ
,
by
collecting
some
special
heads
and
points
of
Gospel
Doctrine
opposite
to
those
errors
,
and
sending
them
to
the
several
Churches
,
where
they
had
planted
the
Gospel
.
These
the
Apostle
calls
the
Present
truth
;
Thus
Saint
Paul
(
among
other
places
)
in
his
first
Epistle
to
Timothy
chap.
4.
from
the
first
verse
to
the
ninth
verse
.
The
Apostle
Peter
in
his
second
Epistle
,
chap.
2.
throughout
.
St.
Jude
spends
his
whole
Epistle
upon
the
same
design
.
But
above
all
,
the
Apostle
Saint
John
is
very
large
and
distinct
upon
this
account
.
His
first
Epistle
consists
specially
of
a
two-fold
Module
or
Platform
;
i.
e.
1.
A
form
or
table
of
Gospel
Principles
.
Admodum
artificiosa
est
hujus
epistolae
methodus
;
n●m
ad
modum
catenae
Christiana
fidei
mysteria
&
axiomata
connectuntur
.
&c.
Dicson
.
2.
A
form
or
table
of
Gospel-Evidences
;
both
of
them
in
opposition
to
the
false
teachers
of
those
times
,
those
Antichrists
,
of
whose
numerous
increase
he
gives
them
that
solemn
notice
,
1
Epistle
2.
chap.
18.
verse
.
Little
children
,
it
is
the
last
time
,
and
as
ye
have
heard
that
Antichrist
shall
come
,
even
now
are
there
MANY
ANTICHRISTS
.
To
Antidote
Christians
against
the
plague
of
the
false
doctrines
,
which
such
Sectarian
Antichrists
had
disseminated
,
doth
the
Apostle
lay
down
,
1.
An
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
PATTERN
of
Gospel-principles
,
Ex.
gra
.
1.
That
God
is
a
God
of
an
infinite
universal
perfection
and
holinesse
.
Chap.
1.
ver.
5.
God
is
light
,
and
in
him
is
no
darkness
at
all
;
This
,
against
them
that
most
blasphemously
asserted
,
[
](A81247-e22690-b)(a)
(a)
The
Carpocratians
taught
that
men
must
sin
,
and
do
the
Divels
will
,
or
else
they
could
not
enter
into
heaven
.
Epiphanius
.
Simon
Magus
,
and
after
him
Florinus
Blastus
,
Apelles
,
Hermogenes
,
Valentiani
,
Marcionitae
,
&c.
Priscillianistae
Deum
affirmant
mendacem
.
Aug.
de
haerres
.
c.
70.
GOD
TO
BE
THE
AUTHOUR
OF
SIN
,
&c.
against
whom
also
Saint
James
contends
,
Jam.
1.
ver.
13
,
14
,
15
,
16
,
17
,
18
,
2.
That
conformity
to
God
is
an
inseparable
concomitant
of
communion
with
God
.
This
against
them
that
were
not
afraid
to
[
](A81247-e22820-b)(b)
(b)
Eo
tempore
fuerunt
quí
●●m
di●imi
societatem
cum
Deo
,
propter
peccata
censebant
.
The
Gnosticks
,
Ebionitae
,
&c.
ambulantes
in
tenebris
jactitabant
se
Deo
placere
;
falsitas
doctrinae
&
turpitudo
morum
tunc
vigebat
non
solum
in
philosophorum
scholi●
,
sed
&
apud
haereticeos
.
Cypr.
affirm
that
justified
persons
being
elected
,
let
them
live
never
so
impurely
,
do
remain
in
the
favour
of
God
,
&c.
(
as
some
amongst
us
,
and
such
as
would
be
accounted
Stars
of
the
first
Magnitude
)
that
a
man
might
have
as
much
communion
with
God
in
sinne
,
as
in
the
duties
of
Religion
.
If
any
man
say
,
&c.
It
clearly
implies
there
were
that
did
say
so
.
3.
A
third
principle
he
layes
down
,
is
the
doctrine
of
original
corruption
,
even
in
the
regenerate
themselves
.
[
](A81247-e22910-b)(c)
(c)
Pelagiani
negant
.
originate
peccatum
.
Aug.
cont
.
Mendac
.
Against
those
that
taught
the
[
](A81247-e22930-b)*
*
Pelagiani
.
Aug.
contr.
Mend.
total
abolition
of
original
sin
in
and
by
Baptisme
;
or
that
denied
the
being
,
or
at
least
the
damnable
nature
of
it
;
Verse
8.
If
we
say
we
have
no
sin
,
&c.
4.
The
necessity
of
confession
of
sin
,
not
only
against
them
[
](A81247-e23010-b)(d)
(d)
Epiphanius
calls
the
Novatians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
murderers
of
repentance
.
Basil
.
de
poenit
.
that
decried
repentance
for
sin
,
and
confession
of
sin
,
but
against
them
that
denied
pardon
to
them
[
](A81247-e23070-b)(e)
(e)
Montanistae
,
&
Novatiani
.
Jerom.
Ep.
ad
Marcel
.
de
erroribus
Montani
.
that
repent
.
If
we
confesse
our
sinnes
,
he
is
faithful
and
just
to
forgive
us
our
sins
,
&c.
5.
He
asserts
the
doctrine
of
actual
sinne
in
the
regenerate
,
against
them
that
affirmed
that
[
](A81247-e23120-b)(f)
(f)
The
Simonians
,
Gnosticks
and
other
hereticks
of
that
age
,
taught
that
there
was
no
sin
but
unbelief
;
that
to
the
justified
,
all
things
were
clean
,
however
they
live
.
vid.
Aug.
de
perfectione
justi
.
c.
21
Clem.
Alex.
&c.
conceived
the
Apostles
after
the
coming
down
of
the
Holy
Ghost
upon
them
,
nullis
esse
peccatis
aut
passionibus
ohnoxii
Joviniani
docebant
,
justum
nec
leviter
peccare
.
a
justified
person
could
not
sin
;
or
(
which
is
the
same
)
that
God
sees
no
sin
in
his
children
.
If
we
say
,
that
we
have
not
sinned
,
we
make
him
a
lyar
,
&c.
If
we
say
we
have
no
sin
,
there
's
the
denial
of
original
sin
;
if
we
say
we
have
not
sinned
,
there
's
the
denial
of
actual
sin
;
both
make
up
the
great
heresie
of
the
[
](A81247-e23230-b)(g)
(g)
Catharists
in
the
third
Centurie
after
Christ
.
Catharists
,
who
held
perfection
in
this
life
.
6.
The
Apostle
vindicates
the
preceptive
obligation
of
the
moral
Law
,
even
over
justified
persons
.
Against
the
Antinomian
[
](A81247-e23290-b)(h)
(h)
The
Simonians
,
Carpocratians
,
Marcionites
,
Maniches
did
not
only
deny
the
moral
law
,
but
curse
and
blaspheme
it
,
as
given
not
by
God
,
but
by
some
unlucky
nature
.
heresie
,
which
presumptuously
breaketh
even
that
yoke
(
also
)
from
the
neck
of
the
Disciples
,
Chap.
2.
verse
3
,
4
,
5.
Hereby
we
know
that
we
love
him
,
if
we
keep
his
Commandments
.
So
early
were
these
poysonous
weeds
sprung
up
in
the
Church
of
God
.
The
other
Module
which
the
Apostle
layeth
down
,
is
a
Catalogue
of
Gospel-evidences
,
certain
marks
and
signs
of
an
interest
in
Christ
,
A
Catalogue
of
Scripture-evidences
.
and
of
a
right
and
title
to
life
eternal
:
such
as
these
.
1.
Obedience
to
Gods
Commandments
,
ut
sup
.
2.
Contempt
of
the
world
,
Ch.
2.15
.
3.
Stedfastnesse
in
the
doctrine
of
the
Gospel
,
verse
8
,
19
,
20
,
—
24.
4.
Conformity
to
Jesus
Christ
in
holinesse
.
ch.
3.
ver.
3.
5.
Mortification
,
6
,
7
,
8
,
10.
6.
Love
to
the
Saints
,
verse
14.
and
chapter
5.2
,
10
,
11.
7.
A
believing
confession
[
](A81247-e23500-b)*
*
Most
blasphemously
denied
by
the
Simonians
,
Chrystolites
,
P●o●t●es
.
&c.
Aug.
de
.
haeres
.
of
Gods
sending
Jesus
Christ
into
the
world
as
the
promised
Messias
;
with
love
to
him
,
and
thankfulnesse
for
him
,
chap.
4.
In
the
four
first
verses
of
the
fifth
chapter
,
we
have
no
lesse
than
seven
evidences
each
lincking
in
with
the
other
,
and
bearing
witnesse
to
the
other
.
As
,
1.
You
have
faith
in
Christ
bearing
witnesse
to
Regeneration
;
Whosoever
believeth
,
&c.
is
born
of
God
.
2.
Love
to
God
bearing
witnesse
to
faith
.
He
that
loveth
him
that
begat
,
&c.
3.
Love
to
the
Saints
bearing
witnesse
to
our
love
of
God
.
He
loveth
him
also
that
is
begotten
.
Augustine
understands
it
of
our
love
to
Christ
;
but
the
Context
expounds
it
of
our
love
to
the
Saints
,
for
so
it
followeth
,
ver.
2.
where
we
have
,
4.
Love
to
God
reciprocally
witnessing
our
love
to
the
Saints
.
Hereby
we
know
we
love
the
children
of
God
when
we
love
God
.
5.
Obedience
to
Gods
Commandments
bearing
witnesse
again
to
our
love
;
—
And
keep
his
Commandments
.
6.
Delight
testifying
the
truth
of
our
obedience
.
His
Commandments
are
not
grievous
.
7.
And
lastly
,
Victory
over
the
world
bearing
witnesse
to
Regeneration
;
For
whosoever
is
born
of
God
overcometh
the
world
,
Verse
4.
It
were
easie
out
of
this
,
and
the
other
two
subsequent
Epistles
,
to
compleat
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Gospel
EVIDENCES
;
which
are
not
thus
expresly
delineated
,
that
by
them
only
the
Church
might
describe
her
members
:
(
as
some
loose
and
vaine
spirits
fancy
)
but
for
the
members
of
the
Church
to
try
and
examine
themselves
by
,
whither
they
be
real
and
living
members
yea
or
no.
It
were
easie
I
say
to
adde
to
the
Catalogue
;
but
I
have
insisted
too
long
upon
the
first
demonstration
;
sc.
Scripture
Pattern
.
I
come
now
to
the
second
demonstration
:
namely
The
advantages
of
such
Modules
.
1.
For
the
Ornament
of
the
truth
.
The
excellency
and
advantage
of
such
Forms
and
Collections
of
Evangelical
truths
.
And
,
In
the
first
place
it
addes
much
to
the
beauty
and
ornament
of
the
truth
;
whither
it
be
delivered
from
the
Pulpit
,
or
from
the
Press
in
such
Systemes
and
Platforms
,
the
Hearer
or
Reader
,
may
,
as
in
a
Map
or
Table
,
(
sometimes
of
one
sort
,
sometimes
of
another
)
behold
divine
truths
standing
one
by
another
in
their
Method
and
Connexion
;
mutually
casting
light
and
lustre
upon
each
other
.
Every
truth
single
,
is
very
precious
,
and
indeed
of
infinite
value
,
as
purchased
with
,
and
ratified
in
the
blood
of
Christ
;
but
to
see
the
truths
of
the
Gospel
linked
together
in
their
proper
union
,
facing
one
another
like
the
Cherubims
,
Exod.
25.20
.
is
very
glorious
.
As
the
stones
of
the
Temple
,
when
they
were
squared
and
polished
in
the
Forrest
,
were
very
costly
,
for
both
matter
and
workmanship
;
but
when
they
were
layd
into
the
building
,
and
formed
up
into
a
Temple
,
what
a
beautiful
and
magnificent
structure
did
they
make
?
The
Disciples
beholding
it
,
Luk.
21.5
.
were
filled
with
delight
and
wonder
!
The
Curtains
of
the
Sanctuary
,
each
by
themselves
were
very
rich
,
both
for
their
materials
and
curious
Embroyderies
;
but
had
you
seen
them
in
their
Connecture
,
each
Curtain
fastned
to
the
other
with
taches
of
gold
,
and
so
making
up
one
entire
perfect
Tabernacle
,
sparkling
and
shining
in
all
its
native
spendour
,
it
would
have
been
a
ravishing
sight
.
The
very
representation
of
many
Countries
in
one
Nation
;
of
many
Nations
in
one
of
the
divisions
or
quarters
of
the
world
;
and
of
all
the
quarters
described
in
one
Globe
or
Map
,
it
is
very
delightful
to
the
eye
of
an
intelligent
beholder
;
at
once
discovering
the
scite
and
cognation
,
the
Longitude
and
Latitude
,
the
distance
and
degree
of
every
Kingdome
and
County
;
such
globes
and
tables
are
full
of
delight
and
profit
.
It
is
in
a
most
eminent
manner
observable
in
the
Creation
of
the
world
;
of
every
single
days
work
,
it
is
said
,
God
saw
that
it
was
good
;
but
when
the
whole
Compages
of
heaven
and
earth
was
set
together
into
one
entire
Fabrick
and
Creation
,
God
saw
every
thing
that
he
had
made
,
Gen.
1.31
.
and
behold
it
was
VERY
GOOD
.
Such
a
rare
piece
are
Gospel-truths
in
their
variety
and
uniformity
;
not
lesse
glorious
a
d
admirable
,
than
heaven
and
earth
,
Sunne
,
Moon
,
Starres
,
Elements
,
in
all
their
order
and
ornament
.
Secondly
,
2.
Help
to
knowledge
.
Such
types
and
Exemplars
of
divine
truths
are
of
great
help
to
the
understanding
;
As
the
Collection
of
many
beams
and
luminaries
makes
the
greater
light
,
so
it
is
in
tne
judgement
.
A
constellation
of
Gospel-principles
shining
together
into
the
understanding
,
fills
it
with
distinct
and
excellent
knowledge
;
2
Cor.
4.6
.
It
gives
us
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Jesus
Christ
.
One
truth
doth
irradiate
and
expound
another
.
The
truths
of
the
Gospel
in
their
method
and
series
,
are
interpretative
one
to
the
other
;
while
the
understanding
by
means
hereof
hath
the
advantage
of
dwelling
upon
them
the
object
,
and
comparing
spiritual
things
with
spiritual
things
,
as
the
Apostle
speaks
1
Cor.
2.13
.
The
truth
is
,
he
knows
but
little
of
the
truth
,
that
knows
it
only
within
it self
;
he
understands
it
aright
that
knows
it
in
its
connexion
and
correspondence
with
other
truths
of
the
Gospel
.
That
Christ
dyed
to
save
sinners
,
is
a
most
precious
truth
,
1
Tim.
1.15
.
but
he
knoweth
TOO
LITTLE
of
it
that
knows
it
alone
(
as
most
of
ignorant
Christians
do
who
perish
with
their
knowledge
:
)
he
knoweth
this
truth
to
purpose
,
that
knows
it
in
its
connexion
with
a
lost
estate
,
that
knows
it
in
its
references
to
the
fall
,
the
wounds
and
bruises
,
and
death
contracted
by
it
;
he
knows
Redemption
by
Jesus
Christ
aright
,
that
knoweth
it
in
order
to
the
GUILT
and
POWER
of
sin
,
and
mans
total
impotency
to
save
himself
from
either
.
He
knows
salvation
aright
,
that
knows
it
in
the
extent
and
vertue
of
all
Christs
OFFICES
,
King
,
Priest
,
and
Prophet
,
that
understands
salvation
to
be
a
saving
of
the
poor
creature
,
from
the
REIGN
of
sin
by
the
Kingly
Office
of
Jesus
Christ
,
a
saving
of
a
man
from
IGNORANCE
,
ERROR
,
and
those
false
rotten
principles
which
are
naturally
radicated
in
the
understanding
by
the
Prophetical
Office
of
Jesus
Christ
,
as
well
as
a
saving
him
from
HELL
and
WRATH
TO
COME
by
the
Priestly
Office
of
Jesus
Christ
.
He
knows
aright
the
death
and
resurrection
of
Jesus
Christ
,
not
that
knows
it
singly
and
nakedly
only
in
the
story
and
notion
of
it
,
but
that
knoweth
it
in
the
effectual
application
of
it
by
the
Spirit
for
mortification
and
vivification
,
that
knoweth
it
in
its
connexion
with
,
and
influence
into
justification
,
and
sanctification
,
&c.
He
that
thus
knoweth
Christ
and
him
crucified
,
knoweth
him
as
the
truth
is
in
Jesus
;
His
understanding
is
full
of
light
.
Alas
,
the
ignorance
and
misery
of
our
times
,
is
not
that
people
are
totally
destitute
of
the
principles
of
Christian
Religion
;
but
that
they
know
them
singly
only
,
and
apart
;
and
so
they
know
them
but
by
halfes
,
yea
,
not
so
much
;
for
I
dare
be
bold
to
say
,
the
better
half
of
every
truth
,
consists
in
its
method
and
necessary
coherence
with
other
truths
;
without
which
therefore
,
the
knowledge
men
have
of
them
,
must
needs
be
but
dark
and
lifelesse
.
Thirdly
,
Such
Patterns
and
Platforms
,
whether
of
larger
or
of
lesser
compasse
,
Advantage
help
to
memo●y
.
are
a
great
help
to
memory
.
In
all
Arts
and
Sciences
,
order
and
method
is
of
singular
advantage
unto
memory
.
We
do
easily
retain
things
in
our
mind
,
when
we
have
once
digested
them
into
order
;
It
is
not
so
much
multitude
of
objects
,
as
their
variousnesse
and
independency
which
is
burdensome
to
memory
;
when
once
the
understanding
apprehends
them
in
their
natural
union
and
fellowship
one
upon
another
,
the
memory
comprehends
them
with
much
more
sweetnesse
and
facility
.
Hence
it
is
that
NUMBER
and
PLACE
are
of
such
rare
use
in
the
art
of
memory
.
The
reason
why
people
(
generally
)
remember
no
more
of
the
Sermons
they
hear
,
is
for
want
of
Catechizing
,
whereby
they
might
come
to
know
the
principles
of
Religion
in
their
order
,
and
methodical
contexture
.
Usually
in
Sermons
,
truths
are
delivered
single
and
apart
;
and
the
ignorant
hearer
knows
not
where
the
Minister
is
,
nor
what
place
the
doctrine
delivered
obtains
in
the
body
of
divinity
,
nor
how
they
are
knit
together
;
and
so
the
memory
leaks
them
out
as
fast
as
they
are
dropt
in
;
order
is
the
very
glue
of
memory
.
Method
in
a
single
Sermon
,
when
the
hearer
is
acquainted
with
it
,
gratifieth
the
memory
,
as
well
as
the
understanding
;
while
it
doth
not
only
lodge
things
in
their
own
place
,
but
locks
the
door
upon
them
,
that
they
may
not
be
lost
.
When
things
are
knit
and
linckt
in
one
with
another
(
as
in
a
chaine
)
pull
up
one
link
,
and
that
will
pull
up
another
,
so
that
the
whole
chaine
is
preserved
.
But
we
may
have
occasion
to
speak
again
of
this
point
;
And
therefore
,
Fourthly
,
such
Modules
serve
to
quicken
affection
.
4.
Advantage
to
quicken
affection
.
Sympathy
and
Harmony
have
a
notable
influence
upon
the
affections
.
The
sounding
of
a
single
string
makes
but
little
musick
;
let
a
skilfull
hand
touch
them
in
their
musical
consent
and
symphonie
,
and
it
affects
the
hearer
to
a
kinde
of
ravishment
;
So
it
is
with
evangelical
truths
:
place
them
in
their
proper
rooms
,
that
a
man
may
behold
them
in
their
mutual
correspondencies
,
and
apt
couplings
together
,
and
truly
,
the
Seraphims
themselves
answering
one
to
another
,
and
ecchoing
to
another
,
make
not
a
sweeter
harmony
in
their
celestial
Hallelujahs
.
Fifthly
,
It
is
a
marvelous
Antidote
against
errour
and
seduction
.
Gospel
truths
in
their
series
and
dependance
,
are
a
chain
of
gold
to
tie
the
truth
and
the
soul
close
together
.
People
would
not
be
so
easily
trapand
into
heresie
,
if
they
were
acquainted
with
the
concatenation
of
Gospel-doctrines
within
themselves
.
As
for
instance
,
men
would
not
certainly
be
so
easily
complemented
to
worship
that
Idol
of
free-will
,
and
the
power
of
nature
,
were
they
well
principled
in
the
doctrine
of
the
fall
;
The
design
of
God
in
permitting
of
it
,
held
out
in
Scripture
in
such
large
and
legible
Characters
,
that
he
which
runs
may
read
,
Psal.
51.4
.
1
Cor.
1.29
,
30
,
31
,
&c.
If
they
did
with
sobriety
of
Spirit
observe
what
the
Scripture
pr●claimes
concerning
the
impotency
of
the
lapst
and
ruined
creature
,
mans
helplesse
condition
in
himself
,
Rom.
5.6
.
Ephes.
2.1
.
Of
the
absolute
necessity
of
the
quickening
,
helping
and
stablishing
influence
of
the
Spirit
of
Christ
,
&c.
When
a
chaine
of
pearls
is
broken
,
a
single
jewel
is
easily
lost
;
divine
truths
are
mutually
preservative
in
their
social
embraces
and
coherence
.
Sixthly
,
6.
Advantage
,
growth
in
grace
.
Growth
in
grace
is
one
blessed
fruit
of
such
systems
and
tables
of
divine
truths
.
When
●oundations
are
well
laid
,
the
superstructures
are
prosperously
carried
on
;
want
of
distinct
knowledge
in
the
mysteries
of
Religion
,
is
a
great
obstruction
to
the
growth
of
grace
;
The
great
cause
of
the
believing
Hebrews
non
proficiency
was
their
defect
in
the
foundation
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
principles
of
the
Oracles
of
God
,
Heb.
5.12
.
unskillfulnesse
in
the
word
of
righteousnesse
,
made
them
that
they
were
but
babes
in
grace
,
ver.
13.
Vse
.
Use
.
Vse
1.
In
the
first
place
,
it
serves
to
justifie
the
practice
of
the
Churches
of
Jesus
Christ
,
which
have
their
Publick
Forms
and
Tables
of
the
fundamental
Articles
of
the
Christian
faith
,
drawn
up
by
the
joynt
labour
and
travel
of
their
learned
and
godly
Divines
,
after
much
and
solemn
seeking
of
God
by
fasting
and
prayer
,
in
the
solemn
profession
whereof
they
all
consent
and
agree
.
Such
were
those
antient
publick
Creeds
.
The
Athanasian
Creed
.
The
Nycene
Creed
,
and
that
which
is
commonly
called
the
Apostles
Creed
,
which
justly
merits
that
title
;
if
not
because
compiled
by
the
twelve
Apostles
,
every
one
casting
in
their
Symbole
or
Article
,
as
tradition
goes
;
yet
because
collected
out
of
the
Apostles
writings
,
and
is
as
it
were
,
a
brief
form
or
abridgement
of
the
Doctrine
taught
by
Christ
and
his
Apostles
.
An
Epitomy
of
the
Christian
faith
.
And
such
are
the
Confessions
which
most
of
the
Reformed
Churches
have
drawn
up
for
their
own
use
,
comprehending
the
most
necessary
and
fundamental
Articles
of
the
Christian
faith
,
to
be
generally
owned
and
asserted
by
all
within
their
Associations
and
Jurisdictions
,
whither
Ministers
or
people
.
That
Confession
of
faith
which
was
compiled
by
the
Reverend
and
Learned
Divines
of
the
late
Assembly
at
Westminster
,
and
presented
to
the
two
Houses
of
Parliament
,
as
their
Advice
in
matters
of
Religion
,
was
of
this
nature
,
and
obtains
the
primacy
amongst
all
the
Confessions
of
the
Reformed
Churches
,
in
the
judgement
of
many
Learned
Orthodox
Divines
.
Such
Formes
and
Modules
are
of
excellent
use
in
the
Churches
.
Partly
to
be
a
bank
or
bulwark
to
keep
error
and
heresie
from
breaking
into
the
Church
of
God
.
Partly
to
prevent
dissents
and
dissentions
,
which
are
very
apt
to
rise
amongst
the
Pastours
and
Teachers
,
as
well
as
amongst
the
private
members
of
such
Congregations
,
where
every
one
is
left
at
liberty
,
to
preach
and
practice
,
to
hold
,
and
hold
forth
what
is
right
in
their
own
eyes
.
Partly
to
preserve
the
truth
in
its
integrity
and
beauty
,
and
the
professors
of
it
in
unity
and
uniformity
,
Isa.
4.5
.
the
glory
of
the
Churches
,
and
the
defence
upon
that
glory
.
Use
2.
It
serves
to
shew
us
the
benefit
and
advantage
of
publick
Chatechismes
;
whither
larger
,
containing
a
more
general
collection
of
Gospel
truths
for
the
use
of
such
as
are
of
larger
understandings
,
young
or
old
;
or
lesser
,
containing
only
some
few
of
the
most
necessary
principles
of
Religion
in
the
most
facile
and
familiar
way
,
for
the
help
of
meaner
capacities
;
amongst
which
,
(
although
there
be
some
hundred
several
forms
extant
in
the
Reformed
Churches
,
yet
)
those
two
forms
or
Modules
drawn
up
by
the
late
Reverend
Assembly
,
their
larger
and
shorter
Catechism
,
obtain
the
general
vote
both
abroad
and
at
home
for
their
excellency
and
usefulnesse
.
And
it
is
the
wish
of
very
learned
and
judicious
men
that
there
were
yet
some
shorter
and
more
easie
form
drawn
up
,
that
might
be
reduced
to
a
few
heads
of
the
first
and
most
necessary
points
of
Christian
faith
for
the
institution
of
babes
:
The
great
advantage
of
such
forms
of
Chatechistical
doctrine
is
that
thereby
a
Minister
of
the
Gospel
may
acquaint
his
people
with
more
of
the
necessary
and
saving
truths
of
the
Gospel
in
a
few
months
,
than
he
can
well
preach
over
in
many
years
;
and
by
the
brief
and
frequent
running
over
the
principles
of
Religion
,
people
of
all
sorts
and
ages
,
would
be
incomparably
prepared
for
the
Word
preached
,
and
profit
more
by
one
Sermon
,
than
unprincipled
hearers
commonly
do
by
twenty
.
Use
3.
Hence
also
I
might
commend
to
young
Students
in
Divinity
the
reading
of
systems
and
compendious
Abstracts
and
Abridgements
,
as
an
excellent
entrance
and
manuduction
unto
their
Theological
studies
,
before
they
lanch
into
the
larger
tracts
and
treatises
in
that
vast
and
immense
ocean
of
Divine
knowledge
;
of
which
we
may
say
almost
to
desparation
,
Ars
longa
,
vita
brevis
.
The
Shipwright
that
is
to
build
a
large
and
stately
Vessel
,
doth
first
shape
his
work
in
a
very
small
Module
.
And
he
that
is
to
travel
into
the
remote
parts
of
the
world
,
shall
render
his
labour
much
more
fruitful
by
reading
Maps
and
Globes
at
home
;
for
by
that
means
he
shall
know
where
he
is
when
he
comes
abroad
;
his
eye
and
his
understanding
will
mutually
interpret
one
to
the
other
;
thus
your
curious
workwomen
do
first
make
their
borders
and
trails
,
and
then
fill
them
.
Use
4.
It
serves
to
commend
Methodical
preaching
;
that
Minister
that
is
wise
and
judicious
to
observe
method
in
his
Sermon
,
and
method
between
Sermon
and
Sermon
;
a
Scriptural
connexion
as
(
much
as
may
be
)
between
subject
and
subject
,
doctrine
and
doctrine
;
omne
tulit
punctum
,
he
is
a
Preacher
indeed
;
he
shall
not
only
profit
,
but
delight
his
hearers
;
and
make
them
not
only
knowing
Christians
,
but
distinct
and
judicious
.
Use
5.
It
commends
(
not
least
)
constant
and
fixed
hearing
;
especially
when
people
sit
under
a
judicious
and
methodical
Ministry
;
Varia
lectio
delectat
animum
,
certa
prodest
.
Sen.
loose
hearing
may
please
,
but
the
fixed
will
profit
;
skipping
hearing
for
the
most
part
makes
but
sceptical
Christians
;
when
people
hear
at
randome
,
have
a
snatch
here
,
and
a
snatch
there
;
here
a
truth
perhaps
,
and
there
an
errour
;
here
a
notion
,
and
there
a
novelty
,
&c.
such
mixt
hearing
makes
up
the
garment
of
knowledge
,
but
just
like
a
beggars
Cloak
full
of
patches
;
they
are
never
able
to
bring
their
knowledge
into
any
form
or
method
;
ever
learning
,
but
never
able
to
come
to
the
knowledge
of
the
truth
;
their
knowledge
is
like
an
heap
of
pebbles
,
upon
which
a
man
can
never
raise
a
superstructure
;
whereas
they
that
sit
under
a
fixed
Ministry
,
(
one
that
is
Master
of
his
Art
)
they
are
acquainted
with
the
way
and
course
,
and
project
of
his
preaching
;
as
the
Apostle
tells
Timothy
,
2
Epist.
3.10
.
But
thou
hast
fully
known
my
doctrine
,
purpose
,
&c.
i.
e.
the
designe
and
method
of
my
Ministry
.
Such
hearers
(
if
judicious
)
can
follow
their
Teacher
through
the
series
and
deduction
of
his
Ministery
,
from
Subject
to
Subject
,
and
from
Text
to
Text
,
and
from
Head
to
Head
,
till
at
length
they
have
,
(
before
they
take
notice
of
it
)
an
hypotyposis
,
or
collection
of
Gospel-truths
formed
in
their
understanding
:
Such
an
hearer
begins
where
he
left
the
last
time
,
and
so
from
time
to
time
is
still
going
on
,
shining
and
growing
,
and
enlightning
unto
the
prepared
day
,
Prov.
4.18
.
from
faith
to
faith
,
from
knowledge
to
knowledge
,
and
from
truth
to
truth
,
till
he
comes
in
the
unity
of
the
faith
,
and
of
the
knowledge
of
the
Sonne
of
God
,
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulnesse
of
Christ
.
Ephes.
4.13
.
Various
hearing
makes
variable
Christians
;
St.
James
his
professors
(
for
the
most
part
)
double-minded
men
,
unstable
in
all
their
ways
,
James
1.8
.
they
are
still
beginning
,
but
never
able
to
make
any
prosperous
and
successeful
progresse
in
the
knowledge
of
Christ
.
Sixthly
and
lastly
,
from
hence
give
me
leave
to
commend
to
you
the
benefit
and
advantage
of
THE
MORNING
EXERCISE
,
which
the
good
hand
of
Providence
brings
to
your
doors
this
ensuing
month
,
and
begins
to
morrow
morning
in
this
place
.
Truly
God
hath
been
pleased
to
make
this
morning
Lecture
a
great
mercy
to
this
City
,
ever
since
it
was
first
erected
,
which
was
,
WHEN
LEYCESTER
WAS
BESIEGED
;
The
fruits
of
the
morning
exercise
in
the
City
.
it
hath
been
like
the
Ark
in
the
house
of
OBED-EDOM
,
a
blessing
where
ever
it
hath
come
,
a
morning
cloud
which
hath
let
fall
sweet
refreshing
showres
in
every
place
.
In
special
God
hath
made
it
instrumental
1.
For
the
strengthning
of
the
weak
hands
,
and
confirming
the
feeble
knees
of
the
people
of
God
,
Isa.
35.3
,
4.
Comfort
against
fear
.
who
in
this
time
of
Englands
troubles
have
been
of
a
fearful
heart
,
and
of
a
trembling
spirit
;
many
poor
Christians
who
in
times
of
publick
dangers
and
confusions
have
come
to
these
morning
Assemblies
(
like
the
Maries
to
the
Sepulchre
of
our
Lord
)
with
their
hearts
full
of
fears
,
and
their
eyes
full
of
tears
,
have
been
dismissed
those
Assemblies
with
fear
and
great
joy
;
their
hearts
have
been
revived
,
Matth.
28.8
.
and
their
hands
strengthned
in
the
Lord
their
God
.
2.
A
preservative
against
Apostacy
.
2
Pet.
3.17
.
God
hath
made
use
of
this
exercise
for
the
preserving
of
thousands
from
errour
and
damnable
doctrines
in
these
times
of
sad
Apostacy
.
While
many
ignorant
and
unstable
souls
being
led
away
with
the
errour
of
the
wicked
,
have
fallen
from
their
own
stedfastnesse
,
there
want
not
multitudes
(
through
grace
)
who
are
ready
to
acknowledge
that
they
owe
their
confirmation
and
stability
in
the
truth
,
(
under
God
)
in
a
very
eminent
manner
to
the
labours
of
those
godly
Orthodox
Divines
,
who
have
bestowed
their
pains
in
these
early
Lectures
from
time
to
time
.
3.
Conversion
.
God
hath
commanded
his
blessing
upon
it
for
the
conversion
of
many
souls
to
Jesus
Christ
.
Blessed
be
God
,
the
morning
exercise
hath
not
been
childless
since
it
was
set
up
;
some
there
be
(
to
my
knowledge
)
who
have
calculated
their
spiritual
nativity
from
the
time
that
this
exercise
was
in
the
places
of
their
habitation
,
as
in
this
place
some
can
bring
in
their
testimony
,
to
the
honour
and
praise
of
free
grace
.
4.
It
hath
been
a
very
choice
instrument
in
the
hand
of
the
Spirit
,
for
the
building
up
of
Christians
in
their
most
holy
faith
.
Edification
.
Many
of
them
that
have
attended
daily
at
the
gates
of
wisdome
,
waiting
at
the
posts
of
her
doors
in
this
Ministerial
course
,
Prov.
8
34
,
35.
have
been
observed
to
have
made
eminent
proficiency
in
the
School
of
Christ
,
2
Pet.
3.18
.
to
grow
in
God
,
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
.
To
all
which
blessed
ends
these
morning
Exercises
have
had
some
advantage
above
other
Assemblies
;
Partly
,
by
reason
of
the
frequency
and
assiduity
of
them
;
Sabbath-day-Sermons
,
and
Weekly-lectures
being
distanc't
with
such
long
intervals
of
worldly
incumbrances
,
are
(
for
the
most
part
)
forgotten
before
the
return
of
their
weekly
course
;
whereas
these
exercises
treading
so
close
upon
the
heels
one
of
another
,
they
that
have
constantly
attended
them
,
have
as
it
were
,
lived
under
a
constant
vision
;
the
Sunne
of
the
Gospel
arising
upon
them
as
assiduously
as
the
Sunne
in
the
Firmament
;
whereby
they
have
been
carried
on
in
a
daily
progresse
of
Gospel-proficiency
.
And
Partly
,
the
Preachers
by
a
kind
of
secret
instinct
of
the
Spirit
,
having
been
directed
in
their
order
to
preach
seasonable
things
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostle
calls
it
,
present
truth
;
truth
most
proper
to
the
present
state
of
things
,
carefully
obviating
the
errors
of
the
times
;
and
not
only
so
,
but
sometimes
as
if
there
had
been
a
designe
laid
by
mutual
consent
,
they
have
been
guided
to
preach
methodical
truths
;
their
Sermons
have
been
knit
together
not
without
some
natural
connexion
,
into
a
kinde
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Module
of
Evangelical
doctrine
;
at
least
so
farre
as
it
hath
not
been
difficult
to
finde
out
not
only
consent
,
but
a
kinde
of
dependance
between
their
successive
discourses
,
that
might
be
of
more
than
ordinary
help
to
their
Auditors
;
as
in
this
[
](A81247-e28680-b)a
a
The
morning
exercise
at
Giles
in
the
Fields
,
May
55.
printed
for
Richard
Gibbs
in
Chancery
lane
near
Serjeants
Inne
.
place
about
this
time
foure
years
;
and
since
in
a
[
](A81247-e28730-b)b
b
The
word
of
faith
,
at
Martins
in
the
fields
,
Febr.
55.
printed
for
Fran.
Tyton
,
at
the
three
Daggers
in
Fleetstreet
.
neighbouring
Congregation
;
by
some
short
notes
published
for
the
help
of
weaker
Christians
,
may
appear
.
But
now
brethren
behold
I
shew
you
a
more
excellent
way
:
That
which
sometime
hath
fallen
out
providentially
,
and
but
in
a
very
imperfect
way
,
is
now
de
industria
,
and
by
prae-agreement
and
consent
,
intended
and
designed
among
you
in
this
course
of
the
morning
Exercise
;
viz.
that
which
the
Apostle
here
commends
to
Timothy
his
care
and
custody
,
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
FORM
of
sound
words
:
A
Series
or
Delineation
of
some
of
the
chief
points
and
heads
of
Gospel
doctrine
methodically
collected
and
digested
as
far
as
the
narrow
circle
of
so
few
days
will
contain
.
AND
THIS
WE
WILL
DO
IF
GOD
PERMIT
.
What
remaineth
Brethren
,
Heb.
6.3
.
but
that
you
stir
up
your selves
in
the
strength
of
Christ
,
Cautions
.
1.
Prize
these
opportunities
.
1.
To
prize
such
a
precious
season
and
opportunity
,
as
Providence
puts
into
your
hand
.
God
is
bringing
a
very
precious
treasure
and
depositum
unto
your
doors
;
Psal.
147.20
.
He
hath
not
dealt
so
with
every
Nation
,
&c.
See
my
Brethren
that
you
put
a
due
value
and
estimate
upon
it
,
lest
God
challenge
your
contempt
with
that
angry
question
,
Wherefore
is
there
a
price
in
the
hand
of
a
fool
to
get
wisdome
,
seeing
he
hath
no
heart
to
it
?
Prov.
17
.
1●
.
2.
Frequen●
them
.
2.
To
frequent
it
;
Christians
,
be
afraid
of
losing
a
morning
;
let
not
one
such
golden
opportunity
fall
to
the
ground
,
you
do
not
know
what
you
lose
.
Borrow
a
little
from
your
sleep
,
and
from
your
worldly
employments
(
if
your
Callings
and
Families
shall
not
be
too
great
sufferers
by
it
)
and
bestow
it
upon
your
souls
;
will
it
not
be
fruit
abounding
to
your
account
in
the
day
of
Christ
?
While
ye
have
the
light
,
walk
in
the
light
:
Jer.
6.4
.
Know
ye
not
that
the
Shadows
of
the
Evening
are
stretched
out
!
Redeem
the
time
,
the
days
are
evil
.
Ephes.
5.15
.
3.
Stir
up
your selves
to
prepare
your
hearts
for
a
solemn
attendance
upon
God
in
them
:
3.
Prepare
for
them
.
Lev.
10.3
.
Remember
what
the
Lord
said
to
Moses
,
I
will
be
sanctified
in
them
that
come
nigh
me
:
Oh
profane
not
your
accesses
to
such
holy
things
;
I
may
bespeak
you
in
the
language
of
Moses
to
the
people
,
Sanctifie
your selves
against
to
morrow
,
for
the
Lord
will
come
down
amongst
you
;
and
remember
if
he
be
not
sanctified
by
you
,
Ibid.
he
will
be
sanctified
upon
you
;
if
he
be
not
sanctified
by
us
in
holinesse
,
he
will
be
sanctified
upon
us
in
judgment
;
before
all
the
people
I
will
be
glorified
.
Christians
,
be
much
in
prayer
for
your
Ministers
,
that
they
may
come
unto
you
in
the
fulness
of
the
blessing
of
the
Gospel
of
peace
;
say
with
the
Psalmist
,
Blessed
be
he
that
cometh
to
us
in
the
Name
of
the
LORD
.
Psal.
118.
Pray
for
your selves
,
Acts
16.14
.
that
God
would
open
your
hearts
as
he
did
the
heart
of
Lydia
,
that
you
may
attend
unto
the
things
which
shall
be
spoken
.
Pray
that
you
may
[
](A81247-e29360-b)*
*
Heb.
4.2
.
mix
the
Word
with
faith
,
[
](A81247-e29380-b)*
*
2
Thess.
2.10
.
—
that
you
may
receive
the
truth
in
the
love
of
the
truth
,
that
you
may
not
be
given
up
to
believe
lies
.
Pray
for
others
that
shall
hear
with
you
;
pray
as
Christ
prayed
for
his
Disciples
:
Sanctifie
them
through
thy
truth
,
thy
Word
is
truth
.
John
17.17
.
Pray
that
some
may
be
convinced
,
some
converted
,
that
others
may
be
edified
by
the
Sermons
which
shall
be
preach't
amongst
you
.
4.
Stir
up
grace
.
4.
Stir
up
your selves
to
come
to
these
Evangelical
exercises
with
Evangelical
dispositions
;
those
especially
prophesied
of
in
relation
to
Gospel-times
,
Isa.
2.3
.
Isa.
2.3
.
Many
people
shall
go
and
say
Come
ye
,
and
let
us
go
up
to
the
Mountain
of
the
Lord
,
to
the
house
of
the
God
of
Jacob
,
and
he
will
teach
us
of
his
ways
,
and
we
will
walk
in
his
paths
.
—
In
this
Gospel-promise
you
have
three
Gospel
graces
,
-
Charity
.
-
Faith
.
-
Obediential
Resolutions
.
Charity
.
1.
COME
LET
VS
GO
,
&c.
]
there
's
their
CHARITY
,
their
mutual
care
and
love
to
one
anothers
souls
;
they
call
upon
one
another
,
and
consider
one
another
,
to
provoke
one
another
to
a
diligent
attendance
on
the
means
of
grace
.
Come
ye
,
and
let
us
go
;
gracious
hearts
would
not
go
to
Church
,
or
to
heaven
alone
;
Psal.
122.1
.
I
was
glad
when
they
said
unto
me
Let
us
go
into
the
house
of
the
Lord
.
Faith
.
2.
HE
WILL
TEACH
VS
OF
HIS
WAYS
]
here
you
have
their
FAITH
;
they
come
to
the
Ordinance
with
good
thoughts
of
God
;
the
same
wherewith
holy
David
doth
encourage
his
own
soul
:
Good
and
upright
is
the
Lord
,
therefore
will
he
teach
sinners
in
the
way
;
Psal.
25.8
.
though
I
am
evil
,
yet
God
is
good
;
though
I
am
a
sinner
,
yet
God
is
upright
,
therefore
I
shall
be
taught
of
God
;
it
is
good
to
come
to
the
Ordinance
with
great
expectations
upon
God
:
You
may
easily
over-expect
men
,
and
indeed
for
this
God
sends
you
home
often
with
disappointment
;
you
come
to
a
Sermon
,
and
you
say
(
sometimes
)
Oh
there
is
a
rare
man
to
preach
this
day
;
the
man
fails
your
expectation
,
and
you
return
censuring
and
complaining
of
the
Preacher
,
not
considering
the
fault
was
in
your selves
;
God
withdrew
possibly
wonted
auxiliaries
of
grace
to
punish
your
carnal
confidence
,
Isa.
2.22
.
to
teach
you
to
cease
from
man
,
&c.
I
say
you
may
easily
over-expect
the
creature
,
but
you
cannot
over-expect
God
:
Psal.
81.10
.
Open
thy
mouth
wide
and
I
will
fill
it
;
widen
and
dilate
the
desires
and
expectations
of
your
souls
,
and
God
is
able
to
fill
every
chink
to
the
vastest
capacity
;
this
honours
God
when
we
greaten
our
expectation
upon
him
;
it
is
a
sanctifying
of
God
in
our
hearts
,
he
will
teach
us
his
ways
.
3.
WE
WILL
WALK
IN
HIS
PATHS
]
Obediential
resolution
.
there
you
have
their
obediential
resolutions
,
highly
becoming
the
children
of
God
;
if
God
be
so
gracious
to
teach
us
,
they
resolve
not
to
be
so
ungracious
as
to
refus●
to
be
taught
;
they
come
with
a
desire
to
know
Gods
will
,
and
go
home
with
a
resolution
o
obey
it
.
This
is
the
method
of
Gospel
proficiency
,
John
7.17
.
If
any
man
will
do
my
will
,
he
shall
know
my
doctrine
.
Behold
,
here
's
the
pattern
,
GO
YE
AND
DO
LIKEWISE
.
5.
5.
Rest
not
in
the
work
done
.
Take
heed
of
perfunctory
and
customary
use
of
the
Ordinance
;
Rest
not
satisfied
in
a
Popish
opus
operatum
,
the
work
done
.
As
you
should
prepare
before
you
come
,
so
you
should
reflect
when
you
go
home
,
and
not
take
up
with
notions
in
the
head
,
without
motions
in
the
heart
.
Expressions
in
the
lips
,
when
separate
from
impressions
upon
the
conscience
,
makes
empty
and
formal
professors
,
and
gives
occasion
to
standers
by
to
suspect
the
truth
of
Religion
.
A
carelesse
Christian
that
often
heareth
of
the
glorious
things
of
the
Gospel
,
but
feeleth
nothing
of
them
,
doth
put
a
temptation
of
Atheisme
upon
himself
,
and
of
scandal
upon
others
;
and
while
himself
is
not
made
better
by
his
frequenting
the
means
,
others
become
worse
,
while
he
raiseth
up
an
evil
report
upon
the
wayes
of
God
.
Surely
we
need
much
quickning
that
we
may
not
receive
THIS
GRACE
of
God
in
vain
.
6.
And
lastly
,
when
you
have
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
THIS
FORM
OF
SOUND
WORDS
,
let
it
be
your
care
to
keep
it
;
when
ye
HAVE
it
,
then
HOLD
it
,
which
is
the
second
acceptation
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
brings
me
upon
the
SECOND
DOCTRINE
.
Doct.
2.
SUCH
FORMS
AND
MODULES
ARE
VERY
CAFEFULLY
TO
BE
KEPT
:
But
of
this
in
the
concluding
Sermon
if
God
permit
.
God
is
.
HEB.
11.6
.
But
without
Faith
it
is
impossible
to
please
God
;
for
he
that
cometh
to
God
,
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
them
that
diligently
seek
him
.
IN
this
Chapter
faith
is
represented
as
the
principle
of
obedience
,
conveying
vigour
and
strength
to
other
graces
,
whereby
they
become
operative
unto
several
ends
and
objects
;
hence
those
acts
which
immediately
spring
from
other
graces
as
their
proper
stock
,
are
attributed
to
faith
,
that
being
the
principle
of
their
heavenly
,
working
;
in
this
respect
,
as
the
successe
of
an
Army
redounds
to
the
Generals
Honour
,
so
the
Victory
which
is
effected
by
other
Christian
qualities
,
is
here
ascribed
to
faith
,
which
animates
them
,
and
leads
them
forth
as
their
chief
Captain
;
this
is
intimated
in
the
Text
,
in
which
we
may
observe
,
1.
A
Proposition
,
But
without
Faith
it
is
impossible
to
please
God
;
that
grace
being
the
medium
of
our
communion
with
God
,
as
it
gives
through
Christ
an
admission
and
approach
to
him
;
and
in
this
respect
is
opposed
to
drawing
back
,
Hebr.
10.38
.
This
is
the
Heathens
Cred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epictetus
.
2.
The
Argument
to
confirme
it
,
For
he
that
comes
to
God
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
them
that
diligently
seek
him
:
that
is
,
our
Addresses
to
God
,
are
grounded
upon
a
firme
assent
to
Gods
being
and
bounty
.
First
,
An
assent
to
his
being
is
absolutely
necessary
,
otherwise
acts
of
worship
are
as
a
Ball
struck
into
the
open
air
,
which
returns
not
to
us
;
without
the
entire
assurance
of
a
determinate
object
,
Religion
will
fail
and
vanish
,
this
belief
is
general
and
speculative
.
Secondly
,
An
assent
to
his
bounty
,
that
he
will
blesse
those
who
diligently
seek
him
;
this
is
particular
and
applicative
,
and
it
follows
from
the
other
;
for
the
notion
of
a
Benefactour
is
included
in
that
of
a
God
;
take
away
his
rewards
,
you
ungod
him
:
Now
the
stedfast
acknowledgement
of
this
,
can
only
draw
the
soul
to
perform
ingenuous
and
acceptable
service
;
for
the
naked
contemplation
of
those
amiable
excellencies
which
are
in
the
Deity
,
can
never
conquer
our
natural
feare
,
nor
quench
our
enmity
against
him
;
the
reflection
upon
his
righteousnesse
and
our
guilt
,
fills
us
with
terrour
,
and
causes
a
dreadful
flight
from
him
;
but
the
hope
of
his
remunerating
goodnesse
,
is
a
motive
agreeable
,
and
congruous
to
the
brest
of
a
man
,
and
sweetly
leads
him
to
God
;
Religion
is
the
submission
of
our selves
to
God
,
with
an
expectation
of
reward
.
I
shall
Treat
of
the
first
Branch
of
the
argument
;
He
that
comes
to
God
,
must
believe
that
he
is
.
The
firm
belief
of
Gods
being
,
is
the
foundation
of
all
Religious
worship
;
in
the
discussing
of
which
,
my
design
is
to
evince
that
Supreme
Truth
,
that
God
is
.
The
ev●dence
of
this
will
appear
to
the
light
of
reason
,
and
fai●h
,
by
an
appeal
to
nature
,
and
Scriptures
:
I
shall
produce
three
Arguments
from
nature
,
which
may
convince
an
Infidel
there
is
a
God
.
The
first
is
drawn
from
the
visible
world
.
The
second
from
natural
conscience
.
The
third
from
the
consent
of
Nations
.
First
,
in
the
Creation
;
his
essence
and
Attributes
are
clearly
revealed
,
his
absolute
power
,
unerring
wisdome
,
and
infinite
goodnesse
,
are
discovered
to
every
capacity
;
therefore
the
Apostle
urges
this
as
the
most
proper
Argument
to
convince
the
Heathens
,
Acts
14.15
.
that
they
should
urn
from
their
vanities
,
to
the
living
God
which
made
heaven
and
earth
,
and
sea
,
and
all
things
that
are
therein
;
to
this
they
must
naturally
assent
;
as
shadows
represent
the
figure
of
those
bodyes
from
whence
they
are
derived
;
so
in
the
world
there
are
such
traces
of
the
Divine
perfections
,
that
it
is
easie
to
inferre
there
is
a
Soveraign
being
which
is
the
cause
of
it
;
all
the
creatures
and
their
various
excellencies
,
are
as
so
many
beams
which
reflect
upon
this
Sun
,
or
lines
which
direct
to
this
Centre
;
nay
,
the
meanest
being
carries
some
impression
of
the
first
cause
,
as
the
image
of
a
Prince
is
stampt
upon
a
penny
,
as
well
as
upon
greater
mony
;
the
beasts
will
instruct
,
and
the
mute
fishes
teach
the
Atheist
there
is
a
God
;
and
though
he
is
not
discerned
by
the
outward
sight
,
yet
the
understanding
will
as
certainly
discover
him
,
as
it
doth
an
invisible
spirit
in
a
living
body
;
and
that
,
1.
From
the
being
of
the
world
,
and
its
parts
;
it
is
apparent
to
sense
,
and
acknowledged
by
all
,
that
some
things
are
of
a
late
beginning
,
but
those
things
could
not
proceed
from
themselves
,
for
then
they
should
work
before
they
were
,
and
the
same
things
should
exist
,
and
not
exist
at
the
same
instant
,
and
in
the
same
respect
,
but
this
implies
a
contradiction
;
it
follows
then
they
had
their
Original
from
without
;
we
finde
the
experience
of
this
in
our selves
;
the
number
of
our
dayes
declares
there
was
a
time
in
which
we
had
no
being
,
and
therefore
we
could
not
produce
our selves
.
Now
,
if
man
which
is
the
most
perfect
of
visible
creatures
,
presuppose
a
Maker
,
then
may
we
sufficiently
inferre
a
Creation
,
where
we
finde
far
lesse
perfection
;
and
this
is
true
,
not
only
of
things
which
are
visible
,
but
of
all
other
beings
;
till
at
last
we
arrive
at
the
Supreme
cause
,
whose
being
is
necessary
and
independent
.
Besides
,
if
we
consider
that
from
nothing
he
hath
produced
their
beings
,
and
so
united
those
two
distant
extreams
of
being
,
and
not
being
,
we
may
infer
his
power
to
be
infinite
;
the
greatest
difference
imaginable
between
two
finite
beings
,
admits
of
some
proportion
,
and
measure
;
but
between
that
which
is
,
and
that
which
is
not
,
the
distance
exceeds
all
apprehension
;
so
that
from
the
meer
existence
of
things
,
it
is
evident
that
there
is
a
first
cause
,
which
is
independent
and
infinite
,
and
this
is
God
.
2.
We
may
certainly
argue
the
being
of
God
from
the
consent
of
parts
in
the
world
,
and
their
perpetual
confederations
to
support
the
whole
.
Confusion
is
the
effect
of
chance
,
but
order
is
the
product
of
Art
and
industry
;
when
we
consider
in
a
Watch
,
how
the
different
wheels
by
their
unequal
motions
agree
in
distinguishing
the
houres
,
and
with
that
exactnesse
,
as
if
they
were
inspired
by
the
same
intelligence
,
we
presently
conclude
it
to
be
the
work
of
an
Artificer
;
for
certainly
pieces
of
Brass
could
never
have
formed
and
united
themselves
in
that
method
;
proportionably
when
we
view
the
Harmony
of
all
things
in
the
world
,
and
how
disagreeing
natures
conspire
together
for
the
advantage
of
the
whole
,
we
may
collect
there
is
a
Divine
Spirit
,
which
hath
thus
disposed
all
things
;
we
will
not
make
a
curious
enquiry
into
this
;
an
eminent
decree
of
knowledge
in
several
faculties
,
would
but
imperfectly
discover
the
proportion
and
measures
which
the
eternal
minde
hath
observed
in
the
frame
of
nature
;
it
will
suffice
to
glance
at
those
which
are
exposed
to
the
view
of
all
.
The
Sun
which
is
the
eye
and
soul
of
the
world
,
in
its
situation
and
motion
,
is
a
sign
to
us
there
is
wisdome
and
counsel
in
its
Authour
;
it
's
fixt
in
the
midst
of
the
Planets
,
that
it
may
dispense
its
light
and
heat
for
the
advantage
of
the
lower
world
;
Quid
potest
esse
tam
apertum
,
tamque
perspicuum
,
cum
coelum
suspeximus
,
caelestiaque
contemplati
sumus
,
quam
aliquod
esse
numen
praestantissimae
mentis
quo
haec
regantur
.
Tull.
in
secundo
de
natura
deorum
,
&c.
lib
2.
de
divinatione
;
esse
praestantem
aliquam
,
aeternamque
naturam
&
eam
suspiciendam
adorandam
que
hominum
generi
pulchritudo
mundi
o●doque
rerum
coelestium
cogit
confiteri
.
if
it
were
plac't
in
a
higher
or
lower
Orb
,
the
jarring
Elements
,
(
which
by
its
influence
,
are
kept
in
an
equal
poise
and
proportion
)
would
break
forth
into
disorders
;
and
those
invisible
chaines
and
connexions
which
fasten
the
parts
of
nature
,
would
presently
be
broken
;
the
regularity
and
constancy
of
its
motion
discovers
a
Deity
;
by
its
course
from
East
to
West
,
it
causes
the
agreeable
vicissitude
of
day
and
night
,
and
maintains
the
amiable
war
of
light
and
darkness
;
this
distinction
of
time
is
necessary
for
the
pleasure
and
profit
of
the
world
;
the
Sun
by
its
rising
,
chases
away
the
shades
of
the
night
,
to
delight
us
with
the
beauties
of
the
Creation
;
't
is
Gods
Herald
which
calls
us
forth
to
the
discharge
of
our
work
;
Psa.
104.22
,
23.
this
governes
our
labours
,
and
conducts
our
industry
;
this
animates
nature
,
and
conveys
a
pleasure
even
to
these
beings
which
are
insensible
;
without
the
day
,
the
world
would
be
a
fatal
and
disconsolate
grave
to
all
creatures
;
a
Chaos
without
order
,
action
,
or
beauty
;
thus
by
the
Sun-beams
we
may
clearly
see
a
Divine
providence
.
Besides
,
when
it
retires
from
us
,
and
a
Curtain
of
darknesse
is
drawn
over
the
world
,
that
proves
the
wisdome
and
goodnesse
of
God
;
the
Psalmist
attributes
the
disposition
of
day
and
night
to
God
,
the
day
is
thine
;
Psal.
64.16
.
and
with
an
Emphasis
,
the
night
also
is
thine
;
notwithstanding
its
sad
appearance
,
yet
it
is
very
beneficial
;
its
darknesse
enlightens
us
,
its
obscurity
makes
v
sible
the
Ornaments
of
heaven
,
the
stars
,
their
aspects
,
their
dispositions
,
their
motions
which
were
hid
in
the
day
;
it
unbends
the
world
,
and
gives
a
short
and
necessary
truce
to
its
labours
,
it
recreates
the
wasted
spirits
;
't
is
the
Nurse
of
nature
,
which
poures
into
its
bosome
those
sweet
and
cooling
dews
which
beget
new
life
,
and
vigour
:
the
divine
providence
is
also
eminent
in
the
manner
of
this
dispensation
;
for
the
Sun
finishing
its
course
about
the
world
in
the
space
of
twenty
four
houres
,
I
speak
of
that
part
of
the
world
which
is
inhabited
.
causes
that
succession
of
day
and
night
,
which
doth
most
f●tly
temper
our
labour
and
repose
;
whereas
if
the
day
and
night
should
each
of
them
continue
six
entire
months
,
this
division
would
be
very
inconvenient
for
us
:
We
may
farther
observe
a
wise
providence
in
the
diversity
it
hath
used
to
lengthen
and
shorten
the
dayes
and
nights
for
the
advantages
of
several
Countryes
;
for
that
part
of
the
earth
which
is
under
the
line
,
being
scorcht
with
immoderate
heat
,
wants
a
continual
supply
of
moysture
;
therefore
the
longest
and
coolest
nights
are
there
;
but
it
is
otherwise
in
the
Northern
parts
,
for
the
beams
of
the
Sun
being
very
feeble
there
;
providence
hath
so
disposed
,
that
the
dayes
are
extream
long
,
that
so
by
the
continuance
of
the
heat
,
the
fruits
may
come
to
maturity
and
perfection
.
And
as
the
difference
of
day
and
night
,
so
the
diversity
of
seasons
proceeds
from
the
motion
of
the
Sun
,
which
is
a
work
of
providence
,
no
lesse
admirable
than
the
former
;
as
the
motion
of
the
Sun
from
East
to
West
,
Psal.
74.17
.
Thou
hast
made
the
Summer
and
Winter
.
makes
the
day
and
night
,
so
from
North
to
South
,
causes
Summer
and
Winter
;
by
these
the
world
is
preserved
;
Summer
crownes
the
earth
with
flowers
and
fruits
,
and
produces
an
abundant
variety
for
the
support
of
living
creatures
;
the
Winter
which
seems
to
be
the
death
of
nature
,
robbing
the
earth
of
its
heat
and
life
,
contributes
also
to
the
Universal
good
;
it
prepares
the
earth
by
its
cold
and
moysture
for
the
returning
Sun
;
in
the
succession
of
these
seasons
,
the
Divine
Providence
is
very
conspicuous
;
for
since
the
world
cannot
passe
from
one
extream
to
another
,
without
a
dangerous
alteration
;
to
prevent
this
inconvenience
,
the
Sun
makes
its
approaches
gradually
to
us
,
the
Spring
is
interposed
between
the
Winter
and
Summer
,
that
by
its
gentle
and
temperate
heat
,
it
may
dispose
our
bodyes
for
the
excesse
of
Summer
,
and
in
the
same
manner
the
Sun
retires
by
degrees
from
us
,
that
so
in
the
Autumne
we
may
be
prepared
for
the
asperities
of
the
Winter
:
And
to
close
this
part
of
the
Argument
,
the
invariable
succession
of
times
and
seasons
is
a
token
of
the
same
providence
;
the
Sun
which
runs
ten
or
twelve
millions
of
Leagues
every
day
,
never
failes
one
minute
of
its
appointed
time
,
nor
turns
an
inch
out
of
its
constant
course
,
but
inviolably
observes
the
same
order
;
so
that
there
is
nothing
more
regular
,
equal
,
and
constant
,
than
the
succession
of
day
and
night
;
to
ascribe
this
to
hazzard
,
is
the
most
absurd
extravagance
;
for
in
the
effects
of
chance
there
is
neither
order
nor
constancy
;
as
we
may
see
in
the
casting
of
a
Dy
,
which
hardly
falls
twice
together
upon
the
same
square
;
it
is
necessary
therefore
to
conclude
that
an
intelligent
principle
,
guides
the
revolutions
of
the
Sun
,
thus
uniformly
for
the
advantage
of
the
world
.
Psalme
19.1
,
2
,
3.
The
heavens
declare
the
glory
of
God
,
the
firmament
shews
his
handy
work
.
Day
unto
day
utters
speech
,
and
night
unto
night
addes
knowledge
;
There
is
no
speech
nor
language
where
their
voice
is
not
heard
;
what
is
that
language
and
voice
,
but
a
Universal
Sermon
to
the
world
of
Gods
being
and
excellency
?
Let
us
now
consider
that
vast
extent
of
aire
,
which
fills
the
space
between
heaven
and
earth
;
this
is
of
so
pure
a
nature
,
that
in
a
moment
it
transmits
the
influences
of
heaven
to
the
lower
world
,
this
serves
as
an
arsenal
for
thunders
and
lightenings
,
whereby
God
summons
the
world
to
dread
and
reverence
;
this
is
a
treasury
for
the
clouds
,
which
dissolving
in
gentle
showers
,
refresh
the
earth
,
and
call
forth
its
seeds
into
flourishing
and
fruitfulnesse
;
this
fannes
the
earth
with
the
wings
of
the
winde
,
allaying
those
intemperate
heats
which
would
be
injurious
to
its
inhabitants
;
this
is
the
Region
for
the
Birds
,
wherein
they
passe
as
so
many
self-moving
Engines
praising
the
Creatour
,
this
serves
for
the
breath
and
life
of
man
;
from
hence
we
may
conclude
the
wisdome
of
a
God
,
who
so
governes
the
several
Regions
of
the
aire
,
as
by
them
to
convey
blessings
for
the
necessities
of
man
,
and
to
send
judgements
for
the
awakening
the
secure
to
seek
after
God
.
Let
us
now
descend
to
the
Sea
,
and
see
how
that
informes
us
there
is
a
God
;
't
is
a
Truth
evident
to
reason
,
that
the
proper
place
of
the
waters
is
next
to
the
aire
above
the
earth
;
for
as
it
is
of
a
middle
nature
between
these
two
Elements
,
being
purer
and
lighter
than
the
earth
,
but
more
grosse
and
heavy
than
the
aire
,
so
it
challenges
a
situation
between
them
;
that
as
the
aire
on
all
parts
encompasses
the
Sea
,
in
like
manner
the
Sea
should
overspread
the
earth
,
and
cover
the
whole
surface
of
it
;
that
its
natural
inclination
is
such
,
appears
by
its
continual
flowings
;
who
then
hath
arrested
its
course
,
and
stopt
its
violence
?
who
hath
confined
it
to
such
a
place
and
compass
,
that
it
may
not
be
destructive
to
the
world
?
certainly
no
other
,
but
the
great
God
who
first
gave
it
being
and
motion
;
besides
,
that
which
renders
the
power
of
God
more
conspicuous
,
is
that
by
so
weak
a
bridle
as
the
sand
,
its
rage
is
bounded
;
when
it
threatens
the
shore
with
its
insulting
waves
,
you
would
fear
lest
it
should
swallow
up
all
,
but
it
no
sooner
touches
the
sand
,
but
its
fury
is
turned
into
froth
;
it
retires
,
and
by
a
kind
of
submission
,
respects
those
bounds
which
are
fixt
by
the
Creatour
.
Now
,
that
the
fiercest
Element
should
be
represt
by
the
feeblest
thing
in
the
world
,
and
that
which
breaks
the
Rocks
,
be
limited
by
the
sand
,
is
a
wonder
of
providence
;
therefore
the
Lord
alledges
this
as
an
effect
only
proceeding
from
his
power
,
and
challenges
an
incommunicable
glory
upon
this
account
.
Job
38.8
,
9
,
10
,
11
,
verses
,
Who
shut
up
the
Sea
with
doores
,
when
it
brake
forth
as
if
it
had
issued
out
of
the
womb
?
when
I
made
the
cloud
the
garment
thereof
,
and
thick
darknesse
a
swadling
band
for
it
;
and
brake
up
for
it
my
decreed
place
,
and
set
barres
and
doores
;
and
said
,
Hitherto
shalt
thou
come
,
and
no
farther
,
and
here
shall
thy
proud
waves
be
stayed
.
Besides
,
its
extent
is
no
lesse
worthy
of
admiration
,
it
washes
the
four
parts
of
the
world
,
and
so
it
is
the
bond
of
the
Universe
,
by
which
the
most
distant
Nations
are
united
,
the
medium
of
commerce
and
Trade
,
which
brings
great
delight
and
advantage
to
men
,
by
it
the
commodities
which
are
peculiar
to
several
Countryes
are
made
common
to
all
;
thus
may
we
trace
the
evident
prints
of
a
Deity
in
the
very
waters
;
if
we
change
the
scene
,
and
view
the
earth
,
we
may
perceive
clear
signes
of
a
Divine
providence
:
If
we
consider
its
position
,
it
hangs
in
the
midst
of
the
ayre
,
that
it
may
be
a
convenient
habitation
for
us
;
or
its
stability
,
the
ayre
its
self
is
not
able
to
beare
up
a
feather
,
yet
the
earth
remains
in
it
fixt
and
unshaken
,
notwithstanding
the
stormes
and
tempests
which
continually
beat
upon
it
;
from
hence
we
must
conclude
an
invisible
,
but
powerful
hand
supports
it
;
't
is
reckoned
amongst
the
Magnalia
Dei
,
Job
38.4
,
6.
Where
wast
thou
when
I
laid
the
foundations
of
the
earth
?
whereupon
a
e
the
foundations
thereof
fastened
?
or
who
hath
laid
the
Corner-stone
thereof
?
Moreover
the
various
disposition
of
its
parts
,
the
Mountaines
,
the
Valleys
,
I
might
instance
in
its
productions
;
in
plants
,
their
roots
whereby
they
draw
their
nourishment
,
the
firmness
of
their
stalk
by
which
they
are
defended
against
the
violence
of
winds
,
the
expansion
of
their
leaves
by
which
they
receive
the
dew
of
heaven
;
or
in
fruits
,
which
are
produc'd
answerable
to
the
difference
of
seasons
,
those
which
are
cold
and
moyst
to
allay
our
heat
in
summer
,
and
those
which
are
of
a
firmer
consistency
in
Autumn
,
that
they
may
serve
the
delight
and
use
of
man
in
winter
,
from
whence
the
notice
of
a
Deity
is
afforded
to
us
.
the
Rivers
which
are
as
the
veins
which
convey
nourishment
to
this
great
body
,
all
intimate
there
is
a
God
.
Thus
if
we
behold
the
excellent
order
of
the
parts
of
the
World
,
their
mutual
correspondence
for
their
several
ends
,
the
heavens
give
light
,
the
aire
breath
,
the
earth
habitation
,
the
sea
commerce
;
The
World
is
stiled
by
Sa
in
Basil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
School
of
rational
spirits
,
wherein
they
are
instructed
in
the
knowledge
of
God
.
we
must
break
forth
There
is
a
God
,
and
this
is
his
work
;
but
how
few
are
there
who
read
the
Name
of
God
which
is
indelibly
printed
on
the
frame
of
nature
?
who
see
the
excellency
of
the
cause
in
the
effect
?
who
contemplate
all
things
in
God
,
and
God
in
all
things
?
from
our
first
infancy
we
are
accustomed
to
these
objects
,
and
the
edge
of
our
apprehensions
is
rebated
;
the
commonnesse
of
things
takes
away
our
esteem
;
we
rather
admire
things
new
than
great
;
the
effects
of
Art
,
than
the
marvails
of
nature
;
as
the
continual
view
of
a
glittering
object
dazles
the
eye
,
that
it
cannot
see
;
so
by
the
daily
presence
of
these
wonders
,
our
minds
are
blunted
,
we
lose
the
quicknesse
and
freshnesse
of
our
spirits
.
I
shall
finish
this
Argument
by
reflecting
upon
man
,
who
is
a
short
abridgement
of
the
world
;
the
composure
of
his
body
,
the
powers
of
his
soul
,
convince
us
of
a
wise
Providence
;
who
but
a
God
could
unite
such
different
substances
,
an
immaterial
spirit
with
an
earthly
body
?
who
could
distinguish
so
many
parts
,
assigne
to
them
their
forme
,
scituation
,
temperature
,
with
an
absolute
fitnesse
for
those
uses
to
which
they
serve
?
we
must
joyne
with
the
Apostle
,
Acts
17.27
,
28.
The
meer
consideration
of
the
least
part
of
mans
body
,
opened
the
eyes
of
one
of
the
most
learned
Atheists
in
the
World
.
Galen
.
l.
3.
de
usu
partium
,
describing
the
use
of
our
parts
,
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
is
not
farre
from
every
one
of
us
;
we
may
finde
him
in
the
activity
of
our
hands
,
in
the
beauty
of
our
eyes
,
in
the
vivacity
of
all
our
senses
;
in
him
we
live
,
move
,
and
have
our
being
.
And
to
look
inward
,
who
hath
endued
the
soul
with
such
distinct
and
admirable
faculties
?
The
understanding
which
exercises
an
Empire
on
all
things
,
which
compounds
the
most
disagreeing
,
and
divides
the
most
intimate
,
which
by
the
lowest
effects
ascends
to
the
highest
cause
;
the
Will
which
with
such
vigor
pursues
that
which
we
esteem
amiable
and
good
,
and
recoiles
with
aversation
from
that
we
judge
pernicious
and
evil
;
the
Memory
which
preserves
fresh
and
lively
the
pictures
of
those
things
which
are
committed
to
its
charge
.
Certainly
after
this
consideration
,
we
must
naturally
assent
there
is
a
God
who
made
us
,
and
not
we
our selves
.
3.
We
may
argue
there
is
a
God
from
the
operations
of
natural
Agents
for
those
ends
which
are
not
perceived
by
them
.
Although
in
men
there
is
a
rational
principle
which
discovers
the
goodnesse
of
the
end
,
and
selects
such
means
as
are
proper
for
the
accomplishing
of
it
,
and
so
their
actions
are
the
product
of
their
judgement
;
yet
't
is
impossible
to
conceive
that
the
inferiour
rank
of
creatures
,
whose
motions
flow
from
meer
instinct
,
can
guide
themselves
by
any
Counsel
of
their
own
:
Now
all
their
operations
are
directed
to
their
proper
ends
without
any
variation
,
Si
quid
est
quod
efficiat
ea
quae
homo
licet
ratione
sit
praeditus
,
facere
non
posset
,
id
profecto
est
majus
,
&
sortius
,
&
sapientus
homine
.
Chrysippus
.
&
in
that
order
as
exceeds
the
invention
of
man
.
It
is
admirable
to
consider
how
brute
creatures
act
for
their
preservation
;
they
are
no
sooner
in
the
world
,
but
they
presently
flie
from
their
enemies
,
and
make
use
either
of
that
force
or
craft
which
they
have
to
defend
themselves
;
they
know
that
nourishment
which
is
convenient
to
preserve
them
,
and
those
remedies
which
may
restore
them
.
By
what
Counsel
doth
the
Swallow
observe
the
season
of
its
passage
?
in
the
beginning
of
Autumn
it
takes
its
flight
to
a
warmer
Climate
,
and
returns
with
the
Sun
again
in
the
Spring
.
By
what
fore-sight
doth
the
Ant
prepare
its
store
in
Summer
to
prevent
that
ensuing
want
which
otherwise
it
would
suffer
in
Winter
?
Doth
the
Sun
deliberate
whether
it
shall
rise
,
and
by
diffusing
its
beams
,
become
the
publick
light
of
the
World
?
or
doth
a
Fountain
advise
whether
it
shall
stream
forth
in
a
fluent
and
liberal
manner
?
even
the
actions
of
men
which
are
purely
natural
,
are
done
without
their
direction
:
Nay
,
natural
bodies
will
part
with
their
own
property
,
and
crosse
their
own
inclination
for
an
universal
good
;
the
aire
,
a
light
and
nimble
body
that
does
naturally
ascend
,
yet
for
a
general
good
,
to
prevent
a
breach
in
nature
,
it
will
descend
:
And
those
things
which
have
a
natural
opposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristotel
.
l.
de
mundo
.
yet
constantly
accord
and
joyne
together
to
preserve
the
whole
;
certainly
then
a
Divine
Spirit
guides
and
directs
them
.
If
we
see
an
Army
composed
of
several
Nations
,
(
between
whom
there
are
great
antipathies
)
yet
march
in
rank
and
order
,
and
with
equal
courage
fight
for
the
safety
of
a
Kingdom
,
we
presently
conclude
there
is
a
wise
General
who
thus
united
them
:
And
is
there
not
greater
reason
to
believe
that
a
Soveraign
Spirit
governs
the
Host
of
heaven
and
earth
,
and
unites
them
to
maintain
the
peace
of
the
World
?
To
assert
that
irrational
creatures
act
for
a
general
and
unknown
good
,
without
the
motion
of
a
higher
cause
,
is
equally
unreasonable
,
as
to
say
a
curious
Picture
is
drawn
by
a
Pensil
without
the
hand
of
the
Painter
which
guided
it
in
every
line
according
to
the
Idea
of
his
minde
.
We
must
then
of
necessity
infer
that
those
particular
causes
which
cannot
conduct
themselves
,
are
directed
by
an
universal
cause
which
cannot
erre
;
and
thus
we
see
the
whole
World
is
an
entire
and
continual
Argument
of
Gods
Being
and
Attributes
.
Secondly
,
The
second
Argument
is
drawn
from
natural
conscience
,
which
is
a
subordinate
God
,
and
acts
all
things
with
respect
to
a
higher
Tribunal
;
as
Saint
Paul
speaking
of
those
visible
Testimonies
which
God
hath
exprest
to
men
in
the
Creation
,
saith
,
Acts
14.17
.
that
he
left
not
himself
without
a
witnesse
,
giving
them
rain
,
and
fruitful
seasons
;
by
the
same
proportion
we
may
say
God
hath
not
left
himself
without
an
internal
witnesse
,
having
planted
in
every
man
a
conscience
whereby
he
is
dignified
above
the
lower
order
of
beings
,
and
made
sensible
of
the
supreme
Judge
,
to
whose
Tribunal
he
is
subject
;
now
conscience
in
its
double
work
,
as
it
accuses
or
excuses
by
turns
upon
good
or
bad
Actions
,
proves
there
is
a
God
.
1.
Natural
conscience
being
clear
and
innocent
,
is
the
life-guard
which
secures
from
fears
:
vertuous
persons
who
have
not
offered
violence
to
the
light
of
conscience
,
in
times
of
danger
,
as
in
a
fierce
storme
at
Sea
,
or
fearful
Thunder
at
Land
,
when
guilty
spirits
are
surprized
with
horrour
,
they
are
not
liable
to
those
fears
,
being
wrapt
up
in
their
own
innocency
;
Parcus
Deorum
cultor
&
infrequens
,
insanientis
dum
sapientiae
consultus
erro
nunc
retrorsum
vela
dare
atque
iterare
cursus
cogor
relictos
:
Namque
Diespiter
igni
corusco
nubila
dividens
,
f●etumque
per
purum
tonanteis
egit
equos
volucremque
currum
.
Horat.
ad
34.
l.
31.
the
reason
of
their
security
proceeds
from
a
belief
that
those
terrible
works
of
nature
are
ordered
by
an
intelligent
and
righteous
providence
which
is
God
.
2.
It
gives
courage
and
support
to
an
innocent
person
,
when
opprest
and
injured
by
the
unrighteous
;
the
natural
conscience
so
long
as
it
is
true
to
its
self
by
adhering
to
honest
principles
,
it
is
victorious
against
all
attempts
whatsoever
;
si
fractus
illabatur
orbis
;
if
the
weight
of
all
the
miseries
in
the
world
should
come
rushing
upon
him
at
once
,
it
would
bear
up
under
them
all
,
and
stand
unbroken
in
the
midst
of
those
ruines
;
the
spirit
of
a
man
is
of
strength
enough
to
sustain
all
his
infirmities
;
as
a
Ship
lives
in
the
rough
Seas
,
and
floats
above
them
,
the
waters
being
without
it
;
so
a
vertuous
person
rides
out
all
storms
,
and
is
preserved
from
sinking
,
because
the
fury
of
worldly
troubles
cannot
reach
beyond
his
outward
man
;
the
conscience
which
is
the
mans
strength
remains
firme
and
unshaken
;
yea
,
as
those
Roses
are
usually
sweetest
which
grow
near
stinking
weeds
;
so
the
peace
,
joy
,
and
glory
of
a
good
conscience
is
then
most
sensible
,
when
a
man
is
otherwise
in
the
most
afflicted
and
oppressed
state
;
now
from
whence
proceeds
this
calmnesse
and
serenity
,
this
vigor
and
constancy
of
spirit
,
but
from
the
apprehension
of
a
supreme
Judge
,
who
at
the
last
will
vindicate
their
cause
?
2.
We
may
clearly
evidence
there
is
a
God
,
from
the
accusations
of
a
guilty
conscience
;
this
is
that
never
dying
worme
which
if
a
sinner
treads
on
,
it
will
turn
again
;
this
is
a
temporal
hell
,
a
spiritual
Tophet
;
what
torments
are
there
in
the
Regions
of
darknesse
,
which
an
accusing
conscience
doth
not
inflict
on
a
sinner
in
this
life
!
so
intolerable
are
the
stings
of
it
,
that
many
have
took
Sanctuary
in
a
Grave
,
and
run
upon
the
first
death
to
prevent
the
miseries
of
the
second
.
Now
the
shame
,
horror
,
despair
,
and
that
black
train
of
affections
which
lash
an
offender
for
his
vicious
acts
,
discovers
there
is
a
principle
within
which
threatens
vengeance
from
a
righteous
and
angry
God
:
This
Argument
will
be
more
pressing
,
if
we
consider
that
conscience
attaches
a
sinner
First
,
for
secret
crimes
,
which
are
above
the
cognizance
of
men
;
conscience
is
Gods
spy
in
our
bosomes
,
which
mixes
it self
with
all
our
thoughts
and
actions
;
let
a
man
therefore
take
what
course
he
will
to
hide
his
offence
,
let
him
sin
in
the
closest
retirement
that
humane
policy
can
contrive
,
where
there
is
no
possibility
of
legal
conviction
,
yet
his
Accuser
,
his
Judge
,
his
Hel
is
in
his
own
bosome
;
when
the
sin
is
most
secret
,
conscience
brings
in
the
evidence
,
produces
the
Law
,
urges
the
penalty
,
passes
the
sentence
,
begins
the
punishment
;
so
that
the
sinner
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
self-condemned
for
those
sins
which
are
not
punishable
by
man
;
yea
,
sometimes
a
discovery
of
concealed
sins
(
though
certainly
bringing
temporal
death
)
hath
been
extorted
by
the
horror
and
anguish
of
an
accusing
conscience
;
the
reason
of
all
is
because
in
secret
sins
,
conscience
appeals
to
Gods
Omnisciency
,
who
is
greater
than
our
consciences
,
and
knows
all
things
,
1
John
3.20
.
And
upon
this
account
it
is
praejudicium
judicii
,
a
kinde
of
antedated
day
of
judgement
,
a
domestical
dooms-day
,
and
brings
upon
a
sinner
the
beginning
of
his
sorrows
.
2.
It
stings
with
remorse
for
those
sins
which
are
above
the
power
of
man
to
revenge
;
those
who
command
Armies
,
and
by
their
greatnesse
are
secured
from
the
penalties
of
the
Law
,
yet
conscience
sets
their
sins
in
order
before
their
eyes
;
and
these
as
so
many
armed
men
charge
them
thorow
,
and
overwhelme
them
;
many
instances
there
are
;
Belshazzar
in
the
midst
of
his
cups
and
bravery
,
how
was
he
invaded
by
fear
and
horrour
,
when
he
saw
the
hand-writing
on
the
Wall
!
the
whole
Army
of
the
Persians
could
not
discourage
his
spirit
;
but
when
conscience
revived
his
guilt
,
and
the
apprehensions
of
Gods
justice
,
he
sunk
under
the
burden
;
the
hand-writing
from
without
was
terrible
,
because
conscience
opened
a
hand-writing
within
.
Tiberius
the
Emperour
who
was
doubly
dy'd
in
unnatural
lusts
and
cruelties
,
could
neither
evade
nor
dissemble
the
horrors
of
his
mind
;
Nero
after
the
barbarous
murdering
of
his
mother
,
was
always
pursued
by
imaginary
Divels
,
his
distracted
fancy
representing
to
him
furies
and
flames
ready
to
torment
him
.
How
many
Tyrants
have
trembled
on
the
Throne
,
when
the
condemned
innocents
have
rejoyced
in
their
sufferings
!
from
hence
we
may
infallibly
conclude
the
conscience
of
the
most
powerful
sinner
is
under
the
feeling
of
a
Deity
;
for
if
there
were
no
punishments
to
be
feared
but
those
the
Magistrate
inflicts
in
his
own
Dominions
,
why
are
Soveraign
Magistrates
themselves
under
terrors
for
their
vitious
actions
!
and
those
who
are
not
subject
to
any
humane
Tribunal
,
why
do
they
with
such
fury
reflect
upon
themselves
for
their
crimes
?
certainly
it
proceeds
from
hence
,
that
natural
conscience
dreads
the
supreme
Judge
,
seeing
nothing
is
able
to
shelter
them
from
his
Tribunal
,
nor
restrain
his
power
when
he
will
take
vengeance
on
them
.
In
vain
doth
the
Atheist
reply
that
these
fears
are
the
product
of
a
common
false
opinion
,
which
is
conveyed
by
education
,
to
wit
that
there
is
a
God
who
is
provoked
by
sin
;
and
that
ignorance
increases
these
terrors
,
as
little
children
fear
bug-bears
in
the
dark
;
for
't
is
certain
,
First
,
That
no
Art
or
endeavour
can
totally
free
a
sinner
from
these
terrors
,
whereas
groundlesse
fears
are
presently
scattered
by
reason
;
and
this
argues
there
is
an
inviolable
principle
in
nature
which
respects
a
God
.
We
know
there
is
nothing
more
disturbs
the
spirit
than
fear
,
and
every
person
is
an
enemy
to
what
torments
him
;
hence
the
sinner
labours
to
conquer
conscience
,
that
he
may
freely
indulge
himself
in
sin
;
but
this
is
impossible
;
for
conscience
is
so
essential
,
that
a
soul
cannot
be
a
soul
without
it
,
and
so
inseparable
,
that
death
it self
cannot
divorce
a
man
from
it
;
perire
nec
sine
te
nec
tecum
potest
;
it
can
neither
dye
with
the
sinner
,
nor
without
him
;
't
is
true
the
workings
of
it
are
unequal
;
as
the
pulse
doth
not
always
beat
alike
,
but
sometimes
more
violent
,
and
sometimes
more
remisse
;
so
this
spiritual
pulse
is
not
always
in
equal
motion
;
sometimes
it
beats
,
sometimes
it
intermits
,
but
returns
again
;
those
scorners
who
run
a
course
of
sin
without
controule
,
and
seem
to
despise
hell
,
as
a
meer
notion
,
yet
they
are
not
free
from
inward
gripes
;
conscience
arrests
them
in
the
Name
of
that
God
whom
they
deny
;
although
they
are
without
faith
,
they
are
not
without
fear
;
desperate
sinners
ruffle
it
for
a
time
,
and
drench
themselves
in
sensual
pleasures
,
to
quench
that
scintilla
animae
,
that
vital
spark
which
shines
and
scorches
at
once
;
but
all
in
vain
;
for
it
happens
to
them
as
to
Malefactors
,
who
for
a
time
drown
the
apprehension
of
their
danger
in
a
Sea
of
drink
;
but
when
the
fumes
are
evaporated
,
and
they
seriously
ponder
their
offences
,
they
tremble
in
the
fearful
expectation
of
the
Axe
or
Gallows
.
A
sinner
may
conceal
his
fears
from
others
,
and
appear
jolly
and
brave
,
when
conscience
stings
him
with
secret
remorse
;
as
a
Clock
seems
to
be
calme
and
still
to
the
eye
;
but
't
is
full
of
secret
motions
within
;
under
a
merry
countenance
there
may
be
a
bleeding
heart
:
To
conclude
,
so
far
is
a
sinner
from
being
able
to
quench
these
terrors
,
that
many
times
the
more
they
are
opposed
,
the
more
powerful
they
grow
;
thus
many
who
for
a
time
breathed
nothing
but
defiances
to
conscience
,
and
committed
sin
with
greedinesse
,
yet
conscience
hath
with
such
fury
returned
upon
them
,
that
they
have
run
from
profanesse
to
superstition
,
as
fugitive
slaves
are
forc't
back
to
their
Masters
,
and
serve
in
the
vilest
Drudgery
,
fearing
severe
punishments
.
2.
The
best
men
who
enjoy
a
sweet
calmness
,
and
are
not
disquieted
with
the
terrors
of
conscience
,
they
abhor
that
Doctrine
which
discards
the
fear
of
a
Deity
;
so
that
those
who
are
most
freed
from
these
terrors
,
believe
them
to
be
radicated
in
nature
,
and
grounded
upon
truth
;
and
those
who
esteem
them
vain
,
are
most
furiously
tormented
with
them
;
in
which
respect
the
Divine
goodnesse
shines
forth
in
the
greatest
lustre
towards
those
who
love
and
fear
him
,
and
his
justice
against
those
who
contemn
it
;
thus
Caligula
who
was
the
boldest
Atheist
in
the
world
,
yet
when
it
thundred
,
ran
with
trembling
under
his
bed
,
as
if
God
from
heaven
had
summoned
him
to
judgement
;
whereas
Socrates
,
who
was
the
Heathens
Martyr
,
died
with
the
same
tranquility
of
spirit
wherein
he
lived
.
3.
'T
is
worthy
of
our
serious
thoughts
that
these
terrors
of
conscience
are
most
dreadful
when
the
sinner
approaches
death
;
the
sense
of
guilt
which
before
was
smothered
,
is
then
revived
;
conscience
like
a
sleeping
Lyon
awakes
and
destroys
at
once
;
experience
t●lls
us
many
sinners
who
have
lived
in
a
sencelesse
,
dye
in
a
desperate
manner
;
and
from
whence
doth
this
proceed
but
from
the
presages
of
a
future
judgement
!
conscience
anticipates
the
vengeance
of
God
;
then
the
Alarums
are
encreast
,
and
the
storme
is
more
violent
;
for
the
soul
being
sensible
of
its
immortal
nature
,
extends
its
fears
to
Eternity
,
and
trembles
at
him
who
lives
for
ever
,
and
can
punish
for
ever
.
Argument
3.
The
consent
of
Nations
agrees
in
the
belief
of
a
God
;
although
the
Gentiles
did
grossely
mistake
the
life
and
essence
of
the
infinite
Deity
,
imagining
him
to
be
of
some
humane
forme
and
weaknesse
,
and
in
this
respect
were
without
God
in
the
world
;
yet
they
conspired
in
the
acknowledgement
of
a
Divinity
;
the
multiplicity
of
their
false
gods
strengthens
the
Argument
;
it
being
clear
they
would
rather
have
any
God
then
none
;
and
this
belief
cannot
be
an
imposture
,
because
't
is
First
,
Universal
;
What
Nation
so
barbarous
as
not
to
worship
a
God
?
certainly
that
which
is
common
to
all
men
,
hath
a
foundation
in
nature
.
Secondly
,
't
is
perpetual
;
falshoods
are
not
long
lived
;
but
the
Character
and
Impression
of
God
is
indelibly
sealed
upon
the
spirits
of
men
.
Thus
we
see
the
Universal
Reason
of
the
World
to
Determine
there
is
a
God
.
2.
The
Scripture
proves
there
is
a
God
to
faith
;
Psal.
19.
David
speaking
of
the
double
manifestation
of
God
by
his
Works
and
his
Word
,
appropriates
a
converting
power
to
the
Word
;
this
exceeds
the
discovery
of
God
in
the
Creation
,
in
respect
of
its
clearnesse
and
efficacy
:
Psalme
138.2
.
Thou
hast
magnified
thy
Word
above
all
thy
Name
.
There
are
more
apparent
Characters
of
Gods
Attributes
and
Perfections
in
the
Scripture
,
than
in
the
Book
of
Nature
;
in
the
Creation
there
is
Vestigium
,
the
foot-print
of
God
;
but
in
the
Word
there
is
Imago
,
his
Image
and
lively
Representation
:
As
the
Angels
when
they
assumed
visible
bodies
,
and
appeared
unto
men
;
yet
by
the
brightnesse
and
Majesty
of
their
appearance
,
discovered
themselves
to
be
above
an
humane
Original
;
so
the
Scriptures
although
conveyed
to
us
in
ordinary
language
and
words
,
yet
by
their
authority
and
sanctity
evidence
their
Divine
descent
;
and
that
there
is
a
holy
and
righteous
God
from
whom
they
proceed
.
There
is
a
vehement
Objection
urged
by
Atheists
in
all
Ages
against
a
Divine
Providence
,
and
consequently
against
Gods
Being
:
We
may
hear
the
Tragedian
thus
resenting
it
:
Sed
cur
idem
,
Qui
tanta
regis
sub
quo
vasti
Pondera
mundi
librata
suos
Ducunt
orbes
,
hominum
nimium
Securus
ades
?
non
sollicitus
Prodesse
bonis
,
nocuisse
malis
.
Senec.
Hippol.
The
afflicted
state
of
innocency
and
goodnesse
,
and
the
prosperous
state
of
oppression
and
wickednesse
.
Honest
men
suffer
,
whilest
the
unrighteous
and
profane
swim
in
the
Streames
of
Prosperity
;
hence
they
concluded
fortuna
certa
,
aut
incerta
natura
,
had
the
charge
of
these
sublunary
things
;
even
the
holy
Prophet
himself
was
liable
to
this
temptation
,
Psal.
73.9
,
10
,
11
,
12
,
13
,
14.
he
saw
that
as
the
clean
Creatures
were
sacrificed
every
day
,
the
Turtle
and
the
Lamb
,
the
Emblems
of
innocency
and
charity
,
whilest
the
Swine
,
and
other
unclean
Creatures
were
spared
;
Plutarch
and
Seneca
,
and
Cicero
,
have
rendred
satisfaction
concerning
this
method
of
the
Divine
Providence
.
So
good
men
were
harrast
with
troubles
,
when
the
wicked
were
exempted
,
and
this
shook
his
faith
;
but
by
entring
into
the
Sanctuary
of
God
,
where
he
understood
their
end
,
he
comes
off
with
victory
;
now
for
the
removing
this
Objection
,
Consider
First
,
we
are
not
competent
Judges
of
Gods
actions
;
we
see
but
one
half
of
Ezekiels
Vision
;
the
Wheels
,
but
not
the
eye
in
the
Wheels
;
nothing
but
the
Wheels
on
which
the
world
seems
disorderly
to
run
,
not
the
eye
of
Providence
which
governs
them
in
their
most
vertiginous
changes
:
The
actions
of
God
do
not
want
clearnesse
,
but
clearing
:
What
we
cannot
acquit
,
is
not
to
be
charged
on
God
as
unjust
;
the
stick
which
is
streight
,
being
in
the
water
seems
crooked
,
by
the
refraction
of
the
beams
through
a
double
medium
;
we
see
through
flesh
and
spirit
,
and
cannot
distinctly
judge
the
ways
of
God
;
but
when
we
are
not
able
to
comprehend
the
particular
reasons
of
his
dispensations
,
yet
we
must
conclude
his
judgements
to
be
right
,
as
will
appear
by
observing
Secondly
,
The
sufferings
of
the
righteous
do
not
blemish
Gods
justice
.
1.
God
always
strikes
an
offender
,
every
man
being
guilty
in
respect
of
his
Law
.
Now
though
love
cannot
hate
,
yet
it
may
be
angry
;
and
upon
this
account
,
where
the
judgements
of
God
are
a
great
deep
,
unfathomable
by
any
finite
understanding
,
yet
his
righteousnesse
standeth
like
the
high
Mountains
,
(
as
it
is
in
Psalme
36.
)
visible
to
every
eye
;
if
the
most
righteous
person
shall
look
inward
,
and
weigh
his
own
carriage
and
desert
,
he
must
necessarily
glorifie
the
justice
and
holinesse
of
God
in
all
his
proceedings
.
2.
The
afflictions
of
good
men
are
so
far
from
staining
Gods
justice
,
that
they
manifest
his
mercy
;
for
the
least
sin
being
a
greater
evil
than
the
greatest
affliction
;
God
uses
temporal
crosses
to
prevent
or
destroy
sin
;
he
imbitters
their
lives
to
wean
their
affections
from
the
World
,
and
to
create
in
them
strong
desires
after
heaven
;
as
long
as
the
waters
of
tribulation
are
on
the
earth
,
so
long
they
dwell
in
the
Ark
;
but
when
the
Land
is
dry
,
even
the
Dove
it self
will
be
wandring
,
and
defile
its
self
:
When
they
are
afflicted
in
their
outward
man
,
it
is
that
the
inward
man
may
be
revived
;
as
birds
are
brought
to
perfection
by
the
ruines
of
the
shell
:
that
is
not
a
real
evil
which
God
uses
as
an
instrument
to
save
us
.
Who
will
esteem
that
Physitian
unjust
,
who
prevents
the
death
of
his
Patient
by
giving
a
bitter
potion
?
3.
If
the
Righteous
be
thus
afflicted
upon
earth
,
we
may
conclude
there
is
a
reward
in
the
next
World
;
if
they
are
thus
sharply
treated
in
the
way
,
their
Countrey
is
above
,
where
God
is
their
portion
and
happinesse
.
Thirdly
,
The
temporary
prosperity
of
the
wicked
reflects
no
dishonour
upon
Gods
justice
or
holinesse
;
for
God
measures
all
things
by
the
Standard
of
eternity
;
a
thousand
years
to
him
are
as
one
day
.
Now
we
do
not
charge
a
Judge
with
unrighteousnesse
,
if
he
defer
the
execution
of
a
Malefactor
for
the
day
;
the
longest
life
of
a
sinner
bears
not
that
proportion
to
eternity
;
besides
,
their
reprieve
increases
and
secures
their
ruine
;
they
are
as
Grapes
which
hang
in
the
Sun
till
they
are
ripe
,
and
fit
for
the
Wine-presse
.
God
spares
them
now
,
but
will
punish
them
for
ever
;
he
condemns
them
to
prosperity
in
this
world
,
and
judges
them
not
worth
his
anger
,
intending
to
poure
forth
the
vials
of
his
wrath
on
them
in
the
next
.
Fourthly
,
The
more
sober
Heathens
have
concluded
from
hence
there
is
a
judgement
to
come
;
because
otherwise
the
best
would
be
most
miserable
,
and
the
ungodly
prosperous
;
from
hence
they
have
inferred
,
that
because
all
things
are
dispenc't
in
a
promiscuous
manner
to
the
just
and
unjust
in
this
world
,
therefore
there
must
be
an
after-reckoning
.
Fifthly
,
There
are
many
visible
examples
of
the
goodnesse
and
justice
of
God
in
this
World
;
either
in
rewarding
afflicted
innocency
,
or
punishing
prosperous
iniquities
.
He
that
shall
read
the
story
of
Joseph
,
and
consider
that
wonderful
chain
of
causes
managed
by
the
Divine
Providence
;
how
God
made
use
of
the
treachery
of
his
brethren
,
not
as
a
sale
,
but
a
conveyance
;
how
by
the
Prison
he
came
to
the
principality
,
must
conclude
there
is
a
watchful
eye
which
orders
all
things
:
And
how
many
instances
are
there
of
Gods
severe
,
and
impartial
justice
?
there
is
no
State
or
History
but
presents
some
examples
;
wherein
an
exact
proportion
in
the
time
,
measure
and
kind
between
the
sin
and
punishment
,
is
most
conspicuous
;
the
unnatural
sin
of
Sodom
was
punish't
with
a
supernatural
showre
of
fire
and
brimstone
:
Pharaoh
had
made
the
River
guilty
of
the
blood
of
the
Hebrew
Infants
;
his
first
plague
is
the
turning
of
the
River
into
blood
;
Adonibezec
is
just
so
served
as
he
did
by
the
seventy
Kings
;
Judas
who
wanted
bowels
for
his
Lord
,
wanted
bowels
for
himself
in
life
and
death
;
for
he
hanged
himself
,
and
his
bowels
gushed
out
;
and
thus
the
punishment
as
a
hand
,
points
at
the
sin
,
and
convinces
the
World
of
a
Deity
.
Use
1
Vse
1.
This
is
just
matter
of
terror
to
Atheists
,
which
are
of
three
sorts
;
-
1.
Vita
.
-
2.
Voto
.
-
3.
Judicio
.
First
,
To
those
who
are
practical
Atheists
vita
,
in
life
,
who
live
down
this
truth
,
denying
God
in
their
lives
;
sad
and
certain
it
is
,
that
many
who
pretend
they
know
God
,
yet
so
live
they
,
as
if
there
were
no
Deity
to
whom
they
must
give
an
account
:
Such
are
the
secure
,
that
sleep
in
sin
,
notwithstanding
all
Gods
thunder
;
and
if
ever
sleep
were
the
true
image
of
death
,
this
is
the
sleep
.
The
sensual
who
are
so
lost
in
carnal
pleasures
,
they
scarce
remember
whether
they
have
a
soul
;
if
at
any
time
conscience
begins
to
murmure
,
they
relieve
their
melancholy
thoughts
with
their
company
and
cups
,
like
Saul
,
sending
for
the
Musick
when
the
evil
spirit
was
upon
him
.
The
incorrigible
,
who
notwithstanding
the
designes
of
Gods
mercy
to
reduce
them
;
although
Providences
,
Ordinances
conspire
to
bring
them
off
from
their
evil
ways
;
yet
they
persist
in
their
disobedience
:
Let
such
consider
it
is
not
a
loose
and
ineffective
assent
to
the
being
and
perfections
of
God
which
will
save
them
;
God
is
not
glorified
by
an
unactive
faith
;
nay
,
this
will
put
the
most
dreadful
accent
,
and
the
most
killing
aggravations
on
their
sins
;
that
believing
there
is
a
God
,
they
dare
presumptuously
offend
him
,
and
provoke
the
Almighty
to
jealousie
,
as
if
they
were
able
either
to
evade
,
or
to
sustain
his
wrath
;
't
is
the
greatest
prodigy
in
the
World
to
believe
there
is
a
God
,
and
yet
to
disobey
him
;
this
renders
them
inexcusable
at
the
last
.
Secondly
,
To
those
who
are
Atheists
voto
,
in
desire
,
Psal.
14.
The
fool
hath
said
in
his
heart
there
is
no
God
;
the
heart
is
the
Fountain
of
desires
,
he
wishes
there
were
no
God
;
this
Atishem
springs
from
the
former
;
men
live
as
if
there
were
no
God
,
and
then
wish
there
were
none
;
guilt
always
begets
fear
,
and
fear
hatred
;
and
that
strikes
at
the
being
of
the
object
that
is
hated
;
as
Malefactors
desire
there
were
no
Law
nor
Judge
,
that
they
might
escape
deserved
punishment
.
Well
their
desires
are
as
visible
to
God
as
their
actions
are
to
men
,
and
in
the
day
of
Revelation
there
will
be
a
proportion
of
Wrath
answerable
to
the
Wickednesse
of
their
hearts
.
Thirdly
,
To
those
who
are
Atheists
judicio
,
in
opinion
;
these
low
running
dregs
of
time
afford
us
many
of
these
Monsters
;
for
many
to
reconcile
their
principles
with
their
practices
,
that
they
may
undisturbedly
enjoy
their
lusts
,
take
this
as
an
Opiate
potion
,
that
there
is
no
God
;
but
this
is
the
most
irrational
and
impious
blasphemy
.
1.
Irrational
;
for
the
Name
of
God
is
written
in
so
fair
a
Character
upon
this
universal
frame
,
that
even
whil'st
men
run
they
may
read
it
;
and
therefore
God
never
wrought
a
miracle
to
convince
Atheisme
,
because
his
ordinary
works
convince
it
:
Moreover
,
the
notion
of
a
Deity
is
so
deeply
imprest
on
the
Tables
of
all
mens
hearts
,
that
to
deny
God
,
is
to
kill
the
soul
in
the
eye
,
to
quench
the
very
principles
of
common
nature
,
to
leave
never
a
vital
spark
or
seed
of
humanity
behinde
;
't
is
as
if
an
ungracious
soul
should
deny
he
ever
had
a
Father
.
He
that
does
ungod
God
,
does
unman
himself
.
2.
'T
is
the
most
impious
;
't
is
formally
Deicidium
,
a
killing
of
God
as
much
as
in
them
lies
;
but
there
are
no
Atheists
in
hell
,
the
Divels
believe
and
tremble
;
he
that
willingly
quenches
that
light
which
is
planted
in
his
breast
,
he
is
passing
from
that
voluntary
darknesse
to
a
worse
;
like
an
offender
on
the
Scaffold
,
he
doth
but
blinde
his
eyes
to
have
his
head
cut
off
;
he
goes
from
inward
darknesse
to
utter
darknesse
.
Use
2
Vse
2.
Let
us
stablish
our
hearts
in
the
belief
of
Gods
Being
;
in
the
latter
times
the
World
is
wholly
disposed
to
Atheisme
;
as
the
Scripture
attributes
the
ruine
of
the
Old
World
to
their
Atheisme
and
Profanesse
,
so
it
foretells
the
universal
disease
of
the
last
Age
will
be
Atheisme
and
Infidelity
.
Luke
18.8
.
Nevertheless
when
the
Son
of
man
cometh
,
shall
he
finde
faith
on
the
earth
?
it
were
impossible
there
should
be
such
a
palpable
contradiction
between
the
lives
of
men
and
this
fundamental
of
Religion
,
did
they
with
assurance
and
certainty
believe
it
.
Psal.
14.1
.
The
fool
hath
said
in
his
heart
there
is
no
God
;
they
are
corrupt
,
they
have
done
abominable
works
,
there
is
none
that
doth
good
.
Atheisme
is
the
root
of
Profanesse
;
moreover
,
the
spiritual
mysteries
of
Religion
,
which
exceed
the
flight
of
reason
,
are
opposed
by
many
upon
the
account
of
their
Atheisme
;
they
question
the
truth
of
Gods
Being
,
and
therefore
disbelieve
supernatural
Revelations
;
let
us
then
treasure
up
this
truth
:
First
,
As
the
foundation
of
faith
;
for
all
the
truths
of
Religion
spring
from
this
as
their
common
principle
;
the
watering
of
the
root
will
cause
the
branches
to
flourish
;
so
the
confirming
of
this
will
render
our
assent
to
the
doctrine
of
the
Gospel
more
clear
and
strong
.
Secondly
,
As
the
fountain
of
obedience
;
the
true
and
sound
belief
of
every
holy
truth
always
includes
a
correspondency
in
the
believer
to
the
thing
believed
;
and
this
must
descend
from
the
understanding
to
the
affections
,
and
the
conversation
:
Now
the
fundamental
duties
which
we
are
to
pay
to
God
,
are
,
love
,
fear
,
dependance
and
submission
to
the
will
of
his
Law
,
and
of
his
Providence
.
1.
Love
:
He
is
the
supreme
object
of
love
for
his
excellencies
and
benefits
.
Psal.
5.11
.
Let
them
also
that
love
thy
Name
rejoyce
in
thee
;
the
Name
of
God
imports
those
glorious
Attributes
whereby
he
hath
exprest
himself
to
us
;
all
the
excellencies
of
the
creature
meet
eminently
in
him
,
and
all
their
imperfections
are
removed
;
in
him
there
is
nothing
unlovely
;
in
worldly
things
how
refined
soever
they
be
,
there
is
an
allay
of
dregs
;
the
all
that
is
in
them
is
mixed
with
corruption
;
but
in
God
the
all
that
he
is
,
is
perfection
;
in
the
most
glorious
creature
as
a
creature
,
there
is
aliquid
nihili
,
some
imperfection
,
it
is
not
exactly
fitted
for
the
soul
;
but
God
is
the
Adequate
and
compleat
object
of
our
love
.
There
is
such
an
infinite
eminency
in
God
,
that
we
are
obliged
to
a
proportionable
affection
;
the
first
and
great
Commandment
is
,
Matth.
22.36
.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
strength
;
all
the
kinds
and
degrees
of
our
love
are
due
to
him
;
we
must
put
no
bounds
nor
limits
to
it
;
in
him
it
must
begin
,
in
him
it
must
end
;
a
remisser
love
is
a
degree
of
hatred
;
we
disparage
his
excellencies
by
the
coldnesse
of
our
affections
.
O
had
we
but
eyes
to
see
his
beauty
,
how
would
all
the
excellencies
of
the
creatures
become
a
very
Glow-worme
that
only
glitters
in
the
night
!
Moreover
,
God
planted
this
affection
in
the
nature
of
man
,
that
it
might
be
terminated
upon
himself
as
its
centre
and
treasure
,
as
our
natural
faculties
are
fitted
for
their
several
objects
;
the
eye
for
colours
,
the
ear
for
sounds
,
the
palate
for
tasts
;
so
love
is
fitted
for
God
,
that
being
as
the
Soveraign
which
sways
all
our
powers
.
Love
is
called
pondus
animae
,
that
sets
all
the
wheels
in
the
clock
of
the
soul
a
going
;
this
sets
the
understanding
a
work
in
the
serious
contemplation
of
the
Divine
excellencies
;
it
diverts
the
thoughts
from
other
things
,
and
fixes
them
on
God
;
it
excites
strong
desires
,
and
earnest
aspirings
after
him
;
it
stirs
up
zeal
,
which
is
flamma
amoris
,
love
in
a
flame
to
remove
all
obstacles
which
hinder
the
most
intimate
union
with
him
;
it
produces
joy
,
when
the
soul
reposes
its
self
in
God
,
and
with
infinite
sweetness
possesses
him
;
it
causes
the
greatest
diligence
,
alacrity
,
and
resolution
in
all
our
ways
to
please
him
:
for
love
is
ever
the
spring
and
rule
of
all
our
actions
;
such
as
it
is
,
such
likewise
will
they
be
:
thus
we
may
see
that
God
(
as
there
is
in
him
a
union
of
all
excellencies
)
challenges
the
most
intense
and
vehement
degree
of
our
love
,
he
being
only
fitted
for
it
;
and
that
our
love
being
a
superlative
affection
,
is
only
proper
to
God
;
and
therefore
to
love
any
creature
without
God
,
or
in
an
equal
manner
to
him
,
is
to
Deify
the
creature
,
to
place
it
in
the
room
of
God
,
and
so
it
renders
us
guilty
of
Idolatry
in
a
spiritual
sense
.
But
such
is
the
ignorance
of
mens
minds
,
and
the
depravednesse
of
their
wills
,
that
few
there
be
who
love
God
;
't
is
true
,
there
may
be
something
like
love
in
natural
men
to
God
,
grounded
upon
the
perswasion
of
his
glorious
being
,
and
the
goodnesse
of
his
nature
,
which
is
not
terrible
to
them
;
but
when
they
consider
his
mercy
is
a
holy
mercy
,
and
that
it
is
never
dispenc't
to
the
prejudice
of
his
justice
,
though
they
cannot
hate
God
for
his
goodnesse
directly
,
yet
they
hate
him
with
it
;
for
although
he
is
the
perfection
of
beauty
and
goodnesse
it self
,
yet
they
being
evil
,
there
is
no
congruity
or
conveniency
between
God
and
them
;
they
love
sin
,
and
hate
punishment
:
Now
God
,
as
Author
legis
,
by
the
most
strict
Laws
forbids
sin
,
and
as
ultor
peccati
,
inflicts
severe
punishments
;
from
hence
it
proceeds
,
the
most
lovely
and
sweet
Attributes
of
God
cannot
endear
him
to
them
;
no
more
than
the
natural
or
moral
excellencies
of
a
Judge
,
the
comelinesse
of
his
person
,
or
his
wisdome
and
knowledge
can
draw
forth
the
love
of
a
Malefactor
when
he
is
condemned
by
him
.
Moreover
,
since
the
general
nature
of
sin
is
an
eternal
contrariety
to
the
nature
and
will
of
God
;
the
love
of
it
must
needs
argue
the
hatred
of
God
;
for
as
the
Lord
Jesus
requires
an
universal
,
chearful
and
constant
obedience
,
as
the
most
clear
evidence
of
love
to
him
;
if
you
love
me
,
keep
my
Commandments
;
So
the
Argument
will
be
as
strong
to
conclude
backward
,
If
you
keep
not
Gods
Commandments
,
you
hate
him
;
to
live
in
the
practice
of
known
sinnes
,
is
a
vertual
and
interpretative
hatred
of
God
.
2.
The
benefits
which
God
bestows
upon
us
deserve
our
love
.
How
great
an
endearment
did
he
passe
upon
us
in
our
Creation
?
we
might
have
been
admitted
into
the
lowest
form
of
Creatures
,
and
have
only
enjoyed
the
life
of
flies
or
worms
;
but
he
made
us
little
lower
than
the
Angels
,
and
Crowned
us
with
glory
and
honour
,
and
gave
us
dominion
over
all
the
works
of
his
hands
,
Psal.
8.5
.
Whereas
the
rest
of
the
Creatures
were
the
acts
of
his
power
;
the
Creation
of
man
was
an
act
of
power
and
wisdome
;
in
all
the
rest
there
was
nothing
,
but
he
spake
the
word
,
and
they
were
made
,
Psal.
148.5
.
But
in
the
making
of
man
there
was
a
consultation
about
it
,
Gen.
1.
Let
us
make
man
;
he
framed
our
bodies
,
so
that
all
the
parts
conspire
for
the
ornament
and
service
of
the
whole
:
Psal.
139.15
.
Thine
eye
did
see
my
substance
being
yet
imperfect
,
and
in
thy
book
were
all
my
members
written
;
and
therefore
Lactantius
said
truly
,
hominem
non
patrem
esse
sed
generandi
Ministrum
;
man
is
only
the
instrument
which
the
Lord
doth
use
for
the
effecting
of
his
purpose
to
raise
the
beautiful
Fabrick
of
mans
body
:
Now
if
we
are
obliged
to
expresse
the
dearest
love
to
our
Parents
,
with
how
much
greater
reason
should
we
love
God
,
who
is
the
fountain
of
all
our
beings
.
He
hath
breathed
into
man
a
spiritual
,
immortal
,
rational
soul
,
which
is
more
worth
than
the
whole
World
;
this
is
in
some
sort
a
spark
and
ray
of
Divine
brightnesse
;
't
is
capable
of
Gods
Image
,
't
is
a
fit
Companion
for
Angels
,
to
joyne
with
them
in
the
praises
of
God
,
and
enjoy
a
blessed
eternity
with
them
.
'T
is
capable
of
communion
with
God
himself
,
who
is
the
fountain
of
life
and
happinesse
.
The
soul
is
endowed
with
those
faculties
which
being
terminated
upon
God
,
it
enjoys
an
infinite
and
everlasting
blessednesse
.
The
understanding
by
knowledge
rests
in
God
as
the
first
and
highest
in
genere
veri
;
the
will
by
love
embraces
him
as
the
last
and
greatest
in
genere
boni
;
and
so
receives
perfection
and
satisfaction
,
which
is
the
incommunicable
priviledge
of
the
rational
soul
.
Beasts
can
only
converse
with
drossy
and
material
objects
,
they
are
confined
to
earthly
things
;
but
the
soul
of
man
may
enjoy
the
possession
and
fruition
of
God
,
who
is
the
Supreme
and
Soveraign
good
.
Now
this
should
inflame
our
love
to
God
;
he
formed
our
bodies
,
he
inspired
our
souls
.
Moreover
,
if
we
consider
our
lives
,
we
shall
finde
a
chain
of
mercy
which
reaches
from
one
end
to
the
other
of
them
.
How
many
Miracles
of
Providence
do
we
enjoy
in
our
preservation
?
how
many
unseen
dangers
do
we
escape
?
how
great
are
our
daily
supplies
?
The
provisions
we
receive
,
do
serve
not
only
for
necessity
,
but
for
delight
;
every
day
we
have
the
provisions
of
meat
and
drink
not
only
to
cure
hunger
,
and
all
our
thirst
,
but
to
refresh
the
heart
,
and
to
make
us
chearful
in
our
work
;
every
houre
is
filled
up
with
the
bounties
of
God
:
Now
what
shall
we
render
to
the
Lord
for
all
his
benefits
?
he
desires
our
love
;
this
is
the
most
proper
return
we
can
make
;
for
love
is
of
an
opening
and
expansive
quality
calling
forth
the
heart
;
our
love
within
should
break
forth
to
close
with
Gods
love
without
;
the
love
of
obedience
in
us
,
with
the
love
of
favour
and
bounty
in
him
.
'T
is
a
principle
of
nature
deeply
implanted
in
the
hearts
of
men
,
to
return
love
for
love
;
nay
,
the
very
Beasts
are
not
deficient
in
this
;
Esay
1.3
.
The
Oxe
knows
his
Owner
,
and
the
Asse
his
Masters
Crib
:
Those
Creatures
which
are
of
all
the
most
stupid
and
heavy
,
respect
their
Feeders
,
and
expresse
dumb
signs
of
love
unto
them
.
How
much
more
should
we
love
God
,
who
spreads
our
Table
,
fills
our
Cup
,
and
causes
his
Sun
to
shine
,
and
his
Rain
to
fall
on
us
?
'T
is
an
Argument
of
Secret
Atheisme
in
the
heart
,
that
in
the
confluence
of
mercies
we
enjoy
,
we
do
not
look
up
to
the
Author
of
them
,
as
if
common
mercies
were
the
effects
of
Chance
,
and
not
of
Providence
;
if
a
man
constantly
relieves
our
wants
,
we
judge
it
the
most
barbarous
disingenuity
not
to
repay
love
to
him
;
but
God
loads
us
with
his
benefits
every
day
;
his
wisdome
is
always
busied
to
serve
his
mercy
,
and
his
mercy
to
serve
our
necessities
,
but
we
are
insensible
and
unaffected
;
and
yet
the
meanest
mercy
as
it
comes
from
God
hath
an
excellency
stamp't
upon
it
.
We
should
upbraid
our
souls
for
our
coldnesse
to
God
;
everywhere
we
encounter
sensible
demonstrations
of
his
love
to
us
;
in
every
moment
of
our
lives
we
have
some
pledges
of
his
goodnesse
.
Let
us
light
our
Torch
at
this
Mountain
of
fire
;
let
the
renewed
act
of
his
bounty
constrain
us
to
love
him
;
we
should
love
him
for
his
excellency
,
though
we
had
no
benefit
by
him
;
nay
,
though
he
hated
us
,
we
are
bound
to
love
him
as
he
is
truly
amiable
in
himself
;
how
much
more
when
he
draws
us
with
the
cords
of
a
man
,
with
bands
of
love
?
whosoever
requites
the
love
of
God
with
hatred
,
(
as
every
impenitent
sinner
doth
)
puts
off
the
nature
of
man
,
and
degenerates
into
a
Divel
.
2.
Fear
;
this
is
that
eternal
respect
which
is
due
to
our
Creator
;
an
humble
reverence
we
owe
to
him
,
as
he
is
infinitely
above
us
;
the
holy
Angels
cover
their
faces
when
they
have
the
clearest
views
of
his
glory
:
Esay
6.1
,
2
,
3.
.
The
Lord
is
represented
as
sitting
on
a
Throne
,
and
the
Seraphims
stood
about
,
each
having
six
wings
;
with
twain
he
covered
his
face
,
and
with
twain
his
feet
,
and
with
twain
did
he
flee
;
and
one
cryed
to
another
,
Holy
,
holy
,
holy
Lord
of
Hosts
,
the
whole
earth
is
full
of
his
glory
:
The
Angels
are
pure
and
innocent
Creatures
;
they
fear
not
his
angry
justice
,
but
they
adore
his
excellencies
and
perfections
;
his
is
a
dread
,
when
a
most
Serene
Majesty
.
Penal
fear
is
inconsistent
with
the
joys
of
heaven
,
but
the
fear
of
admiration
is
perfected
there
;
and
in
this
sense
the
fear
of
God
continues
for
ever
,
Psal.
19.9
.
In
all
our
addresses
to
him
we
should
compose
our
spirits
,
by
the
awful
apprehension
of
that
infinite
distance
which
is
between
God
and
us
.
Eccles.
5.2
.
Let
not
thine
heart
be
hasty
to
utter
any
thing
before
God
;
for
God
is
in
heaven
,
and
thou
upon
earth
;
the
greatest
distance
in
nature
is
but
an
imperfect
discovery
how
much
we
are
beneath
God
;
't
is
the
effect
of
grace
to
represent
the
Divine
being
and
glory
so
to
the
soul
,
that
in
the
most
social
duties
it
may
have
impressions
of
fear
;
Psal.
2.11
.
Serve
the
Lord
with
fear
,
and
rejoyce
with
trembling
.
We
should
fear
his
greatnesse
and
power
,
in
whose
hands
our
life
and
breath
,
and
all
our
wayes
are
;
the
fear
of
God
having
its
actual
force
upon
the
soul
,
is
operative
and
instrumental
to
holy
walking
,
from
whence
the
fear
of
God
is
taken
in
Scripture
for
the
whole
duty
of
man
,
it
being
an
introduction
to
it
.
The
fear
of
God
,
and
keeping
his
Commandments
are
joined
together
,
Eccles.
12.13
.
This
is
the
Prepositus
which
governs
our
actions
according
to
Gods
will
;
this
is
a
watchful
Centinel
against
the
most
pleasant
temptations
;
it
kills
delight
in
sin
,
(
by
which
the
integrity
of
most
men
is
lost
;
)
for
delight
cannot
dwell
with
fear
;
this
is
the
guard
and
security
of
the
soul
in
the
days
of
trouble
;
the
fear
of
God
countermines
the
fear
of
men
;
this
cuts
off
base
and
unworthy
complyings
;
therefore
the
Lord
brings
this
as
an
antidote
against
the
base
fear
of
men
;
Isa.
51.12
,
13.
Who
art
thou
,
that
thou
shouldest
be
afraid
of
a
man
that
shall
dye
,
and
of
the
son
of
man
,
that
shall
be
made
as
grass
?
And
forgettest
the
Lord
thy
Maker
,
that
stretcheth
forth
the
Heavens
,
and
laid
the
foundations
of
the
Earth
?
This
exalts
a
Christian
above
humane
frailty
,
and
makes
him
despise
the
threatnings
of
the
world
,
whereby
many
are
terrified
from
their
constancy
.
It
is
the
most
unreasonable
thing
to
be
Cowards
to
men
,
and
fearless
of
God
.
Men
have
but
a
finite
power
,
and
so
they
cannot
do
that
hurt
they
would
;
and
they
are
under
the
Divine
Providence
,
and
therefore
are
disabled
from
doing
that
hurt
,
which
otherwise
they
could
do
;
but
the
power
of
God
is
absolute
and
unconfined
;
therefore
our
Saviour
presses
with
vehemency
upon
his
Disciples
,
Matth.
10.28
.
Fear
not
them
which
kill
the
body
,
but
are
not
able
to
kill
the
soul
;
but
rather
fear
him
who
is
able
to
destroy
both
body
and
soul
in
hell
:
He
lives
for
ever
,
and
can
punish
for
ever
;
therefore
when
duty
and
life
cannot
stand
together
,
he
that
flies
the
danger
by
delivering
up
his
soul
,
exchanges
the
pain
of
a
moment
for
the
torments
of
Eternity
:
Timent
Carcerem
,
non
timent
Gehennam
;
timent
Cruciatum
Temporalem
,
non
poenas
ignis
aeterni
;
timent
modicum
mori
,
non
aeternum
mori
.
Austin
upbraids
the
folly
of
such
;
They
fear
the
Prison
,
but
they
fear
not
Hell
;
they
fear
temporal
torment
,
but
they
fear
not
the
pains
of
unquenchable
fire
;
they
fear
the
first
,
but
not
the
second
death
.
3.
Dependance
,
in
respect
of
his
al-sufficiency
to
supply
our
wants
;
and
Omnipotency
to
secure
us
from
dangers
First
,
his
al-sufficiency
can
supply
our
wants
;
he
is
the
Sun
,
Fountain
and
Mine
of
all
that
is
good
;
from
hence
the
Prophet
glories
in
God
,
Habbakkuk
3.17
,
18.
Although
the
fig-tree
shall
not
blossome
,
neither
shall
fruit
be
in
the
Vines
;
the
labour
of
the
Olives
shall
fail
,
and
the
fields
shall
yield
no
meat
;
the
Flock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
herd
in
the
stalls
;
yet
I
will
r●joyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
He
expresses
not
only
things
for
delight
,
as
the
fruit
of
the
Vine
and
fig-tree
,
but
things
for
necessity
,
as
the
meat
of
the
field
,
and
the
flocks
of
the
stall
,
and
the
utter
failing
of
these
together
;
for
otherwise
the
want
of
one
might
be
supplied
by
the
enjoyment
of
another
.
Now
in
the
absolute
losse
of
these
supports
and
comforts
of
life
,
the
Prophet
saw
all
things
in
God
;
want
of
all
outward
things
is
infinitely
recompenc't
in
the
presence
of
God
:
The
Sun
needs
not
the
glimmering
light
of
the
Stars
to
make
day
;
God
without
the
assistance
of
the
Creatures
can
make
us
really
happy
;
in
the
enjoying
of
him
we
have
all
things
,
and
that
to
the
greatest
advantage
.
The
things
of
this
world
deceive
our
expectations
,
and
draw
forth
our
corruptions
;
but
in
God
we
enjoy
them
more
refinedly
,
and
more
satisfyingly
,
the
dregs
of
sin
and
sorrow
being
removed
;
by
possessing
God
there
is
no
burden
which
we
are
not
able
to
bear
,
but
he
takes
it
a●ay
,
our
wants
,
weaknesse
and
sufferings
;
and
there
is
no
excellency
of
his
which
we
are
able
to
enjoy
,
but
he
conveys
to
us
,
his
grace
,
his
glory
.
There
is
true
riches
in
his
favour
,
true
honour
in
his
approbation
,
true
pleasure
in
his
peace
.
He
is
the
treasure
and
triumph
of
the
soul
.
Lam.
3.24
.
The
Lord
is
my
portion
,
saith
my
soul
,
therefore
will
I
hope
in
him
:
He
is
such
a
portion
,
that
all
temporal
crosses
cannot
hinder
its
influence
on
us
,
and
his
influxive
presence
makes
heaven
;
he
is
a
portion
that
cannot
be
lost
,
he
inseparably
abides
with
the
soul
.
The
real
belief
and
application
of
this
will
keep
a
Saint
in
an
holy
independency
on
earthly
things
;
Cum
mundus
exarserit
,
cogitat
se
nihil
habere
de
tanta
mole
perdendum
.
the
flames
which
shall
burn
the
World
,
cannot
touch
his
portion
;
he
may
stand
upon
its
ruines
,
and
say
,
I
have
lost
nothing
.
Moreover
,
this
will
keep
the
soul
upright
in
the
course
of
obedience
;
for
all
the
exorbitancies
and
swervings
from
the
Rule
proceeds
from
the
apprehensions
of
some
particular
good
in
the
Creature
,
which
draws
men
aside
.
Those
who
want
the
light
of
faith
(
which
discovers
Gods
al-sufficiency
)
only
admire
present
and
sensible
things
;
and
to
obtain
these
,
they
depart
from
God
;
but
the
more
eagerly
they
seek
after
these
temporal
good
things
,
the
further
they
run
from
the
Fountain
of
goodnesse
,
which
alone
can
sweeten
the
best
things
we
enjoy
;
and
counterbalance
their
absence
;
the
Creatures
are
but
of
a
limited
benignity
,
the
necessity
of
their
number
proves
the
meanness
of
their
value
;
but
one
God
answers
all
,
he
is
an
infinite
and
indefective
good
;
he
is
for
all
the
powers
of
soul
and
body
,
to
hold
them
in
their
pleasant
exercise
,
and
to
give
them
rest
;
he
is
alone
able
to
impart
happinesse
,
and
to
preserve
that
happinesse
he
imparts
.
Secondly
,
his
Omnipotency
can
secure
us
from
dangers
.
The
Creation
is
a
standing
Monument
of
his
Almighty
Power
;
for
what
but
Omnipotency
could
out
of
nothing
produce
the
beautiful
Fabrick
of
heaven
and
earth
;
man
cannot
work
without
materials
,
but
God
doth
;
and
that
which
exalts
his
power
,
is
,
that
he
made
it
by
his
Word
;
he
spake
the
Word
,
and
they
were
made
,
saith
the
Psalmist
,
Psal.
33.9
.
There
went
no
greater
pains
to
the
Worlds
Creation
,
than
Gods
command
.
Moreover
,
the
World
is
preserved
from
perishing
by
the
power
of
its
Maker
.
Certainly
,
without
the
support
of
his
mighty
hand
,
the
World
had
long
before
this
time
relapfed
to
its
primitive
nothing
:
Many
instances
we
have
of
his
power
,
in
those
miraculous
deliverances
which
he
hath
shewn
to
his
people
in
their
extremity
;
sometimes
by
suspension
of
the
Works
of
Nature
;
his
dividing
the
Red
Sea
,
and
making
it
as
a
solid
Wall
,
that
the
Israelites
might
have
a
secure
passage
!
his
stopping
the
Sun
in
its
course
,
that
Joshua
might
have
time
to
destroy
his
enemies
!
his
suspending
the
nature
of
the
fire
,
that
it
might
not
so
much
as
singe
the
garments
of
the
three
Hebrews
!
his
shutting
the
mouth
of
the
devouring
Lyons
,
and
r
turning
Daniel
in
safety
from
that
dreadful
Den
!
And
are
not
all
these
,
and
many
others
of
this
kind
,
not
only
the
pregnant
testimonies
of
his
love
,
but
the
everlasting
Characters
of
his
Omnipotency
.
Moreover
,
that
which
expresses
the
power
of
God
with
as
great
a
lustre
,
is
the
turning
of
the
hearts
of
many
cruel
enemies
from
their
intended
rage
to
favour
his
people
;
thus
did
he
change
the
heart
of
Esau
,
who
had
resolved
the
death
of
his
brother
;
that
instead
of
killing
him
,
he
exprest
the
greatest
tendernesse
,
and
the
most
endearing
affections
to
him
;
thus
did
he
so
sway
the
hearts
of
the
Egyptians
towards
the
oppressed
Israelites
,
that
instead
of
securing
them
under
bondage
,
they
encouraged
their
departure
,
by
enriching
them
with
jewels
of
silver
and
of
gold
,
Exod.
12.35
.
Now
our
duty
is
to
glorifie
this
power
of
God
,
by
placing
our
trust
on
him
.
Psal.
121.2
,
3.
My
help
comes
from
the
Lord
,
who
made
the
heavens
and
the
earth
;
he
will
not
suffer
thy
foot
to
be
moved
;
by
dependance
on
God
the
soul
is
composed
in
the
midst
of
the
most
apparent
dangers
;
as
the
upper
Region
of
the
Aire
is
calme
and
serene
,
whatever
stormes
are
here
below
;
thus
David
expresses
the
same
courage
in
all
Estates
;
when
he
was
retired
into
a
Cave
to
shelter
himself
from
the
fury
of
Saul
,
he
sung
the
57.
Psal.
which
he
then
composed
;
My
heart
is
fixed
,
O
God
,
my
heart
is
fixed
,
Psal.
57.7
.
I
will
sing
and
give
praise
;
and
afterwards
when
he
triumphed
over
Hadadezer
the
King
of
Zebah
,
he
composed
the
hundred
and
eighth
Psalme
,
and
sung
the
same
words
:
O
God
,
Psal.
108.1
.
my
heart
is
fixed
,
I
will
sing
and
give
praise
;
i●
faith
taught
him
the
same
song
in
the
Cave
,
and
on
the
Throne
;
in
all
our
exigencies
we
should
apply
the
power
of
God
;
the
cause
of
our
perplexing
fears
,
is
our
low
apprehension
of
Gods
power
,
and
therefore
when
we
are
surrounded
with
difficulties
and
dangers
,
then
we
are
surprised
with
terror
and
dispondency
;
whereas
when
there
are
visible
means
to
rescue
us
,
we
lift
up
our
heads
:
but
our
duty
is
in
the
greatest
extremities
to
glorifie
his
power
,
and
to
refer
our selves
to
his
goodnesse
;
and
though
we
cannot
be
certain
that
God
will
by
miracles
rescue
us
from
dangers
,
as
he
did
many
of
his
people
in
former
Ages
;
yet
we
are
sure
he
will
so
abate
the
power
and
force
of
the
most
injurious
enemies
,
as
they
shall
not
conquer
the
patience
,
nor
break
the
hope
of
his
people
.
4.
We
owe
perfect
obedience
to
Gods
will
;
vid.
Subjection
to
his
Commands
,
and
submission
to
his
Providence
.
1.
Subjection
to
his
Commands
.
As
he
is
the
first
cause
,
so
he
is
the
Supreme
Lord
;
he
that
gave
us
life
,
must
give
us
law
:
God
hath
an
absolute
title
to
our
service
as
Creator
;
this
made
the
Psalmist
desire
the
knowledge
of
Gods
Commandments
in
order
to
his
obedience
.
Psal.
119.73
.
Thy
hands
have
made
me
;
and
fashioned
me
,
give
me
understanding
,
that
I
may
learn
thy
Commandments
;
he
may
learn
this
from
the
universal
obedience
of
all
creatures
,
those
which
are
without
reason
,
sense
or
life
,
inviolably
observe
his
commands
.
Esay
48.13
.
Mine
hand
hath
laid
the
foundations
of
the
earth
,
and
my
right
hand
hath
span'd
the
heavens
,
when
I
call
to
them
they
stand
up
together
,
as
prepared
to
execute
his
commands
.
The
insensible
parts
of
the
World
are
so
compliant
with
his
will
,
as
to
contradict
their
proper
natures
to
serve
his
glory
;
fire
descends
from
heaven
at
his
command
;
the
fluid
Sea
stands
up
as
a
solid
wall
in
obedience
to
him
;
this
upbraids
our
Degeneration
and
Apostasie
,
that
we
who
are
most
indebted
to
the
goodnesse
of
our
Creator
,
should
prove
disloyal
and
rebellious
,
when
the
inferiour
creatures
with
one
consent
serve
and
glorifie
him
.
Lastly
,
we
owe
submission
to
the
will
of
his
Providence
;
there
is
no
shadow
of
exception
can
be
formed
ag●i●●t
his
Sovereignty
;
he
may
do
by
right
whatever
he
can
do
by
power
,
therefore
we
should
acquiesce
in
his
dispensations
;
this
consideration
silenc't
David
,
Psal.
39.9
.
I
held
my
tongue
,
and
said
nothing
,
because
thou
didst
it
;
as
the
presence
of
a
grave
person
in
authority
quiets
a
disordered
multitude
;
so
the
apprehension
of
Gods
supremacy
composes
our
riotous
thoughts
and
passions
;
unquietnesse
of
spirit
in
troubles
,
springs
from
the
ignorance
of
God
,
and
of
our selves
;
by
impatience
we
cite
God
before
our
Tribunal
,
and
do
as
it
were
usurp
his
Throne
;
we
set
up
an
antiprovidence
,
as
if
his
wisdome
should
be
taught
by
our
folly
;
and
sometimes
in
afflictions
we
eye
the
next
cause
,
but
do
not
look
upward
to
the
Soveraign
Disposer
of
all
things
,
like
Balaam
,
who
struck
the
Asse
,
but
did
not
see
the
Angel
which
opposed
him
;
thus
from
a
brutish
imagination
we
regard
the
visible
instrument
of
our
trouble
,
but
consider
not
the
Providence
of
God
in
all
;
from
hence
it
is
that
our
spirits
are
full
of
unquiet
agitations
;
we
live
continually
upon
self-created
Racks
:
Now
the
humble
acknowledgement
of
Gods
hand
,
and
the
submitting
of
our selves
to
his
will
,
as
it
glorifies
God
,
so
it
gives
ease
to
us
;
as
there
is
the
greatest
equity
,
so
policy
in
our
willing
stooping
to
him
.
Rom.
14.11
.
As
I
live
saith
the
Lord
,
every
knee
shall
bow
to
me
,
and
every
tongue
shall
confess
to
God
;
he
engages
his
life
and
honor
for
this
:
if
there
is
not
a
voluntary
,
there
must
be
a
violent
subjection
to
him
;
the
wilful
man
never
wants
woe
;
the
spring
of
our
daily
misery
,
as
well
as
our
sins
is
,
opposition
to
Gods
will
;
but
the
chearful
resignation
to
his
Providence
,
what
a
blessed
pill
of
rest
is
this
to
the
soul
?
what
a
Sabbath
from
all
those
sinful
and
penal
disturbances
which
discompose
our
spirits
;
't
is
a
lower
heaven
;
for
as
in
the
state
of
glory
there
is
an
unchangeable
agreement
between
the
will
of
the
Creator
and
the
creature
,
so
according
to
the
same
measure
and
degree
wherein
we
conform
our
wills
to
Gods
,
we
proportionably
enjoy
the
holinesse
and
blessednesse
of
that
state
.
THE
TRINITY
Proved
by
Scripture
.
1
JOHN
5.7
.
For
there
are
three
that
bear
record
in
heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
and
these
three
are
one
.
IN
the
fifth
verse
of
this
Chapter
,
the
Apostle
had
laid
this
down
as
an
Article
of
faith
,
that
the
Lord
Jesus
Christ
is
the
Sonne
of
God
.
Who
is
he
that
ovcrcometh
the
world
,
but
he
that
believeth
that
Jesus
is
the
Sonne
of
God
:
1
John
5.5
.
Now
for
the
proof
of
so
glorious
a
truth
,
the
Apostle
produces
six
witnesses
,
and
ranks
them
into
two
orders
,
some
bear
record
in
heaven
,
and
some
bear
witnesse
on
earth
;
some
bear
witnesse
on
earth
,
as
ver.
8.
Ver.
8.
of
this
Chapter
,
There
are
three
that
bear
witnesse
on
earth
,
the
Spirit
and
the
water
,
and
the
blood
,
and
these
three
agree
in
one
;
and
some
bear
record
in
heaven
,
in
the
words
of
my
Text
:
There
are
three
that
bear
record
in
heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
and
these
three
are
one
.
In
the
words
you
may
take
notice
of
these
particulars
.
1.
The
number
of
the
heavenly
witnesses
,
or
the
number
of
those
witnesses
that
bear
record
in
heaven
,
viz.
three
.
2.
Their
dignity
or
excellency
,
they
are
in
heaven
.
3.
Their
act
,
they
bear
record
.
4.
The
names
of
the
witnesses
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
.
5.
Their
unity
,
and
these
three
are
one
.
I
would
observe
from
the
context
,
Observ
.
That
it
is
not
an
easie
matter
to
believe
that
the
Lord
Jesus
Christ
is
the
Sonne
of
God
:
Whence
is
it
else
that
the
Apostle
so
often
urges
this
point
in
this
Epistle
?
whence
is
it
else
,
that
whereas
it
is
sufficient
for
any
truth
to
be
confirmed
by
the
mouth
of
two
or
three
witnesses
?
here
are
no
lesse
than
six
witnesses
produced
to
prove
that
the
Lord
Jesus
is
the
Sonne
of
God
;
three
heavenly
,
and
three
earthly
;
and
indeed
who
can
declare
the
great
mystery
of
the
eternal
generation
of
the
Son
of
God
:
I
will
give
five
wonders
in
five
words
.
1.
God
the
Father
communicates
the
whole
divine
essence
unto
the
Sonne
,
and
yet
hath
the
whole
divine
essence
in
himself
:
If
God
communicates
his
essence
,
it
must
be
his
whole
essence
;
for
that
which
is
infinite
,
cannot
admit
of
any
division
,
partition
,
or
diminution
;
yet
methinks
,
we
have
a
faint
resemblance
of
this
here
below
.
'T
is
not
with
things
of
a
spiritual
nature
,
as
with
things
of
a
corporeal
;
spiritual
things
may
be
communicated
without
being
lessened
or
divided
;
viz.
when
I
make
a
man
know
that
which
I
know
,
my
knowledge
is
still
the
same
,
and
nothing
diminished
;
and
upon
his
account
,
whether
that
Argument
against
the
traduction
of
the
soul
,
that
if
the
soul
of
the
Father
be
traduced
,
the
Father
is
left
soul-lesse
be
cogent
,
I
leave
to
the
judgment
of
the
learned
:
'T
is
to
be
granted
,
that
to
communicate
the
notion
is
one
thing
,
and
the
faculty
is
another
,
but
both
are
things
of
a
spiritual
nature
.
2.
God
the
Father
,
and
God
the
Sonne
are
one
essence
,
and
yet
though
the
Father
begets
the
Sonne
,
the
Sonne
doth
not
beget
himself
:
The
Father
and
the
Sonne
are
one
God
,
yet
the
Lord
Jesus
is
the
Sonne
of
God
,
under
that
notion
,
as
God
is
a
Father
,
and
not
the
Sonne
of
God
,
under
the
notion
as
God
is
a
Sonne
,
and
so
not
the
Sonne
of
himself
.
3.
God
the
Father
begetteth
God
the
Sonne
,
and
yet
the
Father
is
not
elder
than
the
Sonne
,
nor
the
Sonne
younger
than
the
Father
;
he
that
begetteth
,
is
not
in
time
before
him
that
is
begotten
;
if
God
was
a
Father
from
everlasting
,
then
Christ
was
a
Sonne
from
everlasting
;
for
relata
sunt
simul
natura
,
an
eternal
Father
must
have
an
eternal
Sonne
.
4.
The
Father
begets
the
Sonne
,
yet
the
Sonne
is
not
inferiour
to
the
Father
,
nor
the
Father
superiour
to
the
Sonne
:
The
Lord
Jesus
Christ
being
in
the
forme
of
God
,
thought
it
no
robbery
to
be
equal
with
God
;
it
was
his
right
,
and
therefore
it
was
no
robbery
;
as
he
is
coeternal
,
so
he
is
coequal
with
the
Father
.
5.
The
Father
begets
the
Sonne
,
yet
the
Sonne
hath
the
same
numerical
nature
with
the
Father
,
and
the
Father
the
same
numerical
nature
with
the
Sonne
;
an
earthly
sonne
hath
the
same
specifical
nature
with
his
Father
,
but
then
though
it
be
the
same
in
regard
of
kinde
,
yet
it
differs
in
regard
of
number
;
but
God
the
Father
,
and
God
the
Sonne
have
the
same
individual
numerical
nature
.
Use
.
Let
me
entreat
you
that
you
would
attend
unto
the
record
and
testimony
that
is
given
by
those
witnesses
;
and
for
your
encouragement
consider
the
difference
between
these
heavenly
witnesses
in
the
Text
,
and
earthly
witnesses
,
and
so
I
shall
proceed
to
that
which
I
mainly
intend
.
1.
On
earth
;
there
may
be
some
single
or
one
witnesse
,
but
here
are
no
lesse
than
three
.
2.
Earthly
,
witnesses
are
such
as
are
lyable
to
exception
,
but
these
are
in
heaven
beyond
all
exception
.
3.
As
for
earthly
witnesses
,
it
may
come
to
passe
that
their
names
may
not
be
known
,
these
here
are
named
;
the
Father
,
the
Word
,
and
the
Holy
Ghost
.
4.
Earthly
witnesses
,
when
they
are
produced
,
either
may
be
silent
,
or
it
may
be
bear
false
witnesse
,
but
these
bear
record
,
and
their
record
is
true
.
5.
Earthly
witnesses
may
not
agree
in
their
witnesse
,
as
the
witnesses
brought
against
Christ
;
but
there
is
a
sweet
consent
and
agreement
amongst
these
witnesses
,
for
these
three
are
one
.
6.
Whereas
Earthly
witnesses
,
although
they
may
be
one
in
regard
of
consent
,
yet
they
are
not
one
in
regard
of
essence
;
every
man
hath
one
particular
individual
essence
of
his
own
,
but
these
are
one
in
regard
of
essence
:
Now
pray
mark
this
,
for
if
it
be
so
,
then
the
Father
is
God
,
the
Son
God
,
and
the
Holy
Ghost
God
.
And
therefore
the
Socinian
,
who
denies
the
Deity
of
the
Word
,
and
of
the
Holy
Ghost
,
will
perswade
you
to
believe
that
these
words
are
to
be
expounded
thus
,
these
three
are
one
;
that
is
,
sayes
he
,
these
three
agree
in
one
;
but
that
this
is
not
the
meaning
of
the
phrase
,
appears
by
the
variation
of
it
in
the
next
verse
;
the
words
are
,
Ver.
8.
There
are
three
that
bear
witnesse
on
earth
,
the
Spirit
,
the
water
,
and
the
blood
,
and
these
three
agree
in
one
:
Now
if
both
phrases
note
unity
in
consent
,
here
is
an
occasion
of
offence
,
and
falling
administred
by
the
variation
of
them
in
these
two
verses
;
why
is
it
not
said
the
Father
,
the
Word
,
and
the
Holy
Ghost
agree
in
one
,
as
well
as
the
Spirit
,
water
and
blood
.
And
suppose
we
should
grant
that
the
onenesse
spoken
of
in
the
Text
is
to
be
expounded
of
consent
in
will
and
agreement
,
yet
it
would
prove
the
Godhead
both
of
the
Father
,
and
Spirit
;
for
in
free
Agents
,
where
there
is
the
same
will
,
there
is
the
same
nature
,
indeed
with
men
it
is
the
same
specifical
nature
,
not
numerical
;
because
there
is
but
one
God
only
,
therefore
here
it
must
be
the
same
numerical
nature
.
Observ
.
The
doctrine
I
would
speak
more
fully
to
,
is
the
doctrine
of
the
Trinity
,
or
that
there
are
three
persons
in
the
divine
essence
.
In
the
prosecution
of
this
point
,
I
shall
(
by
Gods
assistance
)
observe
this
method
.
1.
I
shall
speak
something
to
the
notion
of
a
Divine
person
.
2.
I
shall
shew
you
that
these
are
three
persons
in
the
Divine
essence
.
3.
I
shall
speak
somethi●g
to
the
distinction
of
those
pers
s.
4.
I
sh●ll
speak
to
the
order
of
these
persons
.
5.
I
shall
enquire
whe●her
the
mystery
of
the
Trinity
may
be
found
out
by
the
light
of
nature
.
6.
The
Use
and
Application
.
1.
I
shall
speak
something
to
the
notion
of
a
divine
person
;
what
a
divine
person
is
,
or
wherein
it
consists
.
Resol
.
1.
Negatively
;
a
divine
person
in
the
precise
notion
of
it
,
is
not
a
being
or
singularis
substantia
persona
,
&
natura
singularis
clare
distinguitur
;
there
is
a
clear
difference
between
person
and
nature
,
as
you
may
perceive
by
these
following
considerations
.
1.
Our
Lord
Jesus
Christ
assumed
the
nature
of
man
,
and
yet
not
the
person
of
men
.
2.
Those
things
which
may
really
be
separated
are
not
the
same
;
but
that
personality
may
be
separated
from
nature
,
appears
by
the
foregoing
instance
.
3.
If
a
person
were
a
being
,
it
must
either
be
finite
or
infinite
;
if
finite
,
then
something
finite
would
be
in
God
;
if
infinite
,
then
there
would
be
three
infinites
in
God
,
or
which
is
all
one
,
there
would
be
three
Gods
;
now
Deum
trinum
asserimus
,
Deum
triplicem
negamus
.
2.
Positively
;
a
person
is
modus
rei
,
the
manner
of
a
being
;
and
a
divine
person
is
modus
divinae
essentiae
,
the
divine
essence
modificated
,
or
the
divine
essences
considered
three
manner
of
wayes
;
for
i●stance
,
consider
the
divine
essence
as
the
fountain
or
principle
of
deity
,
so
it
is
the
first
person
;
consider
it
as
streaming
forth
from
the
Fa●her
,
so
it
is
the
second
person
;
consider
it
as
breathed
forth
by
Father
and
Son
,
and
so
it
is
the
third
person
.
I
said
before
that
the
Father
is
the
fountain
or
principle
of
deity
;
now
this
must
warily
be
understood
;
I
do
not
say
,
the
Father
is
the
cause
of
deity
,
but
the
principle
;
there
is
a
wide
difference
between
p
incipium
&
causam
,
a
principle
and
a
cause
.
Omnis
causa
est
pr●ncipium
,
sed
omne
principium
non
est
causa
;
the
cause
of
a
thing
may
be
called
its
beginning
,
but
the
beginning
of
a
thing
is
not
necessarily
its
cause
;
the
beginning
of
a
line
,
is
not
the
cause
of
it
.
But
to
return
,
where
we
were
,
a
divine
person
is
modus
divinae
essentiae
,
the
divine
essence
modificated
,
the
divine
essence
considered
three
manner
of
wayes
;
now
the
manner
of
a
thing
is
neither
ens
,
nor
nihil
;
it
is
neither
a
thing
,
nor
yet
nothing
;
for
instance
,
the
folding
of
my
hands
,
is
not
ens
,
for
then
I
should
be
a
Creatour
,
and
make
something
;
nor
is
it
plainly
nothing
;
for
there
is
difference
between
my
hands
folded
,
and
my
hands
expanded
.
Now
we
use
the
word
person
,
because
it
notes
the
subsistence
of
the
most
excellent
kind
of
being
,
and
hath
more
in
it
than
subsistence
hath
;
we
say
a
beast
doth
subsist
,
but
it
is
absurd
to
say
a
beast
hath
personality
;
because
a
person
notes
an
understanding
subsistent
;
Heb.
1.3
.
besides
,
the
word
person
is
attributed
to
God
in
the
Scripture
;
in
the
Epistle
to
the
Hebrews
,
you
finde
these
words
made
use
of
by
the
Apostle
concerning
Christ
;
the
brightnesse
of
his
glory
,
and
the
expresse
Image
of
his
person
.
2.
I
am
to
shew
you
that
there
are
three
persons
in
the
divine
essence
,
and
that
from
Scriptures
,
both
in
the
Old
Testament
,
and
in
the
New
.
1.
By
Scriptures
in
the
Old
Testament
;
to
that
purpose
,
take
into
your
thoughts
these
particulars
.
1.
A
plurality
of
persons
may
be
proved
by
that
Scripture
,
Gen.
1.26
.
Gen.
1.26
.
where
God
speaks
of
himself
in
the
plural
number
;
Let
us
make
man
in
our
Image
;
this
notes
more
persons
in
the
Godhead
than
one
;
't
is
true
,
something
is
urged
by
way
of
Objection
.
Object
.
1.
God
speaks
by
way
of
Apostrophe
unto
the
Angels
,
that
they
should
bear
witnesse
of
the
works
of
Creation
;
it
is
usual
in
Scripture
,
for
God
to
speak
to
the
creatures
;
as
in
the
Prophecy
of
Isaiah
;
Isa.
1.3
.
Hear
oh
heavens
,
and
give
ear
oh
earth
,
for
the
Lord
hath
spoken
.
Resol
.
1.
Although
God
is
sometimes
brought
in
in
the
Scripture
speaking
unto
the
creature
,
yet
it
is
impossible
that
this
Scripture
should
be
expounded
after
this
manner
;
For
,
1.
Those
unto
whom
God
speaks
,
were
companions
with
him
in
the
work
of
Creation
;
Let
us
make
man
after
our
Image
;
now
God
did
not
make
use
of
Angels
as
instruments
in
the
work
of
Creation
,
not
indeed
could
he
so
doe
;
For
,
1.
Every
instrument
must
have
subject
matter
to
work
upon
;
but
Creation
doth
nor
presuppose
a
subject
,
but
make
it
.
2.
Every
instrument
must
have
time
to
work
in
,
but
Creation
is
in
an
instant
;
and
therefore
when
we
read
that
God
created
the
world
by
Jesus
Christ
,
as
in
the
Epistle
to
the
Hebrews
;
Heb.
1.2
.
by
whom
(
speaking
of
Christ
)
he
made
the
world
;
this
particle
per
,
or
by
,
non
est
nota
instrumenti
,
sed
nota
ordinis
,
notes
not
instrumentality
,
but
the
order
amongst
the
divine
persons
;
for
as
there
is
an
order
in
regard
of
themselves
,
so
in
regard
of
their
operations
;
operari
sequitur
esse
;
and
hence
it
is
,
that
although
we
read
that
God
the
Father
made
the
world
by
Jesus
Christ
,
yet
we
do
not
read
that
Jesus
Christ
made
the
world
by
the
Father
.
2.
God
speaketh
unto
those
persons
,
after
whose
image
man
was
to
be
made
;
Let
us
make
man
after
our
image
;
now
man
was
not
to
be
made
after
the
image
of
Angels
,
but
the
image
of
God
himself
.
Ob
ect
.
2.
God
speaks
more
magnatum
,
or
more
pincipium
,
after
the
manner
of
great
ones
,
who
speak
in
the
plural
number
.
Resol
.
1.
If
God
speaks
more
magnatum
,
after
the
manner
of
great
ones
,
why
doth
he
not
alwayes
,
or
at
least
frequently
speak
after
this
manner
?
you
will
find
God
speaking
in
Scripture
for
the
most
part
in
the
singular
number
;
even
in
this
very
book
of
Genesis
,
Behold
,
Gen.
6.17
.
Gen.
9.9
.
Gen.
15.1
.
Gen.
17.1
.
I
even
I
do
bring
a
flood
of
waters
upon
the
earth
.
Behold
,
I
even
I
establish
my
Covenant
with
you
.
Fear
not
Abraham
(
saith
God
)
I
am
thy
shield
,
and
thy
exceeding
great
reward
;
and
elsewhere
,
I
am
the
Almighty
God
,
walk
before
me
,
and
be
thou
perfect
.
2.
If
God
speaks
in
the
plural
number
after
the
manner
of
great
ones
,
then
certainly
he
would
speak
after
this
manner
,
when
he
discovers
most
of
his
royalty
,
and
power
,
and
Majesty
,
as
he
did
at
the
giving
of
the
Law
on
Mount
Sinai
;
and
yet
there
he
speaks
in
the
singular
number
;
Exod.
20.2
.
Exod.
20.2
.
I
am
the
Lord
thy
God
,
which
have
brought
thee
out
of
the
Land
of
Egypt
,
out
of
the
house
of
bondage
.
3.
'T
is
likely
the
Princes
did
at
first
speak
in
the
plural
number
,
not
to
note
their
power
and
greatnesse
,
but
their
modesty
and
warinesse
;
that
it
was
not
their
design
to
rule
according
to
will
,
but
according
to
counsel
;
that
they
were
willing
to
advise
with
others
,
and
to
be
guided
by
others
;
The
wisest
Kings
on
earth
will
have
their
counsel
,
and
it
is
no
more
than
needs
;
plus
vident
oculi
,
quam
oculus
,
many
eyes
see
more
than
one
eye
;
Eph.
1.11
.
but
Gods
Counsel
is
his
Will
;
Who
worketh
all
things
after
the
counsel
of
his
own
Will.
Nor
indeed
is
it
safe
or
fit
for
any
to
govern
arbitrarily
,
or
purely
by
will
,
but
he
whose
Will
is
his
counsel
,
it
is
so
far
from
needing
a
rule
,
that
it
is
the
only
Rule
.
Isa.
63.7
,
8
,
9
,
10.
2.
As
a
plurality
of
persons
,
so
a
Trinity
of
persons
may
be
proved
out
of
the
old
Testament
;
I
shall
mention
,
and
only
mention
for
brievity
sake
,
one
place
in
the
Prophecy
of
Isaiah
,
in
the
seventh
verse
you
have
mention
made
of
Jehovah
,
or
the
Lord
;
in
the
ninth
verse
,
of
Jesus
Christ
,
called
the
Angel
of
his
presence
;
in
the
tenth
verse
,
of
the
holy
Spirit
;
but
they
rebelled
,
and
vexed
his
holy
Spirit
.
2.
You
have
this
doctrine
more
clearly
delivered
in
the
new
Testament
,
as
will
appear
by
several
instances
.
Mat.
3.16
,
17.
1.
At
the
Baptisme
of
Christ
,
the
Trinity
of
persons
were
clearly
discovered
;
you
may
read
the
history
;
And
Jesus
when
he
was
baptized
,
went
up
strait
way
out
of
the
water
,
and
lo
the
heavens
were
opened
unto
him
,
and
he
saw
the
Spirit
of
God
descending
like
a
dove
,
and
lighting
upon
him
,
and
lo
a
voyce
from
heaven
,
saying
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
;
Consider
here
,
1.
We
have
three
names
given
severally
and
particularly
to
three
persons
.
1.
He
who
spake
with
a
voice
from
heaven
was
the
Father
.
2.
He
who
was
Baptized
in
Jordan
,
is
called
the
Son
.
3.
He
who
descended
in
the
shape
of
a
Dove
,
is
called
the
Spirit
of
God
.
2.
There
were
three
outward
signes
or
symboles
by
which
those
three
persons
did
manifest
themselves
.
1.
The
Father
by
an
audible
voice
;
the
Word
in
heaven
,
is
borne
witnesse
to
by
a
word
from
heaven
.
2.
The
Son
in
the
humane
nature
.
3.
The
holy
Ghost
in
the
shape
of
a
Dove
.
3.
They
are
described
by
three
distinct
actions
.
1.
The
one
cries
by
a
voice
from
heaven
,
This
is
my
well-beloved
Sonne
,
heare
him
;
this
could
not
be
the
voice
of
the
Sonne
,
for
then
he
would
be
Sonne
to
himself
;
nor
can
this
be
attributed
unto
the
Spirit
,
for
then
Jesus
would
have
been
the
son
of
the
Spirit
.
2.
The
second
,
after
his
Baptisme
,
prayes
;
Luke
3.21
.
It
came
to
pass
,
that
Jesus
being
baptized
,
and
praying
,
the
heaven
was
opened
.
3.
The
third
descended
in
the
shape
of
a
dove
,
and
rested
upon
Jesus
Christ
.
Now
to
close
this
particular
,
why
might
it
not
be
said
,
that
the
Father
was
baptized
in
Jordan
as
well
as
the
Sonne
?
or
that
the
Father
descended
in
the
shape
of
a
dove
,
as
well
as
the
Spirit
;
or
that
the
Sonne
did
all
this
,
speak
with
a
voice
from
heaven
,
and
was
baptized
in
Jordan
,
and
descended
in
the
shape
of
a
dove
;
if
this
were
not
a
truth
,
that
there
are
three
persons
in
the
divine
essence
?
hence
the
primitive
Christians
used
to
say
unto
any
one
that
doubted
of
the
Trinity
,
abi
ad
Jordanem
&
videbis
,
go
to
Jordan
,
and
you
will
see
a
Trinity
.
2.
This
doctrine
may
be
proved
from
the
institution
of
the
Ordinance
of
Baptisme
;
Go
ye
therefore
and
teach
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Sonne
,
Mat.
28.19
.
and
of
the
Holy
Ghost
;
and
indeed
,
no
wonder
if
God
discovered
himself
to
be
three
persons
,
and
one
God
at
Christs
Baptisme
,
when
the
name
of
the
blessed
Trinity
,
is
as
it
were
in
faire
and
legible
Characters
,
writ
upon
the
forehead
of
the
Ordinance
of
Baptisme
its
self
;
Baptisme
its
self
,
is
as
it
were
,
baptized
in
the
Name
of
the
Father
,
Sonne
,
and
holy
Ghost
;
now
these
I
call
the
words
of
institution
;
for
although
you
have
not
here
the
first
institution
of
Baptisme
,
John
the
Baptist
,
who
was
called
so
from
this
very
Ordinance
,
administring
this
Sacrament
,
and
the
Disciples
questionlesse
from
the
Command
of
Christ
himself
;
the
Evangelist
John
tells
us
,
that
Jesus
himself
baptized
not
,
Joh.
4.2
.
but
his
Disciples
;
yet
here
you
have
a
solemn
command
for
baptisme
,
and
the
forme
of
the
administration
thereof
unto
all
generations
.
And
here
consider
,
1.
Christ
commands
them
to
baptize
,
not
in
the
names
,
but
in
the
Name
of
the
Father
,
Son
,
and
holy
Ghost
;
if
you
consider
them
personally
,
so
they
have
three
names
,
Father
,
Son
,
and
holy
Ghost
;
if
essentially
,
then
but
one
name
;
unum
nomen
,
una
deitas
,
one
God
,
one
deity
;
and
I
observe
farther
,
that
which
way
soever
we
expound
this
phrase
in
the
name
,
either
calling
upon
the
name
of
the
Father
,
Son
,
and
holy
Ghost
(
as
some
)
or
in
the
name
,
by
the
authority
,
or
at
the
appointment
of
God
the
Father
,
Son
,
and
holy
Ghost
(
as
others
)
or
in
the
name
,
viz.
for
the
service
,
honour
,
and
glory
of
God
the
Father
,
Son
,
and
holy
Ghost
(
as
a
third
sort
)
you
must
either
make
these
to
be
three
Gods
,
or
else
three
persons
in
the
Godhead
;
for
who
is
the
object
of
our
prayers
but
God
?
who
hath
authority
to
appoint
Ordinances
for
his
Church
but
God
?
whom
are
we
to
serve
and
worship
but
God
alone
?
Thou
shalt
worship
the
Lord
thy
God
,
Mat.
4.10
.
and
him
only
shalt
thou
serve
.
2.
They
were
to
baptize
,
not
in
the
name
of
the
Father
by
the
Son
,
or
by
the
Spirit
;
but
in
the
name
of
the
Father
,
Sonne
,
and
Spirit
,
which
notes
the
equality
of
the
three
persons
.
3.
Father
,
Son
,
and
holy
Ghost
,
are
so
joyned
together
,
that
we
are
no
lesse
baptized
in
the
name
of
the
Sonne
,
and
of
the
Spirit
,
than
of
the
Father
;
and
therefore
their
deity
is
the
same
,
their
power
and
authority
the
same
.
4.
An
Article
is
thrice
prefixed
,
and
added
to
every
one
,
baptizate
in
nomine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Father
,
that
Son
,
that
holy
Ghost
;
that
Father
whose
voice
you
have
heard
from
heaven
;
that
Sonne
,
whom
as
yet
you
see
in
the
humane
nature
;
that
holy
Ghost
,
whom
you
have
seen
descending
upon
me
in
the
shape
of
a
Dove
;
Surely
the
repetition
of
this
Article
,
doth
not
want
its
singular
Emphasis
,
that
Father
,
that
Sonne
,
and
that
holy
Ghost
.
3.
This
doctrine
may
yet
further
be
cleared
from
that
saying
of
our
Saviour
;
John
14.16
.
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
;
hence
is
plainly
proved
the
personality
of
the
Holy
Ghost
,
he
is
called
another
Comforter
;
now
he
who
is
distinguished
from
the
Father
and
the
Sonne
,
in
the
manner
as
to
be
called
another
comforter
,
is
either
distinguished
in
regard
of
his
essence
,
or
in
regard
of
his
personal
subsistence
;
not
in
regard
of
his
essence
,
for
then
he
would
be
another
God
,
and
therefore
he
is
another
in
regard
of
his
personal
subsistence
.
4.
You
have
a
clear
proof
for
this
doctrine
in
the
words
of
the
Text
;
There
are
three
that
bear
record
in
heaven
,
the
Father
,
the
Word
,
and
the
holy
Ghost
,
and
these
three
are
one
;
and
to
that
purpose
,
consider
,
1.
You
have
mention
here
of
three
witnesses
;
now
three
witnesses
are
three
persons
.
2.
The
Word
and
holy
Ghost
are
conjoyned
in
their
Testimony
with
the
Father
,
which
is
not
competible
to
any
creature
;
and
lest
we
should
doubt
of
this
,
it
is
expresly
said
even
by
Saint
John
himself
,
to
be
the
witnesse
of
God
;
Verse
9.
If
we
receive
the
witnesse
of
men
,
the
witnesse
of
God
is
greater
;
for
this
is
the
witnesse
of
God
which
he
hath
testified
of
his
Son
;
and
concerning
Christ
,
it
is
said
that
he
is
the
true
God
;
ver
.
20.
This
is
the
true
God
,
and
eternal
life
;
let
the
Socinian
shew
me
where
any
creature
is
called
the
true
God
;
Concerning
the
Spirit
also
in
this
Chapter
,
it
is
said
ver.
6.
that
he
is
truth
it self
;
It
is
the
Spirit
that
beareth
Witnesse
,
because
the
Spirit
is
Truth
.
3.
If
there
be
three
witnesses
,
whereof
every
one
of
them
is
God
,
the
one
not
the
other
,
and
yet
not
many
Gods
,
but
one
true
God
;
the
point
is
clear
,
there
are
three
distinct
persons
subsisting
in
one
divine
essence
,
or
(
which
is
all
one
)
there
are
three
persons
and
one
God
.
3.
I
am
to
speak
something
to
the
distinction
of
these
three
persons
;
though
they
cannot
be
divided
,
yet
they
may
be
,
they
are
distinguished
;
many
things
in
nature
may
be
distinguished
,
which
cannot
be
divided
;
for
instance
,
the
cold
and
the
moisture
,
which
is
in
the
water
,
may
be
distinguished
,
but
they
cannot
be
divided
;
Now
that
those
three
persons
are
distinguished
appears
,
1.
By
what
hath
been
already
said
,
the
Father
is
not
the
Son
,
nor
the
Son
the
Father
,
nor
the
holy
Ghost
the
Father
or
the
Son
.
2.
By
the
words
of
the
Text
;
here
are
three
heavenly
witnesses
produced
to
prove
that
the
Lord
Jesus
Christ
is
the
Son
of
God
,
namely
,
the
Father
,
the
Word
,
and
the
holy
Ghost
;
now
one
and
the
same
person
,
although
he
hath
a
thousand
names
,
cannot
passe
for
three
witnesses
,
upon
any
faire
or
reasonable
account
whatever
;
you
may
be
sure
that
God
reckons
right
,
and
he
sayes
,
John
8.13
.
Father
,
Sonne
,
and
holy
Ghost
,
to
be
three
witnesses
;
there
are
three
that
bear
record
in
heaven
;
so
in
Saint
Johns
Gospel
,
the
Pharisees
charge
our
Saviour
that
he
bare
record
of
himself
;
(
say
they
)
thou
bearest
record
of
thy self
,
thy
record
is
not
true
;
now
mark
what
Christ
replies
,
ver.
17
,
18.
It
is
written
in
your
Law
,
Ver.
17
,
18.
that
the
Testimony
of
two
men
is
true
;
I
am
one
that
bear
witnesse
of
my self
,
and
the
Father
that
sent
me
,
beareth
witness
of
me
;
where
you
have
our
Saviour
citing
the
Law
concerning
the
validity
of
a
Testimony
given
by
two
witnesses
;
and
then
he
reckons
his
Father
for
one
witnesse
,
and
himself
for
another
.
4.
I
shall
speak
a
few
words
to
the
order
of
these
divine
persons
;
in
order
of
subsistence
,
the
Father
is
before
the
Son
,
and
the
Son
before
the
holy
Ghost
.
The
Father
,
the
first
person
in
the
Trinity
,
hath
foundation
of
personal
subsistence
in
himself
;
the
Sonne
the
second
person
,
the
foundation
of
personal
subsistence
from
the
Father
;
the
holy
Ghost
the
third
person
,
hath
foundation
of
personal
subsistence
from
the
Father
and
the
Sonne
.
Now
although
one
person
be
before
the
other
in
regard
of
order
,
yet
they
are
all
equal
in
regard
of
time
,
Majesty
,
glory
,
essence
;
this
I
conceive
to
be
the
reason
why
in
the
Scripture
sometimes
you
have
the
Sonne
placed
before
the
Father
;
as
2
Cor.
13.14
.
2
Cor.
13.14
.
The
grace
of
our
Lord
Jesus
Christ
,
and
the
love
of
God
,
and
the
communion
of
the
holy
Ghost
be
with
you
all
,
Amen
.
Gal.
1.1
.
So
Gal.
1.1
.
Paul
an
Apostle
not
of
men
,
neither
by
men
,
but
by
Jesus
Christ
,
and
God
the
Father
,
who
raised
him
from
the
dead
.
Sometimes
the
holy
Ghost
is
placed
before
the
Father
,
as
Eph.
2.18
.
Through
him
we
have
an
accesse
by
one
Spirit
,
unto
the
Father
.
Eph.
2.18
.
Rev.
1.4
,
5.
Sometimes
before
Jesus
Christ
,
Rev.
1.4
,
5.
John
to
the
seven
Churches
in
Asia
,
Grace
be
unto
you
,
and
peace
from
him
which
is
,
and
which
was
,
and
which
is
to
come
,
and
from
the
seven
Spirits
which
are
before
the
Throne
(
by
the
seven
Spirits
there
,
is
meant
the
holy
Ghost
)
and
from
Jesus
Christ
who
is
the
faithful
witnesse
,
&c.
The
consideration
of
this
caused
that
rule
amongst
our
Divines
;
ab
ordine
verborum
nulla
est
argumentatio
;
there
is
no
argument
to
be
urged
from
the
order
of
words
.
Now
this
shews
,
that
although
one
person
be
before
another
in
regard
of
relation
,
and
order
of
subsistence
,
yet
all
are
equal
one
with
another
in
regard
of
essence
.
And
therefore
beware
lest
you
derogate
the
least
jota
or
tittle
of
glory
,
or
Majesty
,
from
any
of
the
three
persons
.
As
in
nature
,
a
small
matter
as
to
the
body
,
may
be
a
great
matter
as
to
the
beauty
of
the
body
;
cut
but
the
haire
from
the
eye
brow
,
how
disfigured
will
all
the
face
look
.
If
you
take
away
never
so
little
of
that
honour
,
and
glory
,
which
is
due
to
any
of
the
divine
Persons
,
you
do
what
in
you
lies
,
to
blot
,
to
stain
,
to
disfigure
the
faire
and
beautiful
face
of
the
blessed
Trinity
.
5.
I
am
to
enquire
whether
the
mystery
of
the
Trinity
may
be
found
out
by
the
light
of
nature
.
Resol
.
There
are
two
things
in
the
general
,
that
I
would
say
in
answer
to
this
question
.
1.
That
the
light
of
nature
without
divine
Revelation
,
cannot
discover
it
.
2.
That
the
light
of
nature
after
divine
Revelation
,
cannot
oppose
it
.
1.
That
the
light
of
nature
without
divine
Revelation
,
cannot
discover
it
;
and
for
that
purpose
take
into
your
thoughts
these
following
considerations
.
1.
If
that
which
concerns
the
worship
of
God
cannot
be
found
out
by
the
light
of
nature
,
much
lesse
that
which
concerns
Gods
nature
,
essence
,
or
subsistence
;
but
the
Antecedent
is
certainly
true
;
For
,
1.
As
for
the
part
of
the
worship
and
service
of
God
,
which
is
instituted
,
and
ceremonial
,
it
is
impossible
that
it
should
be
found
out
by
the
light
of
nature
;
for
instance
,
what
man
could
divine
that
the
Tree
of
life
should
be
a
Sacrament
to
Adam
in
Paradise
?
How
comes
the
Church
to
understand
what
creatures
were
clean
,
what
were
unclean
?
that
the
Priesthood
was
setled
in
the
Tribe
of
Levi
,
and
not
in
the
Tribe
of
Simeon
,
or
the
Trible
of
Judah
?
certainly
these
lessons
were
not
learned
by
the
candle-light
of
nature
.
2.
As
for
that
part
of
the
service
of
God
,
which
is
moral
,
all
of
that
neither
is
not
discoverable
by
natural
light
;
For
,
1.
If
you
consult
the
seventh
to
the
Romans
,
you
shall
find
that
there
were
some
secret
moral
wickednesses
which
Paul
did
not
see
,
which
Paul
could
not
have
seen
by
the
light
of
nature
;
no
,
although
a
Pharisee
,
and
by
that
means
very
expert
in
the
letter
of
the
Law
;
Rom.
7.7
.
Rom.
7.7
.
I
had
not
known
lust
,
except
the
Law
had
said
,
Thou
shalt
not
covet
.
2.
If
the
light
of
nature
be
imperfect
in
us
since
the
fall
,
which
I
suppose
you
will
grant
,
then
there
may
be
many
things
moral
now
imperceptible
by
the
light
of
nature
,
which
it
might
and
did
see
in
its
state
of
perfection
;
and
therefore
it
must
needs
be
of
dangerous
import
,
to
make
the
Law
of
nature
a
weak
,
faint
,
shadowing
,
imperfect
light
,
the
perfect
rule
,
and
only
measure
of
moral
duties
;
to
cry
up
the
Law
written
in
our
hearts
,
is
in
this
case
to
cry
down
the
Law
written
in
the
Scriptures
;
this
is
as
it
were
to
pull
the
Sun
in
its
noon-day
brightnesse
,
in
its
greatest
lustre
and
glory
out
of
the
firmament
,
and
to
walk
by
the
light
of
a
Candle
,
a
stinking
snuffe
in
the
socket
,
almost
gone
out
;
this
is
to
make
the
Primmer
,
the
Horn-book
,
the
A.
b.
c.
of
natural
light
,
the
highest
piece
of
learning
in
morality
.
The
Law
of
nature
(
to
our
shame
and
grief
we
may
speak
it
)
is
so
obliterated
and
darkened
,
that
it
cannot
show
a
man
the
least
part
of
his
wickednesse
.
Pelagius
was
a
man
of
great
learning
,
and
by
his
studies
and
diligence
,
had
snuffed
the
Candle
of
the
Lord
,
and
made
it
burn
with
a
clearer
shine
;
yet
how
little
could
he
see
into
this
matter
?
It
was
his
affection
,
that
we
are
borne
as
well
without
vice
,
as
vertue
,
tam
sine
vitio
,
quam
sine
virtute
nascimur
;
and
we
see
all
Popery
to
this
very
day
,
hold
motions
to
sinne
not
consented
unto
,
to
be
no
sinnes
,
but
necessary
conditions
arising
from
our
constitution
,
and
such
as
Adam
had
in
innocency
.
But
I
forbeare
;
the
issue
of
this
particular
is
thus
much
,
if
that
which
concerns
the
worship
and
service
of
God
,
cannot
be
found
out
by
the
light
of
nature
,
much
lesse
that
which
concerns
his
essence
and
subsistence
.
2.
The
doctrine
of
the
Gospel
is
called
by
the
Apostle
a
mystery
,
and
a
mystery
without
controversie
;
great
is
the
mystery
of
godliness
!
and
what
greater
Gospel-mystery
is
there
than
the
Trinity
,
which
neither
men
nor
Angels
can
comprehend
,
and
both
men
and
Angels
must
adore
!
Now
if
this
doctrine
be
discoverable
by
natural
light
,
it
is
no
more
a
mystery
.
The
works
of
the
flesh
are
manifest
,
Gal.
5.19
,
20.
saith
the
Apostle
,
Gal.
5.19
,
20.
Now
why
are
they
said
to
be
manifest
?
because
they
stink
in
the
nostrils
of
nature
,
and
are
discernable
by
the
dimme
eye
of
conscience
.
Object
.
1.
Possibly
some
may
say
,
man
hath
as
it
were
the
image
or
likenesse
of
a
Trinity
within
himself
;
there
are
three
prime
faculties
,
understanding
,
will
,
and
memory
,
in
one
and
the
same
reasonable
soul
.
Resol
.
1.
A
similitude
doth
not
prove
a
thing
to
be
,
but
only
represent
a
thing
to
our
fancy
,
which
at
present
hath
,
or
at
least
had
a
being
one
way
or
other
;
for
instance
,
it
is
impossible
that
any
Sonne
should
know
his
fathers
picture
,
unlesse
first
he
hath
seen
or
heard
,
that
his
father
was
such
a
person
as
the
picture
doth
represent
;
and
by
that
means
hath
before
hand
,
his
fathers
idea
and
image
presented
in
his
own
soul
.
2.
'T
is
denyed
that
these
faculties
in
mans
soul
,
bear
the
image
or
likenesse
of
a
Trinity
;
neither
can
any
man
by
a
reflex
act
upon
his
own
soul
,
attain
to
the
knowledge
of
this
great
mystery
;
but
such
notions
as
these
are
the
luxuriant
extravagancies
of
some
curious
braines
,
that
would
advance
earth
as
high
as
heaven
;
and
do
indeed
rather
darken
,
then
illustrate
this
truth
;
as
he
who
would
adde
any
colour
unto
light
,
doth
rather
blemish
it
than
adorn
it
;
what
a
piece
of
folly
would
it
be
to
undertake
to
emblazon
a
sun-beam
?
Object
.
2.
The
doctrine
of
the
Trinity
was
known
to
several
of
the
Heathens
,
which
had
not
the
Scriptures
,
and
therefore
is
discoverable
by
the
light
of
nature
.
Resol
.
1.
If
the
Heathen
had
any
notions
of
the
Trinity
,
they
might
receive
them
either
by
tradition
,
from
those
who
had
read
the
Scriptures
,
or
out
of
the
Scriptures
themselves
,
and
not
by
the
improvement
of
natural
light
.
2.
'T
is
very
probable
that
these
notions
of
a
Trinity
,
which
are
found
in
Plato
,
and
Trismegistus
,
were
not
writ
by
them
,
but
foisted
into
their
works
by
some
that
lived
in
after
ages
;
my
Reasons
are
these
.
1.
Those
writings
which
go
under
the
name
of
the
Ancient
Fathers
,
are
not
all
truly
such
,
but
a
great
part
of
them
supposititious
,
and
forged
;
as
Mr.
Dally
proves
largely
in
that
learned
piece
of
his
,
called
A
Treatise
of
the
right
use
of
the
Fathers
;
where
he
gives
you
an
account
of
whole
books
that
were
published
under
the
names
of
the
Apostles
,
as
Saint
Peter
,
Saint
Barnabas
,
and
others
which
were
not
such
.
Now
if
men
durst
be
thus
bold
with
the
Apostles
,
no
wonder
if
they
did
not
stick
to
deal
thus
with
Heathens
.
This
imposture
in
the
Primitive
times
was
very
ordinary
;
yea
,
the
fathers
themselves
have
used
this
Artifice
to
promote
their
own
opinions
,
as
you
may
read
largely
in
the
third
Chapter
of
that
book
.
2.
Some
are
apt
to
believe
,
that
there
are
clearer
notions
of
a
Trinity
in
some
of
the
books
of
the
Heathens
,
than
in
the
books
of
Moses
;
and
so
by
consequence
,
the
Heathens
should
know
more
of
the
Trinity
,
than
the
Israel
of
God
,
which
is
flat
contrary
to
the
Scriptures
.
Psal.
76.1
.
Psal.
76.1
.
In
Judah
is
God
known
,
his
Name
is
great
in
Israel
;
He
hath
not
dealt
so
with
any
Nation
;
and
as
for
his
judgements
,
thy
have
not
known
them
;
praise
ye
the
Lord
.
And
thus
I
have
done
with
the
first
Assertion
in
answer
to
this
question
,
whither
the
mystery
of
the
Trinity
may
be
found
out
by
the
light
of
nature
?
viz.
that
the
light
of
nature
without
divine
Revelation
,
cannot
discover
it
.
2.
The
light
of
nature
after
divine
Revelation
,
cannot
oppose
it
.
For
,
1.
As
the
judgement
of
sense
ought
not
to
be
urged
against
the
judgement
of
reason
;
so
the
judgement
of
reason
ought
not
to
be
urged
against
the
judgement
of
faith
.
The
judgement
of
sense
,
ought
not
to
be
urged
against
the
judgement
of
reason
;
for
instance
,
sense
tells
us
that
some
of
the
Stars
are
as
small
as
spangles
(
I
am
apt
to
believe
,
that
some
Country
men
think
the
Sunne
to
be
no
bigger
than
their
Cartwheele
)
here
reason
interposes
,
corrects
sense
,
tells
us
,
that
there
being
a
vast
distance
between
us
and
them
,
they
must
needs
be
very
great
bodies
,
or
else
they
could
not
be
visible
.
There
are
thousands
of
Stars
that
cause
the
white
streak
in
the
heavens
,
called
the
Milky-way
,
which
are
invisible
upon
the
account
but
now
mentioned
.
Sense
tells
us
,
that
the
Sunne
is
of
greater
magnitude
in
the
morning
,
and
evening
,
than
at
noon
;
here
reason
again
interposes
,
corrects
sense
,
tells
us
,
it
onely
apeares
so
because
of
the
densenesse
,
or
thicknesse
of
the
air
or
medium
;
and
that
for
the
same
reason
,
if
you
put
a
piece
of
money
into
a
bason
of
water
,
it
will
appeare
of
a
larger
size
,
than
if
it
were
in
a
bason
without
water
;
that
which
I
aim
at
is
this
,
that
as
reason
doth
thus
correct
sense
,
à
pari
,
faith
should
correct
reason
.
2.
Philosophical
Axiomes
,
must
be
kept
within
their
proper
bounds
,
and
limited
to
a
finite
power
;
for
instance
,
Ex
nihilo
nihil
fit
,
that
out
of
nothing
proceeds
nothing
,
is
a
truth
,
if
it
be
understood
with
reference
to
a
finite
power
.
So
A
privatione
ad
habitum
non
datur
regressus
,
is
a
truth
upon
the
same
termes
.
Sic
una
numero
essentia
non
potest
esse
in
tribus
personis
;
that
one
and
the
same
numerical
essence
,
cannot
be
in
three
distinct
persons
,
is
a
truth
limited
,
as
before
;
I
mean
,
with
reference
to
a
finite
power
;
but
all
this
,
and
ten
thousand
Arguments
more
of
this
nature
,
cannot
overthrow
this
principle
,
that
there
are
three
persons
,
and
one
God
;
for
we
are
not
speaking
now
of
that
which
is
finite
,
but
of
that
which
is
infinite
.
Suppose
this
Question
should
be
started
;
how
the
same
numerical
essence
can
be
in
three
persons
?
possibly
an
answer
might
be
returned
thus
.
Suppose
a
father
begets
a
sonne
,
and
communicates
to
him
the
same
numerical
soul
and
body
which
he
hath
still
himself
,
and
both
of
these
should
communicate
the
same
soul
and
body
to
a
third
,
here
would
be
three
distinct
persons
,
yet
the
same
essence
in
them
all
;
but
I
know
a
reply
would
quickly
be
made
,
This
is
impossible
;
answer
must
be
made
,
It
is
true
,
as
to
that
which
is
finite
,
but
not
unto
that
which
is
infinite
,
&c.
The
time
allotted
for
this
exercise
being
spent
,
in
the
handling
of
the
doctrinal
part
of
this
Observation
,
I
can
speak
but
a
few
words
to
the
Use
and
Application
.
Use
1.
This
doctrine
should
establish
us
in
the
truth
of
the
Gospel
,
even
this
mystery
which
hath
been
hid
from
ages
,
and
from
generations
,
but
now
is
made
manifest
unto
the
Church
;
the
Heathens
as
we
have
heard
,
could
not
attaine
unto
this
knowledge
by
the
light
of
nature
;
Oh
what
a
comfort
is
this
,
that
we
serve
an
incomprehensible
God!
one
God
,
and
yet
three
persons
;
to
comprehend
is
to
environ
,
and
keep
in
all
that
God
is
;
for
my
part
,
I
would
not
worship
that
God
that
I
could
comprehend
;
the
doings
of
God
know
no
bounds
,
much
more
his
essence
and
subsistence
.
Kings
have
their
Crowns
,
a
circle
about
their
head
,
and
should
also
have
a
circle
about
their
feet
,
they
should
not
go
which
way
they
please
,
but
keep
themselves
with
n
the
limits
of
Law
,
both
of
God
and
man
,
and
this
speaks
them
to
be
creatures
,
though
in
a
greater
letter
,
finite
beings
;
but
it
is
otherwise
with
God
;
as
he
will
not
have
any
Articles
put
upon
him
,
so
he
cannot
have
any
circles
or
lines
drawn
about
him
;
for
an
infinite
God
to
be
finite
and
limited
,
is
a
contradiction
in
adjecto
.
2.
Let
us
study
this
doctrine
of
the
Trinity
;
and
as
a
motive
to
this
consider
,
we
cannot
worship
God
aright
,
without
some
knowledge
of
this
truth
.
As
God
the
Father
,
God
the
Son
,
and
God
the
holy
Ghost
,
are
the
object
of
divine
faith
,
so
are
they
the
object
of
divine
worship
;
we
must
worship
Trinity
in
unity
,
and
unity
in
Trinity
;
you
may
direct
your
prayers
unto
God
the
Father
,
Son
,
and
holy
Ghost
;
but
you
must
not
pray
unto
either
of
the
persons
,
but
as
united
unto
the
other
.
Gerard
tells
us
in
Loc.
com
.
de
sanctissimo
Trinitatis
mysterio
,
cap.
1.
that
it
is
absolutely
necessary
in
some
measure
to
know
this
truth
;
and
that
not
only
the
denial
of
the
Trinity
of
persons
,
but
the
ignorance
of
it
is
damnable
;
Eph.
2.12
.
the
Apostle
tells
the
Ephesians
,
that
sometime
they
were
Atheists
,
we
render
it
without
God
in
the
world
,
but
in
the
original
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Atheists
in
the
world
;
and
the
reason
of
this
you
have
in
the
beginning
of
the
verse
,
because
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
the
knowledge
of
Christ
;
although
a
man
acknowledges
there
is
but
one
true
God
,
yet
if
he
knows
not
this
God
in
Christ
,
he
is
an
Atheist
.
3.
Blesse
God
for
the
cleare
discovery
of
this
truth
under
the
Gospel
;
Blessed
are
our
eyes
for
we
see
,
and
our
eares
for
we
heare
;
'T
is
Gods
method
to
discover
himself
by
degrees
;
we
know
more
of
God
now
than
the
Jews
did
;
and
we
shall
know
more
in
heaven
,
than
we
know
on
earth
.
Now
God
the
Father
,
God
the
Son
,
and
God
the
holy
Ghost
,
lead
us
unto
all
truth
,
and
bring
us
at
last
unto
himself
,
that
we
may
enjoy
him
,
and
have
a
more
full
and
clear
discovery
of
him
,
unto
all
Eternity
,
Amen
.
READER
,
BE
pleased
to
take
notice
that
the
worthy
Authour
of
this
Sermon
not
long
after
he
had
preached
it
,
by
a
very
sad
hand
of
God
fell
sick
and
dyed
;
so
that
he
had
not
opportunity
himself
to
bring
it
forth
into
light
;
you
have
it
here
as
it
was
taken
by
a
good
Noter
,
yet
so
as
it
hath
been
compared
with
the
Authours
own
Notes
;
which
yet
being
for
the
most
part
wrote
in
Characters
,
the
Comparer
could
not
make
so
much
advantage
of
them
as
he
desired
.
Had
the
Lord
been
pleased
to
spare
him
his
life
,
this
Discourse
had
come
forth
more
exact
and
accurate
than
now
it
doth
;
but
such
as
it
is
,
it
here
presents
it self
to
thee
;
and
't
is
hoped
,
though
that
is
wanting
which
might
please
the
learned
eye
,
yet
there
is
that
in
it
which
may
profit
the
judicious
Christian
;
you
will
here
see
the
difference
of
Treatises
put
forth
by
the
Authours
themselves
,
and
by
others
,
which
is
as
great
as
the
difference
betwixt
the
childe
whom
the
mother
nurses
her self
,
(
which
is
full
and
faire
,
and
lusty
)
and
that
which
is
put
out
after
her
death
,
(
which
is
too
often
infirme
,
lean
,
and
starv'd
.
)
If
thou
findest
any
thing
in
this
Sermon
that
is
for
thy
profit
,
blesse
God
for
it
,
and
pray
that
no
more
such
hopeful
instruments
may
be
cut
off
in
the
prime
of
their
days
.
THE
DIVINE
AVTHORITY
OF
THE
Scriptures
.
2
Tim.
3.16
.
All
Scripture
is
given
by
inspiration
of
God
,
&c.
YOu
have
heard
there
is
a
God
,
and
you
have
had
a
discourse
concerning
the
Trinity
;
I
am
now
to
clear
and
prove
to
you
the
Divine
authority
of
the
Scriptures
;
therefore
I
crave
your
attention
to
what
the
Scripture
reports
of
it self
in
2
Tim.
3.16
,
&c.
It
was
motive
enough
to
the
Ephesians
to
plead
and
zealously
to
conte
d
for
the
image
of
Diana
,
because
they
said
it
was
that
which
fell
from
Jupiter
,
Acts
19.35
.
Sure
then
you
will
have
reason
to
plead
for
,
and
to
hold
fast
this
blessed
book
which
we
call
the
Bible
,
if
I
shall
be
able
to
make
it
further
evident
,
that
it
is
tha
book
which
God
himself
hath
writ
.
An
Argument
which
you
need
to
hear
,
and
which
you
had
need
seriously
consider
;
for
(
as
I
shall
anon
presse
it
upon
you
)
if
you
did
believe
the
glory
the
Scripture
speaks
of
,
and
the
dreadful
misery
that
remains
for
impenitent
sinners
in
hell
;
if
things
as
they
are
stated
in
the
Scripture
were
looked
upon
as
real
truths
,
it
would
cause
you
presently
to
return
to
God
by
godlinesse
.
There
were
even
in
the
Apostles
time
seducers
,
(
so
you
finde
in
the
beginning
of
this
Chapter
)
persons
that
would
resist
the
truth
,
as
Jannes
and
Jambres
resisted
Moses
;
Not
only
in
the
present
age
,
(
which
is
like
the
dregs
of
the
world
in
comparison
of
the
Primitive
times
)
but
even
then
also
there
were
seducers
and
deceivers
;
there
are
Comets
among
the
Stars
,
as
well
as
ignis
fatuus
that
creep
upon
the
earth
;
what
must
Timothy
do
?
ver.
14.
Continue
thou
in
the
things
which
thou
hast
learned
and
hast
been
assured
of
,
knowing
of
whom
than
hast
learned
them
;
and
that
from
a
childe
thou
hast
known
the
Scriptures
,
&c.
[
From
a
childe
]
Jos
phus
in
his
book
against
Apion
tells
us
,
the
children
of
the
Jews
were
so
instructed
in
their
Laws
,
that
they
could
scarce
name
a
Law
to
them
,
but
they
could
tell
it
;
more
shame
to
us
Christians
that
take
no
care
to
teach
Religion
,
that
may
much
more
easily
be
learned
than
the
Jewish
Religion
could
.
[
From
a
childe
thou
hast
learned
the
Scriptures
]
And
it
would
be
a
shame
for
a
person
so
long
instructed
,
not
to
continue
in
this
doctrine
;
a
shame
for
an
old
professor
well
educated
to
desert
the
principles
of
his
Religion
,
and
forsake
the
truths
of
Scripture
;
do
not
forsake
them
,
why
?
this
verse
gives
two
reasons
;
first
,
it
is
of
divine
revelation
;
secondly
,
it
's
profitable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousnesse
.
A
little
to
explain
the
words
.
All
Scripture
is
given
by
inspiration
of
God
]
Scripture
in
the
Text
,
is
the
same
with
the
Holy
Scriptures
,
ver.
15.
for
you
must
know
that
in
the
Bible
,
the
word
Scripture
is
commonly
taken
for
the
holy
Scriptures
;
so
search
the
Scripture
;
ye
erre
,
not
knowing
the
Scripture
;
John
5.39
.
Matth.
22.29
.
John
10.33
.
the
Scripture
cannot
be
broken
;
so
you
must
understand
it
here
,
all
Scripture
,
that
is
not
every
thing
that
is
written
,
but
the
holy
Scripture
.
Is
of
Divine
inspiration
]
the
meaning
is
,
that
the
things
written
are
not
of
humane
invention
,
are
not
the
contrivance
of
any
mans
wit
,
or
any
mans
fancy
;
but
they
are
the
real
revelations
of
the
minde
and
will
of
God
:
And
yet
those
things
which
were
thus
reveal'd
,
good
men
were
excited
to
write
them
,
and
assisted
in
it
:
I
say
,
the
inspiration
of
God
comprehends
in
it
these
two
things
.
First
,
the
truths
contained
in
this
Scripture
were
not
inventions
of
mans
braine
or
fancy
:
Secondly
,
that
they
who
writ
them
were
excited
to
it
,
and
were
assisted
in
it
by
the
Holy
Ghost
.
The
Text
is
both
explain'd
and
confirm'd
by
the
parallel
place
,
2
Pet.
1.21
.
Knowing
this
first
,
that
no
prophesie
of
the
Scripture
is
of
any
private
interpretation
;
for
the
prophesie
came
not
in
old
time
by
the
will
of
man
;
but
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
That
you
may
a
little
understand
this
Text
,
give
me
leave
to
glosse
upon
it
.
In
ver.
16.
the
Apostle
said
,
we
have
not
followed
cunningly
devised
fables
,
&c.
That
which
we
have
proposed
and
preached
to
you
,
was
nothing
cunningly
devised
by
us
,
when
we
made
known
to
you
the
power
and
coming
of
the
Lord
Jesus
Christ
;
we
saw
him
transfigured
;
we
did
not
go
about
to
tell
you
the
story
our selves
;
but
if
you
will
not
believe
that
,
ver.
19.
We
have
also
a
more
sure
word
of
prophesie
:
There
are
predictions
concerning
Christ
in
the
Old
Testament
,
whereunto
ye
do
very
well
that
ye
take
heed
as
unto
a
light
that
shineth
in
a
dark
place
untill
the
day
dawn
,
and
the
day-star
arise
in
your
hearts
:
Not
as
some
Enthusiasts
would
interpret
this
,
that
men
should
mind
the
Old
Testament
till
the
Spirit
of
God
should
tell
them
the
truth
of
this
Scripture
,
and
then
throw
away
the
Old
Testament
:
No
,
it
's
a
light
that
shines
in
a
dark
place
untill
the
day
dawns
,
and
the
day-star
arise
in
your
hearts
.
I
'le
give
two
interpretations
;
either
first
,
that
this
heart
is
the
dark
place
till
the
day-star
arise
,
and
so
the
word
[
untill
]
shall
not
refer
to
the
word
take
heed
,
but
only
to
dark
place
;
mans
heart
is
the
dark
place
.
But
I
rather
take
it
till
they
saw
the
accomplishment
of
those
Prophesies
;
till
you
see
that
really
fulfilled
which
hath
been
Prophesied
:
Take
heed
,
why
?
knowing
this
that
no
Prophesie
of
Scripture
is
of
any
private
interpretation
,
&c.
so
we
read
the
word
;
in
the
Greek
it
is
,
they
are
not
of
any
private
incitation
and
impulsion
;
for
the
word
hath
reference
to
the
custome
of
Racers
;
now
you
know
Racers
do
not
set
out
when
they
please
themselves
,
but
when
he
watch
word
is
given
:
Now
no
Prophesie
is
of
any
private
interpretation
,
they
did
not
go
about
nor
set
about
it
till
God
really
put
them
upon
it
;
for
it
was
not
the
effect
of
their
own
will
,
choice
or
invention
,
but
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
Say
the
Papists
,
the
Scripture
is
of
no
private
interpretation
;
therefore
you
cann't
understand
it
;
but
that
is
just
as
if
I
should
say
.
you
must
not
put
what
meaning
you
will
upon
my
words
,
and
therefore
you
cann't
understand
them
:
The
Scriptures
being
from
God
are
not
to
any
of
private
interpretation
;
(
that
is
)
to
put
any
other
meaning
upon
them
than
what
God
means
;
but
it
doth
not
follow
what
God
means
,
cannot
be
understood
;
Luke
1.70
.
it
s
said
that
God
spake
by
the
mouth
of
the
holy
Prophets
,
&c.
The
Apostles
before
they
preached
,
were
endued
with
power
from
on
high
,
as
you
read
in
the
Acts.
Paul
saith
of
himself
,
it
pleased
God
to
reveal
his
Sonne
in
him
,
Gal.
1.15
,
16.
by
the
Revelation
of
the
Gospel
;
1
Cor.
14.37
.
If
any
man
think
himself
to
be
a
Prophet
,
or
spiritual
,
let
him
acknowledge
that
the
things
that
I
write
unto
you
,
are
the
Commandments
of
the
Lord
.
Quest.
The
grand
enquiry
will
be
,
how
may
any
man
be
truly
satisfied
,
that
this
book
is
the
Word
of
God
?
or
that
it
hath
Divine
authority
,
or
Divine
inspiration
?
I
confesse
't
is
an
undertaking
too
great
for
me
,
but
yet
sometimes
you
have
seen
a
little
boat
follow
a
great
ship
.
That
I
may
distinctly
do
it
,
and
offer
my
own
thoughts
in
this
great
enquiry
,
I
shall
give
you
what
I
have
to
say
in
these
seven
Propositions
.
Sol.
1.
Prop.
That
there
may
be
a
Revelation
from
God
,
no
man
can
doubt
but
an
Atheist
that
thinks
there
is
no
God
.
That
there
has
been
a
Revelation
from
God
is
acknowledged
by
the
Gentiles
;
for
they
looked
upon
their
Oracles
as
answers
of
their
gods
;
and
it
is
acknowledged
also
by
the
Jewes
,
who
tell
us
that
Moses
had
their
Laws
from
God
upon
the
Mount
,
and
all
the
Prophets
were
moved
and
excited
by
God
to
deliver
their
errands
to
them
;
since
there
is
a
God
,
God
may
make
a
Revelation
of
his
minde
.
2.
Prop.
That
there
should
be
a
Revelation
of
Gods
minde
and
will
,
every
man
cannot
but
grant
it
to
be
highly
reasonable
;
for
alas
,
poor
man
is
a
sinner
,
a
pitiful
dark
blind
thing
;
now
he
cannot
but
confesse
though
he
hath
no
Bible
,
yet
surely
he
is
not
what
he
was
when
he
came
out
of
Gods
hand
;
but
he
is
now
ignorant
,
and
does
not
know
all
his
duty
,
and
he
is
backward
to
do
that
which
he
does
know
,
and
if
he
was
not
backward
,
he
could
tell
whether
God
would
accept
of
it
or
not
;
therefore
man
cannot
but
say
it
is
a
thing
highly
reasonable
that
there
should
be
a
Revelation
of
the
will
of
God
,
that
he
might
know
his
duty
;
and
if
he
did
do
it
,
God
would
take
it
kindly
at
his
hand
.
3.
Prop.
We
ought
to
have
good
satisfaction
for
that
which
we
entertain
as
a
Divine
Revelation
;
for
there
are
more
persons
come
in
Gods
name
,
than
have
Gods
commission
;
a
great
many
more
say
Thus
sayes
the
Lord
,
then
ever
were
bid
to
speak
Gods
Word
;
As
we
cannot
believe
we
know
not
what
,
so
we
cannot
believe
we
know
not
why
;
whoever
believes
any
thing
,
he
hath
some
reason
why
he
does
believe
it
:
2
Tim.
3.14
.
Continue
in
the
things
whereof
thou
hast
been
assured
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hesych
.
Quorum
firma
seu
plena
fides
tibi
facta
est
.
Fulleri
Miscel.
lib.
1.
cap.
19.
not
those
things
which
are
concredited
and
trusted
to
thee
,
but
those
things
of
which
thou
hast
been
assured
:
Now
saith
our
Saviour
,
John
4.22
.
Ye
worship
ye
know
not
what
;
intimating
persons
ought
to
understand
what
,
and
why
they
worship
;
we
are
not
born
with
this
notion
that
this
Bible
is
a
beam
of
the
Sunne
of
righteousness
;
we
must
therefore
see
why
we
entertain
it
.
That
rule
is
excellent
,
though
I
must
not
nor
cannot
give
a
reason
of
every
thing
believed
,
(
for
many
things
far
transcend
all
that
my
short
understanding
is
able
to
reach
)
yet
I
must
,
and
I
am
bound
to
give
a
reason
of
all
that
I
believe
,
because
God
hath
said
it
.
When
the
Gospel
was
preached
,
the
Bereans
were
commended
for
examining
whether
those
things
were
so
or
not
.
I
am
satisfied
this
Book
is
Gods
Word
,
I
have
reason
enough
to
believe
whatever
is
reveal'd
;
for
God
is
too
good
to
deceive
,
and
too
wise
to
be
deceived
;
and
therefore
shew
me
but
that
God
hath
said
it
,
and
that
it
is
really
Gods
minde
,
I
have
all
the
reason
in
the
world
to
believe
it
;
but
now
I
must
have
some
reason
for
which
I
believe
that
this
book
is
the
revelation
of
Gods
minde
and
will
.
4.
Prop.
Where
we
ought
to
be
satisfied
,
there
't
is
certain
God
hath
given
minds
desirous
of
satisfaction
to
see
some
ground
for
it
;
I
mean
since
't
is
so
great
a
matter
,
we
ought
not
to
be
fondly
credulous
:
No
question
but
God
hath
given
sufficient
evidence
of
that
he
would
have
us
maintain
as
the
manifestation
of
his
own
pleasure
;
for
thus
I
argue
,
If
we
neither
have
nor
can
have
any
thing
to
discern
what
is
from
God
,
and
what
is
not
from
God
,
then
we
must
either
resolve
to
believe
nothing
at
all
,
as
never
knowing
but
that
we
may
be
cheated
;
or
else
believe
what
comes
first
to
hand
,
be
it
what
it
will
;
therefore
I
say
where
God
would
have
us
entertain
any
thing
of
his
minde
,
't
is
certain
he
gives
us
sufficient
evidence
't
is
so
.
I
say
,
God
intended
to
give
satisfaction
to
a
minde
that
's
desirous
of
it
;
not
to
a
man
that
is
peremptory
,
wilful
and
resolute
of
his
own
way
,
let
God
say
what
he
will
.
God
will
not
satisfie
every
angry
Jew
that
will
hold
fast
his
own
prejudices
;
nor
every
sensual
Gentile
that
lives
in
nothing
but
profanesse
;
but
an
ingenuous
spirit
that
willingly
gives
up
himself
to
the
truth
of
God
,
and
lays
down
every
prejudice
,
and
is
willing
to
be
taught
by
him
,
this
is
the
person
to
whom
God
intends
real
satisfaction
.
5.
Prop.
All
the
evidence
which
we
have
of
any
thing
,
is
either
from
reason
or
sensation
:
As
it
is
impossible
a
man
should
give
credit
to
that
which
can
no
way
be
made
credible
;
so
whatsoever
is
made
credible
to
us
,
is
made
so
from
some
faculty
;
now
all
our
faculties
are
either
ratiocination
or
sensation
;
either
the
workings
of
our
understanding
,
or
else
things
we
feel
;
believe
such
a
thing
,
why
?
I
feel
it
,
see
it
,
hear
it
.
6.
Prop.
We
have
rational
evidence
this
book
we
call
the
Bible
is
Gods
Word
,
and
of
Divine
Authori
y.
7.
Prop.
Good
men
have
inward
sensations
that
this
book
is
from
God
.
Now
I
am
come
to
the
grand
businesse
.
I
have
told
you
there
may
be
a
Revelation
from
God
since
there
is
a
God
;
it
's
highly
reasonable
there
should
be
such
a
Revelation
;
we
ought
to
have
satisfaction
in
what
we
entertain
as
a
Revelation
of
God
;
where
we
ought
to
be
satisfied
,
God
hath
given
it
to
a
minde
willing
to
entertain
it
;
all
the
evidences
we
can
have
of
a
thing
whereby
we
should
be
satisfied
,
must
either
be
from
our
reason
or
sense
;
And
now
we
have
rational
evidence
,
this
book
we
call
the
Bible
,
is
of
Divine
Authority
.
I
will
dwell
but
upon
this
one
Argument
,
and
before
I
speak
to
it
,
give
me
leave
to
ask
you
this
one
question
;
What
would
you
desire
to
give
you
assurance
that
any
particular
book
or
Revelation
is
from
God
?
this
is
a
considerable
question
;
for
whatsoever
a
sober
man
could
desire
to
give
him
assurance
this
book
is
from
God
,
he
hath
it
;
and
if
God
say
,
thou
hadst
all
I
could
give
thee
,
it
would
non-plus
all
at
that
day
if
they
be
found
unbelievers
.
I
can
possibly
desire
nothing
but
these
three
things
.
First
,
Methinks
whatsoever
should
come
from
God
,
should
presse
holinesse
and
godlinesse
;
should
presse
such
a
Religion
,
that
if
men
love
it
,
they
should
be
happy
by
it
;
and
should
give
such
Arguments
to
engage
men
to
this
Religion
,
as
should
be
proper
to
perswade
.
Secondly
,
I
should
think
that
the
Publisher
of
this
Doctrine
should
himself
be
an
exemplary
person
;
for
I
could
not
easily
imagine
God
would
send
such
a
person
to
bring
in
such
a
Religion
as
should
destroy
it
by
his
own
life
,
and
bring
to
ruine
by
his
works
what
he
had
spoken
with
his
mouth
.
Thirdly
,
I
should
expect
such
a
person
should
work
miracles
to
give
us
assurance
he
had
a
Divine
Commission
.
Now
let
us
make
an
enquiry
whether
we
have
not
all
these
things
;
this
great
Argument
Comprehends
many
things
in
it
.
First
,
This
book
presses
holinesse
and
godlinesse
so
as
never
did
any
in
the
world
before
nor
since
,
and
gives
such
Arguments
for
it
as
never
was
heard
of
,
nor
the
wit
of
man
could
ever
have
thought
of
.
He
that
would
walk
in
the
Wildernesse
of
Paganism
,
might
hear
and
there
spy
a
flower
growing
amongst
many
weeds
;
now
and
then
a
Philosopher
that
gives
you
some
good
directions
that
concern
righteousnesse
and
external
behaviour
;
but
the
Scripture
is
a
garden
wherein
whatsoever
hath
been
recommended
by
all
the
sober
men
in
the
world
is
put
together
,
and
wherein
they
were
defective
that
's
there
made
up
;
for
they
were
defective
especially
in
this
one
great
point
,
deep
humility
;
and
though
you
shall
finde
many
things
that
concern
the
exercise
of
some
Christian
graces
,
yet
in
the
real
practice
of
humility
,
a
man
would
wonder
how
incredibly
they
fell
short
.
But
as
for
the
Scripture
;
what
would
you
have
?
it
bids
you
live
soberly
,
righteously
,
godly
;
Tit.
2.12
.
it
bids
you
lie
at
Gods
feet
as
his
creature
,
to
do
with
you
what
he
will
;
it
would
have
you
like
God
himself
;
that
's
the
end
of
the
promises
,
that
we
should
partake
of
the
Divine
nature
,
2
Pet.
1.4
.
it
bids
you
be
holy
as
God
is
holy
,
1
Pet.
1.15
.
it
charges
upon
you
whatever
thing
is
good
,
is
just
,
is
lovely
,
Phil.
4.8
.
it
commands
your
very
thoughts
;
it
's
so
far
from
suffering
you
to
do
hurt
to
your
brother
,
as
not
to
suffer
you
to
think
hurt
;
it
's
so
far
from
allowing
to
act
rapine
and
injustice
,
as
not
to
allow
to
do
any
thing
that
savours
of
coveting
;
it
binds
the
very
heart
and
soul
:
O
what
a
place
of
universal
calmnesse
would
this
world
be
,
should
all
serve
one
another
in
love
;
should
all
study
each
others
good
,
we
should
never
do
injury
;
if
any
did
,
we
should
forgive
him
,
we
should
endeavour
to
be
perfect
as
God
is
;
Trypho
calls
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
therefore
the
Jew
could
not
but
say
the
precepts
of
the
Gospel
were
wonderful
,
great
,
excellent
and
transcendent
indeed
.
Behold
the
Scripture
is
a
doctrine
according
to
godlinesse
,
1
Tim.
6.3
.
truth
according
to
godlinesse
,
Tit.
1.1
.
the
mystery
of
godlinesse
,
1
Tim.
3.16
.
so
that
in
one
word
,
whatever
God
would
think
fit
for
man
to
do
to
that
God
that
made
him
;
whatever
is
fit
for
a
sinner
to
do
to
a
holy
God
against
whom
he
hath
trangressed
;
and
between
man
and
man
;
all
that
is
the
designe
of
the
Scripture
.
And
what
the
Scripture
thus
commends
,
it
presses
by
incomparable
Arguments
;
shall
I
name
a
few
?
1.
Behold
God
is
manifested
in
the
flesh
for
this
purpose
,
1
Tim.
3.16
.
Is
it
nothing
sinner
,
that
thou
wilt
live
foolishly
,
vainly
?
what
wilt
thou
think
to
see
God
dwelling
in
humane
nature
?
to
see
God
live
a
poor
,
scorned
,
reproached
,
contemned
life
;
intimating
this
great
truth
,
that
it
's
not
so
unseemly
a
thing
for
the
Sonne
of
God
himself
to
live
a
poor
miserable
life
,
as
't
is
for
a
man
to
be
an
impenitent
sinner
;
if
you
remain
a
wilful
and
impenitent
sinner
,
thou
wouldst
in
thy
pride
be
like
God
,
and
have
no
Superiour
above
thee
:
Behold
God
condescends
and
becomes
like
to
thee
,
that
if
possible
he
might
bring
thee
back
again
;
thou
that
art
a
sinner
,
suspectest
whether
God
will
do
thee
good
;
behold
how
close
he
comes
to
thee
,
he
dwells
in
thy
own
nature
.
2.
Behold
the
beloved
Sonne
of
God
dying
upon
the
Crosse
for
thee
.
What
would
you
think
if
any
of
your
Parents
should
suffer
their
childe
to
dye
on
the
behalf
of
an
enemy
?
would
you
not
think
it
should
move
that
enemy
?
Behold
my
Sonne
in
whom
I
am
well-pleased
!
methinks
God
takes
not
a
quarter
of
that
content
in
the
whole
Creation
,
which
he
does
when
he
speaks
of
his
Sonne
;
yet
this
Sonne
suffered
for
sinne
,
the
just
for
the
unjust
,
that
he
might
bring
us
to
God
,
1
Pet.
3.18
.
methinks
this
love
should
constrain
us
,
2
Cor.
5.14
.
Poor
soul
,
thou
art
ready
to
think
God
is
become
thine
enemy
;
when
sicknesse
and
death
comes
,
thou
art
ready
to
say
,
hast
thou
found
me
O
mine
enemy
?
here
's
trouble
in
the
world
;
how
shall
I
know
whether
God
intends
good
?
Behold
it
's
beyond
peradventure
,
God
intends
good
to
a
sinner
because
he
dwelt
in
our
nature
,
and
his
Sonne
dyed
for
us
,
and
his
Sonne
felt
pain
and
infirmity
,
and
therefore
he
may
love
thee
,
and
you
need
not
question
any
thing
of
this
nature
is
a
hindrance
of
Gods
love
;
the
case
of
a
sinner
is
not
so
desperate
,
but
that
a
man
may
be
accepted
and
loved
of
God
for
Christs
sake
;
will
not
this
move
you
?
3.
You
have
promises
of
eternal
life
,
and
threatnings
of
eternal
misery
:
Never
did
any
Philosopher
or
any
other
man
threaten
,
If
you
will
not
observe
such
and
such
precepts
,
I
l'e
throw
you
into
eternal
torments
,
nor
never
did
any
man
say
I
will
give
you
such
glory
in
heaven
;
but
the
Scripture
does
;
behold
life
and
immortality
are
brought
to
light
by
Christ
;
there
's
a
future
resurrection
,
and
this
body
is
like
an
old
house
pull'd
down
,
by
and
by
it
will
be
a
brave
building
again
,
a
spiritual
body
,
and
we
shall
shine
like
the
Sunne
in
the
Firmament
,
and
be
equal
to
the
Angels
of
God
,
Matth.
13.43
.
and
he
like
God
and
Christ
:
Now
we
know
not
what
we
shall
be
,
but
when
he
shall
appear
,
we
shall
be
like
him
;
for
we
shall
see
him
as
he
is
,
1
Joh.
3.1
,
2.
And
having
this
hope
,
who
would
not
purifie
himself
even
as
God
is
pure
?
who
would
not
live
soberly
,
righteously
and
godly
,
looking
for
that
blessed
hope
,
&
c
?
If
you
did
but
apprehend
this
glory
,
Tit.
2
13
were
not
your
minde
senselesse
,
its
impossible
you
could
be
quiet
without
getting
an
interest
in
it
.
And
how
great
the
day
of
judgment
will
be
,
it
tells
you
;
how
our
thoughts
,
words
and
actions
,
and
every
thing
we
go
about
shall
come
under
a
severe
scrutiny
.
4.
The
worth
of
our
souls
;
we
minde
our
bodies
,
but
a
soul
is
better
than
a
world
.
The
Scripture
saith
,
the
Sonne
of
God
dyed
for
souls
;
we
never
understood
so
much
what
souls
were
worth
as
now
we
do
,
when
we
see
God
taking
such
care
,
and
having
such
designs
and
thoughts
from
all
eternity
.
5.
The
fairest
and
the
most
reasonable
condition
of
eternal
happinesse
,
and
the
greatest
strength
to
perform
it
,
that
's
offer'd
in
the
Gospel
:
Suppose
we
were
sensible
we
were
liable
and
obnoxious
to
Gods
wrath
,
and
could
go
to
heaven
and
beseech
God
that
he
would
be
pleased
not
to
execute
that
wrath
upon
us
,
do
but
think
what
terms
you
would
be
willing
to
propose
to
God
;
would
you
come
and
say
,
Lord
,
punish
me
not
for
what
is
past
,
though
I
intend
to
do
the
same
thing
;
but
he
that
should
say
,
Lord
,
forgive
me
,
I
am
sorry
for
that
which
is
done
,
and
it
shall
be
the
businesse
of
my
life
to
live
more
circumspectly
to
thee
;
this
is
the
great
thing
the
Scripture
proposes
to
us
:
Godlinesse
in
the
Scripture
hath
the
promise
of
the
things
of
this
life
,
1
Tim.
4.8
.
and
of
things
to
come
;
whatever
is
good
here
,
we
are
sure
of
it
in
the
practice
of
piety
;
and
in
the
world
to
come
as
sure
of
that
happinesse
;
but
no
more
can
tell
what
it
is
,
then
we
can
tell
what
the
thoughts
of
all
men
have
been
since
the
first
Creation
.
What
Arguments
can
you
imagine
possibly
God
himself
could
propose
greater
or
stronger
than
these
?
what
should
hinder
me
from
returning
to
God
?
That
's
the
first
part
of
the
demonstration
.
Secondly
,
we
would
expect
the
Publisher
of
this
Doctrine
should
himself
be
exemplary
,
and
so
was
Christ
;
Austin
said
,
the
whole
life
of
Christ
was
doctrinal
,
to
lead
us
to
piety
and
good
practice
,
he
went
up
and
down
doing
good
.
Did
any
reproach
him
?
he
reproached
them
not
again
;
was
he
reviled
?
he
reviled
not
again
;
when
he
came
to
suffer
,
Father
,
not
my
will
,
but
thine
be
done
;
there
's
not
such
a
word
as
that
in
all
the
pieces
of
Philosophy
,
not
such
an
expression
of
humility
and
surrender
,
Father
,
not
my
will
,
&c.
An
innocent
person
,
so
saith
the
Text
;
he
is
always
denying
himself
,
he
will
not
be
rich
and
great
in
the
world
;
why
?
he
prest
you
to
lay
up
treasures
in
heaven
;
he
hath
not
a
hole
where
to
lay
his
head
;
why
?
because
he
bids
you
to
live
upon
Gods
providence
;
he
lived
a
single
life
,
bacause
he
would
have
you
be
as
though
you
had
not
such
and
such
relations
;
his
very
enemies
could
object
nothing
against
him
;
have
nothing
to
do
with
that
just
person
,
said
Pilates
wife
.
I
finde
no
fault
in
him
,
saith
he
that
condemned
him
;
not
the
Jews
themselves
were
ever
able
to
instance
in
any
evil
practice
;
they
only
charged
him
,
(
and
so
do
still
)
that
he
wrought
miracles
by
the
Divel
,
which
was
the
greatest
miracle
;
but
they
never
could
charge
him
with
any
evil
practice
;
leaving
us
an
example
,
1
Pet.
2.21
.
Learn
of
me
,
I
am
meek
and
lowly
.
Now
what
servant
would
not
be
willing
to
do
that
which
his
Master
does
before
him
?
Thirdly
,
we
would
expect
he
should
work
miracles
to
testifie
that
he
had
his
commission
from
God
;
for
he
that
shall
come
to
set
up
a
new
Law
,
a
new
Oeconomy
,
a
new
frame
nd
constitution
of
Religion
,
had
need
assure
us
that
he
is
Gods
messenger
;
if
he
work
miracles
,
we
cannot
tell
what
to
have
more
;
for
we
certainly
conclude
that
God
will
not
suffer
a
long
series
of
things
extraordinary
and
quite
beyond
the
course
of
nature
to
be
done
to
attest
a
lye
:
Miracles
were
bagun
by
our
Saviour
,
and
continued
many
hundred
years
after
,
just
as
props
that
are
set
under
weak
Vines
;
so
these
under
the
weak
faith
of
the
world
when
it
first
began
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil
.
One
said
excellently
,
that
those
whom
the
speaking
tongue
did
not
convince
,
the
seeing
eyes
might
certainly
convince
;
that
these
were
proper
to
convince
that
Christ
came
from
God
,
appears
,
Matth.
11.3.4
.
where
when
John
sent
to
know
,
Art
thou
he
that
should
come
?
that
is
,
Art
thou
the
Messiah
?
Go
and
tell
John
what
you
hear
and
see
;
The
blinde
receive
their
sight
,
the
lame
walk
,
&c.
John
3.2
.
Nicodemus
saith
,
No
man
can
do
these
miracles
that
thou
dost
,
except
God
be
with
him
;
and
John
9.13
.
the
blinde
man
saith
he
hath
opened
mine
eyes
,
and
how
come
you
to
ask
how
he
did
it
?
great
signs
shall
follow
them
that
believe
,
Mark
16.17
.
and
these
continued
in
Justin
Martyrs
,
Tertullians
,
Cyprians
time
,
Gregory
Nyssens
time
,
Vid.
Montacut
.
Apparat.
in
Praefat.
and
some
part
of
Chrysostoms
time
.
Concerning
these
miracles
,
give
me
leave
to
lay
down
three
Propositions
,
then
you
will
see
the
strength
of
the
whole
Argument
.
1.
They
were
famous
and
illustrious
,
for
they
were
done
before
multitudes
,
Matth.
9.8
.
Matth.
12.22
,
23.
not
done
in
a
corner
,
John
9.
when
Lazarus
was
raised
,
they
said
,
they
could
not
deny
it
;
at
his
death
the
Earth
quaked
,
the
Temple
rent
,
there
was
darknesse
for
three
houres
which
was
observed
by
Heathens
as
well
as
Christians
.
2.
As
they
were
done
before
a
multitude
,
so
there
were
a
multitude
of
miracles
,
insomuch
that
John
saith
,
they
were
so
many
,
that
if
all
should
be
written
,
the
world
could
not
contain
the
books
that
should
be
written
,
John
21.25
.
That
is
an
Hyperbolical
expression
for
a
very
great
number
.
A
learned
man
hath
observed
Elisha
did
but
twelve
miracles
,
Elijah
not
so
many
;
Moses
wrought
about
seventy
six
;
and
they
which
were
done
by
them
and
all
the
rest
of
the
Prophets
from
the
beginning
of
the
world
to
the
destruction
of
the
first
Temple
,
amounted
but
to
one
hundred
and
fifty
miracles
;
in
three
thousand
three
hundred
twenty
eight
years
there
were
not
as
we
finde
in
Scripture
,
so
many
wrought
;
but
now
Christ
went
about
healing
all
manner
of
sicknesse
,
and
curing
all
manner
of
diseases
,
Mat.
4.23
.
Acts
10.38
.
Questionlesse
a
very
vast
number
.
3.
They
were
of
all
sorts
and
of
all
kinds
;
a
woman
that
had
an
issue
of
blood
twelve
years
,
Matth.
9.20
.
and
a
woman
that
had
a
spirit
of
infirmity
eighteen
years
,
Luke
13.11
.
and
one
that
had
an
infirmity
thirty
eight
years
,
John
5.8
.
the
dead
were
raised
,
the
Divels
were
cast
out
,
the
Sea
commanded
,
the
winds
obey
;
they
are
of
all
sorts
and
kinds
.
Observe
also
this
,
that
you
do
not
read
or
finde
by
any
thing
that
there
was
the
least
of
them
done
out
of
any
ostentation
;
there
was
no
such
thing
done
by
Christ
or
his
Apostles
,
to
call
men
out
and
say
,
Come
,
I
l'e
shew
you
what
I
can
do
,
that
should
shew
any
kind
of
arrogant
affectation
to
themselves
;
but
the
greatest
humility
and
modesty
runs
through
all
the
exercise
of
this
mighty
power
,
and
this
practice
was
ordinary
among
the
common
Professors
then
;
yea
,
the
Galatians
they
received
that
spirit
by
which
miracles
were
wrought
among
themselves
.
Secondly
,
such
famous
miracles
were
a
sufficient
ground
to
make
men
believe
this
holy
doctrine
,
who
saw
the
miracles
wrought
by
them
that
preached
it
;
for
if
they
did
not
,
it
must
be
either
because
they
questioned
whether
the
things
were
done
,
or
whether
done
by
God
or
not
;
they
could
not
question
whether
the
things
were
done
;
for
they
saw
some
raised
out
of
their
graves
,
&c.
Nor
could
they
question
whether
this
was
from
God
or
not
;
for
observe
,
Where
I
see
miracles
wrought
,
there
I
am
bound
to
believe
that
they
give
testimony
to
what
is
preached
by
him
that
works
them
,
except
that
which
is
preached
,
is
that
of
which
I
am
infallibly
assur'd
already
,
it
cannot
be
true
,
except
God
does
by
some
greater
miracle
contradict
the
testimony
of
those
miracles
;
as
now
the
Egyptians
they
wrought
miracles
,
but
God
contradicted
all
their
testimony
by
Moses
.
Now
observe
,
the
end
of
all
Christian
Religion
is
to
preach
truth
,
to
glorifie
God
,
to
honour
God
,
to
save
a
mans
soul
.
Never
was
there
any
exerting
of
Gods
power
to
contradict
it
;
so
that
if
a
man
may
not
believe
a
doctrine
thus
holy
,
a
doctrine
thus
practised
by
him
that
published
it
,
and
confirmed
by
miracles
,
then
a
man
is
under
an
impossibility
of
ever
being
satisfied
from
any
thing
from
God
;
for
what
shall
satisfie
?
If
God
speak
to
us
from
heaven
,
we
should
as
much
suspect
that
,
as
if
an
Angel
come
from
heaven
we
should
suspect
him
;
but
since
we
believe
and
know
there
's
a
God
,
and
he
is
just
and
merciful
,
it
's
impossible
the
divine
goodnesse
should
consent
to
such
Impostors
.
But
you
will
say
what
are
these
miracles
to
us
?
I
say
therefore
thirdly
,
they
are
a
sufficient
reason
to
engage
us
to
believe
the
divinity
of
this
holy
doctrine
,
though
we
never
saw
them
.
You
do
not
see
Christ
your selves
,
nor
did
you
see
him
dye
nor
work
miracles
,
but
would
you
have
had
Christ
live
alwayes
among
you
?
If
you
would
,
he
must
then
never
dye
,
and
the
great
comfort
of
our
life
depended
upon
his
death
;
he
dyed
,
is
risen
,
and
gone
to
heaven
;
would
you
have
him
come
down
from
heaven
,
and
dye
that
you
might
see
it
?
and
would
you
have
him
dye
quite
thorow
the
world
at
the
same
time
?
which
must
be
if
you
would
imagine
we
must
see
every
thing
our selves
;
it
's
a
great
piece
of
madnesse
to
believe
nothing
but
what
we
see
our selves
:
Austin
was
troubled
himself
in
this
case
,
Lib.
6.
Con●es
.
cap.
4.
he
had
been
cheated
before
,
and
now
he
was
resolved
he
would
believe
nothing
but
what
should
be
plain
to
him
;
at
length
(
says
he
)
O
my
God
thou
shewed'st
me
how
many
things
I
believed
which
I
saw
not
;
I
considered
,
I
believed
I
had
a
father
and
mother
,
and
such
persons
were
my
Parents
;
how
can
I
tell
that
?
a
man
may
say
,
it
may
be
he
was
drop't
from
heaven
,
and
God
made
him
in
an
extraordinary
way
;
so
if
I
never
were
out
of
this
Town
,
it
's
madnesse
for
a
man
to
say
there
's
never
another
Town
in
England
;
or
to
say
there
is
no
Sea
because
I
saw
it
not
.
Nay
,
if
a
man
come
and
tell
me
there
's
this
doctrine
that
teaches
me
all
self-denial
,
mortification
,
weanednesse
from
the
world
,
and
say
this
is
of
God
,
and
when
he
hath
done
ventures
life
,
children
,
family
,
have
we
not
reason
to
believe
it
?
If
you
will
not
believe
,
't
is
either
because
the
first
persons
were
deceived
themselves
,
or
else
because
you
think
they
would
deceive
you
;
now
deceiv'd
themselves
they
could
not
be
,
when
they
saw
so
many
miracles
done
;
and
deceive
you
,
that
they
would
not
neither
;
for
would
any
good
man
to
deceive
an
other
,
undo
himself
?
they
dyed
for
it
,
and
writ
this
book
,
and
sealed
it
with
their
blood
;
and
therefore
there
can
be
no
reason
to
doubt
of
it
;
they
were
witnesses
,
and
delivered
what
they
saw
,
Luke
1.2
.
7.
Prop.
As
we
have
rational
evidence
the
Scripture
is
the
Word
of
God
,
so
we
have
evidence
also
from
inward
sensation
;
born
we
are
with
principles
of
conscience
,
and
the
truths
in
this
book
are
so
homogeneal
to
man
,
that
he
shall
finde
something
within
himself
to
give
testimony
for
it
.
2
Cor.
4.2
.
By
manifestation
of
the
truth
,
commending
our selves
to
every
mans
conscience
in
the
sight
of
God
.
Joh.
5.44
.
Men
believe
not
,
because
they
receive
honour
one
of
another
;
and
in
Scripture
they
that
would
not
believe
,
are
they
that
would
not
repent
,
Mat.
21.28
to
the
33.
men
that
practice
drunkennesse
,
whoredome
,
sensuality
,
covetousnesse
,
pride
,
and
know
that
these
things
are
sinnes
,
they
are
the
great
unbelievers
,
because
they
are
loth
to
leave
their
sins
;
offer
the
greatest
reason
in
the
world
for
a
thing
,
if
it
be
against
a
mans
interest
,
how
hard
,
and
almost
next
to
impossible
is
it
to
convince
him
?
A
man
would
believe
that
the
Romans
were
in
England
that
reads
the
Roman
History
;
but
if
he
shall
finde
the
coyne
of
the
Roman
Emperour
,
he
will
much
more
believe
it
.
Do
a
bad
action
,
O
the
secret
terrours
that
a
man
finds
within
him
,
as
if
he
felt
something
of
hell
already
!
Do
a
good
action
,
and
the
secret
sweetnesse
,
joy
and
peace
that
attends
it
,
that
he
cannot
but
say
I
believe
it
,
for
I
feel
some
degrees
of
it
already
!
1
Cor.
14.24
,
25
,
&c.
he
speaks
to
the
inward
principles
of
his
conscience
.
The
reason
men
believe
not
the
Scriptures
,
is
not
because
't
is
unreasonable
to
believe
them
,
but
because
they
have
a
desperate
love
to
sinne
,
and
they
are
loth
to
entertain
that
that
should
check
their
interest
.
There
is
in
every
life
that
certain
sagacity
by
which
a
man
apprehends
what
is
natural
to
that
life
,
what
nourishes
that
life
;
a
man
that
lives
according
to
the
Law
written
in
his
heart
,
finds
there
's
that
in
this
Revelation
that
feeds
,
nourishes
,
and
encourages
it
;
so
that
this
man
finds
experimental
satisfaction
in
it
.
Doth
the
Word
of
God
tell
me
the
wayes
of
God
are
pleasant
?
I
thought
they
were
hard
and
difficult
,
now
I
finde
the
yoke
of
Christ
is
easie
,
and
that
no
happinesse
like
this
,
and
no
blessednesse
like
that
;
I
thought
if
I
did
not
comply
with
such
things
I
could
never
be
blessed
;
now
I
finde
I
need
nothing
to
make
me
happy
but
my
God
;
he
finds
and
feels
these
things
are
certan
,
true
and
real
.
Thus
I
have
done
with
the
demonstration
.
You
will
easily
observe
I
have
neither
taken
notice
of
what
the
Papists
tell
us
,
we
must
believe
the
Scripture
because
the
Church
saith
it
;
we
cannot
tell
what
the
Church
is
till
the
Scripture
had
told
us
.
And
though
I
have
not
mentioned
the
testimony
of
the
Spirit
,
yet
I
suppose
I
have
spoke
to
the
thing
;
for
I
cannot
understand
what
should
be
meant
by
the
testimony
of
the
Spirit
,
except
we
either
mean
miracles
wrought
,
which
in
Scripture
is
called
the
testimony
of
the
Spirit
of
Christ
,
Acts
15.8
,
9.
the
giving
of
the
Holy
Ghost
,
it
's
the
giving
of
those
extraordinary
miracles
that
fell
down
among
them
,
so
Heb.
2.4
.
Acts
5.32
.
I
say
if
by
the
testimony
of
the
Spirit
you
mean
this
,
then
you
can
mean
nothing
else
but
the
Spirit
assisting
,
enabling
,
helping
our
faculties
to
see
the
strength
of
that
Argument
God
hath
given
us
,
and
by
experience
to
feel
what
may
be
felt
,
which
comes
under
the
head
of
sensation
.
APPLICATION
.
First
,
then
study
the
Scripture
:
If
a
famous
man
do
but
write
an
excellent
book
,
O
how
do
we
long
to
see
it
!
or
suppose
I
could
tell
you
that
there
's
in
France
or
Germany
a
book
that
God
himself
writ
,
I
am
confident
men
may
draw
all
the
money
out
of
your
purses
to
get
that
book
;
you
have
it
by
you
,
O
that
you
would
study
it
:
Wnen
the
Eunuch
was
riding
in
his
Chariot
,
he
was
studying
the
Prophet
Isaiah
,
he
was
not
angry
when
Philip
came
,
and
as
one
would
have
thought
asked
him
a
bold
question
;
Vnderstandest
thou
what
thou
readest
?
he
was
glad
of
it
,
Acts
8
,
27
,
28.
one
great
end
of
the
year
of
release
was
that
the
Law
might
be
read
,
Deut
,
31.9
.
it
's
the
wisdome
of
God
that
speaks
in
the
Scripture
,
Luke
11.49
.
therefore
whatever
else
you
mind
,
really
and
carefully
study
this
Bible
.
Secondly
,
in
all
enquiries
into
the
truths
of
the
minde
of
God
consult
those
sacred
Oracles
;
here
are
Mines
of
truth
,
O
dig
here
,
make
them
the
rule
of
faith
and
life
;
while
a
Papist
makes
the
Church
his
rule
,
and
the
Enthusiast
pretends
to
make
the
Spirit
of
God
his
rule
,
do
you
live
by
Scripture
;
consider
what
I
say
,
2
Tim.
2.10
.
consider
(
there
's
thy
duty
)
what
I
say
,
(
there
's
the
Scripture
)
yet
Timothy
was
as
good
a
man
as
any
of
us
;
and
the
Lord
give
thee
understanding
,
(
there
's
the
work
of
the
Spirit
to
assist
our
faculty
.
)
But
how
shall
I
finde
out
truth
by
Scripture
?
For
thy
own
satisfaction
remember
this
,
have
an
explicite
faith
in
all
that
plainly
appears
to
be
Gods
minde
,
and
have
an
implicite
faith
resolving
to
be
of
Gods
minde
in
all
the
rest
;
be
it
what
it
will
be
,
believe
it
,
because
it
appears
to
be
of
God
;
while
a
person
resolves
to
be
of
the
Churches
minde
,
be
thou
of
Gods
;
only
use
all
means
whereby
thou
mayst
come
to
know
;
to
wit
,
1.
Take
heed
of
passion
and
sensual
lusts
.
2
Tim.
4.3
.
you
read
of
some
that
will
not
endure
sound
doctrine
,
but
after
their
own
lusts
shall
heap
to
themselves
Teachers
.
A
lust
or
passion
is
like
a
whirle-pit
,
a
man
is
suck't
up
in
it
;
ambition
,
sensuality
,
any
of
these
darken
and
blinde
a
mans
minde
;
when
a
man
studies
any
thing
the
minde
had
need
to
be
quiet
;
lusts
and
passions
are
always
busie
and
boisterous
,
and
make
a
man
have
a
great
interest
against
God
.
2.
And
beware
of
prejudice
;
Christ
said
,
Go
preach
to
all
Nations
,
Mat.
28.29
.
but
Peter
lived
under
prejudice
,
and
he
said
,
Lord
,
I
never
eat
any
thing
common
or
unclean
,
when
God
bade
him
go
to
the
Gentiles
,
Acts
10.11
.
3.
Beware
of
taking
truth
upon
the
Authority
of
men
,
for
that
is
fallible
:
Modesty
requires
you
should
have
a
fair
respect
to
Preachers
,
and
the
Church
of
God
where
you
live
;
but
as
to
the
vitals
of
your
Religion
,
do
not
take
them
upon
Authority
;
though
a
man
would
not
willingly
deceive
you
,
yet
he
may
be
deceived
himself
in
things
controverted
.
In
plain
things
of
Scripture
,
that
we
must
be
humble
,
holy
,
believe
,
repent
,
all
the
world
should
not
perswade
you
out
of
your
Religion
;
and
as
for
your
duty
you
understand
it
;
never
a
one
but
knows
what
he
is
to
love
when
God
bids
us
love
him
;
if
we
would
but
familiarize
our
Religion
,
we
could
not
but
understand
it
;
but
in
matters
wherein
there
's
a
dispute
&
controversie
in
the
world
,
be
quiet
and
sober
,
and
not
confident
that
such
and
such
things
must
needs
be
so
,
because
such
say
so
?
many
pretend
a
kinde
of
sanctity
,
and
pretend
for
God
,
and
a
Ship
may
carry
very
broad
sails
,
yet
not
very
well
loaden
;
but
thus
it
is
,
one
man
draws
a
multitude
,
and
then
a
multitude
prevails
upon
particular
persons
,
and
shall
I
go
against
a
multitude
?
I
say
therefore
take
not
things
upon
authority
,
see
and
examine
thy self
;
if
it
be
plain
in
Scripture
,
mind
it
,
and
own
it
,
and
charge
thy self
with
it
:
if
it
be
obscure
,
think
it
no
farther
concerns
thee
than
God
hath
made
it
manifest
.
4.
Beware
of
Idlenesse
;
search
the
Scripture
,
2
Tim.
2.7
.
Consider
what
I
say
,
&c.
They
that
are
busied
for
veines
of
silver
,
they
hold
the
rod
even
poized
in
their
hand
,
till
at
length
it
moves
in
that
vein
where
it
lies
in
the
earth
;
So
hold
your
souls
even
in
a
diligent
enquiry
into
the
Scriptures
.
5.
Beware
of
pride
;
the
humble
man
God
will
teach
;
proud
men
scorn
others
,
they
will
not
be
taught
;
and
pride
,
that
will
make
a
man
to
neglect
prayer
.
6.
Charge
your selves
with
that
which
is
the
end
of
the
Scripture
,
to
live
well
;
Who
would
go
about
to
read
a
piece
of
law
,
that
he
may
learn
Mathematicks
?
or
read
the
statutes
to
learn
Logick
?
you
may
as
well
do
so
,
as
read
the
Scripture
to
talk
only
;
but
the
intent
of
the
Scripture
,
is
to
shew
how
you
ought
to
live
godly
,
to
be
just
,
righteous
,
sober
,
to
act
by
rule
.
Nothing
hinders
knowledge
so
much
as
a
bad
life
;
for
sin
brought
in
ignorance
,
and
holinesse
will
bring
in
the
best
light
.
There
's
a
great
deal
of
difference
betwixt
wit
and
wisdome
.
Many
have
parts
enough
to
be
witty
,
but
none
but
sober
and
conscientious
persons
will
have
true
wisdome
.
Prov.
14.9
.
A
scorner
seeks
knowledge
,
and
finds
it
not
.
Scorners
usually
are
witty
men
,
men
of
brave
parts
;
a
man
that
hath
a
mind
only
to
practice
wit
,
is
never
satisfied
in
the
things
of
God
.
He
that
doth
my
will
,
shall
know
the
doctrine
that
is
of
God
.
There
are
a
thousand
things
disputed
in
the
world
,
errors
upon
errors
,
but
I
thank
God
it
is
plainly
revealed
,
God
hath
mercy
for
a
sinner
in
Christ
;
I
understand
well
what
't
is
to
live
soberly
,
righteously
,
godly
;
I
know
what
't
is
to
honour
my
Parents
,
and
do
in
my
relations
what
becomes
me
;
and
I
know
these
are
the
conditions
of
eternal
happinesse
;
I
can
but
use
all
humane
endeavours
,
I
can
but
beg
of
God
,
and
charge
my self
to
love
what
I
know
;
so
that
I
am
able
to
say
at
the
day
of
judgement
,
what
appeared
to
be
the
mind
of
God
I
observed
it
;
what
did
not
appear
,
I
used
all
means
to
understand
it
;
I
would
not
hastily
determine
my self
till
I
saw
thy
mind
,
because
I
knew
there
were
impostors
;
and
if
this
be
done
,
if
men
will
rangle
and
make
controversies
where
God
hath
made
none
,
let
them
,
for
there
will
be
no
end
of
vanity
and
folly
.
Thirdly
,
Seek
dayly
that
your
belief
may
be
strengthened
,
that
this
book
is
of
divine
authority
;
for
what
will
enable
you
to
resist
temptation
,
if
you
do
not
believe
the
Scripture
?
1
John
2.14
.
I
write
unto
you
young
men
,
saith
the
Apostle
,
because
ye
are
strong
;
Why
?
the
Word
of
God
abides
in
you
,
and
you
have
overcome
the
evil
one
;
you
will
never
be
strong
and
overcome
the
evil
one
but
by
vertue
of
the
Word
of
God
.
If
sin
tempts
you
,
if
you
look
into
the
Scripture
there
's
peace
,
good
conscience
,
the
joy
of
God
,
and
eternal
life
;
and
shall
I
for
a
trifle
lose
these
?
no
,
while
we
have
Scripture
,
we
have
an
Antidote
against
all
the
devils
poyson
.
Again
,
what
will
bear
you
up
under
your
afflictions
if
you
lose
the
belief
of
the
Scriptures
?
you
will
need
it
when
you
come
to
be
sick
and
dye
;
when
you
bury
your
friends
and
relations
,
what
will
satisfie
a
mans
mind
?
there
's
an
after-glory
;
when
friends
come
after
me
,
or
go
before
me
,
we
shall
all
meet
in
joy
;
Did
I
but
believe
this
glory
,
as
I
believe
when
the
Sun
sets
it
will
rise
again
,
were
I
but
perswaded
what
God
hath
said
is
true
,
as
now
I
am
perswaded
I
speak
,
how
should
I
long
for
this
glory
?
how
would
every
child
wail
for
this
inheritance
?
how
ful
of
prayers
?
how
chearful
in
our
spirits
?
how
should
we
welcome
death
?
how
should
we
long
til
these
Tabernacles
of
dust
were
crumbled
to
nothing
?
when
affliction
comes
,
how
should
I
rejoyce
in
that
I
believe
that
all
shall
work
for
good
because
I
love
God
?
with
what
a
quiet
spirit
should
I
passe
through
the
great
Wildernesse
of
this
World
?
The
devil
knows
if
he
can
but
beat
you
from
this
sort
,
he
will
quickly
beat
you
out
of
all
other
sorts
.
Let
the
Word
of
God
come
to
you
with
much
assurance
,
1
Thes.
1.4
,
5.
With
the
full
assurance
of
understanding
,
Colossians
2.3
.
you
must
not
understand
there
he
speaks
in
reference
to
their
persons
,
to
assure
them
they
were
the
children
of
God
,
but
that
their
faith
had
a
good
foundation
in
it self
,
that
this
was
from
God
,
the
truth
of
a
good
assurance
in
judgement
.
Take
this
further
advice
,
If
you
would
keep
up
your
faith
,
be
true
to
your
faith
;
be
sure
you
live
well
;
you
will
alwayes
finde
men
make
shipwrack
of
a
good
conscience
and
of
faith
together
,
1
Tim.
6.10
,
21.
2
Tim.
3.8
.
1
Tim.
1.19
.
Remember
the
Apostles
advice
,
Rom.
12.2
.
Be
not
conformed
to
this
world
,
but
be
renewed
in
your
minds
,
that
you
may
prove
what
is
the
good
and
acceptable
Will
of
God
.
Never
fear
it
,
while
thy
mind
is
but
willing
to
be
rul'd
by
God
,
while
thy
soul
is
teachable
and
tractable
,
this
will
give
thee
evidence
this
book
is
from
God
,
except
melancholy
overcome
thee
,
which
leads
men
to
be
Scepticks
,
except
in
that
case
which
is
the
proper
effect
of
a
mans
body
,
and
must
be
cured
by
physick
;
but
let
a
man
have
a
mind
to
live
well
,
and
to
be
rul'd
by
the
Word
,
the
Bible
is
the
best
thing
in
the
World
to
such
a
one
.
I
might
have
spoken
to
a
case
of
conscience
concerning
the
assent
of
Christians
to
the
Word
of
God
,
that
it
is
not
equal
in
all
,
nor
equally
in
the
same
person
alwayes
;
and
that
a
man
may
really
believe
that
in
the
general
of
his
life
,
which
at
some
particular
times
he
may
doubt
of
;
and
a
man
may
not
be
fully
satisfied
in
the
truth
of
the
Scriptures
,
yet
that
man
may
really
live
under
the
power
of
it
.
To
conclude
all
with
this
:
since
we
have
this
reason
to
believe
the
Scripture
is
Gods
Word
,
then
never
wonder
that
you
find
Ministers
,
Parents
,
Masters
,
to
presse
real
piety
upon
you
,
and
see
what
great
reason
you
have
to
entertain
it
.
Alas
,
it
may
be
you
wonder
we
Preach
and
presse
Religion
;
we
are
verily
perswaded
,
if
you
do
nor
love
this
Religion
,
you
will
be
intolerably
miserable
;
and
we
have
so
much
compassion
for
you
,
that
since
we
know
this
to
be
Gods
Word
,
better
to
be
burned
in
the
hottest
fire
,
than
to
lie
in
those
torments
.
We
know
since
God
hath
said
it
,
there
is
no
comfort
too
great
to
them
that
comply
with
it
;
no
judgement
too
terrible
to
those
that
will
oppose
it
;
therefore
you
cannot
wonder
if
we
do
from
day
to
day
presse
it
upon
you
.
Consider
if
it
be
Gods
Word
,
then
the
threatenings
are
true
,
and
the
Promises
are
true
,
and
you
shall
either
have
the
promises
or
the
threatenings
within
a
while
;
God
knows
which
of
us
shall
be
next
,
for
't
is
but
a
little
while
before
death
,
and
judgement
come
;
then
either
Come
ye
blessed
,
or
Go
ye
cursed
;
As
a
man
hath
wrought
,
so
he
shall
have
,
for
he
will
render
to
every
one
according
to
what
he
hath
done
in
the
flesh
;
therefore
knowing
the
terrour
of
the
Lord
,
we
perswade
you
;
we
know
this
is
of
Divine
stamp
and
Authority
.
I
conclude
all
with
the
20.
of
the
Acts
32.
&c.
And
now
,
Brethren
,
I
commend
you
to
God
,
and
to
the
Word
of
his
grace
,
which
is
able
to
build
you
up
,
and
to
give
you
an
inheritance
among
all
them
which
are
sanctified
.
MANS
CREATION
IN
AN
HOLY
,
BUT
MVTABLE
STATE
.
Eccles.
7.29
.
Lo
this
only
have
I
found
,
that
God
hath
made
man
upright
;
but
they
have
sought
out
many
inventions
.
IN
these
words
you
have
the
result
of
a
serious
inquiry
into
the
state
of
mankind
.
In
the
verse
immediately
foregoing
,
the
Preacher
speaks
his
own
experience
,
touching
each
sexe
distributively
;
how
rare
it
was
to
meet
with
a
wise
and
good
man
,
how
much
rarer
with
a
prudent
and
vertuous
woman
(
so
he
must
be
understood
,
though
these
qualities
are
not
exprest
)
then
in
the
Text
gives
this
verdict
touching
both
collectively
,
tending
to
acquit
their
Maker
of
their
universal
depravation
,
and
convict
them
.
Lo
this
only
have
I
found
,
&c.
The
words
contain
two
Propositions
.
The
first
touching
mans
perfection
by
his
creation
,
God
made
,
&c.
The
second
touching
his
defection
by
sinne
,
but
they
have
sought
,
&c.
Together
with
a
solemn
Preface
introducing
both
,
and
recommending
them
as
well-weighed
truths
,
Lo
this
only
have
I
found
,
&c.
q.
d.
I
do
not
now
speak
at
randome
,
and
by
guesse
;
no
,
but
I
solemnly
pronounce
it
,
as
that
which
I
have
found
out
by
serious
study
and
diligent
exploration
,
That
God
made
man
upright
,
&c.
The
Termes
are
not
obscure
,
and
are
fitly
rendered
.
I
find
no
considerable
variety
of
readings
,
and
cannot
needlessely
spend
time
about
words
.
Only
in
short
,
By
man
]
you
must
understand
man
collectively
,
so
as
to
comprehend
the
whole
species
.
Making
him
upright
]
you
must
understand
so
as
to
refer
making
not
to
the
adjunct
only
,
supposing
the
subject
pre-existent
,
but
to
both
subject
and
adjunct
together
;
and
so
't
is
mans
concreate
and
original
righteousnesse
that
is
here
meant
.
By
inventions
]
understand
(
as
the
antithesis
doth
direct
)
such
as
are
alien
from
this
rectitude
.
Nor
is
it
altogether
improbable
that
in
this
expression
,
some
reference
may
be
had
to
that
curious
desire
of
knowing
much
that
tempted
Adam
and
Eve
into
the
first
transgression
.
Many
inventions
]
seems
to
be
spoken
in
opposition
to
that
simplicity
and
singlenesse
of
heart
which
this
original
rectitude
did
include
;
truth
is
but
one
;
falshood
,
manifold
.
God
made
man
upright
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
simple
,
plain-hearted
,
free
from
all
tortuous
windings
,
and
involutions
(
so
the
word
rendred
upright
in
the
Text
doth
signifie
;
and
Jeshurun
derived
therefrom
,
which
God
thought
a
fit
name
for
his
people
Israel
,
the
seed
of
plain-hearted
Jacob
to
be
known
by
;
answerably
whereto
Nathanael
is
said
to
be
a
true
Israelite
in
whom
was
no
guile
)
John
1.47
.
Such
man
was
at
first
;
now
in
the
room
of
this
simplicity
,
you
find
a
multiplicity
;
he
was
of
one
constant
uniform
frame
,
and
tenour
of
Spirit
,
held
one
straight
,
direct
and
even
course
;
now
he
's
become
full
of
inventions
,
grown
vafrous
,
multiform
as
to
the
frame
of
his
spirit
,
uncertain
,
intricate
,
perplexed
in
all
his
wayes
.
Sought
out
]
this
notes
the
voluntarinesse
,
and
perfect
spontaneity
of
his
defecti
n
;
't
was
his
own
doing
.
God
made
him
upright
;
he
hath
sought
out
means
to
deform
and
undo
himself
.
The
words
thus
opened
,
afford
us
two
great
Gospel-truths
.
Doctrine
1
1.
That
God
endued
the
nature
of
man
in
his
creation
,
with
a
perfect
and
universal
rectitude
.
2.
That
mans
defection
from
his
primitive
state
was
purely
voluntary
,
and
from
the
unconstrained
choice
of
his
own
mutable
and
self-determining
will
.
(
Though
the
latter
part
of
the
Text
,
would
afford
a
sufficient
ground
to
treat
of
the
state
of
man
now
fallen
;
yet
that
being
by
agreement
left
to
another
hand
,
I
observe
no
more
from
it
then
what
concerns
the
manner
of
his
fall
,
and
that
only
as
it
depended
on
a
mutable
will
.
)
In
handling
these
truths
,
I
shall
1.
Open
them
in
certain
explicatory
Theses
.
2.
Improve
them
in
some
few
praictcal
and
applicatory
inferences
.
1.
About
the
former
,
that
God
endued
,
&c.
take
these
Propositions
for
explication
.
Prop.
1
1.
All
created
rectitude
consists
in
conformity
to
some
rule
or
Law
.
Rectitude
is
a
meer
relative
thing
,
and
its
relation
is
to
a
rule
.
By
a
rule
,
I
here
mean
a
law
strictly
taken
;
and
therefore
I
speak
this
only
of
created
rectitude
.
A
law
,
is
a
rule
of
duty
given
by
a
Superiour
to
an
Inferiour
;
nothing
can
be
in
that
sense
a
rule
to
God
,
or
the
measure
of
increated
rectitude
.
Prop.
2
2.
The
highest
rule
of
all
created
rectitude
,
is
the
will
of
God
,
considered
as
including
most
intrinsecally
,
an
eternal
and
immutable
reason
,
justice
,
and
goodness
.
'T
is
certain
,
there
can
be
no
higher
rule
to
creatures
than
the
divine
Will
;
Rom.
7.12
.
Rom.
12.102
.
Ezek.
18.25
,
ch.
33.
and
as
certain
that
the
government
of
God
over
his
creatures
,
is
alwayes
reasonable
and
just
,
and
gracious
;
and
that
this
reasonablenesse
,
justice
and
goodnesse
by
which
it
is
so
,
should
be
subjected
any
where
but
in
God
himself
,
none
that
know
what
God
is
(
according
to
our
more
obvious
notions
of
him
)
can
possibly
think
.
Prop.
3
3.
Any
sufficient
signification
of
this
Will
,
touching
the
reasonable
creatures
duty
is
a
law
,
indispensably
obliging
such
a
creature
.
A
law
is
a
constitution
de
debito
,
and
't
is
the
Legislatours
will
(
not
concealed
in
his
own
breast
,
but
)
duly
expressed
that
makes
this
constitution
,
and
infers
an
obligation
on
the
Subject
.
Prop.
4
4.
The
Law
given
to
Adam
at
his
creation
was
partly
natural
,
given
by
way
of
internal
impression
upon
his
soul
;
partly
positive
given
(
as
is
probable
)
by
some
more
external
discovery
or
revelation
.
That
the
main
body
of
laws
whereby
man
was
to
be
governed
,
should
be
at
first
given
no
other
way
than
by
stamping
them
upon
his
mind
and
heart
,
was
a
thing
congruous
enough
to
his
innocent
state
(
as
it
is
to
Angels
and
Saints
in
glory
)
it
being
then
exactly
contempered
to
his
nature
,
highly
approvable
to
his
reason
(
as
is
evident
in
that
being
faln
,
his
reason
ceases
not
to
approve
it
,
Rom.
2.18
.
)
fully
sutable
to
the
inclination
and
tendency
of
his
will
,
and
not
at
all
regretted
by
any
reluctant
principle
that
might
in
the
least
oppose
or
render
him
doubtful
about
his
duty
.
Yet
was
it
most
reasonable
also
,
that
some
positive
commands
should
be
superadded
,
that
Gods
right
of
dominion
and
government
over
him
as
Creatour
,
might
be
more
expresly
asserted
,
and
he
might
more
fully
apprehend
his
own
obligation
as
a
creature
to
do
somethings
,
because
it
was
his
Makers
Will
,
as
well
as
others
,
because
they
appeared
to
him
in
their
own
nature
reasonable
and
fit
to
be
done
(
for
so
the
whole
of
what
God
requires
of
man
,
is
fitly
distinguished
into
some
things
which
he
commands
,
because
they
are
just
;
and
some
things
that
are
just
,
because
he
commands
them
.
)
Prop.
5
5.
Adam
was
indued
in
his
creation
,
with
a
sufficient
ability
and
habitude
to
conform
to
this
whole
Law
,
both
natural
and
positive
;
in
which
ability
and
habitude
his
original
rectitude
did
consist
.
This
Proposition
carries
in
it
the
main
truth
we
have
now
in
hand
,
therefore
requires
to
be
more
distinctly
insisted
on
.
There
are
two
things
in
it
to
be
considered
.
-
The
thing
it self
he
was
endued
with
.
-
The
manner
of
the
endowment
.
1.
The
thing
it self
wherewith
he
was
endued
,
that
was
uprightnesse
,
rectitude
,
(
otherwise
called
the
image
of
God
,
though
that
expression
comprehends
more
than
we
now
speak
of
,
as
his
immortality
,
dominion
over
the
inferiour
creatures
,
&c.
)
which
uprightness
or
rectitude
consisted
in
the
habitual
conformity
,
or
conformability
of
all
his
natural
powers
to
this
whole
Law
of
God
;
and
is
therefore
considerable
two
wayes
,
viz.
In
relation
to
its
-
Subject
.
-
Rule
.
1.
In
relation
to
its
subject
;
that
was
the
whole
soul
(
in
some
sense
it
may
be
said
the
whole
man
)
even
the
several
powers
of
it
.
And
here
we
are
led
to
consider
the
parts
of
this
rectitude
,
for
't
is
coextended
(
if
that
phrase
may
be
allowed
)
with
its
subject
,
and
lies
spread
out
into
the
several
powers
of
the
soul
;
for
had
any
power
been
left
destitute
of
it
,
such
is
the
frame
of
man
,
and
the
dependance
of
his
natural
powers
on
each
other
,
in
order
to
action
,
that
it
had
disabled
him
to
obey
,
and
had
destroyed
his
rectitude
;
for
bonum
non
oritur
nisi
ex
causis
integris
,
malum
vero
ex
quovis
defectu
.
Davenant
de
justitia
habituali
,
&
i.
And
hence
(
as
Davenant
well
observes
)
according
to
the
parts
(
if
I
may
so
speak
)
of
the
subject
wherein
it
was
,
Mans
original
rectitude
must
be
understood
to
consist
of
-
1.
A
perfect
illumination
of
mind
to
understand
and
know
the
Will
of
God
.
-
2.
A
compliance
of
heart
and
will
therewith
.
-
3.
An
obedient
subordination
of
the
sensitive
appetite
,
and
other
inferiour
powers
,
that
in
nothing
they
might
resist
the
former
.
That
it
comprehends
all
these
,
appears
by
comparing
Col.
3.10
.
where
the
image
of
God
,
wherein
man
was
created
,
is
said
to
consist
in
knowledge
,
that
hath
its
seat
and
subject
in
the
mind
,
with
Ephes.
4.24
.
where
righteousness
and
holiness
are
also
mentioned
;
the
one
whereof
consists
in
equity
towards
men
;
the
other
in
loyalty
and
devotedness
to
God
;
both
which
necessarily
suppose
the
due
framing
of
the
other
powers
of
the
soul
,
to
the
ducture
of
an
inlightened
mind
.
And
besides
,
that
work
of
sanctification
(
which
in
these
Scriptures
is
expresly
called
a
renovation
of
man
according
to
the
image
of
God
wherein
he
was
created
)
doth
in
other
Scriptures
appear
(
as
the
forementioned
Authour
also
observes
)
to
consist
of
parts
proportionable
to
these
I
mention
,
viz.
illumination
of
mind
,
Ephes.
1.18
.
conversion
of
heart
,
Psal.
51.10
.
victory
over
concupiscence
,
Rom.
6.7
.
throughout
.
2.
Consider
this
rectitude
in
relation
to
its
Rule
;
that
is
the
Will
of
God
revealed
,
1
John
3.4
.
or
the
Law
of
God
;
sin
is
the
transgression
of
the
Law
;
and
accordingly
righteousnesse
must
needs
be
conformity
to
the
Law
,
viz.
actual
righteousnesse
consists
in
actual
conformity
to
the
Law
;
that
habitual
rectitude
which
Adam
was
furnished
with
in
his
Creation
(
of
which
we
are
speaking
)
in
an
habitual
conformity
,
or
an
ability
to
conform
to
the
same
Law
.
This
habitual
conformity
,
was
,
as
of
the
whole
soul
,
so
to
the
whole
Law
,
i.
e.
to
both
the
parts
or
kinds
of
it
,
natural
and
positive
.
He
was
furnish't
with
particular
principles
inclining
him
to
comply
with
whatsoever
the
Law
of
nature
had
laid
before
him
,
and
with
a
general
principle
,
disposing
him
to
yield
to
whatsoever
any
positive
Law
should
lay
before
him
as
the
Will
of
God
.
And
if
it
be
said
(
in
reference
to
the
former
of
these
)
that
this
Law
of
nature
impressed
upon
Adams
soul
,
was
his
very
rectitude
;
therefore
how
can
this
rectitude
be
a
conformity
to
this
Law
?
I
answer
,
Aquin.
Summ.
1.
A
Law
is
twofold
-
Regulans
.
-
Regulata
.
2.
The
Law
of
nature
impressed
upon
the
soul
of
Adam
,
must
be
considered
1.
As
subjected
in
his
mind
;
so
it
consisted
of
certain
practical
notions
about
good
and
evil
,
right
and
wrong
,
&c.
2.
As
subjected
in
his
heart
,
so
it
consisted
in
certain
habitual
inclinations
to
conform
to
those
principles
.
Now
these
inclinations
of
the
heart
,
though
they
are
a
rule
to
actions
,
they
are
yet
something
ruled
in
reference
to
those
notions
in
the
mind
;
and
their
conformity
thereto
makes
one
part
of
Original
rectitude
.
And
those
notions
,
though
they
are
a
rule
to
these
inclinations
,
yet
they
are
something
ruled
in
reference
to
the
Will
of
God
signified
by
them
;
and
in
the
conformity
thereto
,
consists
another
part
of
this
Original
rectitude
.
2.
We
have
to
consider
the
manner
of
this
endowment
.
And
as
to
this
,
't
is
much
disputed
among
the
Schoolmen
,
whether
it
were
natural
,
or
supernatural
.
I
shall
only
lay
down
in
few
words
,
what
I
conceive
to
be
cleare
and
indisputable
.
1.
If
by
natural
,
you
mean
essential
(
whether
constitutively
,
or
consecutively
)
so
Original
righteousnesse
was
not
natural
to
man
,
for
then
he
could
never
nave
lost
it
,
without
the
loss
of
his
being
.
2.
If
by
natural
you
mean
connatural
,
i.
e.
concreate
with
the
nature
of
man
,
and
consonant
thereto
,
so
I
doubt
not
but
it
was
natural
to
him
.
Prop.
6
6.
This
rectitude
of
mans
nature
,
could
not
but
infer
and
include
his
actual
blessednesse
,
while
he
should
act
according
to
it
.
According
to
the
tenour
of
the
Covenant
,
it
could
not
but
infer
it
.
And
consider
this
rectitude
in
it self
,
it
must
needs
include
it
:
The
rectitude
of
his
understanding
including
his
knowledge
of
the
highest
good
;
and
the
rectitude
of
his
will
and
affections
,
the
acceptance
and
enjoyment
thereof
;
Aug.
de
civitate
Dei
.
as
Augustine
in
this
case
,
nullum
bonum
abesset
homini
quod
recta
voluntas
optare
posset
,
&c.
Thus
far
of
the
holinesse
and
blessednesse
of
mans
first
state
.
It
follows
to
speak
of
the
mutability
of
it
,
and
of
his
fall
as
depending
thereon
.
Doctrine
2
2.
That
mans
defection
from
his
Primitive
state
,
was
mearly
voluntary
,
and
from
the
unconstrained
choice
of
his
own
mutable
and
self-determining
will
.
For
the
asserting
of
this
truth
,
take
the
following
Propositions
.
Prop.
1
1.
That
the
nature
of
man
is
now
become
universally
depraved
and
sinful
.
This
Scripture
is
ful
of
[
](A81247-e42230-b)*
*
1
Kings
8.46
.
Psal.
14.1
.
Rom.
3.12
.
—
&c.
cap.
5.12
,
13
,
&c.
1
John
5.19
.
&c.
,
and
experience
and
common
observation
puts
it
beyond
dispute
.
'T
is
left
then
,
that
sinne
must
have
had
some
Original
among
men
.
Prop.
2
2.
The
pure
and
holy
nature
of
God
could
never
be
the
Original
of
mans
sin
.
This
is
evident
in
it self
.
God
disclaims
it
,
nor
can
any
affirm
it
of
him
without
denying
his
very
being
.
He
could
not
be
the
cause
of
u●holi●esse
,
but
by
ceasing
to
be
holy
,
which
would
suppose
him
mutably
holy
;
and
if
either
God
or
man
must
be
confessed
mutable
,
't
is
no
difficulty
where
to
lay
it
;
whatever
he
is
,
he
is
essentially
;
and
necessity
of
existence
of
being
always
what
he
is
,
James
1.17
.
remains
everlastingly
the
fundamental
attribute
of
his
being
.
Prop.
3
3.
'T
is
blasphemous
and
absurd
to
talk
of
two
principles
,
(
as
the
Manichees
of
old
)
the
one
good
per
se
,
and
the
cause
of
all
good
;
the
other
evil
per
se
,
and
the
cause
of
all
evil
.
Bradwardine
de
causa
Dei
.
Bradwardines
two
Arguments
:
1.
That
this
would
suppose
two
Gods
,
two
Independent
beings
;
2.
That
it
would
suppose
an
evil
God
;
do
sufficiently
convince
this
to
be
full
both
of
blasphemy
and
contradiction
.
Prop.
4
4.
It
was
not
possible
that
either
external
objects
,
or
the
temptation
of
the
Divel
should
necessitate
the
will
of
man
to
sinne
.
External
objects
could
not
;
for
that
were
to
reject
all
upon
God
;
for
if
he
create
objects
with
such
an
allective
power
in
them
,
and
create
such
an
appetite
in
man
as
cannot
but
work
inordinately
and
sinfully
towards
those
objects
,
it
must
needs
inferre
his
efficacious
necessitation
of
sinne
,
being
it
would
destroy
the
truth
already
established
,
that
God
created
man
with
such
a
rectitude
as
that
there
was
a
sufficient
ability
in
his
Superiour
powers
for
the
cohibition
and
restraint
of
the
Inferiour
,
that
they
should
not
work
inordinately
towards
their
objects
.
The
Divel
could
not
do
it
for
the
same
reason
,
having
no
way
to
move
the
will
of
man
but
by
the
proposal
of
objects
;
yet
that
by
this
means
(
which
he
could
in
many
respects
manage
most
advantagiously
)
he
did
much
help
forward
the
first
sinne
,
Scripture
leaves
us
not
to
doubt
.
Prop.
5
5.
The
whole
nature
of
sinne
consisting
only
in
a
defect
,
no
other
cause
need
be
designed
of
it
than
a
defective
;
i.
e.
an
understanding
,
will
and
Inferiour
powers
however
originally
good
,
yet
mutably
and
defectively
so
.
I
shall
not
insist
to
prove
that
sinne
is
no
positive
bang
;
but
I
take
the
Argument
to
be
irrefragable
,
(
notwithstanding
the
Cavils
made
against
it
)
that
is
drawn
from
that
common
Maxime
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dion
.
de
Div.
nom
.
that
omne
ens
positivum
est
vel
primum
,
vel
à
primo
.
And
that
of
Dionysius
the
Areopagite
is
an
ingenuous
one
;
he
argues
that
no
being
can
be
evil
per
se
;
for
then
it
must
be
immutably
,
to
which
no
evill
can
be
,
for
to
be
alwayes
the
same
,
is
a
certain
property
of
goodnesse
;
't
is
so
even
of
the
highest
goodnesse
.
And
hence
sinne
being
supposed
only
a
defect
,
a
soul
that
is
only
defectibly
holy
,
might
well
enough
be
the
cause
of
it
;
i.
e.
the
deficient
cause
.
Nor
is
it
in
the
least
stranage
that
man
should
be
at
first
created
with
a
defectible
holinesse
;
for
if
he
were
immutably
holy
,
either
it
must
be
ex
naturâ
,
or
ex
gratiâ
;
ex
naturâ
it
could
not
be
,
for
that
would
suppose
him
God
;
if
it
were
ex
gratiâ
,
then
it
must
be
free
;
then
it
might
be
,
or
might
not
be
;
therefore
there
was
no
incongruity
in
it
that
it
should
not
be
.
And
indeed
it
was
most
congruous
that
God
having
newly
made
such
a
creature
,
furnished
with
such
powers
,
so
capable
of
government
by
a
Law
,
of
being
moved
by
promises
and
threats
,
he
should
for
some
time
hold
him
as
a
viator
,
in
a
state
of
tryal
unconfirmed
,
(
as
he
did
also
the
innocent
Angels
)
that
it
might
be
seen
how
he
would
behave
himself
towards
his
Maker
,
and
that
he
should
be
rewardable
and
punishable
accordingly
,
in
a
state
that
should
be
everlasting
and
unchangeable
:
The
liberty
therefore
of
the
Viators
and
the
Comprehensors
Gibieuf
well
distinguishes
into
inchoata
or
consummabilis
,
Gibieuf
de
libertate
Dei
&
creatur
.
ae
and
perfecta
or
consummata
;
the
former
such
as
Adams
was
at
his
Creation
;
the
latter
such
as
is
the
state
of
Angels
and
Saints
in
glory
;
and
as
his
would
have
been
had
he
held
out
and
persisted
innocent
through
the
intended
time
of
tryal
.
It
was
therefore
no
strange
thing
that
man
should
be
created
defectible
;
't
was
as
little
strange
that
a
defectible
creature
should
deficere
.
For
the
manner
of
that
defection
,
(
whether
errour
of
the
understanding
preceded
,
or
inconsideration
only
,
and
a
neglect
of
its
office
)
with
the
great
difficulties
some
imagine
herein
,
I
wave
discourse
about
them
;
judging
that
advice
good
and
sober
,
for
to
consider
how
sinne
may
be
gotten
out
of
the
world
,
then
how
it
came
in
.
Though
't
is
most
probable
there
was
in
the
instant
of
temptation
a
meere
suspension
of
the
understandings
act
,
(
not
as
previous
to
the
sinne
,
but
as
a
part
of
it
)
and
thereupon
a
sudden
precipitation
of
will
,
Estius
in
scil.
as
Estius
doth
well
determine
.
6.
Man
being
created
mutable
as
to
his
holinesse
,
must
needs
be
so
as
to
his
happinesse
too
.
And
that
both
upon
a
legal
account
,
(
for
the
Law
had
determined
that
if
he
did
sinne
he
must
dye
)
and
also
upon
a
natural
;
for
it
was
not
possible
that
his
soul
being
once
depraved
by
sinne
,
the
powers
of
it
vitiated
,
their
order
each
to
other
,
and
towards
their
objects
broken
and
interrupted
,
there
should
remaine
a
disposition
and
aptitude
to
converse
with
the
highest
good
.
The
Use
follows
which
shall
be
only
in
certain
practical
Inferences
that
will
issue
from
these
truths
,
partly
considered
singly
and
severally
;
partly
together
and
in
conjunction
.
From
the
first
.
1.
Did
God
create
man
upright
as
hath
been
shewn
,
then
how
little
reason
had
man
to
sinne
?
how
little
reason
had
he
to
desert
God
?
to
be
weary
of
his
first
estate
;
Could
Gods
making
him
,
his
making
him
upright
,
be
a
reason
why
he
should
sinne
against
him
?
was
his
directing
his
heart
,
and
the
natural
course
of
his
affections
towards
himself
,
a
reason
why
he
should
forsake
him
?
what
was
there
in
his
state
that
should
make
it
grievous
to
him
?
was
his
duty
too
much
for
him
?
God
made
him
upright
,
so
that
every
part
of
it
was
connatural
to
him
;
was
his
priviledge
too
little
?
he
knew
and
loved
,
and
enjoyed
the
highest
and
infinite
good
.
O
think
then
how
unreasonable
and
disingenuous
a
thing
sin
was
!
that
a
creature
that
was
nothing
but
a
few
houres
ago
,
now
a
reasonable
being
,
capable
of
God!
yet
sin
!
Urge
your
hearts
with
this
,
we
are
too
apt
to
think
our selves
unconcerned
in
Adams
sin
;
we
look
upon
our selves
too
abstractly
,
we
should
remember
we
are
Members
of
a
Community
,
and
it
should
be
grievous
to
us
to
think
that
our
species
hath
dealt
so
unkindly
and
unworthily
with
God
;
and
besides
,
do
not
we
sinne
daily
after
the
similitude
of
Adams
transgression
?
and
is
not
sin
as
unreasonable
and
unjust
a
thing
as
ever
?
2.
Was
our
primitive
state
so
good
and
happy
,
how
justly
may
we
reflect
and
look
back
towards
our
first
state
?
how
fitly
might
we
take
up
Jobs
words
?
Job
29.2
,
4
,
5
,
14
,
20.
O
that
I
were
as
in
months
past
;
—
As
in
the
dayes
of
my
youth
;
—
When
the
Almighty
was
yet
with
me
;
—
When
I
put
on
righteousnesse
and
it
cloathed
me
;
—
When
my
glory
was
fresh
in
me
,
&c.
With
what
sadnesse
may
we
call
to
minde
the
things
that
are
past
,
and
the
beginnings
of
Ancient
time
?
when
there
was
no
stain
upon
our
natures
,
no
cloud
upon
our
minds
,
no
pollution
upon
our
hearts
;
when
with
pure
and
undefiled
souls
we
could
embrace
and
rest
,
and
rejoyce
in
the
eternal
and
incomprehensible
good
?
when
we
remember
these
things
,
do
not
our
bowels
turn
?
are
not
our
souls
poured
out
within
us
?
From
the
second
.
1.
Did
man
so
voluntarily
ruine
himself
?
how
unlikely
is
he
now
to
be
his
own
saviour
?
he
that
was
a
self-destroyer
from
the
beginning
,
that
ruined
himself
as
soon
as
God
had
made
him
,
is
he
likely
now
to
save
himself
?
is
it
easier
for
him
to
recover
his
station
than
to
have
kept
it
?
or
hath
he
improved
himself
by
sinning
?
and
gain'd
strength
by
his
fall
for
a
more
difficult
undertaking
;
is
he
grown
better
natur'd
towards
himself
and
his
God
,
than
he
was
at
first
?
2.
How
little
reason
hath
he
to
blame
God
,
though
he
finally
perish
?
what
would
he
have
had
God
to
have
done
more
to
prevent
it
?
he
gave
his
Law
to
direct
him
,
his
threatning
to
warn
him
;
his
promise
for
his
encouragement
was
evidently
implyed
;
his
nature
was
sufficiently
disposed
to
improve
and
comport
with
all
these
;
yet
he
sins
!
is
God
to
be
charg'd
with
this
?
sins
upon
no
necessity
,
with
no
pretence
;
but
that
he
must
be
seeking
out
inventions
,
trying
experiments
,
assaying
to
better
his
state
,
as
plainly
despising
the
Law
,
suspecting
the
truth
,
envying
the
greatnesse
,
asserting
and
aspiring
to
the
Soveraignty
and
Godhead
of
his
Maker
.
Had
we
(
any
of
us
)
a
minde
to
contend
with
God
about
this
matter
,
how
would
we
order
our
cause
?
how
would
we
state
our
quarrel
?
if
we
complain
that
we
should
be
condemn'd
and
ruin'd
all
in
one
man
;
that
is
to
complain
that
we
are
Adams
children
.
A
childe
might
as
well
complain
that
he
is
the
sonne
of
a
Beggar
or
a
Traytor
,
and
charge
it
as
injustice
upon
the
Prince
or
Law
of
the
Land
that
he
is
not
born
to
a
Patrimony
;
this
is
a
misery
to
him
,
but
no
man
will
say
it
is
a
wrong
.
And
can
it
be
said
we
are
wrong'd
by
the
common
Ruler
of
the
world
,
that
we
do
not
inherit
from
our
father
,
the
righteousnesse
and
felicity
we
had
wilfully
lost
long
before
we
were
his
children
?
If
we
think
it
hard
,
we
should
be
tyed
to
termes
we
never
consented
to
:
Might
not
an
heire
as
well
quarrel
with
the
Magistrate
,
that
he
suffers
him
to
become
liable
to
his
fathers
debts
?
and
to
lie
in
prison
if
he
have
not
to
pay
?
But
besides
,
who
can
imagine
but
we
should
have
consented
,
had
all
man-kind
been
at
that
time
existent
in
innocency
together
?
i.
e.
Let
the
case
be
stated
thus
;
suppose
Adam
our
common
Parent
,
to
have
had
all
his
children
together
with
him
before
the
Lord
,
while
the
Covenant
of
Works
was
not
as
yet
made
,
and
while
as
yet
God
was
not
under
any
engagment
to
the
children
of
men
:
Let
it
be
supposed
,
that
he
did
propound
it
to
the
whole
race
of
man-kind
together
,
that
he
would
capitulate
with
their
common
Parent
on
their
behalf
,
according
to
the
termes
of
that
first
Covenant
;
if
he
stood
they
should
stand
,
if
he
fall
,
they
must
all
fall
with
him
.
Let
it
be
considered
,
that
if
this
had
not
been
consented
to
,
God
might
(
without
the
least
colour
of
exception
,
being
as
yet
under
no
engagement
to
the
contrary
)
have
annihilated
the
whole
species
;
for
wherein
can
it
seem
hard
,
that
what
was
nothing
but
the
last
moment
,
should
the
next
moment
be
suffered
to
relapse
into
nothing
again
?
Let
it
also
be
considered
,
that
Adams
own
personal
interest
,
and
a
mighty
natural
affectton
towards
so
vast
a
progeny
,
might
well
be
thought
certainly
to
engage
him
to
the
uttermost
care
and
circumspection
on
his
own
and
their
behalf
.
It
must
also
be
remembred
,
that
all
being
now
in
perfect
innocency
,
no
defect
of
reason
,
no
frowardnesse
or
perversenesse
of
will
can
be
supposed
in
any
,
to
hinder
their
right
judgement
,
and
choice
of
what
might
appear
to
be
most
for
their
own
advantage
,
and
the
glory
of
their
Maker
.
Can
it
now
possibly
be
thought
(
the
case
being
thus
stated
)
that
any
man
should
rather
chuse
presently
to
lose
his
being
,
and
the
pleasures
,
and
hopes
of
such
a
state
,
than
to
have
consented
to
such
termes
?
It
cannot
be
thought
.
For
consider
the
utmost
that
might
be
objected
;
and
suppose
one
thus
to
reason
the
matter
with
himself
;
Why
?
't
is
a
mighty
hazard
forme
to
suspend
my
everlasting
happinesse
or
misery
upon
the
uncertain
determinations
of
another
mans
mutable
will
;
shall
I
trust
my
eternal
concernments
to
such
a
Peradventure
,
and
put
my
life
and
hopes
into
the
hands
of
a
fellow-creature
?
It
were
obvious
to
him
to
answer
himself
,
I
but
he
is
my
father
;
he
bears
a
natural
affection
to
me
,
his
own
concernment
is
included
,
he
hath
power
over
his
own
will
,
his
obedience
for
us
all
,
will
be
no
more
difficult
than
each
mans
for
himself
;
there
is
nothing
required
of
him
,
but
what
his
nature
inclines
him
to
,
and
what
his
reason
(
if
he
use
it
)
will
guide
him
to
comply
with
;
and
though
the
hazard
of
an
eternal
misery
be
greatly
tremendous
;
yet
are
not
the
hopes
of
an
everlasting
blessednesse
as
greatly
consolatory
and
encouraging
?
and
besides
,
the
hazard
will
be
but
for
a
time
,
which
if
we
passe
safely
,
we
shall
shortly
receive
a
full
and
glorious
confirmation
and
advancement
.
Certainly
no
reasonable
man
,
all
this
considered
(
though
there
had
been
no
mention
made
of
a
means
of
recovery
in
case
of
falling
,
the
consideration
whereof
is
yet
also
to
be
taken
in
by
us
)
would
have
refused
to
consent
;
and
then
what
reasonable
man
but
will
confesse
this
to
be
a
meer
cavil
,
that
we
did
not
personally
consent
;
for
if
it
be
certain
we
should
have
consented
,
and
our
own
hearts
tell
us
we
should
,
doth
the
power
of
a
Creatour
over
his
creatures
,
signifie
so
little
that
he
might
not
take
this
for
an
actual
consent
?
for
is
it
not
all
one
,
whether
you
did
consent
,
or
certainly
would
have
done
it
,
if
you
had
been
treated
with
?
Covenants
betwixt
Superiours
and
Inferiours
,
differ
much
from
those
betwixt
equals
;
for
they
are
Laws
as
well
as
Covenants
,
and
therefore
do
suppose
consent
(
the
termes
being
in
se
reasonable
)
as
that
which
not
only
our
interest
,
but
duty
would
oblige
us
to
.
'T
is
not
the
same
thing
to
Covenant
with
the
great
God
,
and
with
a
fellow-creature
.
Gods
prescience
of
the
event
(
besides
that
no
man
knows
what
it
is
,
yet
)
whatever
it
is
,
't
is
wholly
immanent
in
himself
(
as
also
his
decrees
)
therefore
could
have
no
influence
into
the
event
,
or
be
any
cause
of
it
;
all
depended
,
as
hath
been
shewn
,
on
mans
own
will
;
and
therefore
if
God
did
fore-see
that
man
would
fall
,
yet
he
knew
also
,
that
if
he
would
he
might
stand
.
From
both
jointly
.
1.
Were
we
once
so
happy
?
and
have
we
now
undone
our selves
?
how
acceptable
should
this
render
the
means
of
our
recovery
to
us
?
That
't
is
a
recovery
we
are
to
endeavour
(
which
implies
the
former
truth
)
that
supposes
us
once
happy
,
who
would
not
be
taken
with
such
an
overture
for
the
regaining
of
an
happinesse
,
which
he
hath
lost
and
faln
from
;
't
is
a
double
misery
to
become
from
an
happy
estate
miserable
;
't
is
yet
as
a
double
happinesse
to
become
happy
from
such
misery
;
and
proportionably
valuable
should
all
meanes
appeare
to
us
that
tend
thereto
.
Yea
,
and
't
is
a
recovery
after
self-destruction
(
which
asserts
the
former
truth
)
such
a
destruction
as
might
reduce
us
to
an
utter
despaire
of
remedies
,
as
rendering
us
incapable
to
help
our selves
,
or
to
expect
help
or
pity
from
others
.
O
how
welcome
should
the
tydings
of
deliverance
now
be
to
us
!
Rom.
3
24
,
&c.
1
Cor.
1.30
,
31
Eph.
1.6
,
7.
Tit.
2.11
.
—
14
how
joyful
an
entertainment
should
our
hearts
give
them
upon
both
these
accounts
?
how
greatly
doth
Scripture
command
the
love
and
grace
of
Christ
under
the
notion
of
Redeeming
?
a
word
that
doth
not
signifie
deliverance
from
simple
misery
only
,
but
also
connote
a
precedent
better
state
as
they
expound
it
,
who
take
the
phrase
as
Scripture
uses
it
,
to
allude
to
the
buying
out
of
Captives
from
their
bondage
.
And
how
should
it
ravish
the
heart
of
any
man
to
have
mercy
and
help
offered
him
by
another
hand
,
who
hath
perished
by
his
own
?
how
taking
should
Gospel-grace
be
upon
this
account
?
how
should
this
consideration
engage
souls
to
value
and
embrace
it
?
't
is
urged
(
we
see
)
to
that
purpose
Hosea
13.9
.
O
Israel
,
thou
hast
destroyed
thy self
,
but
in
me
is
thy
help
;
and
verse
10.
it
follows
,
I
will
be
thy
King
;
where
is
any
other
that
will
save
thee
,
&c.
And
chap.
14.1
.
O
Israel
,
return
unto
the
Lord
,
for
thou
hast
fallen
by
thine
iniquity
.
Now
(
friends
)
do
but
seriously
consider
this
.
If
you
believe
the
truths
you
have
heard
,
how
precious
should
Christ
be
to
you
?
how
precious
should
the
Gospel
,
the
Ordinances
,
and
Ministry
of
it
be
?
Do
you
complain
that
formerly
you
were
not
treated
with
?
by
all
these
God
now
treats
with
you
.
Now
your
own
personal
consent
is
called
for
;
not
to
any
thing
that
hath
the
least
of
hazard
in
it
,
but
what
shall
make
you
certainly
happy
,
as
miserable
as
you
have
made
your selves
;
and
there
's
nothing
but
your
consent
wanting
;
the
price
of
your
Redemption
is
already
paid
;
't
is
but
taking
Christ
for
your
Saviour
and
your
Lord
,
and
living
a
life
of
dependance
and
holinesse
for
a
few
dayes
,
and
you
are
as
safe
as
if
you
were
in
glory
;
will
you
now
stick
at
this
?
O
do
not
destroy
your selves
a
second
time
,
and
make
your selves
doubly
guilty
of
your
own
ruine
.
2.
Was
our
state
so
good
,
but
mutable
?
what
cause
have
we
to
admire
the
grace
of
God
through
Christ
,
that
whom
it
recovers
,
it
confirmes
?
It
was
a
blessed
state
,
that
by
our
own
free
will
we
fell
from
;
but
how
much
better
(
even
upon
this
account
)
is
this
,
which
by
Gods
free
grace
,
we
are
invited
and
recalled
to
?
THE
COVENANT
OF
WORKS
.
GEN.
2.16
,
17.
And
the
Lord
God
commanded
the
man
,
saying
,
of
every
Tree
of
the
Garden
[
](A81247-e43280-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thou
mayst
freely
eat
;
but
of
the
Tree
of
the
knowledge
of
good
and
evil
thou
shalt
not
eat
of
it
;
for
in
the
day
that
thou
eatest
thereof
,
thou
shalt
surely
dye
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
Hebr.
Dying
thou
shalt
dye
.
THe
next
head
in
the
body
of
our
Religion
which
falls
this
Morning
to
be
spoken
to
in
Course
,
is
,
Gods
Covenant
made
with
Adam
before
the
fall
,
which
we
call
a
Covenant
of
Works
;
and
we
ground
our
Discourse
upon
the
Text
read
to
you
.
When
God
would
communicate
his
goodnesse
to
the
creatures
,
he
made
the
world
out
of
nothing
for
his
own
glory
,
but
especially
man
after
his
Image
;
this
inferiour
world
he
provided
for
mans
house
and
habitation
;
but
he
dresseth
and
trimmeth
one
part
for
him
especially
,
and
calls
it
Paradise
.
In
the
Paradise
or
pleasant
Garden
he
was
not
to
live
idly
,
but
must
dresse
and
keep
it
.
In
the
midst
of
all
mans
enjoyments
which
the
Lord
allows
him
with
a
liberal
hand
,
yet
he
lets
him
know
withall
he
was
under
subjection
,
though
Lord
of
all
,
and
therefore
gives
him
a
command
;
obsequii
examen
,
&
obedientiae
quoddam
rudimentum
;
Calvin
.
a
test
and
tryal
of
his
obedience
to
which
God
trains
him
up
.
As
Lords
when
they
let
out
their
Lands
to
Husbandmen
,
reserve
somewhat
to
themselves
which
the
Tenants
are
not
to
meddle
with
,
that
they
may
have
some
check
upon
them
;
Muscul
.
so
God
here
.
That
which
the
Lord
commands
Adam
was
no
hard
matter
;
he
grants
him
a
vast
latitude
to
eat
of
all
freely
,
Oecol
.
only
one
sort
excepted
,
in
which
exception
,
as
God
was
not
envious
to
him
,
(
as
the
Envious
One
suggested
)
so
was
not
this
Commandment
grievous
to
him
.
Object
.
It
may
be
objected
from
1
Tim.
1.9
.
The
Law
is
not
made
for
a
righteous
man
;
why
then
for
Adam
in
his
righteousnesse
?
Resol
.
Paul
means
good
men
do
not
so
need
the
Law
as
bad
men
do
;
for
good
Laws
rose
from
evil
manners
;
yet
in
a
sense
the
Law
is
given
for
righteous
men
,
not
to
justifie
them
,
for
it
finds
them
justified
already
,
and
past
the
condemnation
of
the
Law
;
it
finding
them
also
sanctified
,
Beza
.
it
treats
them
not
as
enemies
,
but
leads
them
,
and
delights
them
consenting
to
it
.
This
serves
to
explode
the
errour
of
Antinomians
and
Libertines
;
so
then
God
to
declare
his
Soveraignty
,
and
mans
subjection
,
gave
Adam
though
innocent
,
a
Law
.
Mark
how
God
bound
mans
obedience
with
a
double
fence
;
first
,
he
fenced
him
with
a
free
indulgence
to
eat
of
all
but
one
,
this
was
an
Argument
to
his
ingenuity
;
secondly
,
by
a
severe
prohibition
upon
pain
of
death
;
by
the
first
the
Lord
wooes
him
by
love
;
by
the
second
he
frights
him
by
the
terrour
of
his
justice
,
and
bids
him
touch
it
if
he
durst
.
Observe
among
all
the
Trees
of
the
Garden
there
are
two
here
mentioned
in
a
more
peculiar
manner
;
the
Tree
of
life
,
and
the
Tree
of
knowledge
,
which
are
called
by
Divines
two
Sacraments
,
in
a
large
sense
;
in
which
sense
also
,
the
Ark
of
Noah
,
the
fire
which
descended
and
burn't
the
Sacrifice
,
Polanius
.
the
Baptisme
of
the
Red
Sea
and
Cloud
,
the
Manna
,
the
water
out
of
the
Rock
,
the
pouring
out
of
the
blood
of
the
Sacrifices
,
the
Land
of
Canaan
,
the
Tabernacle
,
Temple
,
Ark
of
the
Testimony
,
the
propitiatory
,
the
golden
Candlestick
,
the
twelve
stones
taken
out
of
Jordan
,
with
the
pool
of
Bethesda
;
all
these
I
say
in
a
large
sense
are
Sacramental
Symbols
of
the
Covenant
of
Grace
,
or
extraordinary
Sacraments
;
but
the
Tree
of
knowledge
,
and
Tree
of
life
,
are
called
Sacraments
of
the
Covenant
of
works
.
By
these
the
Lord
did
signifie
and
seal
to
our
first
Parents
,
that
they
should
alwayes
enjoy
that
happy
state
of
life
in
which
they
were
made
,
upon
condition
of
obedience
to
his
Commandments
;
i.
e.
in
eating
of
the
Tree
of
life
,
and
not
eating
of
the
Tree
of
knowledge
.
For
it
was
called
the
Tree
of
life
,
not
because
of
any
native
property
and
peculiar
vertue
,
it
had
in
it self
to
convey
life
;
but
Symbolically
,
Morally
and
Sacramentally
,
it
was
a
sign
and
obsignation
to
them
of
life
natural
and
spiritual
to
be
continued
to
them
,
as
long
as
they
continued
in
obedience
unto
God
.
Aug.
In
like
manner
the
Tree
of
knowledge
of
good
and
evil
was
spoken
,
from
the
sad
event
and
experience
they
had
of
it
,
as
Sampson
had
of
God
departed
from
him
when
he
left
his
Nazaritish
haire
by
Dalilah
.
Now
that
a
Covenant
of
Works
lay
in
this
Commandment
is
clear
;
1.
Because
that
was
the
condition
of
mans
standing
and
life
,
as
it
is
expresly
declared
;
2.
Because
in
the
breach
of
that
Commandment
given
him
,
he
lost
all
.
This
obedience
as
it
was
Characteristical
to
Adams
Covenant
,
and
Contradistinguished
to
the
Covenant
of
Grace
,
was
perfect
,
personal
,
and
perpetual
.
In
a
sense
,
though
different
from
the
other
,
those
three
things
are
required
in
our
obedience
under
the
Covenant
of
Grace
,
not
in
reference
to
the
Covenant
,
nor
to
justification
;
neither
is
our
personal
righteousnesse
perfect
,
I
mean
legally
;
yet
is
it
perfect
,
though
not
in
us
,
but
in
our
surety
;
neither
was
the
Covenant
made
primarily
with
us
,
but
with
him
,
and
with
us
in
him
,
and
on
his
account
;
even
as
God
made
the
Covenant
of
Works
primarily
with
Adam
,
and
with
us
in
him
as
our
head
inclusively
.
Now
for
our
better
opening
this
doctrine
to
you
I
shall
propound
and
answer
some
questions
.
1.
What
is
meant
by
Covenant
?
2.
What
ground
we
have
to
call
it
Adams
Covenant
,
or
a
Covenant
of
Works
.
3.
Wherein
doth
the
Nature
and
Tenour
of
it
consist
?
4.
Whether
the
Covenant
of
Works
was
revived
and
repeated
to
Israel
?
5.
How
long
it
lasted
;
whither
till
now
unto
any
?
Quest.
1.
What
is
meant
by
Covenant
,
name
and
thing
?
Answ.
The
word
in
the
Hebrew
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Berith
,
which
hath
a
threefold
derivation
,
very
fit
to
be
taken
notice
of
for
clearing
of
the
nature
of
the
Covenant
.
1.
From
Barah
to
choose
,
because
the
persons
are
chosen
between
whom
the
Covenant
or
Agreement
is
made
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Indeed
Gods
Covenant
with
man
is
not
only
with
his
elect
and
chosen
ones
,
but
a
fruit
and
effect
of
our
election
;
yea
,
the
Lord
doth
encline
our
wills
to
make
choice
of
him
,
and
of
his
terms
.
I
have
made
a
Covenant
with
my
chosen
;
so
again
,
Choose
you
whom
ye
will
serve
;
ye
are
witnesses
against
your selves
this
day
,
Psal.
89.3
.
Josh.
24.15
,
22
that
you
have
chosen
the
Lord
.
2.
Or
else
this
word
Berith
Covenant
may
be
taken
from
Barah
to
eat
,
Illyricus
.
because
they
were
wont
to
eat
together
of
the
Sacrifice
slain
and
provided
at
the
making
of
the
Covenant
,
at
which
time
they
had
a
Feast
;
hence
the
Apostle
speaking
of
the
Eucharist
,
the
signe
and
seal
of
the
Covenant
,
and
which
is
a
spiritual
Food
and
Feast
upon
a
Covenant
account
,
saith
,
This
Cup
is
the
New
Testament
,
or
New
Covenant
in
my
blood
,
1
Cor.
11.25
.
3.
Or
from
Bathar
to
cut
and
divide
asunder
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
transposing
a
letter
;
for
so
the
sacrifice
was
divided
,
and
the
Covenanting
parties
were
to
passe
between
the
parts
:
Thus
Abraham
entred
into
Covenant
with
God
,
and
he
took
a
Heifer
,
Shee
Goat
,
Gen.
15.
Ver.
9.10
.
and
a
Ramme
,
and
divided
them
in
the
midst
,
and
laid
one
piece
against
another
,
Ver.
9.10
.
And
behold
a
burning
Lamp
passed
between
those
pieces
,
Ver.
17.18
.
in
that
same
day
the
Lord
made
a
Covenant
with
Abraham
.
This
cutting
of
the
sacrifice
into
pieces
,
and
passing
thorow
was
a
lively
and
dreadful
signe
,
that
the
party
who
should
break
Covenant
,
should
be
cut
asunder
,
and
into
pieces
,
as
he
well
d●se
ved
,
and
as
he
at
least
implicitely
imprecated
upon
himself
;
notable
to
this
purpose
is
that
in
the
Prophet
Jeremy
,
I
will
give
the
men
that
have
transgressed
my
Covenant
,
Jer.
34.18
,
19
,
20.
which
have
not
performed
the
words
of
the
Covenant
which
they
made
before
me
,
when
they
cut
the
Calfe
in
twaine
,
and
passed
between
the
parts
thereof
,
the
Princes
of
Judah
,
the
Princes
of
Jerusalem
,
the
Eunuchs
and
the
Priests
,
and
all
the
People
of
the
Land
,
which
passed
between
the
parts
of
the
Calf
,
I
will
even
give
them
into
the
hand
of
their
enemy
,
into
the
hand
of
them
that
se
k
their
life
,
&c.
—
that
is
,
to
be
slain
and
cut
in
pieces
by
the
Sword
.
And
herein
I
take
the
Emphasis
of
the
expression
to
lie
,
Lev.
26.25
.
I
will
bring
a
Sword
upon
you
which
shall
avenge
the
quarrel
of
my
Covenant
;
i.
e.
by
cutting
them
asunder
.
And
this
custome
was
conveyed
to
the
Gentiles
,
they
went
between
the
fire
,
and
carried
a
Sword
in
their
hands
,
and
so
took
an
oath
;
Lib.
10.
contra
Jul.
as
Cyril
proves
out
of
Sophocles
.
Thus
Virgil
speaking
of
Romulus
and
Tatius
,
Aeneid
.
8.
Hinc
foedus
à
foedo
animali
foedè
mactato
.
—
Caesae
jungebant
foedera
porcae
.
They
cut
a
Swine
in
sunder
,
and
made
a
League
;
and
to
name
no
more
,
Titus
Livius
speaking
of
the
League
between
the
Romans
,
and
Albans
,
the
Foecialis
,
Herald
or
Minister
of
those
Ceremonies
,
cryed
,
If
the
Romans
shall
falsifie
by
publick
and
wicked
fraud
,
in
that
day
O
Jupiter
do
thou
so
smite
the
Romans
,
as
I
smite
this
Swine
,
and
so
knock't
the
Swine
on
the
head
with
a
stone
.
By
all
which
it
appears
that
Covenants
have
been
ever
held
solemn
,
and
sacred
things
,
and
that
men
by
breaking
of
them
deserved
dreadful
punishments
.
In
like
manner
there
was
the
shedding
,
dividing
,
and
sprinkling
of
blood
at
the
making
of
Covenants
,
and
hence
it
was
called
the
blood
of
the
Covenant
;
Exod.
24.6
,
7
,
8.
Moses
took
half
the
blood
and
put
it
in
Basons
,
and
half
of
the
blood
he
sprinkled
on
the
Altar
,
and
he
took
the
book
of
the
Covenant
,
and
read
in
the
audien●e
of
the
people
,
and
they
said
,
All
that
the
Lord
hath
said
,
will
we
do
,
and
be
obedient
;
and
Moses
took
the
blood
and
sprinkled
it
on
the
people
and
said
,
Behold
the
blood
of
the
Covenant
which
the
Lord
hath
made
with
you
concerning
all
these
words
:
Note
,
He
sprinkled
the
Altar
instead
of
God
,
who
being
incorporeal
,
and
a
Spirit
,
could
not
be
sprinkled
,
yet
being
a
Covenant
party
,
would
have
the
Altar
sprinkled
for
him
.
So
much
shall
serve
for
the
first
Question
,
setting
forth
in
our
Answer
to
it
the
name
and
nature
of
a
Covenant
in
general
;
the
second
Question
follows
.
Quest.
2.
What
ground
we
have
to
speak
of
Gods
Covenant
with
Adam
,
and
to
call
it
a
Covenant
,
there
being
no
mention
of
it
here
in
the
Text
,
nor
elsewhere
in
Scripture
do
we
read
of
Gods
Covenant
with
Adam
.
Answ.
However
the
name
be
not
here
,
yet
the
thing
is
here
and
elsewhere
,
comparing
Scripture
with
Scripture
;
it
is
a
nice
cavil
in
Socinians
to
call
for
the
word
Satisfaction
;
others
for
the
word
Sacrament
,
others
for
the
word
Trinity
,
others
for
the
words
Faith
alone
justifying
,
others
for
the
word
Sabbath
for
Lords
day
,
&c.
and
thence
to
conclude
against
Satisfaction
,
Sacraments
,
Trinity
,
Justification
by
faith
alone
,
and
Sabbath
,
for
want
of
expresse
words
,
when
the
things
themselves
are
lively
set
down
in
other
words
;
so
in
this
case
of
Gods
Covenant
with
Adam
,
we
have
1.
Gods
Command
which
lays
man
under
an
obligation
.
2.
We
have
Gods
promise
upon
condition
of
obedience
.
3.
We
have
Gods
threatning
upon
his
disobedience
;
4.
We
have
their
understanding
it
so
,
as
appears
in
Eves
words
to
the
Serpent
.
5.
Chap.
3.3
.
We
have
the
two
Trees
as
signs
and
symbols
of
the
Covenant
.
6.
We
have
a
second
Covenant
,
and
a
New
Covenant
,
therefore
there
was
a
first
and
Old
Covenant
;
a
Covenant
of
Grace
supposeth
one
of
Works
.
Object
.
If
any
shall
say
by
first
and
old
Covenant
was
meant
Gods
Covenant
with
Israel
,
and
not
with
Adam
;
and
so
by
Covenant
of
Works
the
same
is
meant
,
namely
that
which
the
Lord
made
at
Mount
Sinai
.
Answ.
Hereunto
I
answer
;
There
is
a
repetition
of
the
Covenant
of
Works
with
Adam
in
the
Law
of
Moses
,
Hebr.
8.7
,
8
,
9.
Gal.
3.12
.
Rom.
10.5
.
as
in
that
of
the
Apostle
to
the
Galatians
,
The
Law
is
not
of
faith
,
b●t
the
man
that
doth
these
things
shall
live
in
them
;
so
likewise
to
the
Romans
,
Moses
dsscribes
the
righteousness
which
is
of
the
Law
,
that
the
man
who
doth
these
things
shall
live
in
them
:
Thus
it
was
with
Adam
principally
and
properly
;
therefore
he
was
under
a
Covenant
of
Works
,
when
God
gave
him
that
command
in
my
Text.
Quest.
3.
Wherein
then
doth
this
Covenant
of
Works
consist
?
what
is
the
nature
,
tenour
and
end
of
it
as
such
?
Answ.
1.
This
Covenant
required
working
on
our
part
as
the
condition
of
it
for
justification
and
happinesse
;
therefore
called
a
Covenant
of
Works
;
Gal.
3.12
.
thus
before
,
the
man
that
doth
these
things
shall
live
.
Working
indeed
is
also
required
under
grace
now
;
but
1.
Not
to
Justification
;
2.
Not
from
our
own
Power
;
Ephes.
2.8
.
Jam.
2.20
.
3.
Not
previous
to
faith
,
which
worketh
by
love
,
and
lives
by
working
,
but
man
lives
by
faith
.
2.
A
second
Characteristical
signe
of
the
Covenant
of
Works
is
this
,
that
in
and
under
it
man
is
left
to
stand
upon
his
own
legs
and
bottome
,
to
live
upon
his
own
stock
,
and
by
his
own
industry
;
he
had
a
power
to
stand
,
and
not
to
have
fallen
;
this
is
meant
when
it
is
said
,
God
created
man
in
his
own
Image
.
Gen.
1.27
.
Eccles.
7.29
.
And
again
,
This
only
have
I
found
that
God
made
man
upright
.
3.
In
the
first
Covenant
,
namely
,
that
of
Works
;
man
had
no
need
of
a
Mediatour
;
God
did
then
stipulate
with
Adam
immediately
;
for
seeing
as
yet
he
had
not
made
God
his
enemy
by
sin
,
he
needed
no
days-man
to
make
friends
hy
intercession
for
him
.
Gen.
1.
ult.
After
mans
Creation
God
said
,
He
saw
every
thing
which
he
had
mude
,
and
behold
it
was
very
good
;
and
after
the
Covenant
made
in
chap.
2.
it
s
said
,
They
were
naked
,
and
they
were
not
ashamed
;
i.
e.
they
had
not
contracted
guilt
by
committing
of
sinne
,
from
whence
onely
ariseth
shame
;
therefore
under
the
Covenant
there
needeth
no
Mediatour
.
And
hence
Moses
Law
was
not
properly
a
Covenant
of
Works
,
Gal.
3.19
.
because
that
Law
was
given
in
the
hand
of
a
Mediatour
.
4.
The
Covenant
of
Works
once
broken
,
God
abates
nothing
of
his
justice
,
no
not
upon
repentance
,
but
the
soul
that
sinned
,
dyed
.
Mark
our
Text
,
Thou
shalt
dye
the
death
,
by
which
doubling
of
the
words
in
the
Hebrew
Idiom
of
speech
,
is
meant
Vehemency
and
Certainty
,
Vatablus
.
which
was
effected
,
and
so
had
continued
inevitably
,
without
the
help
of
another
Covenant
hinted
in
that
first
promise
,
Gen.
3.15
.
For
the
first
Covenant
gives
no
relief
to
a
poor
sinner
when
he
hath
broken
it
,
but
leaves
him
hopelesse
and
helplesse
under
a
fearful
expectation
of
wrath
and
fury
indignation
.
5.
The
Lord
in
the
Covenant
of
Works
accepts
the
person
for
the
Works
sake
;
that
is
,
he
mainly
looks
at
the
work
how
adequate
it
is
to
the
command
and
rule
which
he
so
exactly
heeds
,
that
upon
the
least
failer
his
justice
breaks
out
in
wrath
,
neither
can
any
personal
excellency
in
the
world
salve
the
matter
;
Deut.
27.
ult.
Cursed
is
he
that
continueth
not
in
all
the
words
of
the
Law
to
do
them
,
and
all
the
people
shall
say
Amen
;
a
doleful
Amen
;
Jam.
2.10
.
and
whosoever
keeps
the
whole
Law
,
and
offends
in
one
point
,
is
guilty
of
all
:
Note
that
whosoever
,
God
respects
no
mans
person
in
that
case
.
6.
The
Covenant
of
Works
in
performance
of
the
condition
leaves
a
man
matter
of
boasting
and
glorying
in
himself
,
and
makes
God
a
debtour
to
him
.
Where
is
boasting
?
it
is
excluded
;
by
what
Law
?
of
works
?
Rom.
3.27
.
Nay
;
as
if
he
had
said
;
the
Covenant
of
Works
affords
matter
of
boasting
to
him
that
worketh
to
justification
by
his
own
personal
power
and
righteousnesse
.
Now
to
him
that
worketh
is
the
reward
reckoned
,
not
of
grace
,
Rom.
4.4
.
but
of
debt
;
i.
e.
it
obligeth
God
to
pay
it
him
as
a
due
,
which
is
the
language
of
Pharisees
and
Papists
;
which
were
justly
challenged
and
claimed
;
1.
Were
we
indeed
under
a
Covenant
of
Works
,
and
not
of
Grace
;
2.
Were
our
works
perfect
:
3.
Did
we
not
lye
at
Gods
mercy
for
our
guilt
;
All
which
declare
man
impotent
,
and
grace
necessary
,
and
withal
Jews
and
Papists
,
to
be
enemies
to
the
Crosse
of
Christ
and
Covenant
of
Grace
,
and
under
a
Covenant
of
Works
,
of
which
more
anon
.
7.
The
Covenant
of
Works
leaves
a
man
still
in
doubt
while
resting
in
it
,
in
that
state
,
because
it
is
a
mutable
state
at
best
;
he
had
all
in
his
own
hands
,
and
then
Satan
cunningly
rooked
him
of
all
:
God
puts
him
into
a
good
bottome
,
and
leaves
him
to
be
his
own
Pilot
at
Sea
;
the
Divel
assaults
him
,
and
sinks
him
;
and
therefore
the
second
Covenant
takes
all
into
Gods
hands
,
that
it
may
continue
safe
under
his
Father
by
care
and
custoddy
;
1
Pet.
1.4
,
5.
John
10.28
,
29.
and
so
gives
the
soul
good
security
against
death
and
danger
,
which
Adam
had
not
while
he
stood
;
much
lesse
can
any
rich
or
honourable
man
in
his
fools
Paradise
here
in
this
world
,
say
his
Mountain
is
unmoveable
,
his
glory
unchangeable
,
seeing
it
passeth
away
as
a
Pageant
,
1
Cor.
7.31
.
if
Adams
Paradise
was
so
mutable
,
much
more
theirs
;
if
he
stood
not
in
his
integrity
,
how
shall
they
stand
in
their
iniquity
?
8.
The
Covenant
of
Works
was
made
with
all
men
in
Adam
,
who
was
made
and
stood
as
a
publick
person
,
head
and
root
in
a
common
and
comprehensive
capacity
;
I
say
it
was
made
with
him
as
such
,
and
with
all
in
him
:
Quo
mansit
remanente
,
&
quo
pereunte
peribat
;
he
and
all
stood
and
fell
together
;
for
even
the
Elect
may
say
,
We
are
all
by
nature
the
children
of
wrath
as
well
as
others
;
Rom.
3.19
.
and
that
of
St.
Paul
,
We
know
that
what
things
soever
the
Law
saith
,
it
saith
to
them
who
are
under
the
Law
that
every
mouth
may
be
stopped
,
and
all
the
world
may
become
guilty
before
God
.
But
the
Covenant
of
Grace
is
a
discriminating
thing
;
it
takes
in
some
,
and
leaves
out
others
;
Christ
is
not
a
head
in
Covenant
with
all
,
as
Adam
was
,
but
of
his
Elect
only
;
for
we
finde
many
in
the
world
under
the
headship
of
Satan
and
Antichrist
,
and
old
Adam
,
who
are
out
of
Christ
,
not
only
because
unconverted
as
Saints
themselves
are
before
regeneration
,
but
out
of
Christ
in
the
account
of
Gods
Election
,
Donation
and
Covenant
,
who
have
none
of
his
special
love
,
nor
ever
shall
have
.
Thus
I
have
briefly
opened
the
distinguishing
Characters
of
the
Covenant
of
Works
,
which
might
have
been
more
enlarged
by
those
of
the
Covenant
of
Grace
,
which
is
easily
done
by
way
of
opposition
and
comparison
one
with
the
other
;
and
therefore
,
and
for
brevities
sake
I
omit
it
;
and
come
to
the
next
question
.
Quest.
4.
Whether
this
Covenant
of
Works
made
with
Adam
,
was
revived
and
repeated
to
Israel
in
Moses
time
;
and
if
so
,
in
what
sense
,
and
why
?
Answ.
I
answer
affirmatively
,
that
in
some
sort
the
Covenant
of
Works
was
revived
and
repeated
to
them
,
which
appears
from
these
grounds
.
1.
They
were
tyed
to
Commandments
under
a
curse
.
Gal.
3.10
Deut.
28
1
,
2.
&
ver.
15.16
.
2.
Blessing
is
promised
to
obedience
;
they
are
both
set
down
by
Moses
at
large
in
Deuteronomy
,
chap.
28.
and
elsewhere
.
3.
It
is
expresly
called
a
Covenant
,
I
mean
the
giving
of
the
Law
for
obedience
.
The
Lord
God
made
a
Covenant
with
us
in
Horeb.
Deut.
5.2
.
4.
It
is
opposed
to
the
Covenant
of
Grace
as
another
Covenant
upon
this
very
distinguishing
account
of
obedience
and
faith
,
works
and
grace
,
as
you
may
see
at
large
among
other
places
in
that
of
the
Hebrews
.
Hebr.
8.6
,
7
,
8
,
9
,
10
,
&c.
Now
there
are
foure
principal
ends
which
the
Lord
had
in
so
doing
.
1.
That
he
might
hereby
make
men
know
what
sin
is
,
how
prone
we
are
to
it
,
and
how
averse
and
head-strong
against
all
good
;
this
is
done
by
a
Law
of
Works
,
Rom.
7.7
.
to
the
13.
ver.
This
indeed
is
Gods
clear
glasse
by
which
he
discovers
to
us
the
moral
and
penal
evil
of
sin
;
so
Rom.
3.20
.
2.
That
hereby
the
Lord
might
hold
men
in
to
obedience
by
a
strong
curb
;
because
we
are
so
apt
to
break
fence
,
he
hedgeth
up
our
way
with
thornes
,
Hos.
2.5
,
6.
3.
That
God
might
stop
every
mouth
,
and
make
all
guilty
before
him
,
Rom.
3.19
.
4.
That
men
may
hereby
be
lash't
and
driven
to
Christ
as
with
a
School-masters
rod
,
to
see
an
absolute
need
of
him
,
and
to
make
out
hard
after
him
,
Gal.
3.22
,
23
,
24.
For
men
care
not
to
run
to
a
City
of
Refuge
unlesse
the
avenger
of
blood
follow
behinde
at
their
heels
;
neither
do
the
whole
need
or
regard
the
Physician
,
but
the
sick
and
wounded
.
Yet
notwithstanding
all
this
,
they
were
not
properly
under
a
Covenant
of
Works
,
neither
was
the
law
given
to
them
as
such
a
Covenant
meerly
.
1.
Because
as
the
Law
was
to
convince
of
sin
,
so
it
shewed
the
expiation
of
sin
,
and
therefore
their
Sacrifices
were
killed
and
the
blood
shed
and
sprinkled
,
Heb.
9.22
,
23.
2.
The
Covenant
at
Mount
Sinai
was
not
made
with
all
without
exception
as
Adams
was
,
but
only
with
a
select
people
,
even
with
Israel
.
3.
Because
the
Lord
still
puts
them
in
minde
of
his
promise
to
Abraham
,
which
included
Christ
,
and
faith
in
him
,
Gal.
3.16
,
17.
and
was
not
null
by
the
Law
.
Quest.
5.
The
last
question
is
how
long
this
Covenant
lasted
,
and
whither
any
be
under
a
Covenant
of
Works
?
Answ.
Most
strictly
it
was
but
to
the
giving
of
the
first
promise
,
for
then
the
Covenant
of
Grace
began
,
but
was
more
largely
and
clearly
revealed
(
till
the
coming
of
Christ
)
by
the
Law
and
the
Prophets
;
but
was
most
perspicuously
and
fully
by
Christ
himself
in
his
doctrine
and
death
,
and
by
the
abundant
pouring
out
of
his
Spirit
.
Howbeit
all
along
and
to
this
day
every
natural
man
is
under
a
Covenant
of
Works
,
because
out
of
Christ
,
therefore
under
the
Law
,
and
the
curse
of
it
;
for
which
cause
the
Covenant
of
Works
is
by
some
called
the
Covenant
of
nature
.
Faedus
naturae
.
Again
,
all
they
which
look
for
righteousnesse
and
salvation
by
the
power
of
their
wills
,
by
the
strength
of
nature
,
and
by
performance
of
duties
,
as
Jews
,
Turks
,
Philosophers
,
Papists
,
Socinians
,
Gal.
4.24
,
25.
Pelagians
,
these
are
all
under
a
Covenant
of
Works
,
they
are
not
under
grace
;
they
are
of
Hagar
the
Bond-woman
,
of
Mount
Sinai
which
answers
to
Jerusalem
which
now
is
,
which
is
in
bondage
with
her
children
,
as
the
Apostle
speaks
in
his
elegant
Allegory
.
I
come
now
to
draw
some
Corollaries
from
this
doctrine
of
the
Covenant
of
Works
thus
propounded
,
in
a
practical
way
of
application
,
and
that
briefly
.
Corol.
1.
It
serves
for
admiration
,
to
wonder
with
a
holy
astonishment
at
the
Lords
infinite
condescending
love
in
making
a
Covenant
with
poor
man
.
1.
Because
it
was
a
free
act
in
him
to
do
it
,
he
lay
under
no
compulsion
to
it
;
Rom.
9.15
,
16.
nothing
of
merit
or
profit
in
a
despicable
worme
appears
as
a
motive
to
it
;
it
was
a
royal
act
of
glorious
grace
from
the
King
of
heaven
to
vile
creatures
:
O
wonderful
!
2.
Because
as
it
was
free
for
him
to
do
it
,
so
he
bound
his
hands
by
it
,
and
as
it
were
lost
his
freedome
by
it
;
for
his
truth
holds
him
fast
to
it
,
Hebr.
6.18
.
by
which
its
impossible
for
him
to
change
.
O
wonderful
!
3.
He
made
the
first
offer
,
he
prevented
us
by
his
grace
,
he
loved
us
first
,
1
John
4.10
,
19.
all
this
appeared
in
the
first
Covenant
with
us
,
Bullinger
de
f●●dere
Dei
unios
,
&
aeterno
.
in
vouchsafing
us
to
make
any
at
all
with
him
:
Ineffabilis
misericordiae
Divinae
Argumentum
quod
ipsum
numen
,
ipse
inquam
Deus
Aeternus
faedus
ipsum
primus
offert
,
nullis
ad
hoc
hominum
meritis
adactus
,
sed
merâ
&
nativâ
bonitate
impulsus
;
nec
scio
an
humanum
ingenium
hoc
mysterium
vel
plenè
toncipere
,
vel
dignis
laudibus
evehere
possit
.
Unspeakable
mercy
that
the
eternal
God
should
first
offer
to
league
with
us
,
moved
to
it
by
no
merit
in
us
,
but
by
his
own
native
goodnesse
only
;
a
mystery
which
the
minde
of
man
cannot
conceive
,
nor
his
tongue
praise
to
the
worth
of
it
;
thus
a
grave
Authour
,
which
will
the
more
inhance
the
love
of
God
;
if
we
4.
Consider
that
he
makes
Covenant
upon
Covenant
after
breaches
and
forfeitures
,
renews
them
again
,
and
ratifies
them
stronger
than
ever
,
as
he
did
the
new
Covenant
after
the
old
was
broken
by
our
high
and
hainous
provocation
in
the
fall
;
and
which
he
doth
to
every
elect
soul
in
the
Sacraments
,
and
after
grosse
and
grievous
Apostasies
;
See
Jerem.
3.1
.
Ezek.
16.60
,
61
,
62
,
63.
Hos.
2.
O
admire
and
adore
this
love
!
Corol.
2.
Seeing
there
are
two
Covenants
on
foot
,
one
of
Works
,
another
of
grace
;
and
very
many
,
yea
,
the
farre
greatest
part
of
the
world
are
under
a
Covenant
of
Works
,
which
is
a
most
sad
and
doleful
estate
,
because
a
state
of
wrath
and
death
,
a
most
wretched
and
accursed
condition
;
O
try
under
what
Covenant
thou
art
;
for
if
thou
art
in
the
state
of
sinful
nature
,
a
sprowt
of
old
Adam
,
never
yet
cut
off
from
his
root
of
bitternesse
,
nor
graffed
into
Christ
,
thou
art
undone
;
to
be
under
such
a
Covenant
is
to
be
an
enemy
to
God
,
and
to
be
lyable
to
all
his
plagues
;
O
make
haste
then
,
and
flee
as
a
Post
,
and
as
the
young
Roe
into
Christs
Armes
.
For
consider
,
how
thou
canst
stand
before
the
Bar
of
God
in
thy
sins
,
in
thy
nakednesse
;
Adam
fled
away
from
the
presence
of
God
afraid
and
ashamed
,
hiding
himself
in
the
Thicket
,
because
he
was
naked
;
but
where
wilt
thou
hide
thy
nakednesse
in
that
dreadful
day
of
the
Lord
!
there
will
be
no
shelter
in
that
day
for
a
sinner
:
Corol.
3.
Labour
to
understand
and
discern
aright
the
nature
,
tenour
and
termes
of
both
Covenants
.
1.
Because
they
are
easiiy
mistaken
,
and
many
do
mistake
them
;
Rom.
10.2
,
3.
2.
Because
the
mistake
is
dangerous
,
like
a
man
in
the
dark
as
he
travels
,
findes
two
wayes
;
one
way
is
wrong
,
Prov.
14.12
.
yet
it
seems
as
good
and
safe
as
the
other
;
he
goes
on
in
the
wrong
,
which
leads
him
to
a
Rock
,
where
he
falls
down
headlong
,
and
breaks
his
neck
;
so
many
a
poor
soul
imagines
he
is
under
a
Covenant
of
Grace
,
and
in
a
safe
way
to
heaven
,
when
alas
he
is
yet
under
a
Covenant
of
Works
,
and
in
the
high-way
to
hell
;
Labour
then
to
discern
the
difference
,
search
Scriptures
,
and
thy
own
heart
,
go
to
the
Lord
by
prayer
,
Job
33.23
.
and
to
his
M
nisters
,
that
they
may
shew
thee
thy
way
,
lest
thou
go
on
to
thy
destruction
.
And
therefore
,
Corol.
4.
Improve
the
Covenant
of
works
for
the
conviction
of
sin
,
righteousness
,
and
judgement
;
for
till
the
Lord
lets
thee
see
what
it
is
to
be
under
such
a
state
,
thou
wilt
never
see
the
evil
of
it
,
nor
ever
desire
to
change
it
.
Corol.
5.
Renounce
thy
Covenants
with
sin
,
Satan
,
and
creatures
,
or
else
thou
wilt
never
be
admitted
into
Covenant
with
God
;
if
thou
break
not
with
them
,
God
will
never
close
with
thee
;
if
thou
be
a
Covenant-servant
to
them
,
thou
art
no
Covenant-servant
of
the
Lords
;
for
how
canst
thou
serve
those
two
Masters
,
Matth.
6.24
.
1
Joh.
2.15
,
16.
God
and
Mammon
?
both
which
crave
thy
whole
man
,
and
thy
whole
work
,
and
which
are
utterly
inconsistent
with
each
other
.
Corol.
6.
Labour
to
relieve
thy self
under
thy
greatest
straits
and
sears
by
Covenant
promises
;
I
mean
the
promises
of
the
new
Covenant
which
are
called
better
promises
,
Hebr.
8.6
,
10
,
11
,
12.
Joh.
15.
because
absolute
pr●mises
;
because
they
work
that
in
us
and
for
us
which
God
requires
of
us
,
when
of
our selves
we
can
do
nothing
.
As
the
new
Covenant
is
the
best
Covenant
,
and
the
promises
of
it
the
best
promises
,
Isa.
55.3
.
Acts
13
34.
so
the
mercies
of
it
are
the
best
mercies
,
for
they
are
the
sure
mercies
of
David
,
2
Sam.
23.5
.
Corol.
7.
Blesse
the
Lord
that
ye
are
under
the
best
dispensation
,
and
clearest
discovery
of
the
Covenant
of
grace
,
better
than
Adams
after
the
promise
was
made
to
him
upon
his
fall
;
better
than
Noahs
after
the
flood
,
better
than
Israels
in
the
Wildernesse
,
yea
,
better
than
the
Patriarchs
and
Prophets
who
had
much
legality
and
obscurity
in
their
administrations
,
in
comparison
of
us
who
behold
with
open
face
the
glory
of
God
,
2
Cor.
3.18
.
That
it
is
the
lot
of
us
Gentiles
to
be
brought
into
the
knowledge
and
participation
of
the
Gospel
in
the
last
and
best
time
;
I
mean
after
Christs
appearance
in
the
flesh
.
The
Apostle
compares
the
Church
to
a
Tree
,
Rom.
11.16
,
17.
which
hath
the
same
root
Christ
,
but
several
branches
;
now
that
the
natural
branches
should
be
cut
off
to
make
way
for
the
ingrafting
of
us
wildings
,
Pet.
Mart.
is
matter
of
praise
to
the
High
God
for
his
rich
grace
to
us
Gentiles
,
Ephes.
3.8
.
Corol.
8.
Labour
for
a
spirit
of
self-denial
and
debasement
;
for
as
the
Old
Covenant
spirit
is
a
spirit
of
pride
and
boasting
to
advance
natural
abilities
,
Rom.
3.27
.
Rom.
10.3
.
to
glory
in
our
own
personal
endowments
and
performances
;
so
a
New
Covenant
spirit
is
contrary
to
that
,
and
is
a
spirit
of
faith
,
self-denial
and
debasement
.
Corol.
9.
Watch
against
Satan
;
as
soon
as
ever
God
and
man
were
in
Covenant
,
he
set
himself
to
break
that
Covenant
,
and
prevailed
;
for
he
beguiled
their
simplicity
by
his
subtilty
,
2
Cor.
11.3
.
Gen.
3.
Now
albeit
the
New
Covenant
stands
on
a
surer
foundation
,
yet
he
will
very
much
weaken
our
comforts
,
and
increase
our
sorrows
by
drawing
us
under
Gods
displeasure
by
sin
,
forfeiting
Covenant
mercies
by
Covenant
breaches
,
which
mercies
though
they
are
not
lost
finally
to
Gods
Elect
,
yet
are
they
often
to
be
recovered
,
renewed
and
secured
to
our
souls
by
a
clear
evidence
.
Besides
Satan
will
perswade
men
to
slight
and
renounce
their
Baptisme
,
as
when
he
makes
Witches
,
and
turns
Christians
to
be
Mahumetans
,
because
thereby
he
knows
they
renounce
their
Covenant
with
God
to
make
one
with
himself
;
there
are
that
upon
fairer
pretences
,
neglect
or
deny
the
Seals
of
the
Covenant
;
Satan
had
a
fair
pretence
also
to
draw
away
our
first
Parents
,
and
make
them
break
with
God
,
which
they
little
thought
would
have
cost
so
dear
;
but
the
sad
event
shewed
the
sinfulnesse
of
that
sinne
;
wherefore
Wa
ch
and
pray
that
ye
enter
not
into
temptation
;
Be
not
ignorant
of
Satans
Devices
in
these
back-sliding
and
fedifragous
times
,
Remember
from
whence
ye
are
fallen
,
and
walk
stedfast
in
Gods
Covenant
;
you
that
stand
,
1
Cor.
10.12
.
learn
by
others
falls
to
take
heed
.
THE
FALL
OF
MAN
.
Rom.
5.12
.
Wherefore
as
by
one
man
sinne
entered
into
the
world
,
and
death
by
sinne
,
and
so
death
passed
upon
all
men
,
for
that
all
have
sinned
.
THis
doctrine
of
Original
sin
,
is
not
more
difficult
to
understand
,
than
necessary
to
be
known
,
more
full
of
knots
than
uses
:
if
we
consider
,
1.
The
several
batteries
that
are
planted
against
this
truth
,
by
Rabbins
,
Pelagians
,
Socinians
,
Flaccians
,
Arminians
,
Anabaptists
;
batteries
raised
by
Pelagius
his
pride
,
Philosophers
ignorance
,
Papists
policy
,
and
Hereticks
idolized
reason
.
Or
2.
if
we
consider
the
dependances
of
other
doctrines
upon
this
truth
.
Augustine
writing
against
Pelagius
,
thought
the
summe
of
Religion
consisted
in
the
right
knowledge
of
Original
sin
;
As
we
know
the
pleasantnesse
of
a
garden
by
the
noysomnesse
of
a
dunghill
;
the
gratefulnesse
of
a
day
from
the
darknesse
of
a
night
;
so
we
cannot
know
the
benefits
of
Christ
so
well
as
from
the
knowledge
of
our
Original
guilt
and
sin
.
By
a
strict
survey
of
Original
sin
,
we
may
better
understand
the
honour
of
justification
,
the
power
of
grace
and
sanctification
,
the
sweetnesse
of
a
Christ
,
the
necessity
of
a
Gospel
,
the
preciousnesse
of
a
Ministry
;
and
therefore
it
was
a
futilous
and
malicious
assertion
of
Celestius
of
old
,
to
call
the
doctrine
of
Original
sin
,
rem
questionis
,
non
fidei
;
a
matter
of
debate
,
not
faith
;
and
the
Hereticks
of
late
,
to
reproach
it
with
the
stile
of
Austins
figment
.
3.
If
we
consider
the
influence
of
this
truth
upon
our
practice
;
The
knowledge
of
Original
sin
;
it
is
the
curb
of
pride
,
the
foyl
to
set
off
grace
,
the
glass
of
man
,
the
spurre
of
industry
;
it
is
that
which
makes
the
best
of
Saints
to
weep
in
the
best
of
duties
,
and
the
worst
of
sinners
to
look
pale
in
their
greatest
prosperities
;
so
that
you
see
the
doctrine
is
most
useful
,
let
it
therefore
be
most
grateful
.
Now
this
Original
sin
,
Divines
usually
distinguish
in
peccatum
Originali
Originans
,
&
in
peccatum
Originali
Originatum
;
into
Original
sin
Originating
,
and
into
Original
sin
Originated
;
into
the
Cause
,
and
into
the
Subject
of
this
sin
,
the
fountains
and
its
streames
;
one
man
infecting
,
and
all
men
infected
;
the
first
is
my
task
,
the
second
is
referred
to
a
more
worthy
hand
.
In
the
latter
part
of
this
chapter
,
where
the
Text
is
,
the
Apostle
carries
on
a
double
design
.
1.
To
shew
the
excellency
of
Christ
,
and
grace
by
Christ
.
2.
The
necessity
of
faith
in
Christ
;
and
both
these
he
demonstrates
by
a
full
and
large
comparison
between
the
first
and
the
second
Adam
;
the
losse
by
the
first
,
the
gain
by
the
second
;
the
sin
of
the
first
,
the
grace
of
the
second
;
the
condemnation
we
are
obliged
in
by
the
first
,
and
the
pardon
we
are
enriched
with
by
the
second
,
the
first
is
a
poysonous
spring
,
the
second
is
a
cleansing
fountain
.
The
Text
,
if
you
look
at
the
design
of
it
,
it
points
at
the
postern
,
where
sin
and
death
first
entered
the
world
;
and
that
was
by
Adams
eating
the
forbidden
fruit
;
the
prohibited
Apple
,
was
the
first
Apple
of
contention
between
God
and
man-kind
.
If
we
look
at
the
parts
of
the
Text
,
they
are
three
.
1.
We
have
an
unhappy
Parent
,
viz.
Adam
;
not
only
by
his
offence
undoing
himself
,
but
making
a
bankrupt
world
.
By
him
sin
entered
the
world
.
2.
In
the
Text
we
have
an
unhappy
posterity
,
not
only
to
be
linkt
to
the
loynes
,
but
the
sins
of
the
first
Parent
.
The
whole
world
had
sin
entered
into
it
,
and
all
have
sinned
,
saith
the
Text
,
viz.
in
him
.
3.
We
have
an
unhappy
portion
;
sin
and
death
the
inseparable
twins
of
misery
;
so
saith
the
Text
,
sin
enters
,
and
death
by
sin
;
sin
came
by
Adam
,
and
death
came
by
sin
;
the
one
fell
in
pell mell
into
the
world
with
the
other
;
and
both
are
the
unhappy
inheritance
of
every
child
of
Adam
;
indeed
the
Saints
are
exempted
from
the
second
,
but
not
the
first
death
;
sin
and
death
were
married
in
Adam
,
and
they
shall
not
be
divorced
in
any
of
the
sons
of
Adam
;
believers
dye
temporally
,
though
not
eternally
;
they
feel
the
stroak
,
though
not
the
sting
of
death
.
Now
for
the
further
clearing
of
my
way
,
it
will
not
be
a
digression
,
to
take
off
the
veile
from
the
Text
in
a
short
explication
.
By
one
man
]
and
him
we
may
consider
;
1.
His
name
,
Adam
,
and
this
comprehends
his
person
,
sex
,
and
kind
.
2.
His
order
;
he
was
the
first
man
,
1
Cor.
15.45
.
3.
His
person
in
the
individual
.
And
so
Original
sin
properly
is
not
derived
from
the
proximate
Parents
,
but
the
prime-parent
.
4.
His
nature
;
Adam
was
one
,
non
tantum
in
individuo
,
sed
in
specie
;
one
comprehending
the
whole
root
,
representing
the
whole
stock
,
the
seed
and
generation
of
man-kind
;
so
Adam
is
taken
for
the
species
of
man
.
Sinne
]
The
Apostle
here
speaks
of
sin
;
not
sins
,
as
if
he
would
precisely
determine
it
of
that
one
root
of
sin
,
distinct
from
those
many
following
fruits
;
this
sin
hath
been
the
Original
,
the
incentive
,
the
cause
of
all
sinne
;
this
sinne
stained
the
world
.
Entered
into
the
world
]
viz.
by
propagation
;
sin
entered
like
death
;
Now
death
is
actually
propagated
,
as
he
said
,
scio
me
genuisse
mortalem
;
I
know
I
beget
a
dying
child
,
a
child
subject
to
death
;
sinne
entered
not
by
example
,
but
generation
.
The
World
]
By
the
world
,
we
must
not
understand
terrenam
,
&
corp●ralem
vitam
,
the
pleasure
and
delights
of
the
world
;
for
the
Saints
are
crucified
to
the
world
,
in
this
sense
,
Gal
6.14
.
and
so
Original
sin
should
not
seize
on
believers
;
Nor
,
2.
In
locum
mundi
;
for
as
Pareus
observes
,
the
Angels
first
sinned
;
and
sin
first
entred
by
them
into
the
place
of
the
world
.
Nor
3.
In
Paradisum
,
into
Paradise
;
for
sin
was
first
committed
by
Eve
in
Paradise
.
But
4.
We
must
understand
the
inhabitants
of
the
world
;
Vniversum
genus
humanum
,
all
man-kind
,
Martyr
Gorranus
.
as
Mart.
Gor.
And
death
by
sinne
]
The
query
among
Divines
is
,
what
this
death
is
;
Some
suppose
the
death
of
the
body
,
as
Ambrose
;
some
the
death
of
the
soul
,
as
the
Pelagians
;
but
as
Haymo
observes
,
mors
animae
&
corporis
in
omnes
pertranstit
;
the
death
both
of
soul
and
body
passed
on
all
;
for
as
Origen
saith
,
Orig.
Mors
corporalis
umbra
est
spiritualis
,
the
death
of
the
body
,
is
only
the
shadow
of
the
death
of
the
soul
;
so
that
by
death
in
the
Text
,
we
must
necessarily
understand
the
death
of
soul
and
body
,
with
all
the
antecedents
and
consequents
of
both
,
Willet
.
sicknesse
,
weaknesse
,
corruption
,
guilt
,
horrour
,
despair
.
Death
passed
upon
all
men
]
Corporal
death
on
all
;
the
most
holy
,
most
flourishing
,
most
probable
to
live
;
spiritual
and
eternal
death
on
all
men
,
in
the
sentence
,
not
in
the
execution
,
Rom.
3.19
.
the
sentence
is
reversed
,
the
execution
for
ever
forborn
to
believers
For
all
have
sinned
]
For
the
opening
of
this
,
I
shall
only
give
you
the
glance
of
Musculus
;
In
Adam
omnes
fuimus
,
in
lumbis
ejus
,
&c.
we
were
all
in
the
loynes
of
offending
Adam
;
from
that
masse
we
sprung
;
and
therefore
as
Levi
paid
tythes
in
the
loyns
of
Abraham
,
Hebrews
7.9
,
10.
so
it
is
no
wonder
,
if
we
being
in
the
loyns
of
Adam
,
are
found
sinners
in
him
.
Doct.
Now
the
mournful
truth
that
the
Text
presents
us
with
,
is
this
,
viz.
That
our
first
Parent
by
his
transgression
,
hath
left
an
unhappy
portion
of
sinne
and
death
to
all
his
posterity
;
thus
much
the
Text
expresseth
,
thus
much
it
confirms
;
we
have
this
unwelcome
entail
from
our
first
Parent
.
Concerning
death
,
I
shall
not
dilate
,
because
the
shade
of
death
doth
alwayes
accompany
the
body
of
sin
;
but
I
shall
only
insist
on
that
part
of
our
portion
,
sin
.
We
are
entituled
to
Adams
sinne
;
'T
is
a
derivation
from
the
root
to
the
branches
;
as
poyson
is
carried
from
the
fountain
to
the
Cistern
;
as
the
children
of
Traytours
have
their
blood
tainted
with
their
fathers
Treason
;
and
the
children
of
Bond-slaves
are
born
in
their
Fathers
condition
.
Omnes
in
Adamo
peccaverunt
,
Aug.
quia
omnes
unus
ille
fuerunt
,
Aug.
All
were
entangled
in
Adams
sin
,
because
all
were
folded
up
in
Adams
person
;
And
the
same
Father
in
another
place
,
Traxit
reatum
homo
,
quia
unus
erat
cum
illo
à
quo
traxit
;
Man
drew
down
guilt
upon
himself
,
because
he
was
one
with
him
from
whom
he
drew
it
.
Greg.
And
it
is
an
excellent
observation
of
Gregory
,
Genus
humanum
in
parente
primo
velut
in
radice
putruit
;
Man-kind
putrified
in
the
first
parent
as
in
a
root
.
Adam
is
as
the
poysoned
root
,
and
the
clusters
are
envenomed
,
because
the
root
was
poysoned
;
had
Adam
stood
and
preserved
his
perfection
,
his
glory
,
as
a
royalty
had
descended
to
his
seed
,
to
man-kind
;
but
by
his
offence
,
forfeiting
his
beauty
,
and
contracting
on
himself
both
guilt
,
and
an
universal
loathsomenesse
;
both
losse
and
loathsomnesse
he
transmits
to
his
posterity
;
and
it
is
upon
his
breath
,
that
every
child
that
comes
into
the
world
,
sucks
in
poyson
with
his
first
breach
;
and
is
no
sooner
a
living
creature
,
than
a
deformed
sinner
.
This
truth
we
find
early
confirmed
in
the
world
;
so
Adam
begat
Seth
according
to
his
own
likeness
,
Gen.
5.3
.
non
ad
similitudinem
Dei
,
sed
ad
similitudinem
sui
;
Brockman
.
and
it
is
very
considerable
the
Original
phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
his
image
,
in
his
likeness
;
the
word
is
as
it
were
redoubled
,
to
set
the
greater
brand
upon
corrupt
nature
;
in
his
image
,
nay
,
in
his
likeness
.
And
to
shew
the
necessity
of
our
drawing
corruptness
from
Adam
,
holy
Job
expresses
it
by
a
quick
and
smart
interrogation
,
Job
14.4
.
Nay
,
th
s
truth
David
seems
to
bedue
with
tears
,
and
deplore
with
sighs
,
Psal.
51.5
.
Behold
,
I
was
shapen
in
iniquity
,
and
in
sinne
did
my
mother
conceive
me
.
In
the
times
of
the
Gospel
,
this
spot
is
more
clearly
discernable
,
and
from
whence
we
received
the
contagion
,
Rom.
5.19
.
By
God
we
are
creatures
,
by
Adam
we
are
sinners
;
so
that
Text
;
By
one
mans
disobedience
,
many
were
made
sinners
.
And
so
most
remarkably
,
1
Cor.
15.49
.
And
as
we
have
borne
the
image
of
the
earthly
,
&c.
Nor
is
that
gloss
of
Cyprian
upon
the
place
to
be
over-passed
;
Imaginem
terreni
portavimus
,
Cypr.
peccandi
propens●●nem
,
&
mortem
;
imaginem
caelestis
portemus
,
constantiam
in
sanctitate
,
instaurationem
ex
morte
&
corruptione
,
ad
vitam
&
immortalitatem
;
(
i.
e.
)
We
have
borne
the
image
of
the
earthly
Adam
,
a
propensity
to
sin
and
death
;
let
us
bear
the
image
of
the
heavenly
,
a
constancy
in
holiness
,
and
instauration
from
death
and
corruption
to
life
and
immortality
.
I
shall
only
adde
one
Scripture
more
,
Ephes.
2.3
.
We
were
by
nature
the
children
of
wrath
,
as
well
as
others
.
Now
there
are
three
things
which
are
considerable
for
the
dispatch
of
the
doctrinal
part
of
the
Text.
1.
To
demonstrate
more
particularly
the
transmission
of
Adams
sin
to
us
.
Now
Adams
sin
is
transmitted
to
posterity
two
wayes
.
1.
By
imputation
.
2.
By
inhaesion
;
the
guilt
,
and
the
stain
of
his
sin
is
propagated
to
all
his
posterity
.
Particle
.
1
1.
The
sin
of
Adam
is
derived
to
us
by
way
of
imputation
;
and
that
upon
a
double
demonstration
may
be
evidenced
.
Demon.
1
1.
Ratione
faederis
,
by
the
reason
of
the
Covenant
of
Works
which
God
made
with
Adam
,
we
were
in
him
all
of
us
legally
;
when
God
first
made
a
Covenant
with
man
,
it
was
not
with
Adam
,
ratione
individui
,
as
an
individual
person
;
sed
ratione
●aturae
,
as
he
bore
our
nature
with
him
,
as
the
representative
of
man-kind
;
God
makes
his
Covenant
with
Christ
as
Head
and
Mediatour
of
his
Church
,
with
Abraham
as
the
father
of
the
faithful
,
with
Adam
as
the
stock
of
man-kind
;
Isa.
53.11
.
Psal.
40.8
.
we
were
in
him
parties
in
the
Covenant
,
and
had
interest
in
the
mercy
which
should
accompany
the
keeping
of
it
,
and
were
liable
to
the
curse
which
should
follow
the
breach
of
it
;
Now
Adam
violating
the
Covenant
,
the
guilt
of
that
violation
descends
upon
all
his
posterity
,
Rom.
5.19
.
Constituti
sunt
peccatores
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chry.
they
were
constituted
sinners
;
It
is
to
be
noted
,
that
God
never
makes
a
Covenant
with
a
single
person
,
personally
and
individually
,
that
all
others
are
unconcerned
in
it
;
but
with
whomsoever
God
enters
into
Covenant
,
that
person
is
a
representative
of
others
,
and
is
to
be
looked
upon
as
a
publick
person
;
otherwise
God
should
make
as
many
Covenants
,
as
there
are
persons
,
which
is
the
greatest
absurdity
to
assert
;
and
so
in
Covenanting
with
Adam
,
he
looked
on
him
as
the
stock
and
root
of
mankind
.
Arg.
2
2.
Ratione
Collationis
.
The
Apostle
in
two
places
makes
a
remarkable
comparison
between
Adam
and
Christ
,
the
first
and
second
Adam
,
comparing
the
good
of
the
last
,
with
the
evil
of
the
first
,
the
grace
of
the
one
,
with
the
sin
of
the
other
;
the
life
conveyed
by
the
one
,
with
the
death
transmitted
by
the
other
,
Rom.
5.12
,
&c.
1
Cor.
15.45
,
&c.
Now
the
righteousnesse
of
Christ
redounds
to
believers
to
justification
;
so
the
sin
of
Adam
redounds
to
his
posterity
to
condemnation
;
by
Adam
we
are
cast
,
by
Christ
we
are
cleared
;
by
Adam
guilty
,
by
Christ
innocent
;
the
comparison
would
else
be
wholly
insignificant
;
as
by
Christ
we
are
made
really
righteous
,
so
by
Adam
we
are
made
really
sinners
;
we
are
Princes
in
Christ
,
Prisoners
in
Adam
;
Crowned
in
Christ
,
cursed
in
Adam
;
this
is
is
one
great
drift
of
the
comparison
.
Particle
.
2
2.
The
sin
of
Adam
is
derived
to
us
,
not
only
by
way
of
imputation
,
but
by
way
of
inhaesion
;
we
receive
from
offending
Adam
,
Adamus
genus
nostrum
tabificavit
.
Aug.
vitiositatem
,
libidinem
,
morbidum
affectum
,
a
vitiosity
,
lusting
,
and
a
contagious
distemper
;
we
receive
not
only
a
defect
of
holiness
,
but
deordination
,
pravity
,
evil
disposition
,
propension
to
mischief
,
Ephes.
4.22
.
John
3.6
.
Jam.
3.15
.
Col.
3.5
.
aversion
to
all
good
;
this
sometimes
the
Scripture
calls
the
Old
man
,
the
flesh
,
divelish
wisdome
,
the
hell
that
sets
the
whole
course
of
nature
on
fire
,
earthly
members
.
And
that
Adams
sin
is
propagated
to
us
by
way
of
inhaesion
,
is
likewise
demonstrable
by
a
double
evidence
.
Arg.
1
1.
From
the
confession
of
some
of
the
best
of
Gods
Saints
,
Psal.
51.5
.
The
soul
of
David
was
no
sooner
united
to
his
body
,
than
sin
was
united
to
both
;
he
had
not
only
a
Crown
of
gold
,
but
grace
;
he
was
not
only
a
King
after
mans
desire
,
but
a
Saint
after
Gods
heart
;
1
Sam.
13.24
.
yet
this
sinful
leprosie
he
drew
from
Adam
,
this
Original
staine
clave
to
him
;
he
was
a
sinner
in
the
womb
,
though
a
Prince
in
the
Throne
,
and
a
Saint
in
the
Sanctuary
.
And
so
Paul
,
that
excellent
Apostle
,
how
doth
he
moan
this
inward
spot
which
he
drew
from
Adam
?
how
doth
he
complain
of
indwelling
sin
?
Rom.
7.17
.
of
an
evil
within
him
,
verse
19.
of
a
law
of
his
members
,
verse
23.
These
groans
of
such
eminent
Saints
are
too
pregnant
an
argument
,
that
the
sin
of
Adam
transmitted
to
us
,
doth
not
only
cast
guilt
on
our
persons
,
but
filth
on
our
natures
;
lay
a
charge
to
us
,
but
throw
a
stain
upon
us
.
Arg.
2
2.
As
Christ
doth
not
only
vouchsafe
believers
imputed
,
but
infused
righteousnesse
;
the
merit
of
his
obedience
,
but
the
graces
of
his
Spirit
;
to
justifie
,
but
to
renew
and
sanctifie
us
;
1
Cor.
1.30
.
so
the
first
Adam
not
only
conveighs
guilt
to
condemn
,
but
filth
to
defile
us
;
else
the
work
of
sanctification
would
be
wholly
unnecessary
,
and
the
comparison
between
the
first
and
second
Adam
,
would
be
maimed
and
imperfect
;
Christ
makes
us
heavenly
,
as
well
as
pronounceth
us
heavenly
;
and
Adam
makes
us
earthly
,
as
well
as
leaves
us
to
the
punishment
of
those
that
are
so
.
The
full
comparison
between
the
first
and
second
Adam
,
speaks
this
clearly
;
Adam
had
sin
to
defile
,
Rev.
1.5
.
Christus
valnera
sanarit
,
quae
Adamus
portavit
.
Cypr.
and
therefore
Christ
had
blood
to
wash
;
Here
may
that
observable
passage
of
Austin
come
in
,
Vidi
ego
zelantem
puerum
,
&c.
I
have
seen
,
saith
Augustin
,
a
child
with
his
eye
full
of
envy
,
venting
his
malice
,
&c.
Whence
comes
this
incurvation
and
waywardness
of
nature
,
but
from
Adam
?
happily
the
parents
of
this
child
,
were
true
and
eminent
believers
;
so
that
there
must
be
a
tabes
,
a
disaffectednesse
transmitted
from
Adam
to
his
posterity
,
against
the
opinion
of
Peter
Lumbard
and
the
Schoolmen
.
2.
The
second
thing
to
be
opened
for
the
dispatching
of
the
doctrinal
part
of
the
Text
,
it
is
this
,
To
vindicate
the
righteousnesse
of
God
in
this
transmission
and
conveyance
;
And
the
justice
of
God
is
most
glorious
in
this
propagation
of
Adams
sinne
;
and
this
may
be
cleared
in
a
double
Demonstration
.
Demon.
1
Adams
sin
is
ours
as
well
as
his
;
as
a
Learned
man
most
elegantly
,
Si
quis
peste
laborans
alios
inficiat
,
hi
moriuntur
;
Pet.
Martyr
.
dicitur
illorum
quisque
,
non
alienâ
,
sed
sua
peste
mortuus
esse
.
Now
there
is
a
double
Argument
to
prove
Ad●ms
sin
ours
.
1.
Else
God
did
punish
us
for
anothers
sin
,
that
fault
which
is
not
our
own
,
which
is
against
divine
justice
.
God
doth
not
usually
strike
the
son
for
the
fathers
crime
,
and
make
the
son
feel
the
bruise
of
the
fathers
fall
,
that
the
father
should
merit
the
stroak
,
and
the
posterity
feel
it
;
this
is
against
his
own
protestation
,
Ezek.
18.2
.
2.
The
Antithesis
between
Christ
and
Adam
,
would
not
hold
,
if
Adams
was
not
to
be
reputed
ours
;
for
as
the
righteousnesse
of
Christ
,
ita
communicatur
membris
,
ut
quisque
fidelis
dicere
possit
,
illam
esse
suam
,
&c.
as
Bucan
well
observes
,
is
so
communicated
to
us
,
that
every
believer
may
say
,
This
righteousnesse
is
mine
;
so
the
iniquity
of
Adam
is
so
communicated
to
all
his
posterity
,
that
every
child
of
Adam
may
sadly
say
,
This
iniquity
is
mine
,
and
I
am
righteously
punished
for
it
.
And
now
therefore
I
say
,
if
Adams
sin
be
ours
in
the
guilt
and
stain
of
it
,
let
us
acknowledge
Gods
justice
in
the
transmission
of
it
.
Demon.
2
2.
Had
Adam
stood
,
we
expected
the
entaile
of
perfection
and
happinesse
;
that
the
Crown
should
have
descended
to
us
as
his
issue
and
off-spring
;
we
expected
that
the
beauty
of
his
mind
,
the
harmony
of
his
will
,
the
holinesse
of
his
desires
,
the
absolutenesse
of
his
Soveragnty
should
have
fallen
to
us
as
a
Princely
inheritance
;
and
therefore
Adam
falling
,
it
is
but
just
that
the
entaile
of
sin
and
death
should
be
fixed
upon
us
.
3.
Now
the
third
thing
to
be
opened
,
in
the
finishing
of
which
,
the
doctrinal
part
will
be
dispatcht
,
is
to
shew
,
that
Adams
sin
is
not
propagated
to
us
by
imitation
,
but
by
generation
,
against
the
heretical
Pelagian
.
And
this
shall
be
briefly
coucht
under
the
evidence
of
a
five-fold
Argument
.
Arg.
1
Arg.
1.
As
our
Divines
seasonably
observe
,
Christs
righteousnesse
is
not
only
proposed
to
us
to
be
imitated
;
we
should
then
all
fall
sho
t
in
writing
after
the
copy
;
but
those
that
lay
hold
on
his
righteousnesse
by
faith
,
they
are
changed
and
renewed
in
their
minds
;
there
is
a
physical
communication
of
this
righteousness
;
they
feele
the
power
of
his
death
in
the
crucifying
of
their
lusts
;
and
the
vertue
of
his
resurrection
in
their
newnesse
of
minde
and
life
,
Rom.
6.5
.
Phil.
3.10
.
as
the
Apostle
most
pathetically
;
So
Adams
sin
is
not
only
our
Copy
,
but
our
corruption
;
it
doth
not
only
seduce
,
but
defile
our
natures
;
not
only
entice
,
but
condemne
our
persons
;
Adam
was
not
only
a
sinful
pattern
,
but
a
sinful
Parent
;
the
plague
of
his
sin
hath
infected
the
humane
nature
;
not
only
me
,
but
man-kind
.
Arg.
2
Arg.
2.
Baptisme
that
is
administred
to
little
ones
,
to
our
infants
,
it
cannot
be
thought
to
blot
out
sins
of
imitation
;
for
they
are
guilty
of
none
;
then
Baptisme
would
in
vaine
be
administred
to
our
infants
;
and
this
raises
the
feud
of
Anabaptists
against
this
great
truth
of
Original
sin
.
They
deny
the
sin
of
Infants
,
that
they
may
deny
the
Baptisme
.
Now
we
cannot
conceive
that
tha
blessed
Ordinance
of
Infant
Baptisme
should
be
administred
for
no
designs
and
purposes
;
and
why
doth
the
Apostle
call
Baptisme
the
Laver
of
Regeneration
?
Tit.
3.5
.
were
there
no
stain
in
Infants
,
what
need
of
a
Laver
,
or
of
washing
?
Arg.
3.
And
as
Ambrose
observes
;
David
ait
,
ante
usuram
lucis
,
Ambrose
.
se
accipere
originis
injuriam
:
David
complains
that
he
lay
under
the
stain
of
original
sin
,
before
he
was
blest
with
the
first
light
of
the
Sun
;
he
was
dog'd
with
native
corruption
;
when
the
womb
bore
him
,
it
bore
a
living
,
but
a
leprous
childe
;
he
was
wrap't
in
sin
,
before
he
was
wrapt
in
swadling
cloaths
.
Arg.
3
Arg.
4.
And
how
many
offend
in
the
world
,
who
think
nothing
of
Adam
;
they
transgresse
,
and
look
not
on
his
Copy
:
And
what
is
murder
,
so
often
acted
in
the
world
,
to
the
earing
of
an
Apple
?
What
proportion
is
there
between
those
two
Sins
,
Adams
eating
of
an
Apple
,
and
Cains
shedding
of
his
brothers
blood
?
How
many
transgressours
are
there
in
the
world
,
that
ne-ever
heard
of
his
offence
,
or
that
ever
there
was
such
a
man
in
the
world
?
whom
did
Philosophers
imitate
in
their
sin
,
that
opinionated
the
world
to
be
eternal
,
as
Aristotle
and
his
followers
?
Arg.
4
Arg.
5.
And
that
Argument
of
a
learned
man
is
most
considerable
;
Si
peccatum
originis
sit
tantùm
ab
imitatione
,
Paulus
non
dixisset
ex
Adamo
fluxisse
peccatum
,
sed
à
Diabolo
;
quia
ipse
peccandi
exemplum
dedit
:
(
i.
e.
)
If
original
sin
were
only
propagated
in
a
way
of
imitation
,
Paul
would
never
have
said
,
that
sin
entred
the
world
by
Adam
,
but
by
Satan
;
for
he
set
the
first
pattern
of
sinning
.
And
now
the
doctrinal
part
is
dispatch't
,
I
shall
only
annex
some
few
things
for
the
clearer
evidence
of
this
truth
.
Arg.
5
1.
If
the
guilt
of
Adams
sin
be
not
imputed
to
us
,
why
do
our
Infants
of
en
labour
under
the
wracking
torments
of
some
distempers
?
and
why
often
is
the
Cradle
turn'd
into
a
Coffin
?
why
come
they
crying
and
moaning
into
the
world
?
why
doth
palenesse
of
face
,
plenteousnesse
of
tears
,
and
a
multiplic●ty
of
diseases
seize
upon
them
,
as
the
prisoners
of
sin
?
Surely
God
cannot
forget
the
bowels
of
a
Father
;
this
could
not
befall
our
Infants
,
were
not
the
hand
of
justice
armed
with
sin
and
guilt
;
let
us
not
conceive
God
trying
practice
upon
poor
moaning
innocents
.
2.
If
Adams
sin
be
not
inherent
in
us
,
why
have
we
not
free
will
to
good
?
why
do
we
not
naturally
burn
in
love
to
Jesus
Christ
?
and
flourish
with
all
vivacity
in
duty
;
why
flye
we
not
to
the
Sanctuary
as
to
our
Paradise
?
but
on
the
contrary
,
why
do
we
draw
the
Chain
of
a
body
of
death
after
us
?
Duty
is
our
burden
,
sin
our
Element
;
Rom.
7.24
.
the
world
our
beloved
,
the
creature
our
Idol
;
How
are
we
dragg'd
to
service
?
we
flye
to
sin
,
but
are
drawn
to
duty
:
And
in
a
word
,
how
come
our
understandings
to
be
prisons
of
darknesse
?
our
wills
stages
of
rebellion
,
our
affections
heaps
of
dung
or
drosse
;
for
naturally
we
love
sin
or
the
creature
;
what
was
then
the
inoffensivenesse
of
infancy
,
thus
to
envenome
our
natures
?
how
came
in
the
evil
heart
of
unbelief
?
Hebrews
3.12
.
3.
This
Truth
of
original
sin
was
generally
held
in
the
Church
till
Pelagius
,
who
liv'd
in
the
fifth
Century
▪
confirmed
by
divers
Councels
in
the
Primitive
times
;
Quis
ante
Discipulum
Pelagii
prodigiosum
Cael
estium
,
reatu
praevaricationis
Adaegenus
humanum
negavit
esse
astrictum
.
Concilio
Melevitano
,
Concilio
Toletano
,
&c.
and
the
sixth
Council
of
Carthage
.
This
truth
hath
been
acknowledged
by
Heathens
;
Plato
complained
,
Homines
naturâ
suâ
esse
pravos
,
&
induci
non
posse
ut
justitiam
colant
;
(
i.
e.
)
That
men
were
naturally
very
evil
,
and
could
not
be
induced
to
the
embracement
of
what
was
righteous
:
And
Cicero
lamentatus
est
homines
à
naturâ
novercâ
in
lucem
edi
;
Cicero
complains
that
men
were
brought
into
the
world
by
nature
their
step-mother
;
the
Heathens
themselves
universally
enjoyned
a
strict
Discipline
to
curb
the
ranknesse
and
untowardnesse
of
nature
.
Actus
ille
Adami
,
quo
ipse
peccavit
,
omnibus
imputandus
est
&
censendus
omnium
esse
proprius
,
&c.
A
lap
.
Nay
,
this
truth
hath
been
confirmed
by
the
most
learned
of
the
Papists
;
A
lapide
in
his
Comment
on
the
Romans
acknowledgeth
that
that
one
act
of
Adams
in
eating
the
forbidden
fruit
,
wherein
he
offended
,
is
to
be
imputed
to
all
men
,
and
is
to
be
reputed
the
sin
of
all
men
;
and
from
hence
it
comes
to
passe
that
every
childe
of
Adam
hath
contracted
a
necessity
of
sinning
even
with
his
first
breath
;
Nay
,
the
very
Rabbies
have
attested
this
truth
;
and
we
finde
it
clearly
,
though
sadly
witnessed
by
our
constant
and
much
to
be
bemoaned
experiences
,
and
here
we
might
suppena
and
summon
two
witnesses
for
the
further
verification
of
it
;
our
own
aversenesse
to
good
,
and
our
natural
propensity
to
evil
.
4.
Nor
was
this
truth
ever
opposed
,
but
upon
some
designe
:
The
Pelagians
opposed
it
to
maintain
the
perfection
and
power
of
nature
,
which
is
mans
proper
Idol
:
The
Papists
have
opposed
it
to
establish
merit
:
The
Socinian
to
overthrow
the
satisfaction
of
our
blessed
Lord
Jesus
Christ
:
And
the
Anabaptist
,
to
subvert
the
precious
Ordinance
of
Infant
Baptisme
;
(
as
was
before
hinted
.
)
But
that
this
truth
may
leave
off
its
mourning
as
to
us
,
let
us
be
carefull
in
the
application
and
improvement
of
it
;
which
may
be
diversly
.
Vse
1
Use
1.
Let
this
check
those
who
pride
themselves
in
their
noble
descent
;
that
they
are
of
a
worthy
family
,
of
an
elder
house
,
of
a
noble
lineage
,
their
Scutchion
is
blazond
with
more
than
ordinary
honour
;
these
should
do
well
to
look
back
a
little
further
,
and
observe
what
their
great
Progenitour
Adam
left
them
,
nothing
but
poverty
,
shame
and
guilt
;
and
this
would
make
them
wrap
the
silver
Star
in
Cypres
,
and
cover
their
honour
with
mourning
;
this
would
put
a
half
Moon
into
their
Scutchion
,
and
clip
the
Plumes
of
their
boast
:
Indeed
a
noble
descent
,
it
may
be
our
priviledge
,
it
must
not
be
our
pride
;
such
vain-glorious
persons
should
sometimes
think
of
their
first
Parents
:
Adam
left
them
nothing
but
a
stock
,
not
of
glory
,
but
of
sinne
to
trade
with
.
Vse
2
2.
Let
our
losse
by
the
first
Adam
be
an
incentive
to
us
,
to
pursue
advantage
in
the
second
Adam
:
Musculus
observes
,
Muscul
.
this
is
one
of
the
general
uses
we
should
make
of
this
doctrine
;
ut
gratiam
Christi
eò
subnixiùs
ambiamus
;
(
i.
e.
)
That
we
should
be
the
more
importunate
in
our
pursuits
after
the
grace
of
Christ
;
rags
and
wants
bring
beggars
to
the
door
;
we
are
bankrupts
in
the
first
,
let
us
look
after
an
estate
in
the
second
Adam
;
the
first
Adam
hath
betrayed
us
,
let
us
study
that
the
second
may
betroth
us
;
that
our
forfeiture
in
the
first
may
be
abundantly
repaired
in
our
felicity
by
the
second
;
Adams
fall
should
make
us
more
sensible
to
rise
by
Christ
.
Vse
3
3.
Let
us
see
what
a
miserable
piece
of
Pageantry
a
gaudy
sinner
is
;
you
see
happily
what
he
hath
received
by
his
immediate
parents
;
but
you
do
not
see
what
he
hath
received
from
his
first
parent
;
you
see
his
rich
apparel
,
his
fair
complexion
,
his
full
estate
,
his
great
attendance
,
his
splendid
pomp
;
but
ye
do
not
see
those
Mountains
of
guilt
that
lie
upon
him
,
those
waves
of
corruption
,
which
rowle
up
and
down
in
the
dead
Sea
of
his
corrupted
nature
;
ye
observe
not
the
unhappy
portion
that
Adam
left
him
;
his
immediate
parents
may
leave
him
the
heir
of
an
Estate
,
but
his
first
Parent
left
him
the
heire
of
Condemnation
.
Vse
4
4.
Let
this
truth
be
the
plumb-line
to
measure
out
the
length
,
the
depth
,
the
breadth
and
heighth
of
the
love
of
Christ
in
the
work
of
our
Redemption
,
and
of
that
work
that
Christ
is
pleased
to
work
in
the
heart
of
every
believer
;
how
much
sin
must
he
remove
?
sin
imputed
upon
the
account
of
Adam
,
besides
the
manifold
accessions
of
his
own
;
and
what
blood
must
quench
that
hell
of
sin
within
:
Peter
Mart.
as
Peter
Martyr
well
observes
,
Commendat
malitia
hujus
peccati
,
dignitatem
satisfactionis
acceptae
per
Christum
.
The
knowledge
of
original
sin
puts
a
glosse
upon
the
satisfaction
of
Christ
.
The
work
of
Christ
upon
the
soul
,
receives
its
admirable
rarity
from
the
full
knowledge
of
our
sin
by
Adam
.
Vse
5
5.
Let
us
not
triumph
over
our
inferiour
,
afflicted
,
and
distressed
brother
,
that
Providence
hath
bruised
with
its
frowns
and
stroaks
,
and
happily
cast
down
in
the
dust
;
Adam
left
him
and
thee
an
equal
portion
of
sin
and
misery
;
so
that
all
the
distinction
arises
not
from
thy
dignity
,
but
from
Gods
pity
;
and
if
God
hath
had
more
compassion
for
thee
,
wilt
thou
have
more
scorn
for
thy
brother
?
Gods
pity
should
not
be
food
for
thy
pride
:
Adam
left
thee
as
large
an
enditement
as
him
,
as
corrupt
a
nature
as
him
,
as
great
a
losse
of
original
beauty
and
perfection
as
him
;
and
shall
the
opening
of
Gods
hand
to
thee
,
procure
the
lifting
up
of
thy
heel
against
him
?
you
and
your
despised
brother
,
were
both
co-heirs
of
original
sin
;
Adam
divided
that
portion
exactly
between
you
.
Vse
6
6.
Let
us
see
the
nature
of
sin
;
one
sin
of
Adam
can
subject
the
whole
world
to
pollution
and
destruction
.
As
we
see
the
scorching
Sun
doth
not
only
dry
up
a
Field
,
but
bring
a
drough
upon
the
whole
Land
;
sin
is
of
a
poysonous
and
propagating
nature
;
if
ye
would
view
sin
in
its
native
and
real
deformity
,
look
on
it
in
the
glasse
of
Adams
fall
;
Adam
falls
,
and
his
whole
posterity
feel
the
bruise
;
one
man
(
saith
the
Text
)
is
sufficient
to
bring
sin
into
the
world
;
sin
like
chain-shot
,
it
can
cut
off
many
as
well
as
one
;
how
should
this
raise
our
holy
zeale
against
sinne
?
and
how
should
we
arme
our selves
with
holy
resolutions
against
this
ruinous
evil
?
sin
is
a
ball
of
poyson
that
can
destroy
a
world
.
Vse
7
7.
Let
all
Parents
be
cautionated
by
the
example
of
our
first
Parent
Adam
;
he
propagated
death
to
his
posterity
:
Oh
that
Parents
would
study
,
as
instruments
,
to
propagate
life
to
their
posterity
!
he
propagated
sin
,
let
us
study
to
propagate
holinesse
to
our
children
;
I
mean
instrumentally
,
as
moral
,
not
as
natural
instruments
;
Adams
fall
should
be
every
Parents
Alarum
:
Our
first
Parent
unravel'd
the
happinesse
of
his
seed
;
let
us
that
are
Parents
endeavour
to
build
up
the
felicity
of
our
issue
;
sinful
Parents
that
are
miscarrying
copies
to
their
children
,
and
serve
to
poyson
the
creature
of
their
own
generation
,
they
are
indeed
the
true
children
of
Adam
,
they
are
in
some
sense
like
Sampson
,
Job
.
16.30
.
that
will
destroy
others
with
themselves
.
But
let
Adams
example
be
our
caution
,
his
folly
our
warning
piece
;
sometimes
shipwracks
make
them
that
follow
more
cautelous
;
and
let
us
study
to
imitate
the
second
;
not
the
first
Adam
;
this
ruines
his
off-spring
,
but
the
other
saves
his
seed
and
issue
:
The
forgetfulnesse
of
Adam
might
put
bowels
into
every
Parent
towards
the
souls
of
their
children
.
Now
there
are
three
ways
for
Parents
to
preserve
their
Families
,
which
Adam
left
to
ruine
.
1.
By
their
holy
pattern
:
Fathers
are
the
childrens
Looking-glsses
for
to
dresse
themselves
by
;
we
know
the
old
Aphorisme
,
Ducimur
Exemplis
,
we
are
guided
and
led
by
Examples
;
we
more
follow
Copy
,
than
Command
;
children
will
more
minde
the
mothers
Conversation
,
than
the
Ministers
instruction
;
let
us
study
to
build
up
our
Families
by
a
holy
life
.
Adams
sin
ruin'd
his
issue
;
let
our
holy
Conversation
preserve
our
issue
;
and
though
Adam
were
our
common
Parent
,
let
him
not
be
our
authentick
pattern
.
2.
By
their
watchful
care
:
When
Adam
sinned
,
he
more
minded
his
sense
than
his
seed
;
to
please
the
one
,
than
to
preserve
the
other
:
Let
Adams
neglect
of
his
posterity
move
us
to
a
greater
watchfulnesse
over
ours
;
we
are
often
very
solicitous
to
make
our
children
rich
in
gold
;
let
us
be
more
solicitous
to
make
them
rich
in
grace
:
Not
so
much
that
they
may
be
rich
in
Fields
,
as
in
faith
;
let
us
watch
over
them
till
the
morning
of
conversion
appear
in
them
.
3.
By
their
importunate
prayers
:
Adam
destroyed
his
posterity
by
a
wanton
eye
;
let
us
study
to
save
ours
by
a
weeping
eye
,
by
prayer
mingled
with
tears
;
Hannah
by
prayer
obtain'd
a
Samuel
,
let
us
by
prayer
endeavour
to
make
our
children
Samuels
;
the
God
of
grace
can
give
grace
to
our
issue
upon
the
account
of
prayer
:
Prayer
may
obtain
that
from
the
second
Adam
for
thy
children
,
which
they
lost
in
the
first
.
8.
Let
us
consider
this
with
our selves
;
that
though
from
Adam
we
receive
sin
and
death
,
yet
that
we
charge
not
our
sin
and
death
upon
him
,
as
if
we
dyed
by
his
fall
,
and
not
by
our
folly
;
it
is
true
,
our
original
guilt
comes
from
him
,
but
from
whom
comes
our
actual
?
he
left
us
a
stock
of
sin
,
but
who
hath
improved
this
stock
?
Perditio
nostra
ex
nobis
;
our
destruction
is
from
our selves
;
his
sin
is
ours
,
as
we
were
in
him
;
but
O
those
innumerable
iniquities
we
our selves
have
adventured
upon
!
we
had
the
Egge
from
Adam
,
but
the
Serpent
is
from
us
that
stings
to
death
;
we
cocker
lust
,
and
warme
corruption
with
our
desire
and
delight
,
that
it
engenders
into
killing
transgressions
.
Adam
hath
left
us
death
by
original
,
but
we
apply
this
death
by
our
actual
sin
.
And
therefore
as
our
perdition
was
hatched
by
Adam
,
so
it
is
fledged
by
us
;
it
is
seminally
from
Adam
,
but
ripen'd
by
us
,
we
our
own
selves
perfect
our
own
misery
;
we
put
the
seal
to
our
own
destruction
,
by
our
fostering
of
our
own
lusts
,
and
by
our
actual
rebellions
.
OF
Original
sinne
INHERING
.
Rom.
6.6
.
Knowing
this
:
that
our
old
man
is
crucified
with
him
,
that
the
body
of
sin
might
be
destroyed
;
that
henceforth
we
should
not
serve
sin
.
THe
Apostles
drift
throughout
the
whole
Chapter
,
is
clearly
to
beat
down
sin
,
and
to
promote
holinesse
.
It
was
not
known
in
his
happy
dayes
,
how
to
ascend
the
Throne
of
glory
,
but
by
the
steps
of
grace
.
Those
Primitive
,
and
truly
inspired
Saints
,
never
thought
of
commencing
any
degree
in
happinesse
per
saltum
;
knowing
that
without
holinesse
they
should
n●t
see
God
.
Now
to
urge
his
already
believing
Romans
to
further
sanctity
,
the
Apostle
uses
the
consideration
of
their
Baptisme
as
a
special
motive
in
the
3.4
,
5.
verses
,
and
indeed
those
Ordinances
in
which
we
receive
most
from
God
,
are
greatest
obligations
of
the
soul
unto
God
.
There
are
these
mercies
with
him
that
he
may
be
feared
.
When
the
direct
beam
of
love
from
God
to
them
is
strongest
,
the
reflexion
of
love
and
duty
from
them
towards
their
God
is
hottest
;
then
they
are
constrained
,
and
cannot
as
it
were
,
2
Cor.
5.14
.
any
longer
choose
but
live
to
him
that
dyed
for
them
.
This
is
that
which
the
Apostle
in
this
verse
takes
for
granted
.
Knowing
this
;
or
we
all
know
and
grant
this
(
the
participle
by
an
Hebraisme
being
put
for
the
verb
)
which
hath
reference
unto
the
foregoing
part
of
the
Chapter
.
A
Lapide
in
locum
.
Of
which
the
words
following
in
my
Text
,
are
the
sum
and
conclusion
,
viz.
That
our
old
man
is
crucified
with
him
,
&c.
Which
words
contain
,
1.
A
duty
or
priviledge
;
for
in
Religion
the
same
thing
is
both
;
it
being
our
happinesse
to
serve
so
good
a
Master
,
and
to
be
employed
in
so
good
a
service
.
2.
The
end
of
that
duty
or
priviledge
;
That
the
body
of
sinne
might
be
destroyed
,
&c.
But
my
task
being
only
to
speak
to
some
of
the
terms
we
here
meet
withal
,
I
would
not
be
curious
in
the
division
of
the
words
.
I
am
only
to
unfold
a
word
or
two
in
each
part
,
Paraeus
,
Chrys.
viz.
Our
old
man
,
the
body
of
sinne
,
and
sinne
,
all
which
signifie
one
and
the
same
thing
;
that
is
,
they
all
are
put
here
to
expresse
our
Original
pravity
,
and
inbred
corruption
.
Concerning
which
—
I
suppose
you
have
in
the
former
Sermon
seen
this
fountain
of
death
opened
.
I
am
only
to
shew
you
the
streames
that
are
from
it
overflowing
in
every
one
of
us
.
Original
pravity
inhering
in
us
,
spoken
to
in
the
general
.
And
in
the
handling
of
this
subject
,
give
me
leave
to
propound
some
things
first
more
generally
,
(
remembring
that
this
discourse
is
intended
partly
in
the
nature
of
a
common
place
,
)
and
then
I
shall
speak
to
it
more
particularly
from
the
words
now
before
us
.
Considered
first
,
that
there
is
such
a
pravity
.
That
which
more
generally
I
am
to
speak
unto
,
is
,
First
,
That
there
is
a
pravity
,
naughtinesse
,
and
corruption
in
every
one
.
Secondly
,
What
this
corruption
,
and
spiritual
pravity
is
1.
That
there
is
such
a
pravity
,
will
partly
appear
from
the
forced
consent
and
common
experience
of
all
men
.
Arguments
to
prove
it
.
To
prove
which
I
need
not
quote
those
passages
which
Austin
hath
formerly
observed
out
of
Plato
and
Cicero
,
or
adde
any
other
;
for
certainly
the
wickednesse
man
naturally
tends
unto
is
so
grosse
,
Contra
Julian
.
Pelag.
that
the
dim
sight
of
nature
may
easily
discover
it
;
were
this
to
be
read
of
Pagans
,
I
would
confirme
my
assertion
as
Paul
did
his
,
Acts
17.28
.
Certain
of
your
own
Poets
have
said
it
:
But
I
remember
I
have
to
do
with
Christians
,
and
therefore
to
the
Law
and
to
the
Testimony
.
Alas
,
these
poor
men
,
like
those
that
admired
Nilus's
streams
,
but
were
ignorant
of
its
spring-head
,
they
could
not
see
so
far
as
to
the
true
cause
of
all
this
sinful
misery
;
they
could
complain
that
none
were
content
with
their
condition
;
but
qui
fit
,
how
,
or
whence
it
came
so
to
passe
,
they
could
not
tell
.
Nay
more
,
the
wisest
Heathen
with
the
plummet
of
reason
could
never
fathom
the
depth
of
this
corruption
:
St.
Paul
,
Rom.
7.7
.
till
a
Convert
,
and
savingly
instructed
in
the
Law
,
did
not
know
this
lust
.
And
this
I
the
rather
premise
,
because
I
shall
take
my self
tyed
up
to
Scripture-evidence
and
proofs
in
the
businesse
in
hand
.
Scripture
makes
only
a
full
discovery
of
this
disease
,
and
of
its
cure
too
.
Here
only
invenitur
venenum
,
here
only
nascitur
antidotus
.
Hence
then
I
shall
chiefly
fetch
these
Arguments
instead
of
many
.
The
first
Argument
of
our
sinful
condition
by
nature
may
be
taken
from
Gen.
5.3
.
where
't
is
said
that
Adam
who
had
been
created
in
the
likenesse
of
God
,
ver.
1.
after
his
fall
by
sin
,
Arg.
1.
From
mans
begetting
children
in
his
own
image
.
begat
a
son
in
his
own
likeness
,
who
had
now
made
himself
like
unto
the
beast
that
perish
,
or
far
worse
,
for
an
Oxe
knows
his
Owner
,
&c.
Now
what
is
it
for
God
to
create
man
in
his
likenesse
?
't
is
sanctus
sanctum
.
A
holy
God
creared
man
holy
;
and
by
consequence
for
Adam
to
beget
Seth
in
his
likenesse
,
is
corruptus
corruptum
;
defiled
Adam
begat
defiled
,
polluted
Seth
;
and
indeed
who
can
bring
a
clean
thing
out
of
that
which
is
unclean
?
John
14.4
.
if
the
root
be
corrupt
,
the
fruit
is
not
sound
;
if
the
fountain
be
poyson'd
,
the
waters
are
not
wholesome
;
if
the
Parents
be
leprous
,
or
infected
with
some
other
disease
not
to
be
named
,
they
entail
their
malady
as
well
as
their
nature
upon
their
unhappy
off-spring
.
Nothing
can
exceed
the
vertue
of
its
cause
,
which
is
the
ground
of
our
Saviours
assertion
,
John
3.6
.
That
which
is
born
of
the
flesh
is
flesh
.
It
is
very
remarkable
that
the
like
phrase
is
not
used
when
Scripture
speaks
of
Adams
begetting
Cain
,
or
Abel
,
(
though
both
these
were
begotten
in
Adams
likenesse
too
)
because
Abel
being
to
dye
without
issue
,
and
all
Cains
progeny
to
be
drowned
by
the
flood
,
it
is
noted
the
rather
of
Seth
by
whom
all
mankind
hath
hitherto
been
continued
in
the
world
;
that
he
,
(
from
whom
as
well
as
from
Adam
we
all
came
)
was
begat
in
Adams
own
image
,
that
into
which
by
sin
he
had
transformed
himself
;
and
not
in
that
likenesse
which
was
Gods
,
in
which
God
at
first
made
him
.
Nay
,
though
the
Parents
be
regenerated
,
yet
their
children
by
nature
are
altogether
defiled
;
because
they
beget
children
as
they
are
men
,
not
as
they
are
holy
men
;
though
the
Parent
be
circumcised
,
the
childe
brings
into
the
world
an
uncircumcised
foreskin
with
it
,
as
the
purest
wheat
that
is
cast
into
the
Field
comes
up
with
husks
and
stalks
.
I
might
adde
that
the
holiest
men
upon
earth
,
are
but
holy
in
part
,
they
have
a
dark
side
as
well
as
a
light
side
,
and
proles
(
as
conclusio
)
sequitur
deteriorem
partem
;
their
children
are
like
to
what
they
were
by
nature
,
and
cannot
without
the
same
Almighty
mercy
be
like
what
they
are
through
grace
,
witnesse
Josiah's
and
Hezekiah's
children
;
but
there
are
too
many
sad
Evidences
of
this
amongst
us
daily
.
Arg.
2.
From
the
Redemption
of
man
by
Christ
.
Our
second
Argument
for
to
prove
our
corruption
by
nature
,
the
Apostle
furnishes
us
with
2
Cor.
5.14
.
If
Christ
dyed
for
all
,
then
were
all
dead
.
And
the
stresse
we
lay
upon
it
,
it
will
very
well
bear
;
for
what
need
all
that
are
saved
,
to
be
saved
by
Christ
,
if
in
themselves
they
are
not
ruined
?
Destruction
is
first
asserted
to
be
from
our selves
,
and
then
it
follows
,
but
from
me
is
your
health
;
is
not
Christ
made
to
all
those
that
shall
come
to
heaven
and
happinesse
,
wisdome
,
1
Cor.
1.30
.
righteousnesse
,
sanctification
and
redemption
?
Does
not
his
death
satisfie
for
their
debts
?
his
Spirit
sanctifie
their
hearts
?
Thus
none
go
unto
the
Father
but
by
him
,
and
whos●ever
would
but
see
the
Kingdome
of
God
,
must
be
borne
again
,
John
3.3
.
This
very
reason
St.
Austin
urges
concerning
children
.
I
shall
give
this
,
Arg.
de
verbis
Domini
.
serm.
8.
and
some
larger
passages
in
English
that
I
might
not
overmuch
entangle
the
thred
of
my
discourse
.
Whosoever
sayes
,
that
infancy
hath
nothing
from
which
Jesus
should
save
us
,
he
denies
Christ
to
be
a
Jesus
to
infants
baptized
in
his
Name
;
for
what
is
a
Jesus
?
Jesus
is
by
int●rpretation
a
Saviour
,
a
Saviour
is
a
Jesus
;
those
which
he
does
not
save
,
be
ause
they
have
nothing
that
he
should
save
them
from
,
or
cure
in
them
,
he
is
not
to
them
a
Jesus
.
Now
if
your
hearts
can
endure
that
Christ
should
not
be
a
Jesus
to
such
,
I
know
not
whither
your
faith
can
be
sound
,
&c.
Thirdly
,
Scripture
Ordinances
prove
this
corruption
to
be
in
us
;
for
else
what
need
their
institution
to
take
it
from
us
?
Third
argument
is
taken
from
Ordinances
,
Sacraments
,
&c.
If
there
be
no
pollution
in
the
foreskin
,
why
was
Circumcision
appointed
to
do
it
away
?
if
we
have
no
filth
,
what
needs
baptismal
washing
?
and
if
we
may
borrow
light
from
any
shadows
of
the
Ceremonial
Law
,
why
should
women
be
so
long
unclean
,
and
need
solemne
purification
after
their
child-birth
,
if
the
fruit
of
their
womb
had
been
so
immaculate
and
pure
as
some
would
make
us
believe
?
'T
is
true
,
the
Virgin
Mary
offer'd
,
though
she
brought
forth
a
holy
Childe
,
Isa.
53.11
.
but
he
was
by
imputation
sinne
;
for
we
know
he
bare
in
Gods
account
our
iniquities
.
Saint
Austin
upon
the
bringing
of
Children
unto
Christ
,
August
.
serm.
36.
In
Evangel
secund.
Lucam
.
observes
this
also
,
Children
(
sayes
he
)
are
brought
to
be
touched
;
to
whom
are
they
brought
to
be
touched
but
to
the
Physitian
?
if
they
come
to
a
Saviour
,
they
come
to
be
cured
;
and
presently
after
he
addes
video
reatum
,
I
see
there
is
guilt
in
them
.
Another
passage
of
his
I
shall
the
willinglier
quote
,
because
many
that
oppose
this
truth
,
pretend
much
to
reverence
antiquity
.
De
verbis
Apostoli
.
serm.
8.
Wherefore
dost
thou
say
this
childe
,
or
this
person
is
sound
,
and
hath
no
disease
?
why
then
dost
thou
runne
to
the
Physitian
with
him
?
art
not
afraid
lest
he
should
say
unto
thee
,
Take
him
away
that
is
sound
?
—
The
Sonne
of
man
came
not
but
to
seek
,
and
to
save
that
which
was
lost
;
why
didst
thou
bring
him
unto
me
,
if
he
were
not
lost
?
Lib.
1.
And
in
his
tract
against
Julian
the
Pelagian
,
the
same
father
quotes
several
that
were
his
predecessors
in
the
maintaining
of
this
very
truth
,
as
Irenaeus
,
Cyprian
,
Hilary
,
Ambrose
,
&c.
but
I
proceed
because
we
have
heard
a
greater
than
all
these
,
God
himself
so
abundantly
attesting
of
it
.
This
corruption
shews
it self
by
its
effects
;
if
we
be
so
spiritually
foolish
,
Fourth
argument
.
The
sad
effects
prove
it
as
not
to
believe
there
is
such
impurity
in
us
from
any
other
Arguments
produc'd
for
the
proof
of
it
,
experience
may
be
our
Mistresse
to
teach
it
.
1.
The
miserable
effects
.
1.
Experiences
of
multitude
of
miseries
that
flow
from
it
.
This
is
that
Pandora's
box
,
which
the
Heathens
so
much
talk
of
,
out
of
which
all
manner
of
mischiefs
flow
abroad
in
the
world
.
Why
do
we
come
into
the
world
crying
,
rather
than
laughing
?
but
as
a
sad
Omen
of
the
world
of
evils
we
are
ever
after
here
to
meet
with
.
De
Civitate
Dei
.
lib.
21.
cap.
14.
But
if
there
were
no
sin
,
there
would
be
no
suffering
in
those
tender
yeares
.
And
what
have
these
sheep
done
?
When
I
see
a
childe
lying
bound
hand
and
foot
in
its
swadling
clouts
,
skreaming
and
crying
out
,
I
cann't
believe
but
God
and
nature
would
never
have
dealt
so
hardly
with
it
(
so
noble
a
creature
especially
)
if
guilt
had
not
procur'd
these
bonds
and
miseries
;
nay
,
methinks
they
speak
its
desert
to
be
bound
hand
and
foot
for
ever
,
to
be
speechlesse
for
ever
,
and
to
be
cast
too
(
unlesse
infinite
mercy
prevent
)
where
there
is
weeping
and
wailing
,
and
gnashing
of
teeth
for
ever
.
And
all
these
things
Scripture
makes
only
the
products
of
sin
;
that
only
is
the
fruitful
Parent
of
all
evils
.
Wherefore
does
a
living
man
so
much
as
complaine
?
't
is
for
the
punishment
of
his
sinne
,
Lam.
3.39
.
Death
which
raigned
over
all
,
Rom.
5.14
.
is
the
wages
of
sinne
,
Rom.
6.23
.
Nay
,
of
that
sin
too
which
is
communicated
to
man-kinde
by
Adams
fall
;
1
▪
Cor.
15.21
,
22.
By
man
came
death
;
death
is
not
of
Gods
making
,
but
of
mans
,
of
our
sinnes
;
and
so
are
all
sicknesses
and
miseries
(
the
tendencies
to
death
)
of
sin's
making
;
for
God
doth
not
afflict
willingly
;
no
,
not
to
a
bare
grieving
of
the
children
of
men
,
Lam.
3.33
.
but
as
it
follows
in
Adam
all
dye
.
1
Cor.
5.22
.
2.
The
sinful
effects
.
2.
As
the
experiences
of
misery
,
so
of
the
abounding
of
iniquity
attest
this
;
there
must
be
a
root
of
bitternesse
,
where
there
is
so
much
bitter
fruit
.
Our
Saviours
question
,
Does
a
man
gather
figs
of
thornes
?
it
may
in
this
case
with
the
same
strength
of
reason
be
inverted
;
Does
any
man
gather
thornes
of
a
fig-tree
,
or
thistles
of
a
vine
?
if
our
nature
be
yet
so
sweet
and
good
,
whence
do
the
unsavoury
fruits
of
vanity
and
rebellion
(
in
the
youngest
ones
)
that
I
do
not
say
of
blasphemy
and
impurity
,
whence
do
these
grow
?
why
must
young
ones
be
so
long
under
the
menaces
and
rods
of
their
Parents
and
Masters
,
and
as
the
event
testifies
all
too
little
too
,
to
restrain
them
from
undoing
themselves
,
and
damning
their
immortal
souls
?
is
not
vertue
as
amiable
as
vice
,
if
we
did
but
look
upon
them
indifferently
?
can
there
be
more
said
for
the
ways
of
sin
,
than
for
the
ways
of
God
,
which
are
pleasantnesse
.
its
self
,
&
c
?
and
why
then
hath
God
so
few
,
and
the
world
,
nay
,
sinne
and
Satan
so
many
servants
?
They
that
converse
with
children
,
or
are
any
way
concern'd
in
their
education
,
can
set
to
their
seal
that
this
is
true
;
how
often
do
they
see
puerum
zelàntem
,
if
not
worse
,
wilful
and
obstinate
children
;
folly
so
deeply
bound
in
their
hearts
,
that
the
rod
of
correction
can
hardly
drive
it
out
?
Prov.
22.15
.
I
shall
omit
many
other
Arguments
which
might
be
brought
for
the
further
evidencing
of
this
pollution
in
us
;
but
I
know
it
is
not
their
number
,
but
their
weight
that
is
considerable
:
And
I
hope
by
these
God
will
reveal
so
much
of
his
light
,
that
we
may
see
and
be
convinced
of
our
own
darknesse
.
The
second
thing
more
generally
concerning
this
subject
to
be
considered
,
is
,
2.
What
this
corruption
and
spiritual
pravity
is
.
what
this
corruption
and
inbred
pravity
is
?
There
are
many
names
which
Scripture
and
Antiquity
have
given
unto
it
;
those
which
the
Antients
call
it
by
,
you
may
read
more
largely
in
Aug.
contra
Julianum
,
lib.
1.
cap.
2.
By
him
,
or
about
his
time
it
began
to
be
call'd
original
sinne
,
which
word
we
shall
henceforth
more
frequently
use
;
for
though
it
be
not
found
in
Scripture
,
yet
that
which
we
intend
by
it
,
being
so
clearly
grounded
on
Scripture
,
the
name
cannot
distaste
any
,
who
have
not
a
quarrel
against
the
thing
;
no
more
than
the
name
of
Trinity
or
Sacraments
,
and
the
like
.
1.
From
its
name
.
And
in
these
too
,
conveniunt
rebus
nomina
;
there
is
good
reason
why
't
is
so
call'd
.
For
1.
'T
is
call'd
original
sinne
,
because
't
is
in
every
one
from
his
original
;
it
may
say
to
every
one
,
as
soon
as
thou
wert
,
Rivet
in
synops.
Theol.
I
am
;
Or
,
2.
Because
't
is
derived
from
Adam
the
original
of
all
Man-kinde
,
out
of
whose
blood
God
hath
made
us
all
:
Acts
17.26
.
Or
,
3.
Because
't
is
the
original
of
all
other
sinne
;
it
is
the
seed
and
spawn
out
of
which
they
all
grow
;
this
is
that
lust
which
when
it
hath
conceived
bringeth
forth
sinne
,
James
1.15
.
As
for
Scripture
names
,
Chemnitius
in
his
Common
place
upon
this
subject
reckons
up
above
twenty
whereby
it
is
called
in
the
Word
of
God
:
I
shall
not
insist
on
any
besides
those
which
I
shall
have
by
and
by
out
of
this
Text
to
speak
unto
.
Which
I
should
be
too
much
prevented
in
,
if
I
should
set
down
any
certain
definition
of
it
to
be
here
explained
,
besides
what
every
one
may
gather
from
what
hath
been
already
said
;
only
I
cannot
but
mention
those
three
things
,
which
make
up
as
it
were
,
this
original
sinne
,
and
into
which
Anselm
divides
his
definition
of
it
.
1.
There
is
in
original
sinne
the
absence
of
original
righteousnesse
,
2.
And
parts
it
consists
of
.
which
is
the
image
of
God
in
which
he
made
man
at
first
;
for
he
makes
him
upright
,
and
all
his
workmanship
(
when
looked
over
)
is
exceeding
good
.
2.
There
is
present
in
man
its
contrary
image
,
that
is
unrighteousnesse
,
concupiscence
,
&c.
A
heart
evil
,
and
only
evil
;
vitious
habits
,
even
before
there
were
vitious
acts
;
as
afterwards
a
man
hath
the
habits
of
grace
infused
before
he
acts
graciously
.
This
souls
disease
is
like
unto
those
of
the
body
,
where
there
is
not
only
a
privation
or
absence
of
the
former
good
constitution
,
but
a
present
indisposition
,
&c.
And
though
original
sinne
be
not
actual
,
yet
't
is
active
;
actuosum
,
though
not
actuale
.
The
flesh
l●steth
against
the
Spirit
,
and
sinne
worketh
all
manner
of
concupiscence
,
Rom.
7.8
.
To
understand
these
things
the
better
,
we
must
know
:
1.
That
the
soul
of
man
cannot
be
indifferent
to
,
or
altogether
without
either
of
these
images
or
likenesses
;
it
hath
either
the
image
of
a
holy
God
,
or
of
a
sinful
man
upon
it
;
to
think
that
it
is
rasa
tabul●
,
like
white
paper
without
any
thing
good
or
bad
written
in
it
,
is
but
a
Philosophical
fiction
,
which
Scripture
no where
owns
,
and
Christianity
every
where
explodes
;
there
are
but
two
Cities
made
out
of
mankinde
,
Aug.
de
Civitate
Dei
.
Jerusalem
and
Babylon
;
there
will
be
but
two
sorts
at
the
last
day
,
Sheep
and
Goats
,
and
unto
which
should
these
neuters
or
indifferent
ones
belong
?
2.
As
none
can
be
without
one
of
these
images
,
so
none
have
both
of
them
.
A
mans
soul
cannot
be
as
some
artificial
picture
representing
on
the
one
side
a
beauty
,
on
the
other
side
a
Monster
;
light
and
darknesse
;
God
and
Mammon
;
Christ
and
Belial
are
too
much
opposite
to
enter
into
any
fellowship
or
agreement
in
his
soul
.
No
,
but
't
will
be
ask'd
,
whose
image
and
superscription
(
in
the
singular
number
thus
too
)
hath
it
?
3.
And
as
by
this
sin
there
is
both
the
absence
of
Gods
image
,
and
the
presence
of
his
enemies
;
that
is
,
man
by
it
,
is
not
what
God
is
,
holy
,
&c.
and
is
what
God
is
not
,
unholy
,
&c.
so
thirdly
in
this
sin
,
is
considerable
that
debt
which
man
owes
unto
Divine
Justice
,
to
satisfie
for
this
h●s
irregularity
.
God
might
require
,
that
man
should
make
him
satisfaction
for
this
injury
;
and
't
will
be
exacted
of
all
men
out
of
Christ
.
It
is
no
small
crime
to
break
the
seal
,
to
throw
away
the
image
and
picture
of
any
Prince
or
Soveraign
.
Now
as
the
former
ingredients
into
this
sin
,
made
us
altogether
sinful
,
so
this
consideration
makes
us
by
nature
altogether
miserable
.
And
thus
I
have
spoken
to
this
subject
i'
th
general
,
and
more
by
way
of
common
place
.
I
shall
now
confine
my self
in
that
which
is
behind
,
to
speak
of
it
only
under
those
notions
which
this
Text
affords
.
As
,
-
1.
'T
is
called
here
our
Old
man
.
-
2.
The
body
of
sinne
.
-
3.
This
is
that
also
which
in
the
last
words
is
called
sin
.
As
to
the
first
of
these
.
Original
sin
spoken
to
more
particularly
.
1.
As
our
old
man
.
1.
Why
call'd
man
.
Original
sinne
is
represented
to
us
under
our
old
man
;
and
that
not
without
special
reason
,
whither
we
lay
the
emphasis
upon
Old
or
Man
.
We
will
first
enquire
why
it
is
call'd
Man
;
not
our
old
understanding
,
or
affections
,
&c.
only
,
but
our
old
Man
.
And
I
will
only
give
you
these
two
reasons
for
it
,
Mr.
Burgesse
.
to
omit
others
which
are
given
by
that
learned
Authour
who
hath
writ
so
fully
on
this
subject
.
1.
Because
this
sin
runs
parallel
with
our
being
men
,
1.
It
attends
us
whilst
men
.
or
partaking
of
mans
nature
in
this
world
.
This
sin
and
our
nature
in
us
are
twins
in
life
and
death
;
they
live
and
dye
together
;
we
shall
not
cease
to
be
sinful
,
before
we
cease
to
be
men
.
Our
whole
Fabrick
is
so
overspread
with
this
leprosie
,
that
it
can
never
be
sufficiently
cleans'd
,
till
it
be
wholly
taken
down
.
It
s
strength
indeed
is
abated
;
it
does
not
rule
in
a
child
of
God
as
formerly
;
nay
,
it
's
deaths
wound
is
received
,
it
is
crucified
,
or
fastened
upon
the
Crosse
,
as
my
text
hath
it
;
yet
it
will
not
totally
expire
but
with
our
latest
breath
:
it
can
be
no
more
wholly
parted
with
,
Gerrhard
.
then
our
very
soul
it self
;
Quod
natura
nobis
inest
deponi
non
potest
;
Whatsoever
is
in
us
by
nature
,
will
stick
by
us
till
the
dissolution
of
nature
.
2.
This
sin
is
call'd
man
,
because
it
hath
overspread
the
whole
man
;
2.
It
overspreads
the
whole
man
.
that
as
the
subjectum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
every
man
in
a
natural
way
propagated
from
Adam
:
it
may
be
said
of
every
such
one
,
he
is
guilty
of
this
sin
,
he
is
infected
with
this
Original
sinne
;
So
the
subjectum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
subject
unto
which
this
sin
adheres
,
and
in
which
it
is
,
is
every
part
of
every
man
.
It
is
not
in
this
spiritual
malady
as
in
corporal
,
where
the
head
akes
many
times
when
the
heart
is
hail
;
the
Foot
is
wounded
,
when
the
hand
is
whole
;
but
by
this
soul
distemper
,
every
man
is
a
very
hospital
of
spiritual
diseases
;
neque
manus
,
neque
p●s
,
neither
hand
nor
foot
,
neither
head
nor
heart
is
as
it
should
be
,
or
does
as
it
should
do
.
And
because
this
is
so
material
to
our
present
purpose
,
I
will
shew
,
1.
It
infects
the
soul
in
its
chiefest
faculties
.
1.
That
this
sin
cleaves
to
the
soul
;
and
2.
It
infects
the
very
body
also
.
1.
The
understanding
.
First
,
It
hath
overspread
the
soul
,
and
that
in
its
most
noble
faculties
;
I
mean
those
two
which
do
so
much
advance
man
above
the
common
sort
of
creatures
;
Reason
and
Will
,
understanding
and
affections
;
the
highest
and
inmost
powers
poor
man
hath
,
are
suprized
by
it
.
This
sin
appeares
in
the
mind
,
the
eye
of
the
soul
;
't
is
dim-sighted
in
natural
things
;
't
is
quite
out
as
to
spiritual
truths
.
1
Cor.
2.14
.
The
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
.
What
those
things
of
the
Spirit
are
,
the
Context
tells
us
,
no
other
than
the
plainest
truths
of
the
Gospel
;
nay
,
he
counts
these
foolishnesse
.
Those
things
which
are
the
wisdome
of
God
,
the
product
of
infinite
wisdome
,
he
slights
and
disesteems
;
and
no
wonder
,
for
he
cannot
know
them
,
because
they
are
spiritually
discerned
.
Spiritual
truths
as
such
,
are
no
more
within
the
cognizance
of
the
natural
eye
of
the
soul
,
than
spiritual
substances
are
within
the
view
of
the
eye
of
the
body
.
There
is
none
that
understandeth
,
Rom.
3.11
.
If
Peter
and
some
few
other
here
and
there
in
the
world
may
be
recepted
,
no
thanks
to
them
,
but
to
the
Father
,
who
hath
reveal'd
these
things
unto
them
.
Mat.
11.25
.
Certainly
did
we
know
the
things
of
God
more
,
we
should
love
them
better
;
Good
,
when
discover'd
,
is
attractive
;
if
a
child
prefers
an
apple
before
a
piece
of
gold
,
it
is
because
he
does
not
know
the
difference
;
and
when
the
children
of
men
prefer
themselves
,
or
any
creature
else
before
God
,
the
reason
is
,
they
do
not
know
,
they
do
not
consider
.
And
hence
it
is
that
in
our
spiritual
recovery
the
eyes
are
anointed
with
eye-salve
.
Christ
came
to
open
the
eyes
of
the
blinde
;
and
his
Spirit
is
a
Spirit
of
illumination
and
revelation
:
Luke
4.18
.
Revel.
3.18
.
ult.
Believers
were
darknesse
,
but
now
they
are
light
in
the
Lord
,
Ephes.
5.8
.
What
needs
St.
Paul
to
have
prayed
so
earnestly
that
the
eyes
of
the
Ephesians
understanding
might
be
enlightned
,
if
they
of
themselves
had
not
been
blinde
?
Ephes.
1.18
.
The
will
is
distemper'd
with
t●is
sin
also
;
2.
The
will
is
perverted
with
it
.
it
hath
not
seized
only
upon
the
head
,
but
upon
the
heart
.
The
imagination
of
the
thought
of
mans
heart
is
evil
,
and
only
evil
,
Gen.
6.5
.
&
Gen.
21.17
.
Jer.
9.
I
forbear
glossing
upon
those
places
;
hence
it
is
that
there
is
so
little
love
unto
,
or
desire
after
heavenly
things
;
can
any
man
give
a
reason
(
which
he
will
not
be
ashamed
of
at
that
great
day
)
why
he
loves
God
no
more
?
What
iniquity
have
ye
found
in
me
?
Non
amo
—
nec
possum
dicere
quare
.
says
the
Lord
.
As
the
Elements
have
their
proper
principles
of
motion
,
gravity
and
levity
,
whereby
they
tend
to
that
place
in
the
Universe
that
best
suits
them
;
and
sensitive
creatures
have
their
wings
or
feet
to
carry
them
towards
those
objects
which
are
most
convenient
for
them
;
so
God
hath
endued
rational
creatures
with
a
will
and
affections
to
carry
them
forth
towards
the
enjoying
of
himself
who
only
is
the
Center
of
their
happinesse
,
and
without
whom
they
can
never
be
at
rest
.
But
does
the
will
of
man
by
nature
do
him
this
good
office
to
carry
him
unto
God
as
his
only
blisse
?
why
then
do
we
see
and
hear
of
so
many
that
are
in
the
search
of
other
things
,
not
once
to
be
named
with
God
?
how
many
are
there
of
whom
it
may
be
said
,
God
was
never
thus
to
be
sure
in
all
their
thoughts
!
like
the
Israelites
they
are
scattered
up
and
down
gathering
straw
;
nay
,
drosse
and
dung
in
the
Apostles
sense
,
is
frequently
preferr'd
before
Jesus
Christ
.
How
many
may
sadly
say
as
that
good
man
,
Quantum
Mercator
pro
lucro
,
&c.
I
have
not
done
so
much
for
my
God
,
as
the
Merchant
doth
daily
for
his
gain
,
or
the
Hunts-man
for
his
game
:
and
yet
what
gain
or
pleasure
is
comparable
to
our
enjoying
of
,
and
communion
with
God
?
but
further
,
2.
The
body
is
not
free
from
it
.
The
body
bears
a
part
with
the
soul
in
this
sore
evil
;
't
is
comparatively
I
confesse
but
a
small
part
,
for
it
can
according
to
its
nature
bear
no
greater
.
Our
Apostle
speaks
of
sinne
reigning
in
our
body
,
Rom.
6.12
.
Every
member
of
our
body
is
ready
to
act
in
a
sinne
;
to
be
an
instrument
of
unrighteousnesse
,
ver.
13.
a
servant
to
uncleanness
,
ver.
19.
The
temper
or
rather
distemper
of
the
body
enclining
often
,
sometimes
to
one
,
sometimes
to
another
sinne
,
which
the
Divel
(
who
is
best
seen
in
our
constitutions
)
makes
much
use
of
in
suiting
his
temptations
;
hence
he
frequently
tempts
those
that
are
melancholy
to
despair
,
and
the
sanguine
he
tempts
to
presume
,
with
no
small
disadvantage
to
their
souls
from
the
several
inclinations
of
their
bodies
.
To
be
sure
,
whil'st
a
man
is
or
should
be
providing
for
his
soul
,
the
body
too
often
interrupts
him
with
What
shall
I
eat
?
what
shall
I
drink
?
wherewith
shall
I
be
cloathed
?
And
if
there
be
any
fear
of
suffering
,
though
for
Christ
and
his
Gospel
,
the
body
cryes
Spare
thy self
,
this
may
not
come
unto
thee
,
&c.
So
that
with
Adam
by
reason
of
sinne
we
need
a
cloathing
for
,
and
may
be
asham'd
of
our
very
bodies
.
Even
they
also
should
be
the
Temples
of
the
Holy
Ghost
,
but
are
now
become
Cages
for
these
unclean
Birds
.
1
Cor.
6.19
.
Put
but
these
things
together
,
and
't
is
too
sadly
apparent
that
this
original
sinne
is
as
extensive
as
any
thing
in
meer
man
can
be
.
A
short
draft
of
Adams
image
in
us
.
Aug.
de
Ger.
ad
lit
.
cap.
24.
So
that
in
every
one
methinks
I
see
another
Adam
;
if
you
consider
the
parallel
,
you
shall
finde
Adams
image
and
likenesse
in
each
of
his
unhappy
off-spring
.
Take
it
with
some
enlargement
out
of
Austin
.
1.
Adam
after
his
fall
had
his
understanding
darkned
,
he
thought
to
hide
himself
from
that
God
from
whom
nothing
can
be
hid
,
Gen.
3.8
.
And
are
we
not
thus
blinde
?
does
not
man
promise
himself
more
security
for
a
secret
,
than
for
an
open
impiety
?
The
Adulterer
,
the
Oppressor
,
the
Proud
and
the
Envious
person
saith
,
None
seeth
me
,
Isa.
47.10
.
Durst
men
undertake
that
wickednesse
under
the
sense
of
Gods
seeing
of
them
,
which
they
would
be
asham'd
of
if
men
look'd
upon
them
,
were
they
not
thus
blind
?
2.
We
finde
Adam
flying
from
Gods
presence
;
his
will
and
affections
were
defiled
,
or
he
could
not
have
been
averse
from
communion
with
God
.
Being
now
stain'd
with
sin
,
he
trembles
to
heare
him
,
whom
before
it
was
his
chiefest
delight
to
be
with
all
.
And
this
also
sin
hath
brought
upon
the
posterity
of
Adam
;
they
do
not
delight
in
communion
with
God
;
in
their
hearts
and
lives
too
they
forsake
God
.
We
do
not
read
that
Adam
after
the
commission
of
his
sin
,
did
so
much
as
once
think
of
God
,
till
he
heard
the
voice
of
the
Lord
,
walking
in
the
garden
in
the
cool
of
the
day
,
in
order
to
the
calling
of
him
to
an
account
for
his
sin
,
and
then
he
is
afraid
,
and
flies
,
&c.
So
his
wretched
children
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
seldome
think
of
God
,
at
least
seriously
,
and
as
they
ought
,
till
towards
the
end
of
their
lives
,
when
God
by
the
voice
of
some
extraordinary
sicknesse
,
is
a
calling
of
them
to
judgement
;
and
then
no
wonder
if
they
be
afraid
.
3.
I
might
observe
a
similitude
we
have
in
our
bodies
unto
Adams
sinful
body
,
but
that
our
very
cloathes
as
I
hinted
but
now
,
sufficiently
evince
it
.
We
have
the
same
use
and
necessity
of
them
which
he
by
sin
fell
into
;
The
best
apparel
being
but
as
playsters
which
this
soare
calls
for
;
howsoever
too
too
often
man
makes
himself
proud
of
them
.
Now
whither
these
faculties
of
soul
and
body
being
so
nearly
conjoyned
,
do
corrupt
and
infect
one
another
;
as
Ivy
while
cleaving
to
the
Oak
,
draws
away
the
sap
from
it
,
and
destroyes
it
,
I
shall
not
here
contend
;
I
confesse
there
are
many
difficulties
concerning
this
subject
,
of
which
we
may
say
,
as
of
other
depths
in
Religion
,
with
the
Woman
of
Samaria
,
John
4.25
.
When
the
Messias
comes
,
he
will
teach
us
all
things
.
I
have
been
too
long
upon
this
first
consideration
in
explaining
,
why
Original
sin
is
called
Man
.
I
must
be
the
shorter
in
what
follows
;
why
it
is
call'd
Old
man
.
1.
Because
it
is
derived
from
the
eldest
or
first
Adam
;
2.
Why
Original
sin
is
called
Old
man
.
for
though
Christ
as
God
,
was
from
eternity
;
yet
as
an
Adam
,
or
common
head
,
he
was
the
latest
—
Man
must
be
fallen
in
the
one
,
before
he
can
be
raised
in
the
other
.
Willet
in
locum
.
1
Cor.
15.46
.
2.
Original
sin
is
the
Old
man
,
because
corruption
is
first
in
every
one
.
Esau
comes
out
first
;
first
that
which
is
natural
,
then
that
which
is
spiritual
.
Heb.
8.13
.
2
Cor.
5.17
.
3.
'T
is
call'd
Old
,
because
it
is
to
be
done
away
.
,
This
old
man
,
all
old
things
are
to
be
done
away
.
Compare
it
to
the
new
man
,
or
the
work
of
grace
,
and
then
you
will
say
indeed
,
There
is
no
lovelinesse
in
it
,
for
which
you
should
retain
it
;
were
there
not
an
eternity
of
happinesse
or
misery
to
put
into
the
ballance
,
vertue
would
out-weigh
vice
.
4.
It
may
be
call'd
Old
,
because
of
its
cunning
and
craft
;
as
old
men
by
reason
of
their
abundant
experience
,
are
more
wise
and
subtle
than
others
.
This
old
man
,
this
corruption
is
cunning
to
deceive
.
Oh
what
excuses
does
it
bring
for
sin
,
what
pretences
?
you
have
heard
it
hath
much
of
Adam
,
but
know
it
hath
somewhat
of
the
wise
and
old
Serpent
too
,
for
it
was
begot
betwixt
them
both
.
I
shall
passe
this
first
particular
only
with
this
note
,
instead
of
further
Application
,
viz.
Observe
(
with
Paraeus
)
that
when
the
Apostle
calls
Original
sinne
our
old
man
,
he
distinguishes
it
from
our selves
.
It
is
ours
,
too
nearly
cleaving
to
us
,
but
it
is
not
our selves
.
Whence
we
must
learn
to
put
a
difference
betwixt
the
corruption
of
nature
,
and
nature
it self
.
Mans
nature
is
from
God
,
but
the
corruption
of
mans
nature
is
from
himself
.
And
this
original
sinne
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
7.20
,
21.
any
substantial
part
of
man
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Apostle
sayes
of
it
,
Heb.
12.1
.
The
sin
that
so
easily
besets
us
.
Thus
at
length
we
are
come
to
the
second
particular
which
the
Apostle
uses
to
expresse
original
sinne
by
;
The
second
particular
expressing
Original
sin
,
the
body
of
sin
.
't
is
the
body
of
sinne
.
And
herein
I
have
only
to
shew
how
this
Original
sin
is
a
body
;
for
the
other
,
how
it
may
be
call'd
sin
,
or
a
body
of
sin
,
will
be
consider'd
in
the
third
Appellation
which
is
here
bestowed
upon
it
.
Now
Original
corruption
is
a
body
of
sin
,
Why
called
a
body
.
1.
In
that
a
body
,
though
it
seems
never
so
beautiful
and
fair
,
yet
't
is
in
it self
but
a
stinking
carcasse
,
made
of
base
,
loathsome
matter
,
&c.
So
sin
and
wickednesse
,
though
it
may
seem
specious
and
alluring
,
yet
't
is
but
an
abomination
,
as
Scripture
in
a
hundred
places
calls
it
;
adultery
,
covetousnesse
,
excesse
,
and
all
the
parts
of
this
body
are
not
as
they
seem
to
be
when
varnished
or
painted
over
.
They
say
there
is
no
stench
comparable
to
that
of
a
humane
body
,
when
not
salted
or
animated
with
the
soul
.
I
am
sure
nothing
so
noysome
as
this
body
of
death
;
Paul
that
could
with
rejoycing
endure
scourgings
and
stonings
,
imprisonments
and
shipwracks
,
yet
cryes
out
mightily
of
this
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
!
Rom.
7.24
.
2.
As
a
body
being
material
,
is
visible
;
so
original
sin
discovers
its
self
to
every
one
that
without
prejudice
will
look
to
finde
it
.
It
is
discernable
in
its
effects
daily
.
Though
we
cannot
see
the
soul
,
yet
from
the
motions
and
actions
it
causeth
,
we
know
a
man
hath
a
soul
;
so
we
may
know
every
one
hath
original
sin
,
from
that
vanity
and
sin
that
is
put
forth
by
it
.
3.
As
the
body
hath
divers
members
,
so
this
sinne
;
it
is
not
so
much
one
sin
,
as
seminally
and
vertually
all
sin
;
Peter
Martyr
.
there
is
a
concatenation
of
vertues
and
vices
;
Scripture
speaks
of
both
under
that
notion
;
hence
a
single
eye
,
a
pure
heart
,
&c.
And
on
the
other
side
that
sin
is
a
body
,
and
is
thus
universally
in
us
,
the
Apostle
shews
,
Rom.
3.13
,
14.
and
the
Prophet
saith
it
hath
over-spread
us
;
from
the
soles
of
the
feet
even
unto
the
head
there
is
no
soundnesse
,
Isa.
1.6
.
As
the
waters
in
Noah
covered
the
highest
Mountains
,
so
these
raging
waves
of
iniquity
over-flow
the
highest
and
choicest
faculties
of
humane
nature
.
4.
I
wish
I
could
not
adde
as
a
body
is
beloved
and
provided
for
,
so
is
this
sin
:
We
make
provisio●
for
the
flesh
to
fulfill
its
lusts
;
Rom.
13.
ult.
Who
would
willingly
part
with
the
least
member
of
his
body
?
men
do
not
willingly
forgo
any
sin
;
but
if
something
of
this
body
must
be
parted
with
,
't
is
but
haire
and
nayles
,
&c.
such
as
are
rather
excrements
than
members
,
and
will
soon
grow
again
,
which
we
are
content
to
cut
and
pare
off
.
And
thus
till
that
day
in
which
God
puts
forth
his
Almighty
power
to
make
us
willing
,
we
are
loth
to
leave
any
sin
,
unlesse
such
as
for
the
present
are
troublesome
to
us
,
or
may
ere
long
grow
again
,
and
be
with
more
ease
or
credit
enjoyed
by
us
.
5.
This
sin
as
a
body
hath
strength
in
it
,
and
Tyranny
is
exercised
by
it
.
The
body
leads
poor
Captives
whether
it
lists
,
and
says
to
this
man
G●
,
and
he
goeth
,
&c.
so
does
this
sin
,
we
are
held
Captive
by
it
,
Faius
.
till
the
Son
of
God
sets
us
free
.
Man
is
not
ingenuus
,
but
libertus
;
he
is
not
by
nature
born
free
,
but
by
grace
made
free
;
untill
he
be
established
by
the
free
Spirit
,
he
goes
and
comes
as
the
winde
and
Tyde
of
corruption
drives
him
.
And
this
is
farre
more
sad
than
to
be
possessed
,
or
to
have
our
members
acted
by
the
Divel
himself
;
for
the
incestuous
person
was
given
over
to
Satan
(
which
some
interpret
thus
)
for
the
good
of
his
soul
,
1
Cor.
5.5
.
that
his
soul
might
be
saved
;
but
none
are
left
under
the
power
and
command
of
their
corruptions
,
but
to
their
certain
and
inevitable
destruction
.
6.
It
is
call'd
here
especially
a
body
by
the
Apostle
,
to
answer
to
the
other
Metaphor
of
crucifying
in
the
words
before
;
only
bodies
can
be
crucified
,
Paraeus
.
and
this
sin
is
crucified
with
Christ
.
Which
by
the
way
shews
the
state
of
original
sin
in
the
people
of
God
,
and
how
it
should
be
in
all
others
,
especially
such
as
are
baptiz'd
;
it
should
by
faith
be
nayl'd
to
the
Crosse
of
Christ
,
we
should
by
believing
fetch
vertue
from
Christs
death
to
crucifie
it
;
it
must
hang
on
Christs
Crosse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Metaphor
taken
from
those
that
are
crucified
,
who
hanging
on
the
Crosse
upon
nailes
,
grow
weaker
and
weaker
,
till
they
expire
and
dye
;
so
must
original
sin
be
in
us
,
(
dead
already
as
to
its
reigning
power
,
and
)
dying
daily
as
to
its
in-being
moving
power
,
having
every
day
lesse
strength
than
other
.
The
third
expression
of
original
corruption
in
the
Text
,
't
is
sin
.
We
have
now
but
the
last
expression
the
Apostle
uses
for
this
original
corruption
;
he
calls
it
here
sin
,
to
shew
that
it
is
so
;
it
is
sin
.
-
1.
Properly
and
truly
.
-
2.
Eminently
and
especially
.
1.
Properly
.
It
is
truly
and
properly
sin
,
it
is
not
only
a
defect
,
but
a
sin
;
it
is
against
the
holy
will
of
God
,
and
is
chargeable
upon
us
by
the
justice
of
God
;
every
soul
disease
is
not
only
a
punishment
,
but
a
sin
,
and
therefore
farre
worse
than
the
worst
disease
that
is
incident
to
the
body
;
and
our
sinful
state
should
be
more
terrible
to
us
than
our
dying
condition
.
To
convince
us
of
this
,
know
that
this
original
corruption
becomes
our
sin
.
1.
By
imput●tion
.
1.
In
that
God
imputes
the
guilt
of
Adams
sin
to
us
,
which
I
suppose
you
have
had
vindicated
in
the
foregoing
Sermon
:
I
shall
only
say
this
to
it
,
that
God
may
as
well
by
imputation
make
Adams
sin
become
our
sin
for
condemnation
,
as
he
may
by
imputation
make
Christs
righteousnesse
become
our
righteousnesse
unto
salvation
;
and
yet
Christ
is
made
of
God
unto
us
wisdome
,
righteousness
,
&c.
and
we
have
no
other
righteousness
to
appeare
in
for
justification
before
him
at
that
great
day
.
In
Thesi
de
peccato
Orig.
Hence
Rivet
well
observes
,
that
the
Church
hath
ever
found
and
still
does
,
that
those
very
men
who
are
enemies
to
the
doctrine
of
Original
sin
,
are
enemies
also
to
the
doctrine
of
the
grace
of
God
in
Christ
.
Thus
the
Socinians
,
who
deny
that
we
have
contracted
any
debt
by
Adams
sin
,
deny
also
that
Christ
satisfied
,
and
paid
our
debts
to
divine
Justice
;
and
if
they
take
away
this
,
let
them
take
all
.
2.
Though
Original
corruption
be
truly
sin
by
imputation
,
2.
By
inhaesion
.
yet
't
is
not
sin
by
imputation
only
.
It
is
our
sin
by
inhaesion
,
inhering
in
us
,
and
making
of
us
otherwise
than
God
made
us
.
To
blot
a
letter
in
a
fairly
writ
Copy
,
to
draw
a
black
line
over
a
beautiful
picture
,
cann't
but
prove
a
fault
;
what
is
it
then
to
mar
Gods
curious
workmanship
,
which
this
sin
does
in
man
?
Consider
that
God
is
many
moneths
in
the
framing
of
the
body
,
(
for
we
are
wonderfully
made
by
him
)
and
when
this
body
is
fitted
,
he
unites
it
to
a
soul
more
worth
than
a
world
of
bodies
.
This
great-little
creature
man
,
Psal.
139.13
,
14
hath
many
prerogatives
too
that
advance
him
,
especially
in
that
Gods
delight
is
said
to
be
with
him
.
Now
when
all
this
care
and
paines
are
taken
,
this
cost
and
charges
expended
by
God
to
make
man
for
himself
,
this
corruption
comes
and
mars
all
,
and
will
God
hold
it
guiltlesse
?
No
,
this
sin
is
exceeding
sinful
;
for
,
2.
'T
is
sin
eminently
.
1.
Extensive
.
1.
'T
is
more
extensive
than
other
sins
;
every
actual
sin
hath
some
particular
faculty
in
soul
or
body
,
which
it
does
defile
and
charge
with
guilt
,
wherein
it
was
conceiv'd
,
or
whereby
it
was
acted
;
but
original
sin
stains
all
alike
,
so
farre
as
by
their
several
natures
they
are
receptive
of
its
defilement
;
it
ruines
the
whole
little
world
of
man
.
It
does
not
only
overspread
the
whole
earth
;
mans
baser
part
,
the
body
;
but
his
celestial
part
,
his
heaven-born
soul
is
contaminated
by
it
;
the
sun
,
moon
,
and
stars
in
it
are
turn'd
into
blood
.
2.
This
Original
sin
is
diffused
,
derived
,
and
communicated
,
2.
Diffusive
.
whereas
actual
sins
are
not
.
Personal
faults
of
Parents
are
not
imputed
to
Children
,
and
defile
not
their
Children
,
unlesse
imitated
or
unbewail'd
.
Childrens
teeth
are
not
set
on
edge
by
the
sowre
grapes
their
Parents
thus
eat
,
but
Original
sin
being
the
sin
of
the
nature
of
the
Parent
,
becomes
the
sin
of
the
Child
,
and
will
be
entailed
further
to
the
last
man
upon
earth
;
for
Children
have
the
nature
,
but
not
the
person
of
their
Parents
.
An
Objection
answered
.
And
let
it
not
seem
strange
,
that
God
should
suffer
this
original
sin
to
be
so
vastly
diffusive
,
that
he
should
not
exempt
his
own
people
wholly
from
it
.
There
is
the
same
reason
that
corruption
should
remaine
amongst
them
,
which
there
was
for
the
abode
of
the
Canaanites
amongst
the
Israel
of
God
of
old
;
It
tryes
them
and
brings
them
often
to
Bochim
,
and
makes
their
life
a
valley
of
teares
;
and
whilst
they
go
on
their
w●y
weeping
and
crying
unto
God
by
reason
of
it
,
they
beare
precious
fruit
;
for
God
does
make
good
come
unto
believers
out
of
this
great
evil
,
making
it
an
Antidote
against
carnal
confidence
,
and
self-love
,
a
meanes
to
exercise
their
faith
,
and
a
sure
evidence
of
his
own
power
and
presence
in
the
keeping
of
them
.
Besides
,
it
is
farre
better
for
us
by
this
occasion
to
be
under
the
second
Adam
,
then
ever
it
could
have
been
being
under
the
first
.
The
first
Adam
was
a
head
of
clay
,
of
the
earth
earthly
.
The
second
Adam
is
a
head
of
gold
,
1
Cor.
15.47
.
The
Lord
from
heaven
.
Though
we
were
made
holy
in
the
first
Adam
,
yet
having
a
mutable
will
,
we
might
under
him
perish
everlastingly
;
but
they
that
are
in
Christ
shall
not
perish
,
but
have
everlasting
life
;
a
glory
beyond
what
we
could
have
had
,
if
we
had
continued
in
innocency
;
for
under
that
first
Covenant
,
we
could
have
expected
only
a
reward
answerable
to
our
own
works
;
but
under
the
second
we
hope
for
glory
,
in
some
measure
proportionable
to
Christs
merits
.
Though
we
know
not
what
that
glory
is
,
yet
this
we
know
,
that
when
he
appeares
,
we
shall
be
like
him
,
1
Joh.
3.2
.
And
in
the
mean
while
as
the
Israelites
who
were
before
but
Brick-burners
,
and
potters
,
by
reason
of
the
Canaanites
amongst
them
,
learn'd
the
art
of
warre
,
and
became
Renowned
soldiers
;
so
the
true
Israel
of
God
by
this
meanes
put
on
their
whole
spiritual
Armour
,
and
dayly
fight
the
good
fight
of
faith
,
and
become
more
than
Conquerors
(
to
conquer
a
lust
,
being
more
glorious
than
to
conquer
a
Kingdome
)
through
Christ
that
strengthens
them
;
when
these
Philistines
are
upon
them
,
(
as
upon
Sampson
)
then
the
Spirit
of
the
Lord
comes
upon
them
〈◊〉
,
and
what
lust
is
able
to
stand
before
his
Spirit
?
Josh.
10
24
,
25
As
Joshuah
took
the
five
Kings
and
shut
them
up
in
the
Cave
at
Makkedah
till
the
Battel
was
over
,
and
then
slew
them
:
So
the
Lord
is
pleased
to
shut
up
and
restrain
the
corruption
of
his
people
in
the
Cave
of
their
body
,
untill
their
warfare
be
finished
,
but
then
he
brings
them
out
and
slays
them
;
they
shall
then
never
see
these
enemies
more
.
And
therefore
holy
Paul
who
cryes
out
,
Rom.
7.24
,
25.
Who
shall
deliver
me
?
addes
presently
,
I
thank
God
,
&c.
as
if
he
had
breathed
the
same
breath
out
in
praise
,
which
he
had
taken
in
,
in
prayer
for
deliverance
;
so
soon
does
God
answer
prayer
made
against
this
sin
according
to
his
will
.
And
thus
we
have
seen
something
towards
the
explaining
of
this
difficult
matter
.
Application
.
The
nature
of
this
undertaking
being
more
to
informe
your
judgments
,
than
to
deal
with
your
affections
;
I
shall
the
rather
hope
to
be
excus'd
if
I
be
not
proportionably
so
large
in
the
Application
,
which
I
am
now
come
unto
,
and
shall
lay
down
what
I
intend
to
speak
to
,
under
these
two
heads
.
1.
Of
Instruction
.
2.
Of
Exhortation
;
to
inform
your
judgment
,
and
to
quicken
your
practice
.
1.
If
we
all
have
corruption
thus
by
nature
inherent
in
us
,
1.
Use
of
Instruction
.
it
may
silence
all
complaints
against
God
for
exposing
of
us
to
such
wants
and
miseries
at
our
very
entrance
into
the
world
,
and
so
all
along
during
our
continuance
in
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whence
come
evils
?
was
a
question
which
did
much
puzzle
the
Philosophers
of
old
;
here
we
are
resolved
of
it
:
The
evil
of
sin
,
and
sorrow
com●s
from
this
root
.
No
wonder
now
that
our
children
are
more
miserable
than
the
young
ones
of
Beasts
or
Birds
,
because
they
are
more
si●ful
.
2.
Hence
it
follows
that
in
the
very
best
there
is
a
mixture
,
borh
in
their
principles
and
actions
.
There
was
two
in
Rebecca's
womb
,
there
are
two
in
their
hearts
;
the
Old
m●n
,
and
the
New
man
;
nature
a●d
grace
;
flesh
and
Spirit
:
Hence
that
striving
,
that
●ombate
betwixt
them
daily
.
The
unregenerate
person
this
sin
reigns
in
;
his
body
is
as
a
Temple
,
and
his
soul
as
a
Shrine
for
this
his
Diana
.
This
keeps
the
house
,
and
all
things
are
in
peace
;
In
the
glorified
Saint
,
this
sin
is
wholly
done
away
;
this
unclean
thing
does
not
go
with
him
into
the
new
Jerusalem
.
Only
the
gracious
person
is
the
field
in
whom
the
flesh
warreth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
.
He
is
like
the
Moon
which
hath
its
spots
when
it
receives
the
fullest
influence
from
the
Sun
.
sin
in
him
will
not
dye
willingly
,
but
,
as
a
dying
man
,
multiplies
his
stroaks
at
his
enemy
,
though
they
are
comparatively
but
weak
ones
.
2.
Use
of
Exhortation
.
For
Exhortation
,
let
me
recommend
these
following
Duties
.
1.
To
a
right
knowledge
of
this
sin
.
1.
Get
a
right
knowledge
of
thy self
according
to
this
doctrine
;
it
is
folly
in
men
to
have
travel'd
much
abroad
,
and
to
be
strangers
in
their
own
Countrey
.
It
will
be
found
the
greatest
folly
for
thee
to
be
never
so
knowing
in
other
things
,
if
thou
beest
a
stranger
to
thine
own
heart
,
and
dost
not
know
that
it
is
desperately
wicked
.
The
very
Heathens
apprehended
this
precept
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Know
thy self
,
to
be
of
such
consequence
,
as
to
grace
it
the
more
,
they
said
it
came
down
from
heaven
;
I
am
sure
it
is
Gods
message
unto
you
from
this
truth
this
day
.
Know
your selves
.
unlesse
you
know
your selves
thus
lost
,
Christs
coming
will
be
in
vain
unto
you
;
John
3.4
,
10.
for
he
came
only
for
the
lost
sheep
.
Nicodemus
had
never
doubted
so
much
of
Regeneration
,
and
a
new
birth
,
had
he
understood
the
defilement
of
his
first
birth
.
I
am
afraid
there
are
many
Masters
in
Israel
that
are
ignorant
of
this
still
,
or
else
they
would
labour
not
only
to
reforme
their
lives
,
but
especially
to
get
new
hearts
also
.
thou
canst
not
kill
one
lust
unlesse
thou
layest
the
Axe
to
the
root
of
it
that
is
in
thy
heart
;
if
thou
cuttest
but
the
branches
off
,
and
for
a
while
refrainest
only
the
outward
acts
of
sin
,
upon
the
next
temptation
or
occasion
they
will
grow
the
faster
;
as
Rivers
that
have
for
some
time
been
kept
up
by
Banks
,
run
the
more
violently
after
they
have
broken
them
down
.
2.
To
confession
of
,
and
humiliation
for
it
.
2.
Be
perswaded
to
make
confession
of
,
and
be
humbled
for
this
sin
,
this
original
sin
;
some
think
that
Moses
who
was
the
penman
of
Psalme
90.
ver.
8.
understood
those
words
of
this
sin
:
Thou
hast
set
my
secret
sins
in
the
light
of
thy
countenance
.
Remember
this
corruption
,
though
never
so
deeply
hid
in
thy
heart
with
all
the
parts
of
it
,
is
as
perfectly
seen
by
God
,
as
if
it
were
set
in
the
light
of
his
countenance
;
which
is
a
thousand
times
brighter
than
the
Sun
in
all
its
glory
.
We
read
of
Ahabs
mourning
,
as
well
as
of
Davids
;
and
of
Judas's
repenting
,
as
well
as
of
Pauls
;
and
why
were
not
Ahabs
and
Judas's
sorrow
accepted
as
well
as
the
others
?
O
e
remarkable
difference
I
will
observe
in
them
;
Ahab
that
we
read
of
,
mourned
only
for
the
judgement
denounced
;
and
Judas
repented
only
of
the
outward
act
committed
,
but
neither
of
their
tears
or
sorrow
went
to
the
root
,
to
bewaile
the
Original
of
all
this
their
impiety
,
which
we
have
seen
Paul
did
,
and
we
know
David
practis'd
;
Psal.
51.5
.
He
sayes
not
only
,
Deliver
me
from
bl●od-guiltinesse
,
but
I
was
conceiv'd
in
sin
,
&c.
and
that
is
as
well
matter
of
his
sorrow
,
as
the
other
.
Possibly
you
would
think
much
if
I
should
recommend
Austines
example
to
you
,
who
confessed
he
had
need
of
mercy
not
only
to
pardon
those
sins
which
he
had
committed
,
but
for
those
sins
,
which
if
grace
had
not
restrained
him
,
he
should
have
committed
;
and
certainly
we
owe
as
much
to
this
soul-physitian
,
for
preventing
those
diseases
which
otherwise
we
should
have
faln
into
,
as
we
owe
him
for
recovering
of
us
out
of
those
diseases
which
we
did
fall
into
;
nay
,
plures
sunt
gratiae
privativae
,
quam
positivae
,
thus
too
;
And
therefore
let
me
bespeak
Gods
dearest
children
in
the
words
of
the
Prophet
to
Babylon
,
Isa.
47.1
.
Come
sit
in
the
dust
.
Gods
own
inheritance
is
as
a
speckled
bird
,
as
he
complaines
Jer.
12.8
.
Oh
be
not
Ingrati
gratiae
,
Unthankful
to
grace
.
You
have
heard
a
sad
parallel
between
Adam
and
you
;
but
Oh
that
you
might
be
like
Adam
in
one
thing
more
;
Sensus
peccati
,
&
conscientiae
.
stimulus
,
&c.
Ger.
when
he
had
sinn'd
;
't
is
said
,
his
eyes
were
opened
,
Gen.
3.7
.
by
which
some
understand
that
God
gave
him
a
sight
of
his
sin
,
awakened
his
conscience
,
so
that
he
saw
from
what
blisse
,
and
into
what
misery
by
sin
he
was
now
cast
.
He
thus
by
lamentable
experience
understood
good
and
evil
.
Oh
that
your
consciences
were
awakened
,
that
your
eyes
were
opened
too
!
I
shall
pray
for
you
as
the
Prophet
did
for
his
servant
,
and
afterwards
for
the
Syrians
that
came
to
take
him
;
Lord
open
the
eyes
of
these
men
,
2
King
.
6.17
,
20.
I
am
sure
the
more
grace
ye
have
,
the
more
sense
of
this
sin
you
will
have
also
.
Paul
a
Christian
complains
of
it
,
though
Paul
a
Pharisee
did
not
.
If
ye
have
been
prevailed
with
by
the
other
exhortations
,
ye
will
yield
up
your selves
to
the
power
of
this
.
3.
Exhortation
.
Look
out
for
remedy
and
help
against
it
.
Did
you
but
understand
your
condition
by
reason
of
this
sin
,
and
were
humbled
for
it
,
you
would
engage
all
that
you
could
against
it
.
First
then
In
your selves
.
Set
your selves
against
this
sin
in
your
own
hearts
.
Thou
canst
not
be
a
man
after
Gods
own
heart
,
till
thy
heart
be
cleansed
,
and
made
like
unto
God
.
A
true
Christian
takes
more
care
to
get
rid
of
the
evil
,
than
to
rejoyce
in
the
good
that
is
in
him
(
though
both
be
a
duty
)
being
it
is
better
not
to
see
a
friend
which
we
know
will
do
us
no
hurt
,
then
not
to
see
an
enemy
which
(
unseen
)
will
certainly
kill
us
.
When
Elisha
would
cure
the
waters
of
Jericho
,
2
King
.
2.21
.
he
did
not
cast
salt
into
the
pots
or
dishes
(
that
might
take
it
up
)
but
into
the
spring
that
sent
it
forth
.
Labour
to
get
thy
heart
which
is
the
spring
and
issue
of
life
or
death
,
season'd
with
grace
.
Means
to
be
used
.
Blessed
be
God
,
there
are
meanes
to
cure
you
of
this
evil
.
1.
Faith
in
Christ
.
Cast
the
wood
of
his
Crosse
into
these
bitter
waters
;
he
was
circumcised
,
yet
had
no
filthy
foreskin
of
his
own
,
but
of
ours
to
do
away
.
'T
was
our
filth
that
was
washed
off
in
his
Baptisme
.
2.
The
in-being
of
the
Spirit
of
Christ
,
prevails
against
the
in-dwelling
of
sin
.
Behold
I
have
shewn
you
a
mystery
,
if
ye
would
not
all
die
,
and
that
eternally
,
ye
must
all
be
changed
.
3.
Prayer
is
a
means
in
order
to
this
.
David
,
Paul
,
others
were
troubled
with
this
evil
,
and
they
pray'd
;
go
thou
and
do
likewise
.
Let
it
be
thy
daily
prayer
,
Armado
homine
meipso
libera
me
Domine
.
From
the
evil
one
my self
,
good
Lord
deliver
me
;
thou
complainest
of
bad
times
,
oh
complain
more
of
a
bad
heart
.
The
flood
came
upon
the
whole
world
,
not
so
much
for
their
actual
abominations
though
great
,
as
for
their
heart-corruptions
,
Gen.
6.5
.
Gen.
8.21
.
If
we
ever
be
owhelmed
with
sufferings
,
it
is
for
th
s
Abomination
in
chief
.
Oppose
thy self
against
this
sin
in
thy
relations
;
weaken
the
Kingdome
of
Satan
everywhere
,
2.
In
our
relations
,
childlen
especially
.
especially
in
thy
children
;
If
their
head-ake
you
pity
them
,
and
enquire
after
remedies
for
them
;
alas
,
spiritually
every
part
is
distempered
;
they
are
blind
,
lame
,
poor
,
naked
,
and
what
not
that
speaks
misery
?
Oh
hard-hearted
Parents
,
that
have
not
once
gone
to
the
heavenly
Physitian
for
their
poor
children
!
't
is
usually
said
,
venenati
non
patiuntur
inducias
;
they
that
are
poyson'd
must
not
be
dallyed
with
,
but
presently
some
antidote
(
if
I
may
so
call
it
)
given
them
.
They
do
but
pledge
you
in
this
cup
of
deadly
wine
,
and
will
ye
not
the
rather
be
instrumental
to
help
them
to
the
cure
,
being
ye
have
help'd
them
to
the
disease
?
Wherefore
do
ye
think
your
ch
ldren
came
into
the
world
in
such
a
piteous
manner
?
what
do
they
cry
for
?
Vox
naturae
clamantis
,
&c.
the
Naturalist
will
tell
you
't
is
out
of
want
that
some
body
might
cloath
them
,
feed
them
,
care
for
them
,
&c.
But
a
Christian
will
tell
you
,
God
hath
given
them
bitter
teares
and
cryes
to
lament
their
spiritual
necessities
,
and
to
beg
spiritual
remedyes
.
Their
insignificant
voice
signifies
thus
much
;
whil'st
they
are
yet
dumb
,
Nihil
aliud
faciunt
nisi
deprecantur
.
they
speak
aloud
in
their
manner
;
Oh
carry
us
to
the
Laver
of
regeneration
;
let
us
be
washed
in
the
fountaine
set
open
for
sinne
,
&c.
Surely
,
God
who
hath
not
caused
their
tender
voice
to
be
in
vain
for
their
bodies
,
(
though
they
know
not
what
it
means
)
would
not
have
it
to
be
in
vaine
for
their
soules
;
and
he
that
hears
the
young
Ravens
when
they
call
,
Psal.
147.9
.
would
not
have
you
deafe
in
this
respect
,
when
your
Children
cry
.
Lastly
,
Let
the
consideration
that
Original
sin
is
thus
in
us
,
weane
us
from
the
world
,
4.
Exhortation
.
Be
wean'd
from
the
world
by
reason
of
it
.
and
that
immoderate
desire
of
living
in
it
.
Alas
,
wheresoever
we
go
we
carry
these
chains
of
darknesse
with
us
;
if
it
be
grievous
to
be
in
pain
or
want
,
how
grievous
is
it
to
a
gracious
heart
to
sin
?
I
know
gravia
non
gravitant
in
eorum
loco
;
sin
seemes
not
heavy
to
a
carnal
man
,
to
whose
heart
't
is
naturaliz'd
;
but
if
thou
beest
spiritual
,
and
tender
,
sin
is
a
burden
to
thee
to
purpose
.
Now
by
death
peccatum
,
non
homo
,
moritur
,
it
is
sin
that
dies
,
a
Childe
of
God
does
not
dye
,
but
only
changes
his
life
;
this
life
for
a
better
,
these
pleasures
,
relations
,
&c.
for
better
;
and
if
it
be
good
to
live
,
surely
to
live
eternally
is
best
of
all
.
Some
have
thought
that
the
soule
was
put
into
the
body
for
a
punishment
,
as
into
a
Prison
;
and
who
would
not
willingly
be
at
liberty
?
If
we
consider
what
paines
,
care
,
torments
,
and
diseases
(
which
are
but
the
effects
of
sin
)
we
endure
,
we
cannot
but
be
of
Theophrastus
his
mind
,
that
the
soule
payes
a
deare
rent
for
the
body
which
it
dwells
in
;
and
't
is
but
a
house
of
clay
,
how
finely
soever
dawb'd
over
.
being
then
we
cannot
be
without
these
enemies
,
these
mischiefs
,
let
us
be
content
when
God
pulls
down
the
house
of
sinne
in
which
they
all
are
,
that
he
may
bury
them
all
in
the
rubbish
of
our
mortality
,
and
with
the
Spirit
and
the
Bride
,
Rev.
22.17
,
20.
let
us
say
Come
,
even
so
Come
Lord
Jesus
Christ
,
come
quickly
.
Amen
.
THE
MISERY
OF
MANS
ESTATE
BY
NATURE
.
EPHES.
2.3
.
And
were
by
nature
the
children
of
wrath
even
as
others
.
YE
have
heard
the
Doctrine
of
Mans
fall
,
and
of
Original
sin
opened
and
applied
:
This
Text
genuinely
leads
to
speak
of
Mans
misery
through
sin
.
As
to
the
Coherence
briefly
,
The
Apostles
scope
is
,
to
display
the
glory
of
the
Lords
grace
,
by
comparing
the
sinful
and
cursed
estate
of
the
Ephesians
and
others
by
nature
,
with
the
dignity
and
priviledges
conferred
on
them
in
Christ
.
He
insists
mainly
on
three
heads
.
1.
He
describes
the
natural
estate
and
course
of
the
Ephesians
and
all
other
Gentiles
in
them
;
their
estate
,
ver.
1.
You
were
dead
in
trespasses
and
sins
;
their
course
,
ver.
2.
Ye
walked
wholly
in
sin
,
pricked
forward
by
corrupt
customes
,
which
in
several
Ages
had
taken
place
,
and
were
effectual
to
hold
and
hearten
you
in
the
same
Tracts
;
and
the
Devil
,
that
eminently
bore
sway
in
others
,
ruled
and
acted
you
likewise
at
his
very
will
;
this
was
yours
,
and
the
Gentiles
estate
and
course
.
2.
He
applies
the
whole
equally
and
indifferently
,
to
himself
,
and
to
the
whole
body
of
the
Jewish
Nation
,
ver.
3.
among
whom
also
we
all
had
our
Conversation
,
&c.
q.
d.
such
children
of
disobedience
were
we
all
to
;
as
deep
in
sin
,
and
open
to
wrath
as
you
Gentiles
were
.
He
would
by
no
means
have
any
think
that
speaking
so
of
the
Gentiles
,
he
exempted
the
Jews
from
the
same
ground
of
shame
and
despair
in
themselves
;
though
he
knew
full
well
that
this
point
went
exceeding
crosse
to
the
grain
of
that
people
,
who
greatly
[
](A81247-e58310-b)a
a
Ezra
9.2
.
John
8.33
.
Gal.
2.15
.
Rom.
10.3
.
chap.
11.24
.
boasted
themselves
to
be
the
holy
seed
,
and
children
of
Abraham
,
and
despised
the
Gentiles
as
an
idolatrous
,
unclean
,
bastard
brood
;
and
especially
of
the
Pharisees
,
of
which
[
](A81247-e58350-b)b
b
Acts
26.5
.
Phil.
3.5
.
leaven
himself
once
was
,
who
not
only
disdained
the
Gentiles
,
but
thought
and
spake
contemptibly
of
Gods
heritage
,
viz.
the
common
people
of
their
own
Nation
as
a
base
and
cursed
crew
,
John
7.49
.
&
chap.
9.34
.
He
pricks
this
bladder
,
affirming
roundly
of
himself
and
all
the
Jews
without
exception
,
that
as
to
their
course
,
whilest
unregenerate
,
they
did
whatsoever
their
sensual
and
carnal
man
willed
,
liked
and
inclined
to
;
And
as
to
estat●
;
were
children
of
wrath
as
much
as
others
,
even
as
the
very
despised
Gentiles
themselves
were
.
The
great
temporary
difference
flowing
from
grace
,
Psal.
147.19
,
20.
hindered
not
their
being
the
very
same
with
the
Gentiles
by
nature
;
this
and
no
other
was
the
estate
and
course
of
the
Jews
likewise
.
3.
He
sets
over
against
all
this
,
in
them
both
,
the
quickning
and
recovering
grace
of
Christ
;
in
the
Gentile
,
ver.
1.
and
in
the
Jew
,
ver.
4.
The
words
read
,
contain
a
brief
comprehensive
description
of
the
misery
that
Jews
,
and
consequently
Gentiles
with
them
,
are
under
by
nature
.
And
in
the
words
observe
these
two
particulars
.
1.
The
Case
of
all
men
,
Jews
and
Gentiles
alike
described
,
children
of
wrath
;
Do
not
understand
this
actively
,
as
children
of
disobedience
,
ver.
2.
are
disobedient
children
,
so
that
children
of
wrath
should
be
angry
and
wrathful
people
;
but
passively
,
that
are
obnoxious
unto
wrath
indefinitely
,
which
though
it
principally
relates
to
that
chiefest
pressing
insupportable
burden
;
viz.
the
Lords
wrath
;
yet
includes
consequently
the
wrath
and
power
of
Satan
,
the
terrours
and
rage
of
conscience
,
the
vengeance
and
assaults
of
every
creature
,
&c.
The
Hebraisme
,
children
of
wrath
,
implies
1.
Desert
.
Deut.
25.2
.
It
shall
be
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
if
the
wicked
man
be
a
child
of
beating
,
that
the
Judge
shall
cause
him
to
lye
down
,
and
to
be
beaten
before
his
face
,
&c.
which
the
Sept.
solidly
renders
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
worthy
of
stripes
.
And
so
the
Targums
in
like
manner
concurrently
with
our
Bibles
,
a
sonne
guilty
and
worthy
to
be
beaten
;
so
Mat.
23.15
.
Ye
make
him
twofold
more
the
childe
of
hell
;
that
is
,
more
worthy
of
hell-fire
,
than
your selves
.
2.
Tendency
,
bent
and
addictnesse
to
involve
themselves
under
wrath
,
John
17.12
.
But
the
sonne
of
perdition
,
which
poured
out
himself
in
ways
of
self-destruction
.
He
had
many
and
excellent
means
to
the
contrary
,
but
nothing
would
hold
him
back
;
self-damnation
is
not
proper
to
Judas
,
but
a
very
common
sin
;
and
men
ordinarily
,
Rom.
2.5
.
treasure
up
to
themselves
wrath
,
Prov.
8.36
.
love
death
.
3.
The
event
and
issue
which
shall
befall
them
,
if
they
do
abide
such
;
viz.
that
they
shall
be
destroyed
,
and
the
eternal
wrath
of
God
abide
upon
them
;
so
Judas
gave
up
himself
to
those
sins
,
that
not
only
deserved
and
tended
to
destruction
,
but
would
certainly
destroy
him
;
so
1
Sam.
20.31
.
he
is
the
son
of
death
;
viz.
deserves
to
dye
,
and
shall
surely
dye
.
Now
gather
all
these
things
together
,
our
estate
and
course
is
such
by
nature
as
deserves
destruction
,
tends
and
leads
to
destruction
,
and
will
end
and
the
Lord
hath
peremptorily
fixed
and
ordained
without
a
change
,
shall
end
in
Eternal
destruction
.
2.
The
rise
of
this
case
expressed
,
by
nature
,
which
implies
1.
The
term
from
which
this
commences
;
viz.
the
very
first
receiving
of
our
natures
and
beings
from
our
Parents
;
from
the
first
original
,
and
moment
of
our
being
,
we
received
with
all
a
liliablenesse
to
the
wrath
and
curse
of
God
,
Psalme
51.5
.
Behold
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
!
2.
The
ground
for
which
this
wrath
impends
and
hovers
;
viz.
nature
,
not
first
created
,
for
that
was
upright
after
God
;
but
the
corrupted
nature
which
is
conveyed
and
derived
with
our
beings
:
Eccles.
7.29
.
Gen.
1.27
.
This
very
nature
leads
to
,
deserves
,
and
will
lodge
under
eternal
wrath
,
every
mothers
child
in
whom
regeneration
and
transplantation
into
Christ
are
not
found
.
The
Doctrine
then
comprising
the
summe
of
the
Text
,
is
this
.
Doctr.
Every
man
and
woman
from
their
very
first
conception
,
through
a
corrupted
nature
,
are
under
the
Lords
wrath
,
and
continuing
such
,
not
new-born
and
engraffed
into
Christ
,
that
wrath
shall
abide
upon
them
for
ever
.
We
may
not
mince
and
extenuate
here
with
the
Pelagian
,
as
if
this
only
were
by
imitation
.
Flatterers
of
nature
may
lessen
the
wound
,
but
Heires
of
grace
should
and
will
rather
magnifie
their
Physitian
.
Nor
may
we
limit
and
confine
this
truth
as
if
it
concern'd
native
Turks
,
Mat.
23.15
.
canker'd
Papists
,
and
the
Proselytes
of
the
Pharisees
only
to
be
children
of
hell
,
when
it
knocks
at
every
of
our
doors
,
Jew
and
Gentile
promiscuously
:
Neither
people
nor
Ministers
,
not
Apostles
can
exempt
themselves
;
great
and
small
,
rich
and
poor
,
those
which
the
Lord
hath
not
appointed
unto
wrath
,
but
to
obtain
salvation
by
their
Lord
Jesus
Christ
,
1
Thes.
5.9
.
yet
by
nature
are
children
of
wrath
,
even
as
others
.
This
wrath
in
the
Scriptures
hath
several
Names
;
respectively
to
the
Law-giver
,
it
is
called
wrath
;
respectively
to
the
Law
it self
,
the
curse
;
respectively
to
the
effects
of
both
,
it
is
translated
vengeance
,
Rom.
3.5
.
Man
by
nature
is
exposed
unto
all
these
.
1.
He
is
exposed
to
the
wrath
of
the
Law-giver
:
Here
,
1.
Take
some
Cautions
,
that
we
may
duly
conceive
of
wrath
,
the
root
of
all
penal
afflictions
on
Gods
part
,
as
sin
is
the
meritori●us
root
on
mans
part
.
All
wars
with
men
begin
in
wrath
;
Animosities
first
boyle
within
,
and
then
wars
break
out
.
James
4.1
.
From
whence
come
wars
and
fightings
among
you
?
Come
they
not
hence
,
from
your
lusts
which
war
in
your
memb
rs
?
and
in
special
,
this
of
wrath
;
so
there
is
somewhat
proportionable
in
God
,
if
understood
sutably
to
his
glorious
Being
;
namely
,
wrath
perfectly
clean
from
all
dregs
of
,
1.
Folly
;
the
fool
never
more
peeps
out
than
in
passion
.
Prov.
14.29
.
He
that
is
hasty
of
spirit
,
exalteth
folly
;
that
is
,
sets
it
aloft
that
every
body
may
discern
,
and
take
notice
of
it
;
but
the
Lord
is
,
1
Sam.
2.3
.
A
God
of
knowledge
by
whom
actions
are
weighed
.
2.
Injustice
;
Gods
wrath
is
a
clear
fire
without
any
smoke
of
unrighteousnesse
.
Rom.
3.5
.
Is
God
unrighteous
that
inferreth
wrath
?
he
cannot
be
.
We
plough
with
an
Oxe
and
an
Asse
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
mingle
drosse
with
our
zeal
,
&c.
3.
Perturbation
;
the
wrath
of
men
is
the
rage
of
men
,
who
disjoint
and
discompose
themselves
as
well
as
others
;
but
the
Lord
acts
,
and
suffers
not
in
his
wrath
;
Prov.
11.17
.
he
strikes
,
wounds
,
destroys
from
the
infinite
holinesse
and
justice
of
his
nature
,
declaring
it self
against
all
sin
with
the
exactest
serenity
and
oneness
of
minde
and
frame
within
himself
from
everlasting
to
everlasting
.
This
is
the
root
of
all
wars
with
sinful
men
;
Moses
saw
the
plague
growing
up
out
of
this
root
.
Num.
16.46
.
Wrath
is
gone
out
from
the
Lord
,
and
the
plague
is
begun
.
Job
21.17
.
He
distributeth
sorrows
in
his
anger
.
2.
Consider
what
this
wrath
implies
;
two
things
.
1.
That
the
Lord
is
highly
displeased
with
men
and
women
in
their
natural
estate
;
though
never
so
goodly
a
vernish
of
Religion
be
above
,
yet
if
nothing
but
nature
be
underneath
;
Isa.
10.6
.
an
hypocritical
Nation
are
the
people
of
the
Lords
wrath
.
No
created
understanding
can
conceive
exactly
what
this
displeasure
is
.
Psal.
90.11
.
Who
knoweth
the
power
of
thy
anger
?
even
according
to
thy
fear
,
so
is
thy
wrath
.
Take
some
short
ladders
that
our
thoughts
may
a
little
climbe
up
by
;
and
consider
seriously
and
deeply
,
1.
What
a
Kings
wrath
is
.
Prov.
20.2
.
The
fear
of
a
King
is
as
the
roaring
of
a
Lyon
;
who
so
provoketh
him
to
anger
,
sinneth
against
his
own
soul
;
that
is
,
acteth
as
an
enemy
to
his
own
life
;
and
Prov.
16.14
.
The
wrath
of
a
King
is
as
the
Messengers
of
death
,
but
the
wise
man
will
pacifie
it
,
as
that
which
he
cannot
resist
.
Eccles.
8.4
.
Where
the
Word
of
a
King
is
,
there
is
power
,
and
who
may
say
to
him
What
do
thou
?
that
is
,
where
not
only
the
name
,
but
the
reality
of
a
King
is
,
he
sustains
the
person
of
the
Common-wealth
,
and
hath
the
strength
and
power
of
all
put
into
his
hand
;
and
hath
power
to
execute
his
wrath
,
and
will
not
be
controlled
nor
expostulated
with
.
And
what
can
a
Branch
do
against
the
whole
Tree
?
The
King
is
wroth
,
and
Hamans
face
is
covered
.
Prov.
27.3
.
A
stone
is
heavy
,
and
sand
is
weighty
;
but
a
fools
wrath
,
that
is
,
that
hath
power
,
is
heavier
than
them
both
,
to
crush
a
weak
person
that
standeth
in
his
way
.
All
these
are
but
toyes
to
the
power
and
weight
of
Gods
wrath
.
2.
What
an
incensed
brothers
wrath
is
,
that
hath
a
little
more
power
.
Rebecca
understanding
Esau
his
wrath
against
Jacob
,
packs
him
away
till
that
wrath
be
over
.
Gen.
27.43
,
44.
If
a
mother
dare
not
venture
a
childe
into
an
angry
sons
presence
,
nor
a
brother
himself
into
an
angry
brothers
presence
,
how
insufferable
will
the
angry
presence
of
the
Lord
be
?
3.
What
Gods
Fatherly
refining
wrath
is
against
the
drosse
that
mingleth
it self
with
his
Worship
and
Ordinances
,
and
what
dreadful
Furnaces
he
hath
put
the
Vessels
of
mercy
into
,
to
take
away
their
tin
from
them
.
Mal.
3.2
.
Who
may
abide
the
day
of
his
coming
?
and
who
shall
stand
when
he
appeareth
?
for
he
is
like
a
Refiners
fire
:
If
men
cannot
bear
Christs
coming
with
a
refining
fire
,
to
purge
out
drosse
,
much
lesse
not
his
coming
with
flaming
fire
,
2
Thes.
1.8
.
to
consume
and
burn
up
persons
and
drosse
together
.
We
have
need
of
grace
to
serve
him
acceptably
with
reverence
and
godly
fear
;
for
our
God
,
that
is
related
to
us
in
Christ
,
is
a
consuming
fire
,
Hebr.
12.28
,
29.
4.
What
afflictions
are
,
how
very
bitter
,
yet
separated
from
wrath
,
they
may
be
born
with
comfort
.
The
mingling
of
fire
with
the
haile
in
Egypt
,
made
it
so
very
dreadful
,
Exod.
9.24
.
The
fire
of
the
Lords
wrath
mingled
with
stormes
,
renders
them
so
grievous
to
be
stood
unde
.
Hell
it self
would
not
be
so
dreadful
,
did
not
the
breath
of
the
Lord
,
that
is
,
the
wrath
of
the
Lord
,
like
a
streame
of
brimstone
kindle
it
,
Isa.
30.33
.
The
Prophet
submits
to
any
stroaks
,
only
deprecates
wrath
,
as
worse
than
any
stroaks
,
and
more
deadly
than
death
it self
.
Jer.
10.24
.
Correct
me
O
Lord
,
but
not
in
thine
anger
.
Apprehensions
of
wrath
were
the
dregs
in
Jobs
Cup.
Job
14.13
.
O
that
thou
wouldest
hide
me
in
the
grave
,
and
keep
me
in
sec
et
till
thy
wrath
be
passed
over
.
He
cannot
stand
in
the
face
of
Gods
wrath
,
though
he
knew
it
was
passing
,
and
not
abiding
wrath
;
and
therefore
begs
a
hiding
anywhere
,
and
in
the
very
grave
,
till
that
wrath
be
over
;
who
then
shall
dwell
with
abiding
wrath
?
John
3.36
.
With
eve●lasting
burnings
?
Isa.
33.14
.
with
fire
and
brimstone
,
and
tempest
,
that
hath
●atred
in
it
?
Psa.
11.5
,
6.
5.
What
the
Lords
glory
is
,
when
it
is
proclaimed
,
and
passeth
forth
in
a
way
of
grace
;
only
in
a
little
more
lustre
and
brightnesse
.
Moses
needs
putting
in
a
clift
of
the
Rock
,
and
to
be
covered
with
the
Lords
hand
,
while
the
Lords
glory
passed
by
,
Exodus
33.22
.
Peter
is
swallowed
up
at
a
glimpse
of
the
power
of
Christ
.
Luke
5.8
.
Depart
from
me
,
for
I
am
a
sinful
man
,
oh
Lord
;
what
then
,
when
he
speaketh
in
his
wrath
,
and
vexeth
in
his
sore
displeasure
!
Psal.
2.5
.
6.
What
the
Lords
wrath
is
passing
upon
others
.
All
the
children
in
the
house
tremble
when
the
rod
is
taken
down
,
though
not
with
respect
to
themselves
,
but
their
fellows
only
.
Take
a
man
whose
heart
is
touched
with
the
sense
of
the
Lords
greatness
,
and
that
will
be
his
temper
.
Isa.
2.19
.
They
shall
go
into
the
holes
of
the
rocks
,
and
into
the
Caves
of
the
earth
,
for
feare
of
the
Lord
,
and
for
the
glory
of
his
Majesty
,
when
he
ariseth
to
shake
terribly
the
earth
.
7.
What
the
Lords
wrath
is
,
only
hanging
in
the
threatening
.
His
rebukes
made
both
the
eares
of
Eli
to
tingle
.
1
Sam.
3.11
.
2
King
.
21.12
.
There
is
a
terrour
when
a
Prince
convenes
and
rates
his
Rebels
for
their
conspiracies
,
and
insurrections
against
him
,
though
not
yet
brought
to
the
barre
or
block
.
Hab.
3.16
.
When
I
heard
,
my
belly
trembled
,
my
lips
quivered
at
the
voice
,
rottenness
entered
into
my
bones
,
&c.
Josiah
his
heart
was
tender
,
2
King
.
22.19
.
When
he
heard
what
the
Lord
spake
against
Jerusalem
,
and
against
the
inhabitants
thereof
.
8.
What
Christ
himself
did
,
under
the
sense
of
this
wrath
to
be
poured
forth
,
Col.
2.9
.
Heb.
12
2.
though
supported
with
all
the
fulnesse
of
the
Godhead
dwelling
bodily
in
him
,
and
saw
the
glory
beyond
,
and
the
certainty
of
his
resurrection
,
and
the
fruits
of
the
travels
of
his
soul
that
should
be
;
yet
sweats
,
Luke
22.44
.
and
that
clods
of
blood
to
the
very
ground
;
prayes
,
and
that
with
strong
cries
and
teares
,
that
if
possible
,
Heb.
5.7
.
Luke
12
50.
this
cup
might
passe
.
Though
other
considerations
made
him
drink
it
chearfully
,
yet
nature
droops
,
and
cannot
bear
up
under
this
burden
.
Those
pills
are
very
bitter
,
that
very
health
it self
do●h
hardly
sweeten
.
You
that
are
yet
in
the
mire
of
meer
nature
,
steep
your
thoughts
in
these
things
,
that
ye
may
have
a
little
taste
,
what
an
evil
and
bitter
thing
it
is
,
that
Gods
wrath
and
displeasure
is
out
against
you
.
But
this
is
not
all
;
God
may
be
displeased
,
and
very
highly
with
his
own
people
.
Isa.
47.6
.
I
was
wroth
and
polluted
mine
inheritance
,
viz.
dealt
with
it
as
if
a
polluted
and
unclean
thing
.
2.
God
reckons
,
and
will
deal
with
men
and
women
found
in
their
natural
estate
,
as
his
enemies
.
Gods
tender-hearted
servants
,
have
not
been
able
to
bear
the
apprehension
of
this
.
Job
19.11
.
He
hath
kindled
his
wrath
against
me
,
and
counteth
me
to
him
as
his
enemies
;
the
plural
number
encreases
the
sense
;
as
his
deadly
enemy
.
He
that
takes
the
Bible
,
and
carefully
turns
it
over
,
and
considers
the
contents
thereof
,
and
what
he
hath
said
of
those
he
reckons
his
enemies
,
will
have
a
further
glimpse
of
the
dreadfulnesse
of
this
condition
.
Nahum
.
1.2
.
He
reserveth
wrath
for
his
enemies
;
that
is
,
he
hath
built
and
made
wide
the
storehouses
of
hell
,
that
there
might
be
wrath
enough
in
due
season
to
be
drawn
forth
for
them
.
Luke
19.27
.
Those
mine
enemies
,
that
would
not
that
I
should
reign
over
them
,
bring
hither
,
and
slay
them
before
me
.
Isa.
1.24
.
Ah
,
I
will
ease
me
of
my
Adversaries
,
and
avenge
me
of
my
enemies
.
Heb.
10.27
.
Judgement
and
fiery
indignation
shall
devoure
the
Adversaries
.
And
this
must
be
applied
to
both
sorts
of
enemies
.
1.
Close
.
That
go
closely
on
in
wayes
of
sin
,
secretly
correspond
with
the
Divel
and
his
temptations
,
and
their
darling
lusts
,
and
will
not
lay
the
bucklers
down
,
though
they
smile
in
the
Lords
face
;
and
Isa.
58.2
.
Seek
him
dayly
,
and
d●light
to
know
his
wayes
,
as
a
Nation
that
doth
righteousness
,
and
forsaketh
not
the
Ordinances
of
their
God
.
Flatter
him
with
their
lips
,
and
lye
to
him
with
their
tongues
,
Psal.
78.36
.
2.
Open
enemies
,
that
proclaime
and
declare
warre
against
heaven
,
that
do
and
will
do
what
they
please
,
let
the
Lord
say
and
do
what
he
will
to
the
contrary
.
As
Pharaoh
,
Exod.
5.2
.
Who
is
the
Lord
that
I
should
obey
his
voice
?
Psal.
12.4
.
Our
lips
are
our
own
,
who
is
Lord
ov
r
us
?
Luk.
19.14
.
His
Citizens
hated
him
,
and
sent
a
message
after
him
,
saying
,
We
will
not
have
this
man
reign
ver
us
.
And
understand
,
when
the
Lord
so
deals
with
this
sort
of
sinners
,
he
takes
a
kind
of
comfort
in
it
.
Ezek.
5.13
.
Thus
my
anger
shall
be
accomplished
,
and
I
will
cause
my
fury
to
rest
upon
them
,
and
I
will
be
comforted
.
To
others
,
the
Lord
distributes
sorrows
with
sorrow
;
and
speaks
of
himself
as
grieved
,
when
he
puts
them
to
grief
,
Judg.
10.16
.
Lam.
3.33
.
Isa.
63.9
.
But
here
he
is
comforted
,
in
making
them
the
resting
place
of
his
fury
,
Prov.
1.26
.
The
heat
and
height
of
his
fury
poured
forth
upon
incurable
sinners
,
is
comfortable
and
pleasing
to
him
.
Isa.
30.32
.
In
every
place
where
the
grounded
staff
shall
passe
,
which
the
Lord
shall
cause
to
rest
upon
him
,
it
shall
be
with
Tabrets
and
Harps
.
Vengeance
on
such
,
is
musick
and
delight
to
the
Lord
,
Rev.
18.20
.
and
to
his
people
.
This
is
the
first
,
and
not
the
meanest
part
of
the
misery
of
faln
man
,
that
he
is
under
the
Lords
wrath
;
that
is
,
such
as
God
is
displeased
with
,
and
will
reckon
and
deale
with
as
his
enemies
.
2.
Every
natural
man
and
woman
is
exposed
to
and
under
the
Curse
of
the
Law
.
Is
this
nothing
to
have
the
Word
against
thee
?
Job
13.
●6
.
and
to
have
the
Lord
write
bitterly
against
thee
in
that
very
Book
which
is
the
storehouse
of
comforts
and
supports
to
others
?
Dreadful
is
that
language
of
Ahab
,
concerning
Micaiah
,
1
King
.
22.8
.
There
is
yet
a
man
by
whom
we
may
enquire
of
the
Lord
,
but
I
hate
him
,
for
he
doth
not
prophesie
good
concerning
me
,
but
evil
.
So
that
language
of
a
natural
mans
heart
.
Gods
mind
is
in
that
book
,
but
I
cannot
abide
to
read
therein
,
or
to
hear
it
opened
and
applied
by
a
lively
rowzing
Preacher
;
for
it
only
raises
stormes
and
tumults
in
my
conscience
,
and
speaks
not
a
word
of
comfort
to
me
.
The
Word
,
1.
Rings
many
a
sad
peale
in
the
ears
of
conscience
,
and
which
he
cannot
abde
to
hear
or
think
of
;
in
that
it
doth
declare
,
1.
His
sinne
;
The
Word
faithfully
disovers
Gods
streightness
,
and
mans
crookedness
,
and
swervings
from
that
platforme
and
rule
,
to
which
he
should
be
conformed
as
the
Counter-part
to
the
Original
.
This
charges
omissions
,
commissions
,
and
bunglings
in
the
good
which
he
does
do
,
Psal.
05.21
.
and
sets
all
in
order
before
his
eyes
,
if
possible
,
to
make
him
ashamed
and
confounded
in
himself
.
2.
The
due
and
desert
of
sinne
;
every
breaker
of
the
Law
,
the
Law
pronounces
and
dooms
to
be
cursed
.
There
is
that
necessary
connexion
,
that
it
is
impossible
to
be
chargeable
with
sin
against
the
Law
,
and
not
liable
to
the
Curse
of
the
Law
.
Gal.
3.10
.
Cursed
is
every
one
that
continueth
not
in
every
thing
that
is
written
in
the
Book
of
the
Law
,
to
do
it
.
Justification
it self
takes
not
away
the
desert
of
sin
;
pardoned
sins
are
as
well
sins
,
and
as
much
sins
as
they
were
;
pardon
makes
not
the
Malefactour
none
;
makes
not
that
the
fact
was
not
committed
,
or
not
faulty
,
or
that
it
deserved
not
death
;
for
then
he
should
have
been
legally
acquitted
,
not
graciously
pardoned
.
Those
will
never
take
heaven
of
grace
,
that
take
not
hell
as
their
proper
desert
.
The
Lord
will
have
his
own
weare
this
rope
about
their
necks
,
the
desert
of
hell
in
their
hearts
to
the
very
grave
.
Assurance
,
and
in
the
very
highest
degree
,
takes
not
away
the
sense
of
the
deserts
of
sin
,
but
amplifies
and
enlarges
them
.
The
deserts
of
sin
shall
be
perfectly
acknowledged
in
the
state
of
glory
,
and
the
Ransomer
adored
and
admired
upon
this
score
.
Nothing
so
heightens
grace
as
this
,
that
persons
deserving
to
suffer
,
are
yet
freed
in
Christ
from
suffering
eternal
wrath
,
as
if
they
had
not
deserved
it
.
This
desert
,
was
no
doubtful
and
dark
point
in
the
consciences
of
the
Hearthens
themselves
,
Rom.
1.
ult.
They
know
the
judgement
of
God
,
that
they
which
commit
such
things
,
are
worthy
of
death
.
But
the
Word
more
distinctly
layes
this
home
to
the
heart
;
Prov.
11.23
.
The
expectation
of
the
wicked
is
wrath
.
There
is
nothing
else
that
he
can
justly
and
solidly
expect
in
that
estate
;
and
expecting
otherwise
,
he
does
but
cozen
himself
.
3.
The
sinners
exclusion
while
in
that
estate
,
from
any
part
in
the
great
and
precious
promis●s
of
the
Gospel
.
The
Word
opens
the
promises
,
but
knocks
his
fingers
off
from
touching
and
eating
of
this
Tree
of
life
.
This
is
none
of
the
meanest
heart-cutting
terrors
to
natural
men
,
to
see
many
come
from
the
East
and
West
,
and
sit
down
with
Abraham
,
and
Isaac
,
and
Jacob
,
in
the
Kingdome
of
heaven
,
and
themselves
cast
out
,
Mat.
8.11
,
12.
incorporated
with
the
Patriarchs
,
into
fellowship
of
the
same
grace
,
and
title
to
the
same
glory
,
and
themselves
debarred
from
both
to
view
the
unsearchable
riches
of
Christ
displayed
,
and
themselves
justled
off
from
any
intermedling
,
as
to
present
application
or
grounds
of
application
of
them
as
their
own
.
I
met
lately
with
a
godly
woman
who
heard
a
Sermon
full
of
choice
comforting
supporting
promises
to
weary
and
heavy
laden
sinners
,
which
warmed
her
heart
,
but
in
the
closure
was
strucken
through
with
the
first
arrows
of
God
,
discerning
her self
excluded
in
her
present
estate
,
from
any
part
in
them
.
This
makes
the
Gospel
a
fiery
Serpent
to
sting
them
,
which
is
the
Pole
holding
up
the
brazen
Serpent
for
healing
to
others
.
2.
The
Word
attaches
and
binds
him
over
.
Ye
shall
answer
this
at
the
day
of
Christ
;
and
hangs
the
writ
upon
his
door
;
as
the
man
that
is
in
Gods
debt
,
and
is
to
look
for
an
Arrest
,
and
to
be
dragged
into
prison
till
the
utmost
farthing
be
paid
,
unlesse
a
speedy
,
timely
peace
be
made
;
and
inforces
this
partly
from
the
will
and
justice
of
God
,
that
hath
made
indignation
and
wrath
,
tribulation
and
anguish
the
portion
of
every
soul
that
goeth
on
to
do
evil
,
Rom.
2.8.9
.
and
partly
from
the
nature
and
circumstances
of
sin
it self
.
Debts
may
be
so
great
,
so
long
owing
,
so
growing
,
and
the
negligence
and
boldnesse
of
the
debtor
such
,
that
makes
it
necessary
in
point
of
wisdome
,
not
to
keep
the
writ
longer
off
from
his
back
.
3.
The
Word
excites
terrours
.
A
man
bound
in
a
very
great
summe
,
in
which
the
forfeiture
will
be
his
undoing
,
the
very
obligation
troubles
.
There
are
no
debts
,
but
where
any
ingenuity
is
,
induce
answerable
cares
.
And
the
Lord
knowing
the
frame
,
and
tendring
the
peace
of
his
people
,
advises
therefore
against
all
debts
,
especially
sticking
under
them
,
and
not
coming
timely
and
carefully
off
.
Rom.
13.8
.
Owe
nothing
unto
any
man
;
much
more
to
be
over
head
and
eares
in
Gods
debt
,
and
no
care
to
agree
with
him
,
is
a
very
dreadful
condition
,
Mat.
5.25
.
If
these
terrours
actually
are
not
,
yet
they
are
very
subject
every
moment
to
be
excited
.
The
Sea
may
be
very
calme
,
but
the
least
storme
makes
it
nothing
but
commotions
;
conscience
,
though
now
quiet
,
hath
a
very
wide
and
clamorous
mouth
,
when
the
Lord
commissions
and
commands
it
to
rebuke
for
sin
.
These
terrours
hold
the
sinner
in
bondage
,
or
all
his
life
time
subject
unto
bondage
,
Heb.
2.15
.
This
is
the
second
branch
of
the
misery
of
a
natural
estate
,
to
be
in
all
these
respects
under
the
Curse
of
the
Law
,
and
to
have
the
Lord
fight
against
him
with
the
sword
of
his
mouth
,
Revel.
2.16
.
Here
is
patience
,
that
the
Lord
will
fight
with
this
sword
first
,
that
he
may
reclaime
and
lead
to
repentance
,
rather
than
destroy
him
;
and
if
this
prevaile
,
then
is
the
curse
turned
into
a
blessing
,
and
the
bondage
ends
in
liberty
indeed
;
but
if
this
do
not
prevaile
,
then
there
remains
nothing
else
but
a
certain
fearful
looking
for
of
judgment
and
fiery
indignation
,
which
shall
devoure
the
adversaries
,
Heb.
10.27
.
3.
Every
natural
man
and
woman
is
obnoxious
to
all
the
effects
of
the
wrath
of
God
,
and
of
the
curses
denounced
in
his
Word
.
1.
There
are
manifold
effects
of
Gods
wrath
that
are
upon
him
,
or
are
apt
every
moment
to
be
rushing
in
upon
him
in
this
life
.
1.
Upon
the
body
:
Look
upon
all
the
breaches
,
flawes
,
defects
,
monstrosities
in
the
body
,
and
set
them
upon
the
score
of
sin
.
Every
man
else
had
been
like
Absalom
and
much
more
.
2
Sam.
14.25
.
From
the
sole
of
his
foot
even
to
the
Crown
of
his
head
there
was
no
blemish
in
him
;
these
argue
not
special
sin
,
Joh.
9.2
.
yet
had
never
been
without
sin
;
look
upon
all
diseases
natural
or
adventitious
,
John
5.14
.
Sin
no
more
,
lest
a
worse
thing
come
unto
thee
;
there
had
never
been
a
stone
in
the
reins
,
or
in
the
bladder
,
if
not
first
in
the
heart
.
These
crumblings
by
degrees
into
the
dust
,
flow
in
by
sin
.
We
pity
the
ruines
which
War
hath
made
in
goodly
Palaces
,
but
those
are
nothing
to
the
havock
which
sin
hath
made
in
the
more
noble
Fabricks
of
our
own
bodies
.
Look
upon
the
difficulties
,
cares
,
turmoyles
for
provision
of
us
and
ours
.
Gen.
3.17
.
Labour
is
with
toyle
,
wearinesse
,
vexation
,
disappointment
:
We
plough
and
sowe
,
and
reap
not
;
earne
and
put
in
a
bag
with
holes
.
Hag.
1.6
.
Look
upon
shameful
nakednesse
:
We
have
lost
our
Robes
of
glory
,
and
need
now
the
spoiles
of
beasts
to
cover
our
shame
with
.
How
many
trades
are
there
,
and
what
toile
in
them
,
meerly
for
this
end
,
that
the
dishonour
of
the
body
may
be
hidden
!
Look
upon
the
sorrows
of
the
female
sex
,
Gen.
3.16
.
which
though
mitigated
and
mingled
with
promises
,
yet
still
are
arrows
which
sin
hath
shot
into
their
sides
,
and
grace
doth
not
quite
pluck
them
forth
.
1
Tim.
2.15
.
Look
upon
the
assaults
made
even
to
our
ruine
,
by
those
things
that
otherwise
were
under
our
feet
,
Psal.
8.6
.
But
now
withdraw
from
the
yoke
,
serve
with
groans
,
remissnesse
and
much
unserviceablenesse
,
and
often
lift
up
their
heel
,
and
turn
and
tear
us
;
these
are
a
very
small
part
,
and
only
bare
hints
of
those
confusions
,
and
effects
of
the
Lords
wrath
,
which
sin
hath
let
into
the
body
,
which
else
had
been
invulnerable
in
the
very
heel
.
2.
Upon
the
soul
;
Consider
,
1.
The
minde
:
O
what
blindness
,
ignorance
,
thick
darknesse
in
the
apprehensions
of
God
,
his
very
being
,
most
self-evidencing
Attributes
,
in
the
very
mysteries
of
the
first
magnitude
,
which
are
the
rules
of
our
duty
,
and
the
grounds
of
our
hope
!
incapableness
,
dulnesse
,
slownesse
to
believe
;
lothness
to
inquire
or
receive
the
light
which
shineth
forth
from
heaven
;
doubts
,
distrust
,
mistakes
,
wandrings
after
that
which
is
not
light
,
and
into
wayes
that
seem
right
,
but
the
end
of
them
are
the
ways
of
death
,
Prov.
14.12
.
The
heresies
of
the
whole
earth
are
seminally
in
the
blindnesse
of
the
minde
,
and
would
grow
up
from
thence
,
though
there
were
none
of
our
many
sowers
to
scatter
them
,
being
nothing
else
but
corrupt
imaginations
formed
into
a
systeme
.
Vnprofitablenesse
in
the
knowledge
of
truths
,
which
we
most
clearly
and
distinctly
conceive
:
Unsteadinesse
,
that
we
cannot
fix
and
close
upon
holy
thoughts
,
till
the
impressions
thence
be
powerful
,
and
work
a
real
change
.
There
is
no
Spaniel
more
wilde
and
running
after
every
Lark
and
Butter-flye
that
rises
in
his
way
,
than
our
thoughts
are
gadding
after
every
thing
that
comes
in
our
way
.
Yea
,
our
minde
gathers
vanity
to
it self
,
when
the
eyes
are
shut
,
and
no
objects
to
divert
and
inveigle
us
with
.
These
are
sins
,
and
yet
are
rushing
in
further
,
as
the
recompences
of
former
sins
,
which
are
meet
,
Rom.
1.27
.
2.
The
memory
:
Things
stick
there
that
a
man
would
gladly
learn
,
and
count
it
a
singular
mercy
to
attain
the
art
of
forgetfulnesse
of
;
and
others
leak
and
slip
away
though
taught
ofen
plainly
;
repeated
,
mused
upon
,
and
we
felt
the
power
of
them
in
a
degree
upon
our
hearts
;
what
Indispositions
to
the
use
of
means
in
order
to
a
cure
?
what
Proneness
to
cumber
our selves
with
by-matters
,
till
they
talk
with
us
sleeping
,
and
crowd
in
and
suck
away
Lords-days
themselves
,
and
leave
nothing
but
scraps
of
prayer
and
preaching
to
us
;
sin
first
brought
in
these
plagues
,
and
wrath
binds
them
on
,
and
leaves
judicially
,
the
reins
loose
to
them
.
3.
Conscience
.
The
directing
part
is
out
of
tune
;
and
either
gives
no
directions
,
as
a
Master
that
is
no
body
in
his
Family
;
or
gives
wrong
directions
,
as
false
lights
on
the
shore
lead
the
ships
upon
the
Rocks
and
quicksands
;
forbids
where
the
Lord
commands
,
and
urges
to
that
which
he
forbids
.
John
16.2
.
Tit.
1.15
.
or
gives
right
directions
,
and
hath
no
authority
.
And
the
judging
part
of
conscience
is
out
of
tune
,
and
gives
no
judgement
of
what
is
done
;
like
a
Bell
whose
clapper
is
out
,
or
a
dumb
dog
that
cannot
bark
;
or
gives
perverse
judgement
,
and
excuses
where
it
should
accuse
;
makes
sin
no
sin
,
or
very
little
;
and
stayes
the
heart
with
empty
comforts
;
or
accuses
for
having
done
that
which
he
is
bound
to
do
,
and
disquiets
with
undue
fears
;
or
accuses
rightly
for
the
matter
,
yet
with
excesse
,
and
so
sinks
the
soul
under
despaire
;
so
that
there
is
as
much
need
for
conscience
to
be
overseen
as
to
oversee
,
to
b●
guided
as
to
guide
.
These
arrows
abide
in
,
and
the
venome
of
them
invades
more
and
more
,
and
that
is
a
very
dreadful
effect
of
the
wrath
of
God
.
4.
The
Will.
There
are
sad
strokes
there
.
Aversenesse
and
impotence
unto
that
which
is
spiritually
good
,
Phil.
2.13
.
Psal.
110.4
.
Inclinations
and
byasses
,
to
drink
in
the
very
first
,
and
the
very
worst
motions
and
suggestions
unto
sin
.
Lustings
after
evil
things
,
Job
15.16
.
and
against
the
Spirit
,
Gal.
5.17
.
stubbornnesse
,
Rom.
8.3
.
Contempt
of
the
offers
of
reconciliation
,
Joh.
5.40
.
Ezek.
33.11
.
incompliance
with
the
counsels
of
the
Holy
Ghost
,
Act.
7.51
.
These
are
cords
of
mans
twisting
,
and
the
Lord
in
dreadful
wrath
sayes
,
Be
it
so
;
and
pinions
him
with
them
to
the
last
judgement
.
5.
The
affections
fly
upon
unmeet
objects
,
headlongly
inclining
to
them
,
and
C
l
spe
,
and
cleave
there
,
and
cannot
be
gotten
off
.
Recoile
from
that
which
is
good
,
are
stirred
in
respect
of
evil
to
embrace
it
;
and
in
respect
of
good
to
eschew
and
be
weary
of
it
.
Ahab
imprisons
the
true
Prophets
,
and
sets
the
false
at
his
own
Table
,
and
gives
them
his
ear
and
heart
.
Are
full
of
disorders
;
more
offended
with
our
injuries
than
Gods
:
merry
,
Eccles.
2.2
.
and
the
Holy
Ghost
calleth
it
madnesse
;
mourn
and
swallowed
up
.
Cannot
be
raised
to
things
above
,
and
settled
on
them
.
2
Cor.
2.7
.
We
complain
,
and
justly
,
of
servants
that
are
nimble
and
expert
in
any
piece
of
knavery
,
and
lozels
at
their
work
;
this
is
the
very
temper
of
our
hearts
,
nimble
and
wise
to
do
evil
;
but
in
the
things
and
wayes
of
God
,
and
which
are
of
greatest
necessitie
and
advantage
,
we
have
no
knowledge
.
And
a
sharper
wrath
is
not
,
than
the
Lord
to
leave
us
to
our selves
.
Psal
81.12
.
Psal.
78.30
.
These
are
hints
,
and
no
more
of
the
Lords
wrath
upon
the
soul
.
3.
Upon
the
estate
.
Look
upon
the
general
estate
of
the
whole
Creation
,
impaired
,
groaning
,
and
subject
unto
vanity
;
into
the
Publick
state
,
Confusions
,
stumbling-blocks
,
underminings
of
civil
and
spiritual
liberties
,
&c.
into
the
particular
estates
of
men
,
snarles
,
damages
,
wrongs
,
powlings
;
men
taken
and
carried
whither
they
would
not
,
build
,
and
dwell
not
therein
,
gather
,
and
it
melts
as
butter
against
the
Sun
,
&c.
4.
Upon
Relations
.
Unequal
marriages
,
yokefellows
disloyal
,
wastful
,
idle
,
with-holding
more
than
is
meet
;
troubling
their
own
flesh
,
dampers
in
the
wayes
of
God
,
suddenly
strucken
,
and
the
greatest
comforts
leave
the
smartest
wounds
after
them
,
&c.
Vnfaithful
servants
looking
only
to
the
Masters
eye
,
invading
that
which
is
not
theirs
,
imbezeling
or
suffering
to
go
to
wrack
,
that
which
by
care
they
might
and
ought
to
preserve
.
Children
sickly
,
unnatural
,
taking
to
no
Callings
,
or
not
diligent
and
faithful
in
them
,
dispose
themselves
without
consent
,
run
themselves
into
bryers
,
and
see
their
errour
when
too
late
to
retreat
.
This
is
wrath
in
Domestique
relations
.
And
wrath
as
terribly
mixeth
in
Publick
Relations
.
Ministers
preach
not
,
oversee
not
,
are
not
ensamples
to
the
flock
,
have
not
experience
,
nor
ability
,
or
care
,
rightly
to
divide
the
Word
of
truth
,
and
muzzle
the
gain-sayer
.
Misled
themselves
,
and
mislead
others
,
&c.
Magistrates
mind
not
the
things
of
Christ
,
are
tight
and
vigilant
over
the
good
,
indulgent
to
the
evil
.
Beare
the
sword
in
vaine
,
&c.
Such
vials
there
is
much
wrath
poured
through
.
5.
Upon
the
holy
things
of
God
,
and
of
his
people
.
Ours
come
not
with
acceptance
to
God
.
The
Lords
,
not
with
savour
,
closenesse
,
authority
,
&c.
to
us
.
The
very
book
of
the
Covenant
needs
sprinkling
,
Heb.
9.19
.
The
Law
which
is
pure
and
clean
,
Psal.
19.8
,
9.
is
made
a
killing
letter
,
2
Cor.
3.7
.
The
Gospel
which
is
the
grace
of
God
bringing
salvation
,
Tit.
2.11
.
is
made
a
savour
of
death
unto
death
,
2
Cor.
2.16
.
the
Lords
Supper
an
eating
and
drinking
judgmsnt
to
our selves
,
1
Cor.
11.29
.
and
Christ
himself
is
made
for
falling
,
Luke
2.34
.
and
a
stone
of
stumbling
,
and
rock
of
offence
,
1
Pet.
2.8
.
without
Christs
blood
taking
away
sin
,
the
very
book
of
grace
had
never
been
opened
,
Rev.
5.4
.
and
though
the
choicest
in
it self
,
being
opened
,
would
never
have
been
useful
unto
us
;
and
sorer
wrath
cannot
be
,
than
to
curse
our
very
blessings
,
Mal.
2.2
.
and
the
very
means
of
grace
that
they
shall
be
uselesse
,
and
for
judgment
.
6.
Upon
the
whole
man
;
the
person
is
under
the
effects
of
wrath
.
1.
Inslaved
to
the
Divel
.
This
is
plain
,
1.
From
the
Scriptures
.
Else
converting
grac●
could
not
[
](A81247-e63780-b)a
a
Col.
1.13
.
deliver
from
the
power
of
darknesse
;
nor
men
be
said
when
[
](A81247-e63800-b)b
b
2
Tim.
2.26
.
God
gives
repentance
,
to
recover
themselves
out
of
the
snare
of
the
Divel
that
were
taken
captive
by
him
at
his
will
.
2.
From
the
likenesse
of
mans
work
with
Satans
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Men
of
a
Trade
are
ordinarily
of
a
company
together
;
but
here
the
rule
failes
not
;
1
Joh.
3.8
.
He
that
committeth
sin
is
of
the
Divel
;
that
is
,
by
doing
the
same
work
discovers
himself
of
communion
with
,
and
in
thraldome
to
him
.
The
first
finders
of
a
Craft
,
are
Fathers
;
and
Successors
and
Imitators
in
the
Craft
are
called
children
,
Gen.
4.20
.
we
naturally
and
freely
do
the
Divels
work
;
John
8.44
.
The
lusts
of
your
Father
ye
will
do
,
and
have
no
minde
to
the
Lords
work
,
nor
can
brook
the
same
to
be
done
circumspectly
and
exactly
by
others
;
Acts
13.10
.
Thou
child
of
the
Divel
,
enemy
of
all
righteousness
.
3.
From
the
community
of
principles
;
the
very
mind
and
will
of
Satan
is
engraven
upon
our
spirits
,
and
expresse
themselves
inefficacy
and
obstinacy
of
sinning
.
These
principles
are
Satans
image
instead
of
Gods
.
4.
From
the
natural
mans
subjection
to
the
guidance
of
Satan
;
regenerate
persons
are
led
by
the
Spirit
,
but
Satan
filleth
the
hearts
of
natural
men
.
He
had
possession
of
Judas
his
heart
,
and
by
a
piece
of
mony
rides
deeper
into
him
,
and
prevails
to
engage
him
to
betray
Christ
.
This
is
a
lamentable
branch
of
the
natural
mans
misery
.
2.
He
is
banished
and
separated
from
God
,
both
from
conformity
to
,
and
communion
with
him
,
and
doth
electively
banish
and
cast
himself
forth
of
the
Lords
presence
:
This
appears
,
1.
From
the
former
point
;
viz.
mans
fellowship
with
Satan
;
there
cannot
be
fellowship
with
God
and
with
Satan
together
.
These
communions
are
inconsistent
,
in
the
same
Spirit
,
at
the
same
time
,
in
a
reigning
intense
degree
.
2.
From
Gods
end
,
and
his
Apostles
and
Ministers
,
in
the
writing
,
explanation
and
application
of
the
Scripture
.
1
John
1.3
.
That
which
we
have
seen
and
heard
,
declare
we
unto
you
,
that
ye
may
have
fellowship
with
us
;
and
truly
our
fellowship
is
with
the
Father
,
and
with
his
Son
Jesus
Christ
.
Were
this
fellowship
already
in
the
state
of
nature
,
there
needed
not
this
means
of
rebringing
into
fellowship
with
God
.
Defiers
of
the
evil
one
with
their
mouths
,
are
not
the
lesse
in
league
with
him
in
their
hearts
.
3.
From
the
language
of
the
carnal
heart
;
Job
21.14
.
Depart
from
us
,
we
desire
not
the
knowledge
of
thee
.
This
they
speak
internally
,
and
the
desire
of
their
souls
is
to
be
rid
of
God
;
notions
of
God
are
a
saplesse
and
burdensome
piece
of
knowledge
.
Rom.
1.18
.
They
did
not
like
to
retain
God
in
their
knowledge
.
To
banish
our selves
is
the
heighth
of
mans
sin
and
folly
;
and
to
be
banished
,
the
heighth
of
the
Lords
wrath
,
and
of
mans
misery
.
Now
do
we
know
what
a
man
loseth
in
the
losse
of
God
?
that
is
impossible
for
any
created
understanding
to
conceive
!
The
world
is
a
Dunge●n
without
the
Sun
;
the
body
a
carrion
without
the
soul
;
but
neither
so
necessary
as
God
is
to
the
soul
.
A
taste
of
the
goodnesse
of
God
,
made
the
world
and
the
lives
of
the
Martyrs
nothing
to
them
.
Psal.
30.5
.
In
thy
favour
is
life
;
&
Psal.
63.3
.
Thy
loving
kindnesse
is
better
than
life
.
The
very
heaven
of
heaven
lies
in
the
enjoyment
of
God
,
and
the
hell
of
hell
in
the
losse
of
him
.
The
losse
of
him
is
the
losse
of
the
Fountain
from
which
all
kinde
of
good
doth
or
can
come
.
The
losse
of
the
cause
,
is
the
losse
of
all
the
effects
,
of
all
the
blessed
affections
,
influences
,
and
promises
of
God
;
The
losse
of
all
those
blessed
hopes
that
fill
the
soul
with
joy
unspeakable
,
and
full
of
glory
.
No
prayer
,
praises
,
faith
,
love
,
fear
,
or
any
spark
of
other
grace
,
are
to
be
found
in
truth
upon
the
hearth
of
that
heart
.
Now
the
person
in
league
with
the
Devil
,
and
banished
from
,
and
without
God
in
the
world
,
must
needs
be
miserable
and
accursed
.
3.
He
is
discontented
and
unprofitable
in
every
condition
.
Rom.
3.12
.
They
are
altogether
become
unprofitable
.
The
Holy
Ghost
makes
a
natural
man
of
no
more
use
,
than
rotten
things
,
which
we
cast
forth
to
the
dunghill
for
their
unprofitablenesse
;
This
is
a
dreadful
ruine
,
that
a
creature
so
excellent
,
should
become
unprofitable
to
others
;
and
very
far
from
comfort
to
himself
in
any
condition
.
The
wife
having
all
for
use
,
and
the
husbands
heart
;
hath
nothing
,
because
not
the
authority
,
dominion
,
and
disposition
,
which
is
proper
to
the
husband
.
Israel
have
bread
and
quailes
from
heaven
,
and
water
from
the
Rock
that
followed
them
;
a
table
everywise
furnished
for
need
,
and
for
delight
,
and
yet
grumble
because
not
meat
for
their
lusts
.
Many
have
all
things
very
good
,
and
the
wisdome
of
heaven
could
not
carve
fitter
and
better
things
,
and
yet
all
not
good
enough
.
Let
sin
creep
in
,
and
Adam
will
not
be
content
in
Paradise
,
or
the
Apostate
Angels
in
heaven
,
but
leave
their
own
habitation
.
Go
from
God
,
and
take
thy
leave
and
farewell
of
contentment
and
satisfaction
.
4.
He
is
grown
a
Wolf
and
Devil
to
his
brethren
.
Biting
and
devouring
,
Gal.
5.15
.
tearing
,
pulling
,
catching
at
advantage
,
flying
upon
the
necks
of
the
weaker
.
Men
execute
much
of
the
wrath
of
God
in
these
feuds
among
themselves
;
so
that
the
Caution
is
very
necessary
,
Matth.
10.17
.
Beware
of
men
;
in
a
sort
,
as
of
any
wild
beast
,
or
the
very
Devils
themselves
.
This
is
a
glimpse
of
that
wrath
which
the
Lord
draweth
forth
against
natural
men
,
in
this
life
before
the
sons
of
men
.
2.
There
are
further
degrees
of
this
wrath
that
rush
in
at
the
end
of
this
life
.
Rom.
6.23
.
The
wages
of
sin
is
death
.
The
bodies
of
the
very
heirs
of
glory
,
and
which
are
Temples
of
the
holy
Ghost
,
lie
trampled
upon
under
rottennesse
,
and
suffer
losse
of
their
appointed
glory
till
the
last
day
.
The
Lord
batters
them
,
till
the
house
tumble
about
their
eares
.
He
layes
on
load
till
the
heart-strings
crack
;
and
to
whom
Hell
is
remitted
,
death
is
not
remitted
;
those
must
dye
,
that
shall
not
be
damned
for
their
sins
,
and
death
shall
have
dominion
over
them
till
the
morning
of
the
resurrection
.
There
is
a
progress
in
Gods
wrath
,
which
will
not
stop
in
the
midway
,
but
goes
on
till
it
shall
be
accomplished
,
Ezek.
5.13
.
3.
The
full
vials
and
very
dregs
of
this
wrath
,
Psal.
78.38
.
shall
be
poured
out
in
the
world
to
come
,
which
now
God
reins
in
,
and
lets
not
get
loose
,
and
break
over
the
banks
;
or
if
it
do
,
calls
it
back
and
turneth
it
away
,
but
then
all
his
wrath
shall
be
stirred
up
and
let
forth
to
the
full
.
1.
There
shall
be
the
general
judgement
of
the
great
day
;
in
which
the
Lord
himself
shall
descend
from
heaven
in
a
shout
,
1
Thes.
4.16
.
with
the
voice
of
the
Archangel
,
and
with
the
trump
of
God
,
and
shall
be
revealed
.
2
Thes.
1.7
.
with
his
mighty
Angels
in
flaming
fire
,
terribly
to
execute
the
curses
of
that
Law
which
was
so
terrible
in
the
promulgation
.
Then
shall
the
sinner
be
forced
from
his
grave
,
dragged
to
the
barre
,
arraigned
,
the
books
opened
,
all
the
secrets
of
darknesse
,
and
of
the
heart
made
manifest
;
and
the
Goats
put
on
the
left
hand
,
and
have
that
dismal
sentence
,
Go
ye
cursed
,
&c.
Mat.
25.41
.
2.
There
shall
be
dreadful
and
final
execution
,
and
this
stands
in
two
things
.
1.
In
losse
;
expulsion
from
the
Lords
face
,
and
presence
,
and
glory
.
As
incurable
lepers
,
from
the
Camp
and
fellowship
of
the
Saints
.
For
the
good
things
which
they
never
cared
for
,
and
from
the
good
things
of
the
world
which
they
grasped
,
and
were
their
portion
;
from
all
hopes
of
grace
,
all
preachings
of
peace
,
all
strivings
of
the
Spirit
;
never
a
friend
to
comfort
,
a
sun
to
shine
,
a
drop
of
water
to
cool
the
tongue
,
or
any
blessing
to
come
near
them
any
more
for
ever
.
2.
In
sense
;
which
is
sometimes
termed
,
suffering
the
vengeance
of
eternal
fire
,
Jude
ver.
7.
Wrath
to
come
,
1
Thes.
1.10
.
where
there
shall
be
with
the
damned
Angels
,
subjection
to
the
eternal
wrath
of
God
,
the
worm
of
a
guilty
conscience
that
never
dies
;
where
the
Lord
will
beare
up
the
creature
with
one
hand
,
that
it
continue
in
being
,
and
beat
it
with
the
other
,
that
it
shall
be
ever
dying
;
in
death
alwayes
,
and
never
dead
.
Use
1.
Inform.
We
may
clearly
gather
divers
Corollaries
hence
.
1.
This
may
inform
us
of
the
vast
and
woful
change
that
sin
hath
made
.
Men
could
not
come
,
possibly
,
such
out
of
the
hands
of
God
.
Gen.
1.31
.
God
saw
every
thing
that
he
had
made
,
and
behold
it
was
very
good
,
and
therefore
blessed
;
but
sin
hath
taken
him
from
Mount
Gerizim
,
Deut.
27.12
,
13
and
set
him
upon
Ebal
;
and
the
misery
now
is
such
,
that
if
the
Lord
should
open
the
same
to
the
conscience
fully
,
the
very
view
would
drive
men
out
of
their
wits
,
and
men
could
not
tarry
in
their
beds
,
or
rellish
a
morsel
of
bread
till
delivered
,
and
blessed
with
some
evidence
of
deliverance
out
of
that
condition
.
This
may
infome
us
of
the
causlessnesse
of
the
offence
taken
at
Ministers
for
preaching
this
point
.
Now
consider
seriously
,
1.
Is
there
a
parallel
to
the
offence
,
taken
here
in
any
other
case
in
the
whole
earth
?
Who
is
angry
with
a
watchman
for
giving
notice
that
the
house
is
beset
,
and
ready
to
be
broken
up
,
or
on
fire
;
though
all
be
disturbed
,
some
half-frighted
out
of
their
wits
,
or
wholly
with
the
tydings
;
and
very
great
pudder
follows
till
the
house
be
secured
,
and
the
fire
quenched
?
men
migh●
otherwise
have
been
undone
and
destroyed
in
their
beds
.
Who
flies
out
against
a
Centinel
that
gives
a
true
Alarme
,
and
rowzeth
the
Souldiers
at
the
deadest
time
of
the
night
?
he
prevents
their
surprizal
,
or
throats
being
cut
in
their
beds
,
and
the
Town
from
being
sacked
.
Who
storms
at
a
passenger
that
sticks
up
a
bough
in
a
Quagmire
,
that
other
Travellers
going
securely
on
,
may
not
be
laid
fast
ere
they
think
of
any
danger
?
Who
takes
it
ill
of
a
friend
,
that
seeing
a
bearded
arrow
coming
that
would
strike
the
stander
next
him
mortally
,
puls
him
aside
with
that
force
possibly
as
to
draw
his
arme
out
of
joint
,
and
the
arrow
goes
not
through
his
heart
?
Who
thinks
amisse
of
a
Lawyer
that
opens
the
badnesse
of
his
Clients
cause
to
him
,
that
he
may
not
insist
on
a
wrong
point
,
in
which
necessarily
he
must
be
cast
?
2.
Should
we
to
avoide
your
displ●asure
,
not
give
you
warning
,
and
so
draw
Gods
displeasure
,
Ezek.
3.18
,
19.
Videsis
Greenhil
,
in
loc.
and
the
blood
of
you
perishing
upon
our
heads
?
is
this
good
for
you
or
us
?
3.
Do
you
well
to
provoke
poor
Ministers
to
bauke
that
part
of
their
office
which
flesh
and
blood
makes
us
too
willing
to
have
our
edge
taken
off
in
?
Desire
we
to
be
messengers
of
sad
tydings
,
or
rather
to
come
in
the
abundance
of
the
comforts
of
the
Gospel
?
A
pettish
Patient
makes
the
Chyrurgion
search
the
wound
lesse
than
is
necessary
to
a
through
cure
.
Ye
tempt
us
to
stop
from
speaking
needfully
of
your
danger
,
by
your
lothnesse
to
hear
on
that
ear
,
and
by
your
rage
and
regret
against
the
teller
.
Those
which
have
most
need
of
faithful
intellig●●ce
of
the
Lords
wrath
,
have
least
upon
this
very
score
.
Job
21.31
.
Who
shall
declare
his
way
to
his
face
,
viz.
that
is
respited
,
and
prospers
,
and
tramples
the
doctrine
under
foot
,
and
turns
again
,
and
tears
the
Preacher
?
4.
This
is
no
other
than
what
the
Scripture
speaks
,
and
conscience
upon
retirements
will
speak
;
and
Satan
will
lay
in
your
dish
,
and
the
Lord
will
pay
into
your
bosome
.
Will
those
flye
in
the
Lords
face
,
and
of
conscience
,
telling
this
story
to
them
,
and
pronouncing
the
sentence
against
them
?
Oh
profane
partial
spirits
that
cannot
endure
such
Preachers
as
themselves
shall
be
unto
themselves
;
that
cannot
bear
the
hearing
of
those
terrours
that
themselves
shall
be
relators
and
inflicters
of
upon
themselves
!
Ye
had
better
have
the
commodity
at
the
first
hand
;
conscience
will
preach
in
another
note
and
loudnesse
than
we
do
,
and
the
more
,
because
your
ears
have
been
stopped
against
our
words
.
5.
There
cannot
be
a
greater
madnesse
than
not
to
be
able
to
live
under
the
noise
and
news
of
this
wrath
,
and
yet
stick
under
the
wrath
it self
;
the
hearing
makes
the
ears
tingle
,
but
the
wrath
does
not
make
the
heart
quake
.
Ye
had
better
hear
the
Heralds
in
the
Princes
name
denouncing
the
war
,
and
send
out
for
peace
,
than
have
the
Prince
himself
come
with
fire
and
sword
into
your
bowels
upon
the
contempt
.
3.
This
may
informe
us
of
the
righteousness
and
wisdome
of
the
Lord
in
this
wrath
annexed
and
declared
against
sinne
.
1.
Consider
the
high
rewards
the
Lord
hath
propounded
:
The
Law
is
not
so
fiery
in
comminations
against
sin
,
but
the
Gospel
is
as
full
of
[
](A81247-e66270-b)a
a
1
Cor.
2.9
.
2
Cor.
12.4
.
grace
and
promises
to
wayes
of
duty
.
Now
bring
things
to
the
bar
of
reason
it self
,
and
may
not
the
Lord
annex
this
dreadful
wrath
to
sin
,
that
doth
annex
such
glorious
incomprehensible
promises
to
the
duties
and
weak
services
of
his
people
?
sin
strictly
deserves
;
these
not
.
May
not
he
punish
severely
,
that
rewards
eminently
?
how
just
is
it
that
persons
invited
to
the
Supper
,
Luke
14
,
24.
and
making
excuses
,
should
not
taste
thereof
?
that
despisers
of
the
recompences
of
God
should
suffer
eternal
losse
of
them
,
and
be
scourged
with
the
contrary
to
them
?
2.
Consider
the
Ends
the
Lord
hath
designed
to
reach
.
1.
In
the
Elect.
1.
To
startle
.
Luke
12.5
.
I
will
forewarn
you
whom
ye
shall
fear
:
Fear
him
which
after
he
hath
killed
,
hath
power
to
cast
into
hell
;
yea
,
I
say
unto
you
fear
him
:
Faith
in
the
threatning
engenders
fear
,
as
faith
in
the
promise
genders
hope
;
faith
and
fear
were
conjoyned
in
Noah
,
Heb.
11.7
.
and
wrought
together
in
his
obedience
and
preservation
.
2.
To
make
all
things
else
little
that
meet
them
in
the
world
,
to
shoulder
them
off
from
the
truth
and
homage
of
Christ
.
A
Merchant
in
a
Storme
throws
his
goods
over-board
;
the
wrath
of
God
makes
the
startled
sinner
part
with
any
thing
,
and
incur
any
thing
rather
than
incur
that
:
Moses
had
rather
incur
the
wrath
of
a
thousand
Pharaohs
,
than
the
wrath
of
God
,
because
he
knew
the
power
of
his
wrath
.
As
Gods
people
have
rewards
promised
that
out-weigh
all
that
they
are
called
to
part
with
;
so
terrours
propounded
that
all
other
terrours
may
be
over-looked
,
and
incurred
rather
than
these
.
3.
To
worme
out
the
esteems
of
the
world
,
and
the
sensual
pleasures
,
honours
and
profits
thereof
,
the
fewel
of
lust
;
there
is
need
of
violence
to
pull
out
of
this
fire
.
Now
he
that
propounds
an
end
,
pitches
upon
means
fitted
to
compasse
that
end
.
A
Cleaver
of
knotty
timber
,
must
have
a
wedge
that
will
go
through
.
The
mother
that
will
mean
the
childe
,
must
lay
such
bitter
things
on
the
brest
,
as
will
make
the
childe
loath
the
milk
:
So
the
Lord
hath
declared
those
wages
to
sin
,
that
shall
turn
the
edge
of
love
and
liking
to
sin
.
That
had
need
be
very
bitter
,
that
shall
make
those
very
sweets
bitter
to
us
:
No
lesser
evils
would
work
the
sense
of
that
evil
of
sin
into
the
conscience
.
And
those
secretly
grudge
and
complain
of
the
pains
as
too
great
,
to
whom
they
are
too
little
to
awaken
and
lead
them
to
repentance
.
2.
In
the
Reprobate
.
1.
That
he
may
discover
his
perfect
and
infinite
displeasure
against
sin
;
and
in
these
great
letters
,
that
all
the
world
may
read
his
full
hatred
of
it
.
Eli
his
faint
checks
,
proclaimed
his
faint
dislikes
of
his
sons
sins
.
High
dislikes
produce
answerable
checks
.
Affections
in
men
,
are
the
feet
the
soul
goes
forth
upon
;
and
s
rong
affections
goe
a
very
nimble
eager
pace
.
The
Lord
much
more
,
because
of
his
infinite
contrariety
to
sin
.
2.
That
he
may
discover
the
power
of
his
justice
and
wrath
.
Rom.
9.17
.
For
this
same
purpose
have
I
raised
thee
up
,
that
I
might
shew
my
power
in
thee
,
and
that
my
Name
might
be
declared
throughout
all
the
earth
.
Those
which
glorifie
not
God
in
that
manner
which
he
would
,
he
will
glorifie
himself
in
the
manner
that
they
would
not
.
Pharaoh
said
,
Who
is
the
Lord
?
and
trampled
his
authority
and
commands
under
foot
.
Now
as
he
did
sometimes
bring
light
out
of
darknesse
;
and
the
Apothecary
doth
Preservatives
out
of
rank
poysons
;
so
the
Lord
not
actively
glorified
,
doth
fetch
the
glory
of
his
power
and
vindictive
justice
out
of
sin
it self
.
The
walkers
in
greatest
pride
and
scorne
of
God
,
the
Lord
will
have
everlasting
glory
in
their
everlasting
smart
;
and
he
will
so
punish
,
that
heaven
and
hell
shall
ring
of
his
justice
and
power
,
and
displicence
against
sin
,
and
that
his
threatnings
to
the
utmost
are
made
good
,
and
were
not
scare-crowes
.
3.
Consider
the
dreadful
aggravations
of
sin
.
It
is
,
1.
A
confederacy
with
the
devil
.
A
sworn
servant
about
the
Princes
person
,
to
contract
amity
,
and
hold
correspondence
with
the
worst
of
his
enemies
,
makes
the
sin
rise
,
and
his
judgement
without
pity
.
Should
a
Christian
fall
from
a
mild
and
gracious
Prince
without
a
cause
,
and
side
with
the
Turk
,
or
worshipper
of
the
devil
,
against
him
,
we
should
think
no
punishment
too
much
for
him
.
2.
A
defection
from
,
and
insurrection
against
God
,
and
ateasing
the
Lord
into
the
lists
and
field
.
1
Cor.
10.22
.
Do
we
provoke
the
Lord
to
jealousie
?
are
we
stronger
than
he
?
Goliah
challenges
and
defies
the
Host
of
Israel
,
till
David
comes
forth
,
and
sends
a
stone
into
his
braines
,
and
cuts
his
head
off
with
his
own
sword
,
and
gives
his
flesh
to
the
fouls
of
heaven
;
so
sinners
,
till
they
draw
the
Lord
,
and
the
weight
of
his
infinite
and
eternal
displeasure
forth
against
themselves
,
even
that
weight
which
sinks
them
,
and
they
are
never
able
to
rise
from
under
it
again
.
Now
sins
rise
,
as
the
quality
of
the
person
that
they
are
done
against
.
He
that
flies
in
my
face
,
and
gives
me
blows
and
wounds
thereby
,
there
is
an
Action
of
battery
and
damages
to
be
had
against
him
;
He
that
doth
the
same
against
the
Judge
of
Assize
,
or
the
King
upon
the
Throne
,
that
is
Treason
,
and
his
life
and
estate
are
hardly
enough
to
make
amends
for
it
.
The
infinity
of
God
,
makes
the
infinity
of
the
evil
and
meritoriousness
of
wrath
in
sin
.
The
Majesty
rises
,
and
so
the
guilt
and
demerit
rises
infinitely
.
3.
The
contempt
of
all
means
used
for
fetching
the
Rebel
in
.
How
often
would
I
have
gathered
you
?
Mat.
23.37
.
—
and
ye
would
not
.
Men
stand
out
,
and
if
they
could
have
stood
,
would
have
stood
out
,
and
continued
hostility
against
heaven
for
ever
.
How
equal
is
it
,
that
a
creature
nigh
to
God
,
falling
off
to
the
devil
without
a
cause
,
and
which
chooses
to
have
God
his
enemy
,
and
that
no
means
can
reduce
,
though
the
danger
and
evil
of
sin
be
evidenced
,
and
his
inability
to
stand
,
an
act
of
oblivion
offered
,
and
highest
preferment
,
and
yet
will
not
come
in
:
How
just
is
it
,
that
he
reap
the
fruit
of
his
continuing
at
a
distance
from
his
Soveraign
,
and
in
disobedience
against
him
?
4.
This
may
inform
us
of
the
distemper
and
pride
of
mans
heart
,
that
will
charge
his
misery
anywhere
rather
than
upon
himself
.
1.
Upon
instruments
forreign
that
do
inflict
,
rather
than
sin
within
,
for
which
the
same
is
inflicted
.
The
Lord
scourges
sin
by
that
which
is
the
inflicters
sin
too
.
They
have
no
Warrant
to
do
,
and
yet
we
justly
suffer
from
them
as
Organs
of
wrath
in
Gods
hand
.
2.
Upon
God
himself
.
Prov.
19.3
.
The
foolishnesse
of
man
perverteth
his
way
,
and
his
heart
fretteth
against
the
Lord
.
The
Malefactour
blames
the
Judge
,
when
it
was
himself
that
delivered
himself
over
into
the
Judges
power
,
and
Armed
the
Law
with
power
of
doing
all
that
is
done
against
him
.
5.
This
may
informe
us
of
the
gr●unds
and
advantages
the
Lord
hath
given
us
to
humility
,
and
self-abasement
.
Wipe
the
sweat
off
from
thy
brows
,
and
say
,
This
is
the
fruit
of
sin
.
See
the
cloaths
on
thy
back
,
and
these
are
the
coverings
of
that
shame
which
came
in
by
sin
;
look
into
thy
body
,
soul
,
estat●
,
relations
,
person
,
whatsoever
is
crooked
and
afflictive
,
pertains
to
this
account
,
and
is
to
be
set
at
the
foot
of
sin
.
When
beaten
,
consider
the
fault
that
thou
art
beaten
for
,
and
accept
of
the
punishment
of
thy
iniquity
,
Lev.
26.41
.
Thy
eye
cannot
turn
,
but
there
are
remembrances
of
sin
,
and
provocations
to
lay
thy self
in
the
dust
before
the
Lord
.
6.
This
may
informe
us
of
their
folly
,
that
kindle
this
wrath
yet
more
.
The
Princes
spake
well
to
the
two
Tribes
and
a
half
,
Josh.
22.17
.
Is
the
iniquity
of
Peor
too
little
for
us
,
from
which
we
are
not
cleansed
untill
this
day
?
&c.
So
are
those
wrath-provoking
pollutions
of
nature
too
little
for
us
,
by
which
we
are
so
far
defiled
and
troubled
unto
this
day
,
that
by
increases
of
sin
we
should
augment
yet
the
fierce
anger
of
the
Lord
?
Num.
32.14
.
while
abiding
in
this
estate
,
ye
do
this
more
and
more
continually
.
Use
2.
Exhort
.
and
this
is
double
.
1.
To
carnal
and
unregenerate
persons
:
Arise
ye
and
depart
,
for
this
is
not
your
rest
,
Micah
2.10
.
This
is
not
an
estate
to
be
quietly
abode
one
moment
in
.
Motive
1.
Who
can
dwell
with
this
wrath
which
God
describes
to
be
1.
Burning
wrath
;
Job
19.11
.
He
hath
kindled
his
wrath
against
me
.
2.
Tearing
wrath
;
this
set
the
Bears
awork
,
2
Kings
2.23
.
Consider
this
yet
that
forget
God
,
lest
he
tear
you
in
pieces
.
Psal.
50.22
.
3.
Piercing
wrath
,
that
goeth
down
into
the
very
inwards
of
the
conscience
,
when
all
visible
blessings
stand
intire
round
about
,
and
not
a
haire
of
the
head
is
ruffled
.
This
curse
often
works
in
the
middle
of
blessings
,
and
ripens
by
them
insensibly
for
hell
it self
.
4.
Abiding
wrath
;
the
prisoners
of
which
are
bound
hand
and
foot
,
and
there
is
no
starting
,
Zach.
5.4
.
5.
Surprising
wrath
;
Job
20.23
.
When
he
is
about
to
fill
his
belly
,
God
shall
cast
the
fury
of
his
wrath
upon
him
,
and
shall
raine
it
upon
him
while
he
is
eating
,
and
so
of
all
other
times
,
is
most
chearful
.
6.
Reserved
wrath
;
Job
21.30
.
2
Pet.
2.9
.
which
like
a
woman
with
childe
will
travel
,
till
it
have
brought
forth
judgment
against
all
the
enemies
of
the
Lord
though
upon
Thrones
,
and
having
Nations
under
their
feet
,
Psal.
78.30
,
31.
Was
Sodom
a
City
fit
to
be
dwelt
in
,
especially
for
Lot
,
when
the
Lord
had
given
him
notice
of
the
cloud
of
fire
and
brimstone
hovering
,
and
ready
to
come
down
upon
the
same
?
This
Climate
is
too
hot
for
any
that
have
spiritual
senses
,
to
dwell
a
minute
in
.
2.
Shall
all
our
warnings
be
lost
,
that
tell
you
of
the
storme
,
meerly
to
drive
you
under
covert
;
and
that
ye
may
understand
and
favour
that
glorious
name
,
1
Thes.
1.10
.
Jesus
that
delivers
from
wrath
to
come
!
The
Avenger
of
blood
is
in
your
necks
,
to
quicken
your
haste
into
this
City
of
Refuge
.
Why
should
ye
make
the
Furnace-hotter
,
and
to
the
Fathers
wrath
which
is
quenchable
in
the
blood
of
Christ
,
superadde
the
wrath
of
the
Lambe
,
which
is
absolutely
unquenchable
?
Shall
we
only
stand
forth
to
clear
the
justice
of
the
Lord
against
you
in
the
last
day
?
3.
The
great
and
swaying
care
of
all
Gods
people
assoon
as
ever
they
saw
themselves
in
the
glasse
of
the
Law
of
liberty
,
Jam.
1.15
.
was
to
be
found
in
Christ
,
Phil.
3.9
.
This
was
Pauls
prevailing
care
,
when
sought
for
,
and
to
be
set
to
Gods
bar
,
to
be
found
cloathed
with
Christs
righteousnesse
,
and
to
have
his
Image
legibly
ingraven
upon
him
;
the
like
care
should
be
ours
.
Directions
.
1.
Stir
up
shame
,
and
sorrow
,
and
fear
,
and
indignation
against
your selves
;
no
sins
are
heavier
than
those
we
count
light
of
;
Ezek.
8.17
.
Is
it
a
light
thing
to
the
house
of
Judah
that
they
commit
the
abominations
which
they
commit
here
?
Take
this
oppositely
to
a
double
evil
.
1.
Men
pare
and
lessen
their
sins
,
and
make
a
very
small
matter
of
them
,
and
consider
not
,
that
lessening
their
own
indignation
,
they
increase
Gods
.
Prov.
14.9
.
Fools
make
a
mock
at
sin
;
chap.
10.23
.
It
is
a
sport
to
a
fool
to
do
mischief
:
So
those
,
Isa.
57.4
.
Against
whom
do
you
sport
your selves
?
Against
whom
do
ye
make
a
wide
mouth
,
and
draw
out
the
tongue
?
They
fell
to
other
gods
,
and
laughed
the
Prophet
to
scorne
,
that
made
such
a
businesse
of
it
;
so
when
Christ
and
grace
,
and
life
were
offered
,
Mat.
22.5
.
they
made
light
of
it
,
and
went
their
ways
;
that
is
,
made
light
of
grace
,
and
of
the
sin
of
contempt
of
grace
.
2.
Men
stick
in
vile
practises
,
and
think
their
sacrifices
and
prayers
will
salve
all
up
again
,
which
the
Lord
so
earnestly
declares
against
,
Isa.
1.14
.
But
stir
ye
up
sorrow
,
2
Cor.
7.11
.
shame
,
displeasure
;
repentance
hath
these
adjuncts
,
and
proceeds
to
,
and
deals
with
,
and
chiefly
,
with
this
first
bottome-sinne
.
2.
Lie
down
meekly
at
the
Lords
feet
;
this
follows
upon
the
practice
of
the
first
direction
.
1.
In
submission
to
any
the
sharpest
dispensations
.
As
passions
stir
up
passions
,
and
one
Coale
kindles
another
;
so
our
frettings
,
the
Lords
wrath
.
There
are
tangs
of
this
sin
in
the
godly
themselves
;
2
Sam.
6.8
.
Jonah
4.5
.
but
grace
takes
it
by
the
throat
.
Psal.
51.4
.
2.
In
supplication
.
Jer.
10.24
.
Psal.
6.1
.
The
Lords
servants
have
humbly
and
earnestly
deprecated
wrath
.
3.
Embrace
the
Lord
Jesus
in
the
force
of
all
his
blessed
offices
,
and
then
go
flie
to
,
and
lift
up
thy
face
without
spot
before
the
Father
in
him
.
Know
1.
That
it
is
a
dreadful
thing
to
have
a
settled
Warre
and
plague
in
a
Nation
;
much
more
to
be
in
the
Jews
case
,
that
rejected
,
and
would
not
be
under
the
blessing
of
Christ
,
and
are
under
the
curse
of
God
,
and
wrath
is
come
upon
them
to
the
uttermost
;
and
hath
rested
already
these
One
thousand
six
hundred
years
.
1
Thes.
2.16
.
2.
That
there
is
no
other
remedy
propounded
to
remove
this
wrath
,
which
we
came
into
the
world
children
and
heires
of
,
but
only
Christ
.
He
hath
the
keyes
of
hell
and
death
,
Acts
4.12
.
Rev.
1.18
.
to
let
the
soul
out
of
the
body
,
and
into
hell
when
he
will
;
to
inferre
and
remove
wrath
.
If
any
receive
not
him
,
this
wrath
tarries
still
,
and
will
cleave
to
,
and
abide
upon
him
for
ever
.
John
3.36
.
He
speaks
with
authority
.
Luke
19.27
.
Those
mine
enemies
—
bring
them
and
slay
them
before
me
;
and
it
shall
be
done
.
3.
That
the
Psalmist
makes
it
(
as
it
is
)
a
point
of
wisdome
in
the
greatest
,
to
kisse
the
Son
with
a
kisse
of
homage
and
subjection
,
Psal.
2
,
11
,
12.
least
he
be
angry
;
what
is
the
danger
of
that
?
and
ye
perish
in
the
war
;
of
your
hopes
and
purposes
,
and
never
compasse
grace
nor
glory
.
If
his
wrath
be
kindled
but
a
little
,
blessed
are
all
those
which
put
their
trust
in
him
.
4.
That
then
ye
may
plead
with
the
Lord
with
humble
boldnesse
.
Psal.
74.1
.
Why
doth
thine
anger
smoak
against
the
Sheep
of
thy
Pasture
?
remember
thy
Congregation
which
thou
hast
purchased
of
old
,
the
rod
of
thine
inheritance
which
thou
hast
redeemed
,
&c.
5.
And
assure
your
hearts
of
welcome
.
Prov.
21.14
.
A
gift
in
secret
pacifieth
wrath
,
and
a
reward
in
the
bosome
strong
wrath
.
Mark
their
policy
,
Acts
12.10
.
and
be
assured
the
relations
of
Christ
,
are
beloved
of
the
Father
.
Job
33.24
.
Then
he
is
gracious
to
him
,
and
saith
,
Deliver
him
from
going
down
to
the
pit
,
I
have
found
a
ransome
.
2.
To
those
which
the
Lord
hath
translated
out
of
their
natural
condition
.
1.
Bring
the
work
often
to
the
touchstone
,
that
you
may
not
boast
in
a
false
gift
;
gold
will
endure
the
test
,
and
be
more
fully
manifested
to
be
gold
indeed
;
and
finding
the
work
to
be
right
,
live
with
an
enlarged
heart
to
the
praise
of
that
grace
which
hath
made
this
change
.
2.
Deal
seriously
in
the
mortification
of
sin
,
which
God
only
strikes
at
;
and
in
order
thereto
,
count
sin
the
worst
of
evils
;
if
this
were
done
;
and
throughly
,
and
fixedly
done
in
our
spirits
,
there
is
nothing
of
any
other
directions
would
be
left
undone
.
To
set
up
this
judgement
,
there
needs
,
1.
Ploughing
carefully
with
the
Lords
heifer
,
viz.
search
into
the
Oracles
of
God
;
there
,
and
there
only
are
lively
portraitures
of
sin
,
and
the
genuine
products
and
traine
of
sin
.
2.
The
eye-salve
of
the
Spirit
.
We
are
blinder
than
Batts
in
this
matter
;
and
are
indisposed
very
much
,
or
rather
wholly
,
to
let
this
truth
sink
down
into
our
hearts
.
3.
Applications
to
the
Throne
of
grace
.
None
but
those
which
deal
in
good
earnest
in
heaven
,
will
see
the
hell
and
mystery
of
sin
in
themselves
.
He
gives
the
Holy
Ghost
to
them
which
ask
him
.
4.
Excussions
and
communings
with
your selves
.
Prov.
20.27
.
The
spirit
of
man
is
the
candle
of
the
Lord
,
searching
all
the
inward
parts
of
the
belly
;
and
duly
made
use
of
,
will
tell
many
stories
correspondent
to
the
Word
of
truth
;
use
conscience
,
and
use
therewith
another
and
bigger
candle
,
to
rummage
the
dark
room
of
thy
heart
with
.
Superadde
to
conscience
,
the
succours
of
the
Word
and
Spirit
,
and
thou
shalt
do
something
in
the
search
;
and
finde
out
convictively
,
the
swarms
of
evil
in
thine
own
heart
.
5.
The
work
of
grace
.
There
will
be
else
a
beam
in
the
eye
,
and
plaine
things
will
not
be
plaine
to
us
;
Gods
work
holds
intelligence
,
and
is
of
amicable
affinity
with
his
Word
;
grace
hath
the
only
excellent
faculty
in
looking
through
sin
.
6.
Attendance
to
the
Lords
administrations
against
sin
;
God
writes
in
great
letters
in
the
world
,
what
he
had
first
written
in
the
Scriptures
;
every
breach
by
sin
,
should
lead
down
into
more
hatred
,
brokennesse
of
spirit
,
and
shame
before
the
Lord
for
sinne
.
This
is
the
engaging
evil
;
this
engages
God
and
the
holy
Angels
,
and
Devils
,
and
the
very
man
against
himself
.
Nothing
can
be
his
friend
,
to
whom
sin
hath
made
God
an
enemy
.
Wo
to
the
man
that
is
in
this
sense
alone
,
and
hath
heaven
and
earth
,
and
hell
,
and
all
within
the
Continent
of
them
,
against
him
;
it
is
impossible
for
that
mans
heart
and
hands
to
stand
strong
.
This
is
the
mighty
prevailing
evil
.
Never
was
man
so
stout
,
as
to
stand
before
the
face
of
sin
,
but
he
shivered
,
and
was
like
a
garment
eaten
up
of
moths
.
This
hath
fretted
the
joynts
of
Kingdomes
in
pieces
,
Psal.
39.11
.
and
made
the
goodliest
houses
in
the
world
a
heap
of
rubbish
;
Zech.
5.4
.
will
make
Bab
lon
that
sits
as
a
Queen
,
an
habitation
of
Divels
,
Rev.
18.2
.
and
the
hold
of
every
foule
spirit
,
and
a
Cage
of
every
unclean
and
hateful
birds
;
made
the
Angels
Divels
,
and
heaven
it self
too
hot
for
them
.
Never
were
the
like
changes
made
as
by
sinne
;
grace
makes
not
changes
of
richer
comfort
,
than
sin
doth
of
dismal
consequence
;
it
is
made
by
the
Holy
Ghost
an
argument
of
the
infinity
of
the
power
of
God
to
pardon
and
subdue
sinne
,
Micah
7.18
.
3.
Bear
all
afflictions
incident
to
an
holy
course
chearfully
.
The
Martyrs
went
joyfully
into
the
fire
,
because
the
flames
of
hell
were
quenched
to
them
;
bore
their
Crosse
easily
,
because
no
curse
and
damnation
to
them
in
Christ
Jesus
,
Gal.
3.13
.
4.
Reduce
your
anger
to
the
similitude
of
Gods
,
which
is
very
slowly
kindled
,
and
is
an
intense
holy
displicence
only
against
sin
;
Psal.
103.8
.
and
is
cleans'd
from
all
dregs
of
rashnesse
,
injustice
and
discomposure
;
such
zeal
should
eat
us
up
.
John
2.17
.
MANS
IMPOTENCY
TO
Help
himself
out
of
that
misery
.
ROM.
5.6
.
For
when
we
were
yet
without
strength
,
in
due
time
Christ
dyed
for
the
ungodly
.
IN
this
Chapter
there
are
two
parts
;
in
the
first
the
Apostle
layes
down
the
comfortable
fruits
and
priviledges
of
a
justified
estate
;
in
the
second
he
argues
the
firmnesse
of
these
comforts
,
because
they
are
so
rich
that
they
are
scarce
credible
,
and
hardly
received
.
The
firmnesse
and
soundnesse
of
these
comforts
the
Apostle
representeth
by
a
double
comparison
.
1.
By
comparing
Christ
with
Christ
;
and
2.
Christ
with
Adam
.
Christ
with
Christ
,
or
one
benefit
that
we
have
by
him
with
another
,
from
the
Text
to
ver.
12.
then
Christ
with
Adam
;
the
second
Adam
with
the
first
,
to
the
end
of
the
Chapter
.
In
comparing
Christ
with
Christ
,
three
considerations
do
occur
.
1.
The
efficacy
of
his
love
towards
us
before
justification
,
with
the
efficacy
of
his
love
towards
us
after
justification
;
the
argument
standeth
thus
;
if
Christ
had
a
love
to
us
when
sinners
,
and
his
love
prevailed
with
him
to
die
for
us
,
much
more
may
we
expect
his
love
when
made
friends
;
if
when
we
were
in
sin
and
misery
,
shiftless
,
and
helpless
,
Christ
had
the
heart
to
die
for
us
,
and
to
take
us
with
all
our
faults
;
will
he
cast
us
off
after
we
are
justified
and
accepted
with
God
in
him
?
this
love
of
Christ
is
asserted
in
the
6.
verse
,
amplified
in
the
7.
and
8.
verses
;
and
the
conclusion
is
inferred
verse
9.
much
more
then
being
now
justified
by
his
blood
,
we
shall
be
saved
from
wrath
through
him
.
The
second
Comparison
is
of
the
efficacy
of
the
death
of
Christ
,
and
the
efficacy
of
the
life
of
Christ
;
't
is
absurd
to
think
that
Christ
rising
from
the
dead
,
and
living
in
heaven
,
should
not
be
as
powerful
to
save
,
and
bring
us
to
God
,
as
Christ
dying
was
to
reconcile
us
to
him
.
The
third
Comparison
is
the
privative
mercy
,
or
being
saved
from
hell
,
with
the
positive
mercy
,
or
obtaining
a
title
to
heaven
.
Verse
11.
and
not
only
so
,
but
we
joy
in
God
,
as
having
now
received
the
atonement
.
2.
For
the
comparison
between
Christ
and
Adam
,
the
sum
of
it
is
,
that
Christ
is
more
able
to
save
,
than
Adam
to
destroy
;
and
therefore
justified
persons
need
to
fear
nothing
.
As
Adam
was
a
publick
person
,
and
root
of
man-kinde
,
so
is
Christ
a
publick
person
;
for
Adam
was
[
](A81247-e70150-b)*
*
The
figure
of
him
that
was
to
come
.
Rom.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Adam
was
a
publick
person
,
but
a
finite
person
,
having
no
intrinsick
value
in
himself
,
and
only
was
all
us
by
divine
institution
;
but
Christ
besides
the
institution
of
God
,
was
an
infinite
person
;
and
therefore
there
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
much
more
upon
Christ
;
his
sacred
vertue
exceedeth
that
cursed
influence
of
Adam
in
many
particulars
,
amply
set
down
in
the
latter
end
of
the
Chapter
by
the
Apostle
.
The
words
begin
the
first
Comparison
.
In
them
,
1.
The
condition
wherein
we
are
by
nature
,
is
set
forth
by
two
notions
,
ungodly
,
and
without
strength
;
the
one
noteth
we
have
no
worth
to
move
God
to
help
us
,
for
we
were
ungodly
;
the
other
,
that
we
have
no
power
to
help
our selves
,
for
we
were
without
strength
;
we
were
without
strength
,
and
so
need
help
;
ungodly
,
and
so
refused
help
.
2.
The
means
of
our
recovery
,
Christ
died
for
us
.
3.
The
seasonablenesse
of
our
redemption
,
in
due
time
.
For
the
first
notion
whereby
our
natural
estate
is
expressed
[
ungodly
]
I
shall
pass
it
by
;
the
next
notion
[
without
strength
]
will
yield
us
this
point
:
That
man
faln
,
is
destitute
of
all
power
and
means
of
rising
again
,
or
helping
himself
out
of
that
misery
into
which
he
hath
plunged
himself
by
sin
.
This
will
appeare
if
you
consider
his
condition
with
respect
to
the
Law
,
or
with
respect
to
the
Gospel
,
and
those
terms
of
grace
which
God
offers
in
Christ
;
the
former
more
properly
falls
under
the
consideration
of
this
place
;
but
because
of
the
method
of
this
exercise
,
you
expect
the
discussion
of
the
latter
also
,
I
shall
take
occasion
from
hence
to
speak
of
that
.
1.
With
respect
to
the
Law
;
that
will
be
understood
by
a
view
of
that
Scripture
that
expresseth
the
tenour
of
the
Law
;
Gal.
3.10
.
Cursed
is
every
one
that
continueth
not
in
all
the
words
of
this
Law
to
do
them
;
where
is
considerable
,
-
1.
The
duty
is
exacts
.
-
2.
The
penalty
it
inflicts
.
-
3.
The
operation
that
both
these
have
upon
the
faln
creature
.
1.
The
duty
it
exacts
;
an
innocent
nature
that
is
presupposed
for
the
person
must
continue
;
it
doth
not
say
Now
being
;
the
sentence
of
the
Law
,
doth
not
suppose
man
as
lapsed
and
faln
,
or
as
having
already
broken
with
God
,
but
as
in
a
good
and
sound
estate
;
and
then
universal
,
perpetual
,
perfect
obedience
is
indispenceably
required
;
he
must
continue
in
all
things
with
all
the
heart
,
and
that
continually
;
if
he
fails
in
one
point
,
he
is
gone
;
this
is
personally
exacted
of
all
men
,
as
long
as
they
abide
under
Adams
Covenant
;
he
that
doth
them
shall
live
in
them
,
and
the
sould
that
sinnes
shall
dye
.
Now
if
God
should
call
us
to
an
account
,
for
the
most
inoffensive
day
that
ever
we
passed
over
,
what
would
become
of
us
?
Psal.
130.3
.
If
thu
shouldest
mark
iniquities
,
O
Lord
,
who
could
[
](A81247-e70930-b)*
*
That
is
,
rectas
in
curia
,
be
able
to
make
a
bold
defence
.
stand
?
better
never
born
,
than
to
be
liable
to
that
judgement
,
when
the
Law
shall
take
the
sinner
by
the
throat
,
and
say
,
Pay
me
that
thou
owest
;
what
shall
he
poor
wretch
do
?
so
that
here
we
are
without
strength
,
altogether
unable
to
come
up
to
the
obedience
of
the
Law
of
works
.
Rom.
8.3
.
The
Law
can
make
nothing
perfect
,
because
't
is
become
weak
through
our
flesh
;
to
faln
man
it
establisheth
a
course
of
punishing
sin
,
not
of
taking
away
sin
;
we
may
increase
the
debt
,
but
we
cannot
lessen
it
;
if
our
obedience
were
exact
for
the
future
,
(
let
us
suppose
it
)
yet
the
paying
of
new
debts
doth
not
quit
old
scores
;
they
that
could
not
keep
themselves
when
intire
and
innocent
,
cannot
recover
themselves
when
lost
and
faln
.
2.
The
penalty
it
inflicts
,
Cursed
is
every
one
;
how
cursed
?
cursed
in
all
that
he
hath
,
Deut.
28.15
,
16
,
17
,
18.
All
his
enjoyments
become
a
snare
,
and
temporal
comforts
do
but
harden
him
,
and
prepare
him
for
a
greater
misery
.
Cursed
in
all
that
he
doth
;
his
prayer
is
turned
into
sin
;
his
hearing
,
the
savour
of
death
unto
death
;
all
his
toyle
and
labour
in
outward
service
is
to
no
purpose
.
Prov.
21.27
.
The
sacrifice
of
the
wicked
is
abomination
,
how
much
more
when
he
bringeth
it
with
a
wicked
mind
?
At
the
best
't
is
but
an
abomination
,
God
will
not
accept
an
offering
at
his
hands
,
much
more
when
't
is
pulluted
with
sinful
and
evil
aimes
;
but
this
is
not
all
;
he
is
cursed
for
evermore
,
the
Law
bindeth
him
over
body
and
soul
to
everlasting
torments
,
and
in
time
he
shall
hear
that
dreadful
sentence
,
Matth.
25.41
.
Go
ye
cursed
into
everlasting
fire
prepared
for
the
Divel
and
his
Angels
;
there
is
but
the
slender
thread
of
a
fraile
life
that
hinders
the
execution
of
this
sentence
upon
him
;
a
sinner
stands
upon
the
very
brink
of
hell
,
and
ever
and
anon
is
ready
to
be
cast
in
,
where
he
shall
eternally
lie
under
the
wrath
of
God
;
so
that
here
we
are
without
strength
,
because
we
cannot
satisfie
the
justice
of
God
for
one
sin
,
but
are
alwayes
satisfying
,
and
can
never
be
said
to
have
satisfied
;
like
a
poor
man
that
pays
a
debt
of
a
thousand
pounds
by
a
farthing
a
week
.
3.
Consider
how
this
works
with
him
;
an
exaction
of
duty
under
so
severe
a
penalty
,
doth
either
terrifie
,
or
stupifie
the
conscience
;
he
that
escapeth
the
one
,
suffereth
the
other
;
or
else
thirdly
,
doth
irritate
corruption
;
or
fourthly
,
obtrude
us
upon
a
sottish
despaire
,
so
as
to
give
over
all
endeavours
and
hope
of
salvation
.
First
,
Sometimes
it
terrifieth
,
that
's
easily
done
;
the
conscience
of
a
sinner
is
a
sore
place
;
they
are
all
their
life
time
subject
to
bondage
,
Hebr.
2.14
.
There
is
a
hidden
fear
in
the
heart
of
a
wicked
man
not
alwayes
felt
,
but
soon
awakened
,
either
by
a
sound
conviction
from
the
Word
,
or
some
sore
judgment
,
or
by
the
agonies
of
death
,
or
serious
thoughts
of
the
world
to
come
;
Foelix
trembled
when
Paul
did
but
mention
Gods
judgment
,
Acts
24.25
.
the
Prisoner
makes
the
Judge
tremble
;
a
sinner
is
afraid
to
think
of
his
condition
;
if
God
do
but
a
little
break
in
upon
his
heart
,
do
what
he
can
,
he
lies
under
the
bondage
of
a
wounded
spirit
,
and
where
ever
he
goes
(
like
the
Divels
)
he
carrieth
his
own
hell
about
with
him
.
Secondly
,
If
it
terrifieth
not
the
conscience
,
it
stupifieth
the
conscience
,
that
they
grow
senslesse
of
their
misery
,
past
feeling
,
Ephes.
4.19
.
and
that
's
a
dangerous
Crisis
and
estate
of
soul
,
when
once
a
man
comes
to
that
,
and
goeth
like
a
fool
to
the
correction
of
the
stocks
.
Thirdly
,
it
irritateth
their
inbred
corruption
.
Rom.
7.9
.
The
Commandment
came
,
that
is
,
in
full
conviction
and
power
,
and
sin
revived
,
and
I
dyed
;
the
more
we
understand
of
the
necessity
of
our
subjection
to
God
,
the
more
opposite
is
the
soul
to
him
;
as
a
Damm
makes
a
River
or
strong
streame
the
more
violent
,
or
as
a
Bullock
at
the
first
yoking
becometh
the
more
unruly
.
Or
Fourthly
,
It
breedeth
a
sottish
despaire
.
Jer.
18.12
.
There
is
no
hope
,
therefore
we
will
walk
after
our
own
devices
,
and
do
every
one
according
to
the
evil
imaginations
of
our
own
heart
;
't
is
to
no
purpose
to
speak
to
us
,
or
strive
further
about
us
;
(
as
if
they
had
said
)
there
is
no
hope
,
and
therefore
we
will
live
as
we
list
without
any
further
care
of
turning
to
God
;
this
is
the
worst
kinde
of
despaire
,
when
a
man
is
[
](A81247-e71880-b)*
*
Psal.
81.12
.
given
up
to
his
own
hearts
lust
,
and
runneth
headlong
in
the
way
of
destruction
without
hope
of
returning
;
there
is
more
hope
of
them
that
are
under
despairing
fears
,
or
a
terrified
conscience
,
than
there
is
of
those
which
are
under
despairing
resolutions
,
or
a
stupid
and
sottish
obstinacy
:
thus
as
to
the
Law
man
is
helplesse
.
2.
Consider
man
as
to
terms
of
grace
offered
in
the
Gospel
;
he
is
still
without
strength
,
not
only
in
a
damnable
condition
by
the
Law
,
but
without
grace
,
unable
to
accept
the
Gospel
;
this
will
appear
by
two
considerations
.
1.
By
those
emphatical
terms
of
Scripture
by
which
the
Case
and
Cure
of
man
is
set
forth
.
2.
By
those
positive
assertions
whereby
all
power
is
denied
to
man
to
convert
himself
to
God
,
or
to
do
any
thing
that
is
spiritually
good
.
1.
Those
emphatical
expressions
which
represent
-
His
Case
.
-
His
Cure
.
1.
His
Case
;
the
Scripture
sets
forth
mans
condition
thus
,
that
he
is
born
in
sin
,
Psal.
51.5
.
and
things
natural
are
not
easily
altered
;
greedy
of
sin
,
Job
16.15
.
He
drinketh
in
iniquity
like
water
;
it
noteth
a
vehement
propension
;
as
greedy
to
sin
,
as
a
thirsty
man
to
drink
;
thirst
is
the
most
implacable
appetite
,
hunger
is
far
better
born
;
but
this
you
will
say
is
but
now
and
then
in
a
great
temptation
,
or
vehement
passion
;
no
,
Gen.
6.5
.
Every
imagination
of
the
thought
of
his
heart
is
evil
,
only
evil
,
and
that
continually
;
by
how
many
aggravating
and
increasing
circumstances
is
mans
sin
there
set
forth
!
there
is
in
him
a
Mint
alwayes
at
work
,
his
minde
coyning
evil
thoughts
,
his
heart
evil
desires
,
and
carnal
motions
,
and
his
memory
is
the
closet
and
store
house
wherein
they
are
kept
.
But
may
not
a
man
be
reclaimed
,
is
not
this
his
bondage
and
trouble
?
no
,
his
heart
is
a
heart
of
stone
,
Ezek.
36.26
.
that
is
,
inflexible
,
insensible
;
when
God
useth
the
Word
,
some
common
motions
of
his
Spirit
,
some
rouzing
providences
,
yet
all
in
vain
;
for
mans
heart
is
deceitful
above
all
things
,
and
desperately
wicked
,
Jer.
17.9
.
inventing
shifts
and
excuses
to
avoid
God
,
and
to
cheat
it self
of
its
own
happinesse
.
But
is
not
the
New
Testament
more
favourable
than
the
Old
?
or
is
not
man
grown
better
,
since
there
was
so
much
grace
discovered
!
I
answer
,
No
;
there
is
a
perfect
harmony
between
the
Testaments
;
there
you
will
finde
man
represented
as
a
childe
of
wrath
by
nature
,
Ephes.
2.3
.
even
the
Elect
as
well
as
others
,
to
be
a
servant
of
sin
,
Rom.
6.17
.
Never
such
an
imperious
Master
,
never
such
a
willing
servant
;
sin
never
leaveth
commanding
,
and
we
love
the
work
;
you
will
finde
him
again
expressed
as
one
averse
from
God
,
alienated
from
his
life
,
Ephes.
4.18
.
'T
is
a
melancholy
thought
to
a
carnal
heart
to
think
of
the
life
of
God
,
as
an
enemy
to
the
Law
,
Rom.
8.7
.
One
that
neither
can
,
nor
will
please
God
;
as
blind
,
and
knoweth
not
what
to
do
,
2
Pet.
1.9
.
and
this
blindnesse
spiritual
,
is
worse
than
bodily
;
a
man
that
is
blind
in
body
,
seeketh
for
a
fit
guide
,
as
Elymas
when
he
was
stricken
blinde
,
sought
about
for
one
to
lead
him
by
the
hand
,
Acts
13.11
.
as
weak
and
without
strength
here
in
the
Text
,
yea
,
stark
dead
in
trespasses
and
sins
,
Ephes.
2.5
.
yea
,
worse
than
dead
;
a
dead
man
doth
no
more
hurt
,
his
evil
dieth
with
him
;
but
there
is
a
life
of
resistance
and
rebellion
against
God
that
goes
along
with
this
death
in
sin
.
Now
put
all
this
together
,
and
you
may
spell
out
mans
misery
,
what
a
wretched
impotent
creature
he
is
in
his
natural
estate
;
the
Scripture
does
not
speak
this
by
glances
or
short
touches
;
neither
is
it
an
Hyperbole
used
once
or
twice
,
but
every
where
,
where
it
professedly
speaks
of
this
matter
;
certainly
man
contributeth
little
to
his
own
conversion
;
he
cannot
hunger
and
thirst
after
Christ
,
that
drinks
in
iniquity
like
water
;
there
is
nothing
in
nature
to
carry
him
to
grace
,
who
is
altogether
sinful
;
if
the
Scripture
had
only
said
that
man
had
accustomed
himself
to
sin
,
and
was
not
born
in
sin
;
that
man
were
somewhat
prone
to
iniquity
,
and
not
greedy
of
it
;
and
did
often
think
evil
,
and
not
continually
;
that
man
were
somewhat
obstinate
,
and
not
a
stone
,
an
adamant
;
if
the
Scripture
had
only
said
that
men
were
indifferent
to
God
,
and
not
a
professed
enemy
;
if
a
captive
of
sin
,
and
not
a
servant
;
if
only
weak
,
and
not
dead
;
if
only
a
neuter
,
and
not
a
rebel
;
then
there
might
be
something
in
man
,
and
the
work
of
conversion
not
so
difficult
,
but
the
Scripture
saith
the
quite
contrary
.
2.
The
Cure
;
certainly
to
remedy
so
great
an
evil
requires
an
Almighty
power
,
and
the
al-sufficiency
of
grace
;
therefore
't
is
good
to
see
how
conversion
is
described
in
Scripture
;
sometimes
by
enlightning
the
minde
,
Ephes.
1.18
.
and
the
eyes
of
your
understandings
being
enlightned
,
&c.
Man
the
wisest
creature
on
this
side
heaven
,
is
stark
blinde
in
the
things
of
God
;
though
he
hath
the
light
of
nature
,
and
can
put
on
the
spectacles
of
Art
,
and
dresse
his
notions
of
divine
things
by
the
glasse
of
the
Word
,
yet
ere
the
cure
is
wrought
,
something
must
be
done
upon
the
faculty
;
the
eyes
of
our
understandings
must
be
enlightned
,
as
well
as
the
object
revealed
;
I
but
this
infusion
of
light
is
not
all
;
the
Scripture
speaks
of
opening
the
heart
.
Acts
16.14
.
He
opened
the
heart
of
Lydia
;
God
doth
not
only
knock
at
the
heart
,
but
open
it
;
he
knocks
many
times
by
the
outward
means
,
but
findes
no
entrance
;
yea
,
as
one
that
would
open
a
door
,
he
tries
key
after
key
,
till
he
hath
tried
all
the
keys
in
the
bunch
;
so
does
God
use
means
after
means
,
but
till
he
[
](A81247-e73150-b)*
*
Cant.
5.4
,
5.
putteth
his
fingers
upon
the
handles
of
the
lock
,
the
door
is
not
opened
to
him
;
well
then
the
mind
must
be
enlightned
,
and
the
heart
opened
;
if
these
words
are
not
emphatical
enough
,
you
will
finde
conversi●n
expressed
by
regeneration
.
Joh.
3.3
.
Except
a
man
be
born
again
,
&c.
Mark
,
we
must
not
only
be
reformed
,
but
regenerated
.
Now
because
generation
is
an
ordinary
work
of
nature
,
and
often
falls
out
in
the
course
of
second
causes
,
therefore
't
is
expressed
by
the
Metaphor
of
resurrection
,
Ephes.
2.5
.
But
that
which
hath
been
,
may
be
againe
;
therefore
't
is
called
a
Creation
,
Eph.
2.10
.
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
workmanship
,
2
Cor.
4.6
.
2
Cor.
5.17
.
Psal.
51.10
.
yea
,
further
't
is
expressed
by
victory
,
1
Joh.
4.4
.
or
the
beating
and
binding
the
strong
man
,
by
one
that
is
stronger
than
he
.
Luk.
11.21
,
22.
by
bringing
into
Captivity
every
proud
thought
,
2
Cor.
10.5
.
All
these
expressions
doth
the
Scripture
use
,
to
set
out
the
mystery
of
grace
;
one
expression
may
not
enough
be
heeded
,
and
therefore
are
many
types
and
figures
of
it
used
,
that
what
is
w●nting
in
one
notion
,
may
be
supplied
by
another
;
as
let
us
gather
them
up
a
little
,
there
must
be
not
only
light
in
the
mind
,
but
the
heart
must
be
moved
,
and
that
not
a
little
stirred
,
but
changed
,
fashioned
anew
,
born
again
;
and
because
generation
supposeth
a
previous
disposition
in
the
matter
,
not
only
is
it
called
regeneration
,
but
the
term
resurrection
is
used
,
in
which
the
matter
is
wholly
unprepared
;
but
yet
because
still
here
is
matter
to
work
upon
,
therefore
't
is
called
Creation
,
which
was
a
making
all
things
out
of
nothing
;
God
works
faith
,
where
there
is
no
faith
;
and
repentance
,
where
was
no
repentance
;
and
calls
the
things
that
are
not
,
as
though
they
were
;
but
now
because
sin
makes
us
worse
than
nothing
;
and
as
in
Creation
,
as
there
was
nothing
to
help
,
so
there
was
nothing
to
resist
and
hinder
;
therefore
't
is
expressed
by
victory
,
implying
the
opposition
of
Gods
work
,
and
the
resistance
that
there
is
in
the
heart
of
man
,
till
it
be
over-powered
by
grace
.
2.
The
next
proof
is
from
those
assertions
,
whereby
all
power
is
denied
to
man
to
convert
himself
to
God
,
or
to
do
any
thing
that
is
spiritually
good
;
as
when
't
is
said
he
cannot
know
,
1
Cor.
2.14
.
he
cannot
believe
,
Joh.
6.44
.
he
cannot
obey
,
Rom.
8.7
.
nay
to
instance
in
single
acts
,
he
cannot
think
a
good
thought
of
himself
,
2
Cor.
3.5
.
he
cannot
speak
a
good
word
,
Mat.
12.34
.
How
can
ye
,
being
evil
,
speak
good
things
?
he
cannot
do
any
thing
,
John
15.5
.
He
doth
not
say
,
nihil
magnum
,
but
,
nihil
;
not
no
great
thing
,
but
without
me
ye
can
do
nothing
.
Well
then
,
when
man
can
neither
know
,
nor
believe
,
nor
obey
,
nor
think
,
nor
speak
,
nor
do
any
thing
without
grace
;
surely
man
is
without
strength
,
wholly
impotent
and
unable
to
turn
himself
to
God
.
But
here
is
an
Objection
;
If
it
be
so
,
how
can
these
things
stand
with
the
mercy
of
God
,
as
the
Creatour
of
man
kind
,
to
require
the
debt
of
him
that
is
not
able
to
pay
?
with
the
Justice
of
God
as
the
Judge
of
the
world
,
to
punish
him
with
eternal
death
,
for
the
neglect
of
that
which
he
could
not
performe
?
or
with
the
wisdome
of
the
supreme
law-giver
,
to
exhort
him
by
promises
which
hath
no
power
,
to
do
what
he
is
exhorted
unto
?
I
answer
to
the
first
;
God
doth
not
lose
his
right
,
though
man
hath
lost
his
power
;
their
impotency
doth
not
dissolve
their
obligation
;
a
drunken
servant
is
a
servant
,
and
't
is
against
all
reason
the
Master
should
lose
his
right
to
command
by
the
servants
default
;
a
Prodigal
debtour
that
hath
nothing
to
pay
,
yet
is
liable
to
be
sued
for
the
debt
without
any
injustice
;
God
contracted
with
us
in
Adam
;
and
that
obedience
he
requireth
is
not
only
due
by
Covenant
,
but
by
Law
;
not
only
by
positive
Law
,
and
contract
,
but
by
immutable
right
;
't
is
harsh
men
think
to
suffer
for
Adams
fault
,
to
which
they
were
not
conscious
,
and
actually
consenting
;
but
every
man
will
finde
an
Adam
in
his
own
heart
;
the
old
man
is
there
,
wasting
away
the
few
remaines
of
natural
light
and
strength
;
and
shall
not
God
challenge
the
debt
of
obedience
from
a
debtour
that
is
both
proud
and
prodigal
?
we
are
proud
;
for
when
we
are
miserable
,
we
think
our selves
happy
;
and
when
we
are
poor
,
we
think
our selves
rich
;
and
when
we
are
blind
,
we
conceit
our selves
very
seeing
;
and
when
we
are
naked
,
we
think
our selves
well
clad
,
Rev.
3.17
.
and
therefore
God
may
admonish
us
of
our
duty
,
and
demand
his
right
,
if
for
no
other
reason
,
but
to
shew
us
our
impotency
,
and
that
we
may
not
pretend
that
we
were
not
call'd
upon
for
what
we
owe
;
and
as
man
is
proud
,
so
he
is
Prodigal
;
we
spend
what
is
left
,
and
throw
away
those
relicks
of
conscience
,
and
moral
inclinations
,
which
escaped
out
of
the
ruines
of
the
fall
.
2.
As
to
the
second
,
How
God
can
with
justice
punish
him
for
the
neglect
of
what
he
could
not
do
?
I
answer
,
our
natural
impotency
is
voluntary
.
We
must
not
consider
man
only
as
impotent
to
good
,
but
as
delighting
in
evil
,
and
loving
it
with
all
his
heart
;
as
man
cannot
,
so
he
will
not
come
to
God
,
John
5.40
.
our
impotency
lies
in
our
obstinacy
,
and
so
man
is
left
without
excuse
;
we
refuse
the
grace
that
is
offered
to
us
,
and
by
continuing
in
sin
,
increase
our
bondage
,
our
inveterate
customes
turning
to
another
nature
.
3.
As
to
the
last
,
how
God
can
exhort
and
perswade
us
.
For
answer
,
suppose
we
should
say
,
This
is
only
for
the
elects
sake
,
who
certainly
are
the
called
according
to
purpose
,
Rom.
8.28
.
whereas
others
are
called
obiter
,
by
the
by
;
and
as
they
live
intermingled
with
them
;
if
the
elect
did
dwell
alone
,
and
were
a
distinct
community
by
themselves
,
the
objection
were
plausible
;
but
they
are
hidden
amongst
others
,
and
therefore
the
Reprobate
have
the
like
favour
in
the
external
means
with
them
;
the
world
standeth
for
the
elects
sake
,
yet
the
Sun
doth
not
shine
upon
them
alone
,
nor
the
showres
fall
upon
their
fields
alone
;
or
let
me
illustrate
it
thus
,
The
sun
shineth
,
though
blind
men
see
it
not
;
the
raine
falls
upon
the
Rocks
and
Mountains
,
as
well
as
the
fruitful
Valleys
;
so
are
exhortations
of
duty
promiscuously
rendred
to
good
and
bad
;
this
might
be
answer
enough
:
but
that
which
I
rather
say
,
is
,
that
these
exhortations
have
their
use
,
for
they
carry
their
own
blessing
with
them
,
to
them
to
whom
God
means
them
for
good
;
the
word
has
a
ministerial
subserviency
to
the
power
of
God
;
as
when
Christ
said
,
Lazarus
come
forth
,
it
raised
him
out
of
his
grave
;
as
for
others
that
are
not
converted
by
them
,
't
is
for
their
conviction
,
and
to
bridle
their
fiercenesse
,
and
a
means
to
civilize
them
,
and
keep
them
from
growing
worse
,
whereby
many
temporal
blessings
do
accrue
to
them
;
as
Pagan
Rome
flourished
in
all
manner
of
vertue
and
successe
,
as
long
as
moral
precepts
were
in
force
;
but
of
this
more
in
the
next
objection
.
2.
Objection
.
If
man
be
so
altogether
without
strength
,
why
do
ye
presse
him
to
the
use
of
means
?
I
answer
,
though
man
cannot
change
himself
,
yet
he
is
to
use
the
means
;
and
that
for
several
reasons
.
1.
That
we
may
practically
see
our
own
weaknesse
.
Men
think
the
work
of
grace
is
easie
,
till
they
put
themselves
upon
a
trial
;
the
lamenesse
of
the
arme
is
found
in
exercise
;
apply
thy
heart
to
understanding
,
then
cry
for
knowledge
,
Prov.
2.2
,
3.
Whosoever
sets
himself
in
good
earnest
to
get
any
grace
,
will
be
forced
to
cry
for
it
before
he
hath
done
;
we
never
seek
strength
at
Gods
hands
in
so
feeling
a
manner
,
till
our
experience
convince
us
of
our
weaknesse
;
when
a
man
goes
to
lift
up
a
piece
of
timber
heavy
,
above
his
strength
,
he
is
forced
to
call
in
help
.
2.
The
use
of
the
means
we
owe
to
God
,
as
well
as
the
change
of
the
heart
;
we
lie
under
a
moral
obligation
to
use
them
;
God
that
hath
required
faith
and
conversion
,
hath
required
prayer
,
hearing
,
reading
,
meditating
;
and
we
are
bound
to
obey
,
though
we
know
not
what
good
will
come
of
it
;
as
[
](A81247-e74870-b)*
*
Heb.
11.8
.
Abraham
obeyed
God
,
not
knowing
whither
he
went
;
and
Peter
,
when
there
was
little
hope
,
saith
,
Luke
5.5
.
Howbeit
,
at
thy
command
,
&c.
our
great
rule
is
,
We
are
to
do
what
he
commandeth
,
and
let
God
do
what
he
will
.
3.
To
lessen
our
guilt
;
for
when
men
do
not
use
the
means
,
they
have
no
excuse
,
't
is
plaine
lazinesse
,
and
want
of
will
,
not
want
of
power
;
when
we
will
not
so
much
as
try
to
come
out
of
our
condition
,
we
love
our
bondage
,
and
shut
the
door
upon
our selves
;
or
as
that
phrase
is
,
Acts
13.46
.
judge
our selves
unworthy
of
eternal
life
;
passe
sentence
upon
our
own
souls
;
't
is
a
sign
you
care
not
whether
God
shew
you
mercy
yea
or
no
,
for
you
will
not
so
much
as
bestow
a
thought
upon
it
;
and
so
come
under
the
censure
of
wicked
and
sloathful
servants
,
Mat.
25.26
.
4.
There
is
encouragement
in
the
use
of
means
,
many
wayes
.
1.
If
we
do
not
something
,
we
shall
gr●w
worse
;
standing
pools
are
apt
to
putrifie
;
man
is
of
an
active
nature
,
either
growing
better
or
worse
;
when
we
do
not
improve
nature
,
we
deprave
it
;
Jude
10.
They
corrupt
themselves
in
what
they
know
naturally
;
voluntary
neglects
,
draw
on
penal
hardnesse
,
and
so
your
impotency
is
increased
;
there
is
this
benefit
of
using
meanes
;
it
prevents
much
sinne
and
hardnesse
of
heart
;
't
is
like
the
embalming
of
a
dead
body
;
it
keeps
it
from
stinking
,
though
it
does
not
restore
life
.
2.
Without
the
use
of
means
they
can
never
hope
for
any
thing
.
Rom.
10.14
.
How
shall
they
believe
without
a
Preacher
?
If
ever
I
meet
with
God
,
with
Christ
,
it
must
be
in
this
way
[
](A81247-e75240-b)*
*
John
5.3
,
4
,
5
;
't
is
good
to
lie
at
the
Pool
,
as
the
poor
man
did
who
was
unable
to
get
in
when
the
Angel
stirred
the
waters
;
marriage
is
instituted
for
the
propagation
of
mankinde
;
yet
the
soul
is
of
God
only
:
no
man
abstaineth
from
marriage
because
he
cannot
beget
a
reasonable
soul
;
so
grace
is
of
God
;
but
hearing
,
reading
,
praying
,
are
the
instituted
meanes
,
and
we
must
not
abstaine
from
these
means
,
because
grace
is
not
of
our selves
,
but
of
God
.
3.
It
may
be
God
will
meet
with
us
;
't
is
the
ordinary
practice
of
his
free
grace
so
to
do
,
and
its
good
to
make
tryal
upon
a
common
hope
.
Acts
8.22
.
Pray
if
it
be
possible
,
&c.
There
is
a
great
uncertainty
;
yet
pray
;
't
is
Gods
usual
way
to
meet
with
them
that
seek
him
.
Luke
11.8
.
For
his
importunities
sake
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
his
[
](A81247-e75400-b)*
*
And
so
fitly
expressing
our
restlessnesse
in
the
use
of
means
.
impdence
,
God
is
not
engaged
,
but
who
knows
what
importunity
may
do
?
he
may
,
and
he
may
not
give
grace
,
but
usually
he
doth
;
't
is
Gods
usual
way
to
bless
mans
industry
,
and
yet
all
they
that
labour
have
not
an
absolute
certainty
of
successe
;
who
would
forbear
ploughing
because
in
one
year
of
ten
there
may
happen
a
dearth
or
a
lean
harvest
?
Act
,
God
may
come
in
(
for
usually
he
doth
)
with
his
influence
and
blessing
.
Let
me
now
give
you
some
reasons
why
God
permits
this
weaknesse
and
want
of
strength
to
lie
upon
the
falne
creature
.
1.
To
exalt
the
freeness
,
and
power
of
his
grace
;
first
,
the
freenesse
of
his
grace
,
for
God
hath
shut
up
all
under
the
curse
,
that
there
may
be
no
way
of
escape
but
by
his
mercy
;
their
eternal
ruine
and
damnation
is
else
certain
and
inevitable
.
Rom.
11.32
.
God
hath
concluded
them
all
under
unbelief
,
that
he
might
have
mercy
upon
all
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
's
the
word
,
the
state
of
unbelief
is
there
compared
to
a
prison
;
made
sure
and
fast
with
iron
bars
and
bolts
,
and
by
Gods
permission
man
hath
shut
up
himself
▪
in
such
a
prison
,
that
mercy
alone
might
open
the
door
to
him
;
Jew
and
Gentile
lies
fast
bound
with
a
chaine
that
can
be
Loosened
by
no
hands
but
Gods
;
so
Gal.
3.22
.
The
Scripture
hath
concluded
all
under
sin
,
that
the
promises
by
faith
might
be
given
to
them
that
believe
;
't
is
the
same
word
and
notion
,
we
may
mourn
and
sigh
through
the
grates
of
the
flaming
prison
,
but
can
never
get
out
till
God
look
upon
us
in
mercy
thorough
Christ
:
And
so
also
the
power
of
his
grace
,
in
rescuing
us
out
of
this
misery
;
't
is
a
mighty
power
that
works
in
them
that
believe
,
Ephes.
1.19
.
When
we
consider
it
,
we
may
wonder
at
it
that
ever
such
a
change
should
be
wrought
in
us
that
are
so
carnal
,
so
obstinate
.
1
Pet.
2.9
.
Wo
hath
called
us
out
of
darkness
into
his
marvellous
light
;
't
is
indeed
marvellous
that
ever
we
should
get
out
of
the
prison
of
sinne
;
more
miraculous
than
Peters
getting
out
of
prison
,
having
so
many
chaines
and
doores
,
and
keepers
upon
him
,
Acts
12.
2.
To
humble
the
creature
throughly
by
a
sense
of
their
own
guilt
,
unworthinesse
and
nothingness
;
in
our
natural
state
we
are
ungodly
and
without
strength
;
why
has
God
permitted
it
?
that
every
mouth
might
be
stopped
,
and
all
the
world
may
become
guilty
before
God
.
Rom.
3.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
liable
to
the
processe
of
his
revenging
justice
,
and
so
to
humble
us
for
our
inability
and
obstinacy
that
we
may
go
complainingly
to
God
,
saying
,
Lord
,
I
am
as
a
Bullock
unaccustomed
to
the
yoke
.
Jer.
31.18
.
Whosoever
hath
passed
this
tryal
,
doth
sensibly
finde
it
.
Use
of
all
;
1.
To
the
unconverted
,
to
be
sensible
of
their
condition
,
and
mourn
over
it
to
God
,
acknowledge
the
debt
,
confesse
your
impotency
,
beg
pardon
and
grace
,
and
in
an
humble
sense
of
your
misery
endeavour
earnestly
to
come
out
of
it
.
By
such
Doctrines
as
these
,
men
are
either
cut
at
heart
,
Acts
7.54
.
or
pricked
at
heart
,
Acts
2.37
.
which
is
the
far
more
kindly
work
;
some
mens
hearts
and
lusts
are
exasperated
,
and
they
rage
and
starme
when
they
are
warned
of
their
danger
by
a
closer
application
;
Oh
't
is
better
to
bemoane
your selves
,
than
fret
against
the
Lord
,
and
yield
to
a
sottish
despaire
;
there
is
some
hope
when
conviction
ends
in
groaning
rather
than
murmuring
:
And
you
do
not
fret
against
the
Lords
Soveraignty
,
but
complaine
to
him
of
the
naughtinesse
of
your
hearts
,
begging
his
grace
for
Christs
sake
;
therefore
go
and
lie
at
his
feet
,
and
say
,
Lord
,
I
have
a
blinde
minde
,
a
froward
heart
,
none
more
;
I
shall
never
of
my self
flie
the
evil
forbidden
,
performe
the
good
commanded
,
renounce
these
bewitching
lusts
,
take
up
such
a
course
of
service
to
thy
blessed
Majesty
;
O
take
away
this
stony
untractable
heart
,
&c.
You
are
in
Prison
,
but
you
are
Prisoners
of
hope
if
you
do
so
.
2.
To
presse
the
Converted
to
thankfulnesse
;
we
were
once
in
such
a
pitiful
case
till
God
plucked
us
as
brands
out
of
the
burning
;
we
were
utterly
miserable
and
destitute
of
all
good
.
O
blessed
be
God
that
opened
the
Prison
door
,
and
proclaimed
deliverance
by
Christ
to
poor
Captives
,
and
not
onely
proclaimed
it
,
but
wrought
it
for
us
;
none
but
an
Almighty
arme
could
loosen
the
Bolts
,
and
shut
back
the
many
Locks
that
were
upon
us
.
Peter
,
when
the
Angel
made
his
Chains
fall
off
,
considered
the
matter
,
Acts
12.12
.
and
went
to
give
thanks
among
the
Saints
:
Oh
when
there
were
so
many
Doors
and
Bolts
upon
you
,
such
difficulties
and
disadvantages
in
the
way
of
your
conversion
;
Consider
it
,
and
bless
God
for
your
escape
.
Blessed
be
the
Lord
that
gave
me
counsel
in
my
reines
,
Psal.
16.7
.
3.
Let
us
compassionate
others
that
are
in
this
estate
,
poor
souls
in
what
a
sad
condition
are
they
!
We
have
not
usually
such
a
deep
sense
of
their
misery
as
we
should
have
;
Israel
was
to
pity
strangers
,
because
they
were
once
strangers
in
the
Land
of
Egypt
;
we
our selves
have
been
in
the
house
of
bondage
:
O
pity
poor
captive
souls
:
Especially
doth
this
concern
the
Ministery
;
they
that
do
induere
personam
Christi
,
that
stand
in
the
stead
of
Christ
,
should
induere
viscera
Christi
,
put
on
the
bowels
of
Christ
.
Phil.
1.8
.
God
is
my
Record
how
greatly
I
long
after
you
in
the
bowels
of
Christ
Jesus
;
when
we
were
ungodly
,
and
without
strength
,
Christ
dyed
for
sinners
,
and
wilt
not
thou
labour
for
them
,
and
employ
thy
Talent
to
Edification
?
Oh
if
we
had
more
weighty
thoughts
about
the
worth
and
danger
of
souls
,
we
would
not
do
the
Lords
work
so
sleepily
as
usually
we
do
,
but
as
co-workers
with
God
we
would
beseech
you
with
all
earnestnesse
not
to
receive
the
grace
of
God
in
vain
,
2
Cor.
6.1
.
Every
advantage
should
be
taken
hold
off
;
as
a
sinking
,
perishing
man
,
if
it
be
but
a
bough
in
the
waters
catcheth
at
it
,
so
should
we
presse
you
to
improve
all
closer
applications
and
Ministerial
helps
,
and
that
with
compassion
and
tendernesse
,
as
having
our selves
been
acquainted
with
the
heart
of
a
poor
impotent
captive
sinner
.
THE
COVENANT
OF
Redemption
OPENED
.
Isa.
53.10
.
When
thou
shalt
make
his
soule
an
offering
for
sinne
,
he
shall
see
his
seed
,
&c.
O
Fall
the
Prophets
,
this
Prophet
Isaiah
was
the
most
Evangelical
Prophet
;
(
[
](A81247-e76710-b)*
*
Non
tam
Propheta
dicendus
est
quam
Evangelista
.
Ep.
ad
Paulam
&
Eustochium
.
tom.
3.
p.
9.
Quanto
Propheta
hic
aliis
antecellit
Prophetis
,
tanti
haec
ejus
,
c.
53.
edita
Prophetia
caeteris
ejus
praestare
videtur
oraculis
.
Mo●us
.
in
Praef.
ad
com
.
in
c.
53.
Isaiae
.
Hierome
calls
him
Isaiah
the
Evangelist
)
Of
all
the
Prophesies
of
this
Prophet
,
that
which
you
have
in
this
Chapter
,
is
the
most
Evangelical
Prophesie
.
I
do
not
remember
any
one
piece
of
Scripture
in
the
Old
Testament
,
so
often
cited
in
the
New
Testament
,
as
this
53.
chapter
of
Isaiah
,
it
being
cited
there
no
lesse
than
eight
or
nine
times
.
The
Eunuch
you
read
of
in
the
Gospel
,
was
converted
by
a
part
of
it
;
after
God
by
the
Ministry
of
Philip
,
Acts
8.30
,
&c.
had
opened
his
eyes
to
see
Christ
held
out
in
it
.
In
the
whole
Chapter
you
have
a
most
lively
and
full
description
and
representation
of
the
humiliation
,
death
and
passion
of
Jesus
Christ
;
which
indeed
is
so
exact
,
and
so
consonant
to
what
hath
fallen
out
since
,
that
Isaiah
seems
here
rather
to
pen
an
History
,
than
a
Prophecy
.
That
Christ
all
along
is
here
treated
upon
,
Ingenuè
pros●●cor
illud
insum
c●put
ad
fidem
Christianam
me
adduxisse
;
nam
plus
millies
,
illud
caput
perlegi
,
&c.
Joh.
Is
.
Levit.
vid.
Horneb
.
contra
.
Jud.
l.
6.
c.
1.
p.
408.
and
not
the
sufferings
of
the
Jewish
state
,
I
shall
not
now
insist
upon
.
Philip
when
he
had
this
Scripture
before
him
,
he
preached
Jesus
,
Acts
8.35
.
—
Christ
brings
it
down
to
himself
,
Mark
9.12
.
—
And
the
matter
of
it
is
so
convictive
,
from
that
cleare
light
that
goes
along
with
it
,
that
several
of
the
Jews
in
the
reading
of
this
Chapter
,
have
been
brought
over
to
the
Christian
Religion
,
as
not
able
to
stand
out
against
the
light
and
evidence
of
it
.
The
time
allotted
for
this
exercise
being
but
short
,
I
must
fall
upon
my
work
presently
.
I
come
to
that
Branch
which
I
am
to
insist
upon
,
When
thou
shalt
make
his
soul
an
offering
for
sin
,
he
shall
see
his
seed
,
&c.
In
the
verse
before
you
have
Christs
innocency
,
he
had
done
no
violence
,
neither
was
any
deceit
in
his
mouth
;
why
then
did
he
undergo
so
much
?
It
pleased
the
Lord
to
bruise
him
,
and
to
put
him
to
grief
.
How
could
the
Father
,
salvâ
justitiâ
,
deale
thus
with
an
innocent
person
,
and
with
his
own
Son
too
?
I
answer
,
Christ
had
now
put
himself
in
the
sinners
stead
,
and
was
become
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
surety
,
and
so
obnoxious
to
whatever
the
sinner
had
deserved
in
his
own
person
;
and
upon
this
the
Father
might
,
without
any
injustice
,
and
actually
did
,
for
the
manifestation
of
the
unsearchable
riches
of
his
wisdome
and
love
,
bruise
him
and
put
him
to
grief
.
The
Lord
Jesus
had
no
sin
in
him
by
inhaesion
;
he
was
holy
,
harmless
,
undefiled
,
Heb.
7.26
.
&c.
but
he
had
a
great
deale
of
sin
upon
him
by
imputation
;
He
was
made
sin
,
that
knew
no
sin
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
2
Cor.
5.21
.
It
pleased
Christ
to
put
himself
thus
under
our
guilt
,
and
therefore
it
pleased
the
Father
thus
to
bruise
him
.
If
you
ask
further
,
what
had
Christ
to
encourage
him
either
to
,
or
in
these
sufferings
?
Though
there
was
infinite
love
in
Christ
to
put
him
upon
all
this
,
and
to
carry
him
thorough
all
this
,
yet
there
must
be
something
more
;
you
have
therefore
here
very
precious
[
](A81247-e77210-b)*
*
Mr.
B.
looks
upon
these
rather
as
Prophesies
,
than
as
promises
.
Append
.
p.
39.
Verse
10.
Ver.
11.
Ver.
12.
promises
,
made
to
Christ
upon
this
his
undertaking
;
as
that
,
he
should
see
his
seed
,
he
should
prolong
his
dayes
,
the
pleasure
of
the
Lord
should
prosper
in
his
hand
,
he
should
see
the
travel
of
his
soul
,
and
God
would
divide
him
a
portion
with
the
great
,
and
he
should
divide
the
spoile
with
the
strong
,
because
he
had
poured
out
his
soule
unto
death
,
&c.
This
very
briefly
to
clear
up
the
Coherence
of
the
words
;
I
pass
over
the
various
readings
of
them
;
and
also
what
might
be
spoke
for
the
explication
of
them
(
that
will
come
in
afterwards
)
because
I
hasten
to
that
which
is
my
businesse
this
morning
,
namely
,
the
opening
of
the
Covenant
of
Redemption
.
You
have
heard
of
the
misery
of
man
by
Nature
,
of
the
inability
of
man
to
help
himself
in
this
lost
condition
,
&c.
I
am
now
to
speak
something
to
his
recovery
or
restauration
,
or
rather
to
that
which
indeed
is
the
foundation
of
his
recovery
,
and
that
is
the
Covenant
here
called
,
The
Covenant
of
Redemption
.
By
which
Covenant
,
I
mean
that
faederal
transaction
that
was
betwixt
God
the
Father
,
and
the
Son
from
everlasting
,
about
the
Redemption
of
lost
and
fallen
man
.
Understand
me
here
aright
;
I
am
not
to
speak
to
the
Covenant
of
grace
,
but
to
the
Covenant
of
Redemption
.
We
make
a
difference
betwixt
these
two
.
'T
is
true
,
the
Covenant
of
Redemption
is
a
Covenant
of
grace
,
but
't
is
not
strictly
and
properly
that
Covenant
of
grace
,
which
the
Scripture
holds
out
in
opposition
to
the
Covenant
of
works
;
but
rather
the
means
to
it
,
or
foundation
of
it
.
Amongst
other
things
wherein
these
two
Covenants
do
differ
,
this
is
one
,
they
differ
in
the
faederati
;
for
in
the
Covenant
of
Redemption
,
the
faederati
are
God
and
Christ
;
but
in
the
Covenant
of
grace
,
the
confederates
are
God
and
Believers
.
I
lay
down
this
as
my
judgement
with
much
submission
,
because
I
know
herein
I
differ
from
some
of
great
repute
,
Masculus
,
&c.
Dr.
Preston
,
Mr.
Rutherford
,
Assemblyes
greater
Catech.
whom
I
very
much
honour
in
the
Lord
.
The
Lord
Jesus
I
grant
is
the
very
kernel
and
marrow
of
the
Covenant
of
grace
;
the
Mediator
of
this
better
Covenant
,
Heb.
12.24
.
the
surety
of
this
Covenant
,
Heb.
7.22
.
the
Testator
of
this
Covenant
,
Hebr.
9.16
,
17.
The
Messenger
of
this
Covenant
,
Mal.
3.1
.
All
this
is
very
clear
;
all
that
I
say
is
this
,
that
Christ
is
not
the
per●ona
foederata
,
but
believers
.
The
Covenant
of
Grace
was
not
made
with
God
and
Christ
,
(
as
a
common
head
)
but
't
is
made
with
God
and
believers
;
and
therefore
whereas
the
promise
is
said
to
be
made
to
the
seed
,
and
that
seed
is
Christ
,
Gal.
3.16
.
you
are
to
take
Christ
there
not
personally
,
but
mystically
as
you
have
it
taken
,
1
Cor.
12.12
.
So
also
is
Christ
.
I
only
say
this
to
clear
up
my
way
,
Bulkely
on
the
Cov.
pag.
28
,
&c.
Bl●ke
on
the
Cov.
ch.
6.
p.
24.
Baxter
,
his
Append
.
to
his
Aphor.
p.
35
,
&c.
and
therefore
shall
not
lay
down
any
Arguments
for
the
confirmation
of
this
opinion
;
he
that
desires
satisfaction
in
th
is
point
,
let
him
peruse
the
Authours
cited
in
the
Margent
.
To
the
Businesse
in
hand
:
The
Covenant
of
Redemption
(
I
say
)
is
that
foederal
transaction
,
or
mutual
stipulation
that
was
betwixt
God
and
Christ
in
the
great
work
of
mans
Redemption
.
I
call
it
a
foederal
transaction
,
or
mutual
stipulation
,
because
therein
lies
the
nature
of
a
Covenant
;
't
is
(
as
Civilians
define
it
)
a
mutual
stipulation
or
agreement
betwixt
Party
and
Party
upon
such
and
such
Termes
,
with
Reciprocal
Obligations
each
of
the
other
.
That
the
businesse
of
Mans
Redemption
was
transacted
betwixt
the
Father
and
the
Son
is
very
clear
.
Zech.
6.13
.
The
Counsel
of
peace
shall
be
betwixt
them
both
;
the
Counsel
of
Reconciliation
:
How
man
that
is
now
an
enemy
to
God
,
may
be
reconciled
to
God
,
and
God
to
him
;
(
for
whatever
the
Socinians
say
.
the
Reconciliation
is
not
only
on
the
sinners
part
,
but
on
Gods
also
)
this
Counsel
or
Consultation
shall
be
betwixt
them
both
;
(
that
is
)
Father
and
Son
.
I
know
some
interpret
it
of
Christs
offices
;
the
Priestly
and
the
Kingly
office
of
Christ
,
both
conspire
to
make
peace
betwixt
God
and
man
;
but
I
rather
take
it
in
the
other
sense
.
That
this
transaction
betwixt
these
two
glorious
persons
,
was
also
foederal
,
or
in
the
way
of
a
Covenant
,
and
that
too
from
everlasting
,
is
to
me
a
very
great
truth
,
(
though
I
am
not
ignorant
that
some
learned
men
are
not
so
well
satisfied
about
it
.
)
For
the
Explication
and
Confirmation
of
this
great
mystery
,
I
will
lay
down
these
seven
Propositions
.
Prop.
1
The
first
is
this
:
God
the
Father
in
ord●r
to
mans
Redemption
stands
upon
Satisfaction
;
the
sinner
shall
be
justified
,
but
first
God
will
be
satisfied
.
Man
is
now
fallen
from
that
happy
state
wherein
at
first
God
made
him
,
and
by
this
fall
he
hath
offered
an
affront
to
God
,
and
wronged
God
(
so
far
forth
as
he
was
capable
of
such
a
thing
;
)
in
this
case
therefore
God
will
have
satisfaction
,
in
the
Reparation
of
his
Honour
,
in
the
Manifestation
of
his
Truth
,
in
the
Vindication
of
his
Holin●sse
and
Justice
.
'T
is
true
,
He
being
the
Personal
laesa
,
he
might
freely
have
remitted
the
offence
,
and
done
what
he
pleased
;
but
supposito
decreto
,
(
some
go
higher
,
even
to
Gods
nature
,
which
necessarily
puts
him
upon
the
punishment
of
sin
.
)
I
say
,
supposing
Gods
decree
,
he
having
decreed
thus
and
thus
,
and
also
threatned
thus
and
thus
,
he
will
have
satisfaction
;
and
therefore
though
he
doth
in
Election
give
such
and
such
freely
unto
Christ
;
yet
for
the
carrying
on
,
and
execution
of
his
purpose
herein
,
he
stands
upon
terms
for
the
satisfying
of
his
justice
,
(
which
Attribute
God
will
advance
as
well
as
his
Mercy
;
for
all
are
alike
dear
to
God
)
he
will
have
an
offering
for
sin
in
an
expiatory
and
propiatory
way
;
a
price
and
ransome
shall
be
paid
him
down
,
Isa.
33.10
.
●
Tim.
2.6
.
or
the
Captive
shall
never
be
released
:
And
in
order
unto
this
,
or
for
the
manifestation
of
this
,
you
do
not
only
read
in
Scripture
of
Election
as
to
believers
,
but
also
as
to
Christ
,
whom
God
calls
his
Elect
,
Isa.
42.1
.
The
Father
chooses
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
sets
forth
,
or
●ore-ordains
him
,
as
't
is
Rom.
3.25
.
To
make
satisfaction
,
without
which
fallen
man
shall
not
be
taken
into
his
favour
again
:
who
shall
be
redeemed
and
justified
,
but
in
such
a
way
that
God
may
declare
his
righteousnesse
:
The
Apostle
doubles
his
Expression
as
to
this
,
To
declare
his
righteousnesse
for
the
remission
of
sins
;
To
declare
I
say
his
righteousnesse
,
that
he
might
be
just
,
and
the
justifier
of
h●m
which
bel●eveth
in
Jesus
,
Rom.
3.25
,
26.
You
will
have
this
great
truth
more
fully
insisted
upon
by
another
in
the
carrying
on
of
this
exercise
;
I
will
here
say
no
more
to
it
.
Prop.
2
Secondly
,
The
Father
you
see
demands
satisfaction
;
well
,
To
this
he
annexes
many
excellent
,
great
and
preci●us
promises
;
that
if
Christ
would
engage
in
this
work
,
and
undertake
thus
to
satisfie
,
(
for
he
alone
could
do
it
)
he
would
do
thus
and
thus
for
him
;
as
that
he
would
fit
him
for
the
work
,
own
him
and
strengthen
him
in
the
work
,
succeed
and
prosper
him
in
the
work
,
and
then
reward
him
for
it
.
And
all
this
the
Father
makes
good
to
Christ
.
1.
He
fits
him
for
this
work
,
both
in
a
large
effusion
of
the
graces
and
gifts
of
the
Spirit
upon
him
.
John
3.34
.
God
giveth
not
the
Spirit
by
measure
unto
him
.
And
also
in
the
preparing
of
a
body
for
him
,
Hebr.
10.5
.
2.
He
strengthens
him
,
and
supports
him
in
the
work
.
Isa.
42.1
.
Behold
my
servant
(
Christ
is
our
Lord
,
but
in
the
work
of
Redemption
he
was
the
Fathers
servant
)
whom
I
uphold
;
and
therefore
you
finde
when
Christ
was
put
upon
the
greatest
tryals
,
God
gave
in
eminent
succour
to
him
;
as
in
the
case
of
temptation
,
Matth.
4.11
.
and
in
his
agony
in
the
Garden
,
Luke
22.43
.
And
there
appeared
an
Angel
unto
him
from
heaven
,
strengthning
of
him
.
And
certainly
if
Christ
had
not
had
support
and
strength
from
the
Godhead
,
he
had
never
been
able
to
have
bore
up
under
,
and
carried
thorough
his
terrible
sharp
work
:
You
finde
him
encouraging
himself
,
and
acting
faith
upon
this
,
that
God
would
own
him
,
and
stand
by
him
in
this
undertaking
.
Isa.
50.7
,
8
,
9.
The
Lord
God
will
help
me
,
therefore
shall
I
not
be
confounded
;
Therefore
have
I
set
my
face
like
a
flint
,
and
I
know
that
I
shall
not
be
ashamed
;
He
is
near
that
justifyeth
me
;
who
will
contend
with
me
?
Psal.
16.8
,
&c.
I
have
set
the
Lord
alwayes
before
me
,
because
he
is
at
my
right
hand
,
I
shall
not
be
moved
,
&c.
3.
Further
,
God
the
Father
succeeds
and
prospers
him
in
the
work
.
When
thou
shalt
make
●his
soul
an
offering
for
sin
,
he
shall
see
his
seed
,
the
pleasure
of
the
Lord
shall
prosper
in
his
hand
.
This
was
promised
,
and
also
made
good
to
Christ
in
the
numerous
body
of
believers
,
past
,
present
,
and
to
come
.
I
might
here
enlarge
upon
a
threefold
gift
which
the
Gospel
holds
forth
▪
There
's
the
Fathers
gift
,
the
Sons
gift
,
and
the
Believers
gift
.
The
Fathers
gift
lies
in
Election
;
such
and
such
individual
persons
he
gives
to
Christ
;
Thine
they
were
,
and
thou
gavest
them
me
,
John
17.6
.
We
are
a
free
gift
to
Christ
in
El●ction
,
as
Christ
is
a
free
gift
to
us
in
Redemption
.
The
Sons
gift
lies
in
the
giving
of
himself
for
us
,
Who
gave
himsel●
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
&c.
Tit.
2.14
.
And
then
there
is
the
Believers
gift
,
and
that
is
,
he
gives
up
himself
to
Christ
,
to
be
ruled
by
Christ
,
disposed
by
Christ
,
saved
by
Christ
;
he
gives
up
himself
to
the
Lord
,
2
Cor.
8.5
.
The
Father
giving
believers
to
Christ
,
and
promising
that
believers
in
time
should
also
give
themselves
to
him
,
was
a
great
encouragement
to
Christ
to
give
himself
for
believers
;
and
if
you
read
John
17.
you
shall
see
there
,
that
Christ
when
he
had
done
his
work
,
takes
much
notice
of
the
accomplishment
of
this
promise
to
him
,
in
believers
(
who
are
his
seed
)
owning
of
him
,
and
closing
with
him
.
4.
Lastly
,
God
will
and
doth
reward
Christ
upon
his
undertaking
to
redeem
man
;
he
tells
him
he
shall
not
lose
by
it
,
His
days
shall
be
prolonged
;
Isa.
33.10
.
(
i.
e.
his
Kingdome
shall
be
set
up
in
the
world
to
endure
for
ever
)
God
would
divide
him
a
portion
with
the
great
,
and
he
should
divide
the
spoile
with
the
strong
,
because
he
hath
poured
out
his
soul
unto
death
.
Ver.
12.
And
many
such
promises
you
have
made
to
Christ
;
Accordingly
;
God
hath
exalted
him
far
above
all
principality
and
power
,
Eph.
1.21
,
22.
hath
put
all
things
under
his
feet
,
made
him
to
be
head
over
all
things
to
the
Church
,
given
him
a
Name
which
is
above
every
name
,
that
at
the
Name
of
Jesus
every
knee
should
bowe
;
Phil.
2.9
.
and
all
because
(
to
give
satisfaction
to
his
Father
)
he
made
himself
of
no
reputation
,
and
became
obedient
unto
death
,
Ver.
7.8
.
even
the
death
of
the
Cross
.
And
thus
you
see
what
the
Father
demands
,
and
what
he
doth
indent
and
promise
to
his
Son
,
in
case
he
will
engage
in
this
undertaking
;
not
as
if
the
Son
was
unwilling
so
to
do
,
(
you
must
not
so
understand
it
)
but
the
work
being
of
such
a
nature
,
so
hard
,
so
grievous
,
it
pleased
the
Father
thus
to
Treat
with
him
.
Prop.
3
In
the
third
place
:
The
Lord
Jesus
Christ
engages
in
the
work
,
accepts
of
the
termes
and
conditions
set
before
him
,
and
undertakes
to
satisfie
his
Fathers
demands
.
And
in
order
to
satisfaction
,
(
which
God
stands
upon
as
you
have
heard
before
)
Christ
is
willing
to
fulfill
the
whole
Law
,
which
was
the
rule
,
or
measure
,
or
standard
for
this
satisfaction
:
God
had
been
dishonoured
by
the
violation
of
his
Law
,
and
the
disobedience
and
non-performance
of
it
was
that
which
kept
God
and
the
sinner
at
a
distance
,
and
therefore
he
will
only
be
satisfied
and
reconciled
upon
the
fulfilling
of
it
;
here
is
my
Law
saith
God
,
satisfie
it
,
and
my
justice
is
satisfied
.
You
must
know
this
,
that
though
a
sinner
as
to
himself
,
is
justified
upon
the
termes
of
the
Covenant
of
grace
,
yet
as
to
his
surety
,
he
is
justified
upon
the
Covenant
of
works
;
for
the
surety
must
pay
the
whole
debt
,
and
the
Father
will
bate
him
nothing
.
Object
.
Where
is
then
,
some
will
say
,
the
freenesse
of
grace
in
the
justifying
and
acquitting
of
a
sinner
?
if
God
will
be
satisfied
to
the
utmost
,
what
becomes
of
mercy
?
if
the
surety
pay
the
debt
to
the
Creditor
,
is
it
any
great
favour
for
the
Creditor
to
let
the
debtor
out
of
prison
?
Sol.
To
this
I
answer
,
Free
grace
is
very
well
consistent
with
full
satisfaction
;
and
notwithstanding
the
latter
the
former
is
very
glorious
,
partly
because
God
himself
found
out
this
way
of
satisfaction
,
partly
because
God
accepts
it
for
the
good
of
the
sinner
,
as
though
he
had
made
it
in
his
own
person
:
That
place
of
the
Apostle
is
observable
,
Being
justified
freely
by
his
grace
,
through
the
Redemption
that
is
in
Jesus
Christ
,
Rom.
3.24
.
Notwithstanding
Redemption
by
Christ
,
yet
we
are
justified
freely
;
as
freely
as
though
Christ
had
done
and
suffered
nothing
at
all
.
But
this
is
a
digression
.
I
say
,
the
Father
demanding
the
fulfilling
of
the
Law
,
Quod
requi●it
lex
,
nempe
tum
plenam
paenae
reatibus
nostris
debitae
luitionē
ut
à
condemnatione
liberemur
;
tum
plenam
legis
praestationē
ut
ad
aeternam
vitam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inveniamur
,
ex
illa
promissione
,
Hoc
fac
&
vives
.
Beza
.
Christ
undertakes
to
do
it
;
and
therefore
he
willingly
puts
himself
under
this
Law
.
When
the
fulnesse
of
time
was
come
,
God
sent
forth
his
Son
,
made
of
a
woman
,
made
under
the
Law
,
to
Redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
adoption
of
Sonnes
,
Gal.
4.4
,
5.
And
he
submits
not
only
to
the
duty
of
the
Law
,
but
also
to
the
penalty
of
the
Law
;
not
only
to
do
what
the
Law
enjoynes
,
but
also
to
suffer
what
the
Law
threatens
;
and
the
former
he
makes
good
by
his
active
obedience
,
the
latter
by
his
passive
obedience
.
To
open
this
a
little
further
,
Christ
here
doth
two
things
.
First
,
He
undertakes
to
performe
the
whole
moral
Law
;
and
therefore
when
he
comes
into
the
world
,
his
eye
was
upon
this
;
Thus
it
becometh
us
to
fulfill
all
righteousnesse
,
Mat.
3.15
.
I
am
not
come
to
destroy
the
Law
,
but
to
fulfill
,
Mat.
5.17
.
And
all
this
Christ
did
for
our
good
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
us
,
Rom.
8.4
.
a
very
convincing
place
for
the
imputation
of
Christs
active
obedience
.
Secondly
,
Whereas
a
special
Law
was
laid
upon
him
,
as
he
was
our
Meditour
;
he
is
willing
also
to
obey
that
in
order
to
our
redemption
.
That
Christ
should
die
was
no
part
of
the
moral
law
,
but
it
was
a
positive
special
law
laid
upon
Christ
;
well
,
he
makes
it
good
:
I
lay
down
my
life
,
this
Commandment
have
I
received
of
my
Fath●r
,
Joh.
10.18
.
Christ
as
Mediator
had
a
command
from
his
Father
to
die
,
and
he
observes
it
;
And
to
be
short
,
whatever
the
Father
put
him
upon
in
his
whole
Mediatory
work
,
he
did
it
all
;
so
he
tells
us
,
I
have
finished
the
work
which
thou
gavest
me
to
d●
,
Joh.
17.4
.
Prop.
4
Fourthly
,
In
this
faederal
transaction
betwixt
the
Father
and
the
Son
,
both
parties
were
free
;
here
was
no
necessity
,
co-action
,
or
any
thing
of
this
Nature
,
but
both
were
free
.
The
Father
was
free
in
his
demands
of
satisfaction
;
he
might
have
let
man
alone
in
his
state
of
guilt
and
wrath
,
he
might
have
suffered
all
man-kind
to
have
perished
,
and
to
be
thrown
into
hell
;
he
had
been
infinitely
happy
in
himself
,
though
there
had
been
no
such
thing
as
Redemption
by
Christ
.
'T
is
true
,
without
this
,
God
had
not
had
satisfaction
to
his
justice
,
(
for
if
Adam
and
his
posterity
had
burned
in
hell
to
all
eternity
,
all
would
have
been
nothing
in
a
way
of
satisfaction
)
but
there
had
not
been
the
least
diminution
of
his
essential
glory
and
blessednesse
in
himself
.
The
Son
is
free
too
on
his
part
;
he
freely
consents
to
the
terms
of
this
Covenant
;
and
in
the
fulnesse
of
time
,
freely
engages
in
the
making
of
them
good
.
Heb.
10.5
.
Lo
I
come
to
do
thy
Will
,
O
God
.
Psal.
40.8
.
I
delight
to
do
thy
Will
,
O
God
,
yea
,
thy
Law
is
within
my
heart
.
Ver.
6.
And
therefore
he
sayes
there
,
Mine
ears
hast
thou
bored
.
As
the
servant
in
the
Law
,
when
he
was
willing
to
stay
with
his
Master
,
Exod.
21.6
.
and
to
do
his
work
,
h●s
eare
was
bored
;
so
't
was
with
Christ
,
he
was
willing
to
serve
his
Father
in
this
businesse
,
the
greatest
that
ever
was
carried
on
in
the
world
,
and
therefore
sayes
he
,
Mine
eares
hast
thou
bored
.
Christ
was
free
in
all
his
obedience
;
and
if
it
had
not
been
free
and
voluntary
,
it
would
not
have
been
satisfactory
or
meritorious
:
whatever
he
did
or
suffered
,
it
was
from
love
,
not
necessity
.
This
truth
is
so
evident
from
the
whole
current
of
the
Gospel
,
that
I
need
not
enlarge
upon
it
.
Prop.
5
Fifthly
,
Th
se
two
persons
in
this
blessed
Covenant
,
they
do
mutually
t●ust
each
other
;
I
say
they
do
mutually
trust
each
other
,
for
their
respective
making
good
the
termes
of
this
Covenant
:
the
Father
trusts
the
Son
,
and
the
Son
trusts
the
Father
;
the
Father
trusts
the
Son
for
the
making
of
his
soul
an
offering
for
sin
;
the
Son
trusts
the
Father
for
the
seeing
of
his
●eed
:
To
bring
th●s
assertion
down
to
time
;
in
the
times
of
the
Old
Testament
,
the
Father
trusts
the
Son
;
in
the
times
of
the
New
Testament
,
the
Son
trusts
the
Father
.
Before
the
coming
of
Christ
,
the
Father
takes
up
the
Patriarchs
and
others
to
heaven
,
upon
assurance
of
this
,
that
Christ
in
the
fulnesse
of
time
,
would
take
our
nature
upon
him
,
and
therein
make
full
satisfaction
:
Christ
having
promised
to
do
thus
,
the
Father
takes
his
word
,
and
so
takes
up
old
Testament-believers
to
glory
.
Since
the
coming
of
Christ
,
the
Son
now
trusts
his
Father
;
for
he
hath
offered
up
himself
,
paid
down
the
full
ransome
,
and
yet
he
doth
not
reap
the
full
benefit
of
it
,
many
believers
being
not
yet
glorified
;
but
he
trusts
his
Father
,
that
one
by
one
they
all
shall
be
so
in
due
time
.
This
may
seem
to
be
but
a
notion
.
I
confesse
we
have
no
place
of
Scripture
positively
asserting
this
,
but
the
nature
of
the
thing
demonstrates
it
;
for
there
being
some
distance
of
time
in
what
was
to
be
done
by
both
persons
,
there
must
be
a
mutual
trusting
each
of
the
other
.
Prop.
6
In
the
sixth
place
;
These
two
persons
all
along
in
their
proper
and
peculiar
transactions
,
they
deal
each
with
the
other
as
under
a
Covenant
,
and
they
hold
each
other
to
the
termes
of
the
Covenant
that
was
betwixt
them
.
(
Not
that
there
's
any
question
of
their
breaking
of
it
;
but
thus
we
may
with
an
humble
reverence
conceive
of
it
)
The
Father
holds
the
Son
to
the
engagement
on
his
part
;
he
will
not
spare
him
,
or
bate
him
any
thing
;
satisfaction
he
will
have
to
the
utmost
,
though
it
cost
his
life
and
blood
;
Rom.
8
32.
And
therefore
you
may
observe
the
prayer
of
Christ
,
John
12.27
.
Father
,
save
me
from
this
houre
;
he
seems
to
check
or
recall
himself
,
but
for
this
cause
came
I
unto
this
houre
:
this
is
but
that
which
I
engaged
to
go
through
,
and
therefore
I
must
do
it
:
And
his
Father
answers
him
there
accordingly
.
Ver.
28.
Father
,
glorifie
thy
Name
;
(
still
Christs
eye
was
upon
that
,
his
Fathers
glory
)
well
,
saith
the
Father
,
I
have
both
glorified
it
,
and
will
glorifie
it
againe
:
He
speaks
thus
not
only
upon
the
accompt
of
his
Soveraignty
,
but
of
the
Covenant
also
that
I
am
speaking
to
.
The
Son
also
stands
upon
the
termes
of
this
Covenant
;
and
therefore
having
performed
the
conditions
on
his
part
,
he
now
makes
his
claime
both
for
himself
and
his
members
,
that
the
Father
will
make
good
the
conditions
on
his
part
.
Father
,
sayes
he
,
John
17.4
,
5.
I
have
glorified
thee
on
earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
;
And
now
,
O
Father
,
glorifie
thou
me
with
thine
own
self
,
with
the
glory
which
I
had
with
thee
before
the
world
was
.
And
for
his
members
he
speaks
more
in
the
language
of
a
Covenant
;
Verse
24.
Father
,
I
will
,
that
they
also
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
that
they
may
behold
my
glory
,
&c.
I
will
;
not
only
I
pray
,
or
beseech
,
but
I
will
;
I
ask
this
as
my
right
,
by
vertue
of
the
Covenant
betwixt
us
;
I
having
done
thus
and
thus
,
't
is
but
my
due
(
for
though
glory
is
a
gift
to
us
,
't
is
a
debt
to
Christ
)
and
so
I
claime
it
,
that
those
whom
thou
hast
given
me
,
may
be
with
me
in
glory
.
Prop.
7
I
'le
adde
but
one
thing
more
,
and
then
I
have
done
with
the
Explicatory
part
.
This
federal
transaction
betwixt
the
Father
and
the
Son
,
it
was
from
all
eternity
.
Here
lies
the
difficulty
,
and
this
is
that
which
stumbles
some
;
I
'le
speak
but
a
word
to
it
.
I
say
,
this
Covenant
of
Redemption
;
it
was
from
all
eternity
;
it
was
not
made
when
Christ
was
just
coming
into
the
world
,
but
from
everlasting
.
Two
Scriptures
seem
to
hold
out
this
,
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
before
the
world
began
.
Here
is
the
purpose
of
God
,
here
is
grace
given
in
Jesus
Christ
;
how
?
in
the
Covenant
betwixt
the
Father
and
him
;
when
was
this
given
?
before
the
world
began
,
(
h.
e.
)
from
all
eternity
:
So
,
Tit.
1.2
.
In
hope
of
eternal
life
,
which
God
that
cannot
l●e
,
promised
before
the
world
began
.
How
was
this
life
promised
before
the
world
begun
,
but
in
this
everlasting
Covenant
,
wherein
the
Father
promised
unto
Christ
eternal
life
for
all
his
seed
?
I
have
been
speaking
to
you
of
a
very
great
mystery
,
of
which
the
Scripture
speaks
but
little
signanter
;
we
have
not
the
termes
,
but
we
have
the
sense
and
substance
of
this
Covenant
of
Redemption
there
laid
down
:
If
in
any
assertion
I
have
seemed
too
bold
,
I
am
very
ready
to
take
shame
for
i●
.
I
am
sorry
my
work
did
lie
in
such
an
untrodden
path
,
wherein
I
have
but
very
few
to
give
me
any
direction
.
I
will
shut
up
all
with
a
little
Application
.
And
first
,
Application
.
I
would
from
hence
stir
you
up
to
an
high
admiration
of
the
great
and
infinite
love
of
God
,
of
God
the
Father
,
of
God
the
Son
;
what
manner
of
love
hath
the
God
of
Grace
revealed
in
this
Covenant
!
Love
,
that
for
the
freenesse
of
it
,
and
greatnesse
of
it
,
we
should
admire
in
this
life
,
as
we
shall
admire
it
in
the
life
to
come
.
Both
persons
have
discovered
unconceivable
love
in
this
transaction
;
Oh
let
both
of
them
be
admired
with
the
highest
admiration
.
1.
Admire
the
love
of
the
Father
;
we
are
more
apprehensive
of
the
love
of
the
Son
,
than
we
are
of
the
love
of
the
Father
.
I
would
not
speak
any
thing
to
diminish
the
love
of
the
Son
;
God
forbid
;
Oh
't
was
wonderful
superlative
love
!
only
I
would
heighten
your
apprehensions
of
the
Fathers
love
in
the
great
work
of
our
Redemption
;
Redemption
was
not
only
brought
about
by
Christ
,
but
the
Father
had
a
great
hand
in
it
;
therefore
't
is
said
,
The
pleasure
of
the
Lord
shall
prosper
in
his
hand
:
And
I
have
found
a
ransome
;
God
so
loved
the
world
,
Isa.
53.10
.
Job
33.24
.
John
3.16
.
that
he
gave
his
only
begotten
Son
,
&c.
I
might
instance
in
several
particulars
to
set
out
the
Fathers
love
in
our
Redemption
;
but
take
only
that
which
I
have
been
upon
:
That
the
thoughts
of
God
should
be
upon
poor
lost
man
,
so
as
to
finde
out
a
way
for
his
recovery
;
that
he
should
call
his
Son
,
and
say
,
Come
,
let
us
consult
together
,
(
I
speak
after
the
manner
of
men
)
Is
there
no
way
to
be
found
that
man
may
yet
live
?
he
is
now
obnoxious
to
me
,
and
I
might
throw
him
into
hell
;
but
may
not
I
be
satisfied
,
and
he
saved
too
?
I
am
not
willing
he
should
utterly
perish
.
I
say
,
that
God
should
thus
set
his
thoughts
on
work
for
wretched
man
,
and
treat
with
his
Son
,
and
strike
up
a
Covenant
with
his
Son
,
and
therein
lay
such
a
foundation
for
mans
recovery
;
let
Angels
and
men
,
and
all
creatures
adore
this
love
;
and
oh
that
you
would
return
love
for
love
;
return
your
drop
for
Gods
Ocean
.
We
must
honour
the
Son
as
we
honour
the
Father
,
John
5.23
.
and
we
must
love
the
Father
as
we
love
the
Son
.
2.
And
then
admire
the
love
of
the
Son
too
;
he
is
willing
to
engage
in
this
Covenant
,
he
knew
the
termes
of
it
,
what
the
Redemption
of
man
would
cost
him
,
even
his
life
and
precious
blood
;
yet
for
all
this
he
willingly
and
freely
binds
himself
to
redeem
poor
sinners
,
whatever
it
cost
him
.
O
the
heights
,
depths
,
breadths
of
this
love
!
Ephes.
3.18
.
Blessed
Jesus
,
that
ever
thou
shouldst
consent
to
lay
down
thy
life
for
me
,
to
wash
away
my
sins
in
thine
own
blood
,
1
John
3.16
.
Rev.
1.5
.
to
give
thy
soul
as
an
offering
for
sin
,
upon
this
encouragement
and
motive
,
that
thou
mightest
s●e
such
a
poor
worme
as
I
brought
in
to
God
,
that
thou
shouldst
set
thy self
as
a
Skreen
betwixt
Gods
wrath
and
my
poor
soul
,
and
do
and
suffer
ten
thousand
times
more
than
what
tongue
can
expresse
,
or
heart
conceive
!
What
shall
I
,
what
can
I
say
to
all
this
?
but
fall
down
,
and
wonder
at
that
Love
which
can
never
be
Fathomed
!
So
much
for
the
first
thing
.
Vse
2
Secondly
,
This
Covenant
of
Redemption
may
be
improved
for
the
encouraging
and
strengthning
of
faith
:
Faith
sometimes
is
ready
to
question
the
blessings
of
the
Covenant
of
Grace
,
and
the
Continuance
or
Perpetuity
of
the
Covenant
of
Grace
;
that
's
the
great
Foundation
of
Faith
,
and
when
it
staggers
about
that
,
't
is
very
sad
with
the
soul
.
Now
I
'le
lay
down
two
things
for
the
help
of
Faith
.
-
1.
The
blessings
of
the
Covenant
are
sure
.
-
2.
The
Covenant
of
Grace
it self
is
sure
.
First
,
The
blessings
of
the
Covenant
are
sure
.
They
are
called
the
sure
mercies
of
David
,
Isa.
55.3
.
Isaiah
55.3
.
They
are
sure
for
Continuance
,
and
they
are
sure
for
Performance
.
1.
For
Continuance
;
common
mercies
are
dying
,
perishing
,
uncertain
things
;
but
Covenant
mercies
are
stable
,
durable
,
lasting
things
.
A
great
estate
may
come
to
nothing
,
Prov.
23.5
.
Riches
are
uncertain
things
,
Imaginaria
in
saeculo
,
&
nihil
veri
.
Tertul.
1
Tim.
6.17
.
And
so
in
all
worldly
comforts
,
they
are
but
a
fashion
,
matters
of
fancy
,
rather
than
of
reality
,
and
they
passe
away
,
1
Cor.
7.31
.
But
now
grace
,
pardon
of
sin
,
adoption
,
&c.
these
are
blessings
that
abide
for
ever
,
Rom.
11.29
.
2.
They
are
sure
also
for
performance
;
I
mean
,
whatever
blessing
God
hath
put
into
this
Covenant
,
(
as
't
is
full
of
blessings
)
all
shall
certainly
be
made
good
to
believers
;
otherwise
God
would
not
be
faithful
to
his
Covenant
,
which
certainly
he
will
be
;
Men
may
be
false
in
their
Covenants
to
God
,
but
God
will
certainly
be
true
in
his
Covenant
to
men
.
Heaven
and
Earth
shall
passe
away
,
rather
than
there
shall
be
the
least
entrenchment
upon
Gods
truth
,
in
the
not
performing
of
his
Covenant
.
Secondly
,
The
Covenant
of
Grace
is
sure
in
it self
;
a
Cov●nant
firme
,
unalterable
,
never
to
be
broken
;
't
is
called
an
everlasting
Covenant
,
Gen.
17.7
.
Hebr.
13.20
.
a
Covenant
that
shall
stand
fast
,
Psal.
89.28
.
a
Covenant
ordered
in
all
things
,
and
sure
,
2
Sam.
23.5
.
The
Covenant
of
Grace
is
so
firmly
ratified
,
that
there
can
be
no
nulling
of
it
.
1.
God
hath
ratified
it
by
his
Oath
,
Gen.
22.16
.
Hebr.
6.13
,
Si
non
credimus
Deo
promittenti
,
at
credamus
Deo
juranti
.
Hierom.
Amant
Scripturae
pro
pacto
ponere
Testamentum
.
Aug.
14
,
15
,
16
,
17
,
18.
His
promise
is
enough
,
but
surely
h●s
oath
must
put
all
out
of
question
;
there
's
no
room
for
unbelief
,
now
God
hath
sworn
to
it
.
2.
God
hath
ratified
it
by
the
death
of
his
Son
:
A
mans
last
Will
as
soon
as
he
is
dead
,
is
in
force
,
and
cannot
then
be
disanulled
.
The
Covenant
of
Grace
is
a
Testamentary
Covenant
,
which
by
the
death
of
the
Testator
is
so
setled
,
that
there
's
no
altering
of
it
.
Gal.
3.15
,
&c.
Hebr.
9.15
,
16.
Again
,
the
Covenant
of
Grace
is
ratified
by
the
seals
which
God
hath
annexed
to
it
.
What
was
sealed
by
the
Kings
ring
could
not
be
altered
:
Esther
8.8
.
God
hath
set
his
seal
to
this
Covenant
,
his
broad
seal
in
the
Sacraments
,
his
privy
seal
in
the
witnesse
of
his
Spirit
;
and
therefore
't
is
sure
,
and
cannot
be
reverst
.
And
further
than
all
this
,
't
is
ratified
in
and
by
that
Covenant
which
hath
been
now
opened
;
The
Covenant
of
Redemption
betwixt
God
and
Christ
,
secures
the
Covenant
of
Grace
betwixt
God
and
believers
.
What
God
promises
us
,
he
did
before
promise
unto
Christ
,
and
the
F●ther
would
not
make
good
his
promise
unto
Christ
,
if
he
should
not
make
good
his
promises
to
the
Saints
.
And
therefore
as
in
other
respects
,
so
in
this
also
,
the
Covenant
may
be
said
to
be
confirmed
of
God
in
Christ
,
Gal.
3.17
.
with
respect
to
that
paction
and
stipulation
that
was
betwixt
them
.
I
lay
all
this
before
you
for
the
strengthning
of
your
Faith
,
as
to
the
stability
of
the
Covenant
of
Grace
;
so
long
as
that
Covenant
stands
,
you
are
safe
;
and
you
see
there
's
no
question
but
that
Covenant
will
stand
,
which
God
hath
set
upon
such
firme
pillars
.
This
promise
in
the
Text
,
He
shall
see
his
seed
,
will
assuredly
bring
every
believer
into
heaven
.
O
that
faith
might
triumph
in
the
consideration
of
this
,
the
Covenant
of
grace
is
sure
.
Davids
Faith
did
so
,
when
death
was
in
his
eye
,
and
affliction
in
his
eye
;
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
,
2
Sam.
23.5
.
When
Faith
begins
to
faint
,
look
up
to
this
Covenant
,
and
reason
thus
;
God
will
not
alter
his
promise
to
me
,
but
to
be
sure
he
will
not
alter
his
promise
to
his
Son
.
I
may
fail
in
such
and
such
conditions
,
but
Christ
hath
been
faithful
in
all
;
every
childe
of
God
may
take
much
comfort
from
this
.
Vse
3
In
the
third
and
last
place
,
I
would
have
you
to
enquire
what
this
Covenant
of
Redemption
is
to
you
.
Here
's
a
blessed
Covenant
betwixt
the
Father
and
the
Son
;
how
far
are
you
and
I
interested
in
it
,
or
like
to
receive
benefit
by
it
?
Was
it
universal
that
all
men
should
have
an
equal
share
in
it
?
Some
very
learned
men
I
know
tell
us
of
Pactum
universale
betwixt
the
Father
and
the
Son
;
Daven
.
de
morte
Christi
,
&c.
but
I
crave
leave
to
differ
from
them
.
1.
Because
that
which
they
make
their
Pactum
universale
,
is
rather
a
Proposition
or
a
Promise
,
than
a
Covenant
;
as
he
that
believeth
shall
be
saved
.
2.
I
know
not
how
to
believe
that
there
should
be
a
solemn
Covenant
betwixt
the
Father
and
the
Son
,
upon
which
never
any
man
should
be
the
better
;
Did
ever
any
sinner
get
any
thing
by
this
universal
Covenant
?
3.
We
may
preach
the
Gospel
to
all
upon
an
indefinite
Proposition
,
He
that
believeth
shall
be
saved
;
and
we
need
not
to
assert
an
universal
Covenant
,
for
the
universal
preaching
of
the
Gospel
.
This
was
the
great
reason
that
prevailed
with
these
worthy
men
to
assert
such
a
Covenant
.
I
know
no
Covenant
but
that
special
Covenant
into
which
the
seed
of
Christ
were
only
taken
.
I
am
loth
to
fall
into
the
dusty
roade
of
Controversies
;
all
along
in
this
Discourse
,
where
I
could
not
avoide
them
,
I
have
but
just
cross'd
them
over
,
and
so
presently
falne
in
again
into
some
more
quiet
and
private
way
.
Passing
by
therefore
this
universal
Covenant
of
men
more
moderate
,
and
the
universal
Redemption
of
others
who
go
higher
;
I
shall
only
lay
down
that
which
I
judge
to
be
a
great
truth
,
viz.
That
't
is
the
Elect
only
who
are
concerned
in
this
Covenant
:
Such
and
such
persons
there
were
,
(
individually
considered
)
whom
God
the
Father
in
his
Electing
love
doth
freely
give
to
Christ
;
for
these
,
and
only
for
these
,
doth
the
Lord
Jesus
engage
to
lay
down
his
life
:
Redemption
on
the
Sons
part
shall
be
no
larger
than
Election
on
the
Fathers
part
,
that
there
may
be
a
perfect
Harmony
and
Agreement
betwixt
them
in
their
love
.
So
then
Beloved
,
if
you
would
draw
down
comfort
to
your selves
from
this
Covenant
,
you
must
finde
out
this
,
that
you
are
the
Elect
of
God
,
chosen
of
him
to
be
Vessels
of
his
mercy
before
the
world
was
;
Christ
undertook
to
give
his
life
only
for
those
whom
the
Father
had
first
given
to
him
;
these
he
only
pray'd
for
,
and
therefore
surely
these
he
only
dy'd
for
.
You
'le
say
I
put
you
upon
a
very
difficult
search
;
't
is
true
,
't
is
very
hard
for
a
man
to
know
his
Election
,
but
yet
it
may
be
known
;
otherwise
the
Apostle
would
never
have
urged
this
as
a
duty
upon
Christians
,
To
make
their
Election
sure
,
2
Pet.
1.10
.
Paul
knew
that
the
Thessalonians
were
elected
of
God
,
1
Thess.
1.4
.
And
he
did
not
know
it
by
Revelation
only
;
No
,
he
gives
another
account
of
it
;
he
knew
it
by
way
of
inference
from
what
he
saw
of
God
in
them
:
Ver.
5.
For
our
Gospel
came
not
to
you
in
Word
only
,
but
also
in
Power
,
and
in
the
Holy
Ghost
,
&c.
If
Election
may
be
known
by
others
,
why
not
by
our selves
?
I
grant
à
parte
ante
,
so
it
cannot
be
known
,
so
the
book
is
cl●sped
and
sealed
,
and
none
can
open
it
,
Rev.
5.3
,
5.
but
the
Lyon
of
the
Tribe
of
Judah
;
but
à
parte
post
,
by
such
and
such
effects
and
operations
upon
the
heart
,
so
it
may
be
known
.
Several
of
these
might
be
set
before
you
out
of
the
Word
,
but
I
'le
only
instance
in
the
grace
of
Faith
.
He
that
believes
,
is
certainly
in
the
number
of
Gods
Elect
,
he
's
a
chosen
Vessel
of
mercy
.
All
the
Elect
shall
believe
,
sooner
or
later
they
shall
close
with
Christ
upon
the
termes
of
the
Gospel
.
John
6.37
.
All
that
the
Father
giveth
me
(
there
's
Election
)
shall
come
to
me
.
(
there
's
Faith
)
Acts
13.48
.
As
many
as
were
ordained
to
eternal
life
,
believed
.
None
but
the
Elect
can
savingly
believe
.
The
sum
of
all
then
for
the
clearing
up
of
your
interest
in
this
Covenant
of
Redemption
is
this
,
Have
you
the
precious
Faith
of
Gods
Elect
?
Are
your
hearts
wrought
up
to
a
blessed
accepting
of
Christ
?
Tit.
1.1
.
Have
you
ever
had
such
a
sense
of
sin
and
guilt
,
and
misery
,
as
to
go
out
of
your selves
,
and
only
to
rest
upon
the
Lord
Christ
?
Do
you
venture
your
souls
upon
his
all-sufficient
merits
?
And
is
this
Faith
a
working
Faith
,
an
heart
-
purifying
Faith
,
a
sin
-
mortifying
Faith
,
James
2.14
.
a
world
-
overcoming
Faith
?
a
Faith
that
closes
with
Christ
as
a
Lord
,
Acts
15.9
.
1
John
5.4
.
as
well
as
a
Saviour
?
a
Faith
that
is
for
obedience
,
as
well
as
priviledge
?
Oh
you
that
have
this
Faith
,
go
away
in
peace
,
be
of
good
comfort
;
This
everlasting
Covenant
betwixt
the
Father
and
the
Son
is
yours
,
your
good
was
promoted
and
secured
in
this
Treaty
and
foederal
Engagement
.
How
much
doth
this
Covenant
speak
for
the
benefit
of
believers
?
if
you
be
such
,
't
is
all
yours
.
By
it
you
are
already
brought
into
a
state
of
Grace
;
by
it
you
shall
hereafter
be
brought
into
a
state
of
glory
.
Upon
this
Covenant
Christ
now
sees
you
as
his
seed
,
upon
this
Covenant
you
shall
hereafter
see
him
as
your
Saviour
face
to
face
unto
Eternity
.
To
this
Father
,
to
this
Son
,
with
the
Holy
Spirit
be
glory
for
evermore
.
THE
COVENANT
OF
GRACE
.
Heb.
8.6
.
But
now
hath
he
obtained
a
more
excellent
ministry
,
by
how
much
also
he
is
the
Mediatour
of
a
better
Covenant
,
which
was
established
upon
better
promises
.
THE
general
design
of
this
Epistle
,
is
my
special
design
in
this
Text
,
viz.
to
demonstrate
to
you
,
that
you
live
under
the
best
of
gracious
dispensations
;
that
Jesus
Christ
our
deservedly
adored
Mediator
of
the
New
Covenant
,
hath
obtained
a
more
excellent
Ministry
;
and
by
the
faithful
discharge
of
that
Ministry
,
more
excellent
benefits
than
either
Moses
,
the
Messenger-Mediator
,
or
the
Levitical
Priests
,
the
Stationary-Mediators
of
the
Old
Covenant
.
But
now
]
now
is
not
here
a
note
of
time
,
but
of
opposition
;
as
in
Rom.
7.17
.
now
then
]
i.
e.
after
the
Law
received
;
so
Grotius
;
or
if
you
will
have
it
to
note
the
time
,
't
is
the
time
of
the
Gospel
,
this
last
time
.
Hath
he
obtained
]
not
by
usurpation
,
but
by
election
;
he
hath
of
divine
grace
freely
received
[
](A81247-e81040-b)*
*
Anselm
.
.
A
more
excellent
ministry
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Minister
,
is
he
that
doth
something
at
the
command
of
another
,
Heb.
1.7
.
and
so
't
is
said
of
Magistrates
,
Rom.
13.6
.
they
are
Gods
Ministers
;
but
't
is
chiefly
spoken
of
the
Priests
,
Nehemiah
10.39
.
The
Priests
that
minister
;
because
they
offer
those
things
that
God
requires
,
they
are
said
to
minister
,
Exodus
28.35
,
43.
Christs
ministry
is
more
excellent
thatn
the
Levitical
;
he
executes
it
partly
on
earth
,
and
partly
in
heaven
;
but
he
amplifies
the
excellency
,
chiefly
from
the
excellency
of
the
Covenant
[
](A81247-e81150-b)*
*
Paraeus
.
;
and
therefore
it
follows
,
[
By
how
much
also
he
is
the
Mediator
of
a
better
Covenant
;
]
If
you
take
the
old
Covenant
for
the
whole
dispensation
under
the
old
Testament
,
as
well
Gospel-promises
as
those
things
which
are
more
strictly
legal
;
then
we
may
truly
say
,
he
old
and
new
Covenant
,
are
for
substance
the
same
;
and
therefore
the
Comparison
relates
rather
to
the
form
,
than
to
the
matter
of
the
Covenant
[
](A81247-e81210-b)*
*
Calvin
.
.
The
Covenant
of
grace
is
dispensed
with
more
latitude
,
clearnesse
,
and
power
of
the
Holy
Ghost
[
](A81247-e81240-b)*
*
D●odate
.
;
and
therefore
it
may
be
called
a
better
Covenant
.
Which
was
established
upon
better
promises
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
He
names
that
which
may
most
affect
them
with
joy
,
in
saying
it
is
established
upon
better
promises
.
All
Cove●ants
consist
in
promises
.
The
Covenants
of
Kings
and
Princes
amongst
themselves
;
consist
in
promises
,
of
either
not
hurting
,
or
helping
one
another
;
the
Covenants
of
Princes
and
people
consist
in
promises
;
the
Prince
promises
justice
,
clemency
,
and
defence
;
the
people
promise
love
,
obedience
,
and
gratitude
;
so
in
the
Covenant
of
grace
,
the
first
and
chief
part
,
whereof
is
[
I
will
be
thy
God
,
and
of
thy
seed
]
and
we
promise
faith
,
obedience
,
and
worship
;
the
promises
of
the
Old
Covenant
run
more
upon
temporal
good
things
;
the
promises
of
the
New
Covenant
,
are
chiefly
remission
of
sins
,
sanctification
by
the
Spirit
,
&c.
and
the
Covenant
is
said
to
be
established
;
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
q.
d.
Legislatum
.
Law
and
Covenant
are
joyned
together
in
Scripture
;
They
kept
not
the
Covenant
of
God
,
and
refused
to
walk
in
his
Law
,
Psal.
78.10
.
The
New
Covenant
containeth
certain
precepts
,
which
every
one
must
obey
that
will
obtaine
the
promise
.
Thus
you
have
the
meaning
of
the
words
;
The
[
Observation
]
I
shall
commend
to
you
,
is
this
.
The
Gospel
Covenant
(
or
the
new
Covenant
)
is
the
best
Covenant
that
ever
God
made
with
man
.
I
will
not
stay
you
long
in
the
general
notion
of
a
Covenant
;
the
word
sometimes
signifies
an
absolute
promise
of
God
,
without
any
restipulation
;
as
Gods
engagement
to
Noah
,
Gen.
9.11
.
And
I
will
establish
my
Covenant
with
you
,
neither
shall
all
flesh
be
cut
off
any
more
,
by
the
waters
of
a
flood
,
neither
shall
there
any
more
be
a
flood
to
destroy
the
earth
.
Whatever
mans
carriage
shall
be
,
God
promises
that
he
will
no
more
drown
the
world
.
So
the
promise
of
perseverance
,
Heb.
8.10
.
This
is
the
Covenant
that
I
will
make
with
the
house
of
Israel
after
those
dayes
,
saith
the
Lord
;
I
will
put
my
Laws
into
their
minds
,
and
write
them
in
their
hearts
:
and
I
will
be
to
them
a
God
,
and
they
shall
be
to
me
a
people
.
Our
perseverance
doth
not
leane
upon
imperfect
grace
,
but
upon
divine
favour
;
but
I
wave
this
,
and
shall
speak
of
Covenants
,
as
they
note
the
free
promise
of
God
,
with
restipulation
of
our
duty
[
](A81247-e81610-b)*
*
Camero
.
.
A
Covenant
is
,
amicus
status
interfaederatos
;
so
Martin
.
a
friendly
state
between
Allies
;
'pray'
consider
the
several
Covenants
the
Scripture
mentions
,
and
they
are
three
;
namely
the
Natural
,
Legal
,
and
Gospel
Covenant
;
the
Natural
commonly
called
the
Covenant
of
Works
,
that
flourished
till
the
first
sin
;
the
Legal
Covenant
that
flourished
till
the
Ascention
of
Christ
,
and
the
pouring
out
of
the
holy
Ghost
upon
the
Apostles
,
though
it
began
to
languish
from
Johns
preaching
,
and
began
to
grow
old
throuhout
the
course
of
Christs
Mini●try
;
the
Gosp
l
Covenant
that
flourisheth
from
Christ
till
the
end
of
the
world
.
I
shall
speak
but
little
of
the
first
,
something
more
of
the
second
,
but
dwell
upon
the
last
.
1.
The
Natural
Covenant
,
is
that
whereby
God
by
the
right
of
Creation
,
doth
require
a
perfect
obedience
of
all
man-kind
,
and
promiseth
a
most
blessed
life
in
Paradise
to
those
that
obey
him
,
and
threateneth
eternal
death
to
those
that
disobey
him
,
that
it
may
appeare
to
all
how
he
loves
righteousnesse
and
holinesse
;
how
he
hates
impiety
and
wickednesse
.
In
this
Covenant
I
shall
consider
but
these
three
things
.
1.
Gods
condiscention
,
that
he
would
enter
into
Covenant
with
man
;
God
was
at
liberty
whether
he
would
create
man
or
not
;
and
when
God
had
made
this
glorious
Fabrick
,
there
could
be
no
engagement
upon
him
,
besides
his
own
goodnesse
to
keep
it
from
ruine
.
Matth.
20.15
.
Is
it
not
lawful
for
me
to
do
what
I
will
with
mine
own
?
but
man
having
an
understanding
,
and
will
,
to
comprehend
,
and
observe
,
the
Laws
given
him
,
had
a
natural
obligation
to
duty
,
which
can
no
way
be
dissolved
;
there
is
no
power
in
heaven
or
earth
can
disoblige
man
from
loving
and
obeying
God
.
Now
that
God
will
deale
with
man
not
summo
jure
,
not
imperiously
,
and
threateningly
;
but
magna
comitate
,
that
God
will
deale
with
man
,
as
with
his
friend
;
and
though
he
may
give
what
Laws
he
will
,
yet
he
will
give
none
but
what
are
easie
,
and
yet
make
them
more
easie
,
by
bountifully
rewarding
an
easie
obedience
;
this
speaks
wonderful
condiscention
.
2.
The
second
thing
considerable
in
the
Natural
Covenant
is
mans
duty
,
which
consisted
in
the
knowledge
,
and
love
of
God
;
whence
would
have
proceeded
piety
to
God
,
justice
and
love
to
man
,
this
was
mans
natural
duty
;
for
we
must
distinguish
the
duty
from
the
Symbole
of
duty
.
Natural
duty
consisteth
in
those
things
that
are
good
in
their
own
nature
,
and
not
in
those
things
that
are
only
good
because
God
commands
them
;
the
Law
about
the
forbidden
fruit
,
was
only
for
the
tryal
of
mans
obedience
;
for
had
not
the
divine
command
intervened
,
it
would
have
been
as
lawful
for
man
to
have
eaten
of
that
Tree
,
as
any
other
Tree
in
Paradise
;
but
,
3.
The
last
thing
I
shall
mention
concerning
this
Natural
Covenant
,
is
the
Promise
of
Reward
;
now
that
consisted
in
a
perpetual
life
,
flowing
with
all
manner
of
good
things
,
agreeable
to
the
soule
and
body
of
man
in
that
perfect
estate
.
2.
The
second
Covenant
was
the
Legal
;
now
the
Legal
Covenant
,
is
that
whereby
God
did
r●quire
of
the
people
of
Israel
,
obedience
to
the
Moral
,
Ceremonial
and
Judicial
Law
;
and
to
that
obedience
,
he
promised
all
sorts
of
blessings
in
the
Land
of
Canaan
;
and
to
the
dis
bedient
,
he
denounced
most
severe
curses
and
death
;
and
all
to
this
end
,
that
he
might
bring
them
to
the
future
Messiah
.
Here
I
shall
propose
the
same
considerations
,
as
in
the
former
Covenant
;
only
something
more
.
Therefore
consider
:
1.
Gods
condiscention
is
singularly
observable
,
that
ever
he
would
enter
into
another
Covenant
with
man
when
the
first
was
broken
;
this
Moses
useth
as
a
mighty
Argument
to
perswade
Israel
to
observe
the
Covenant
,
Deut.
4.
from
the
32.
to
the
40.
verse
.
Ask
now
of
the
dayes
that
are
past
,
which
were
before
thee
,
since
the
day
that
God
created
man
upon
earth
;
and
ask
from
the
one
side
of
heaven
unto
thie
other
,
whether
there
hath
been
any
such
thing
as
this
great
thing
is
,
or
hath
been
heard
like
it
.
Did
ever
people
hear
the
voice
of
God
speaking
out
of
the
midst
of
the
fire
,
as
thou
hast
heard
,
and
live
?
Or
hath
God
assayed
to
go
and
take
him
a
Nation
from
the
midst
of
another
Nation
,
by
temptations
,
by
signes
,
and
by
wonders
,
and
by
warre
,
and
by
a
mighty
hand
,
and
by
a
stretched-out
arme
,
and
by
great
terrours
,
according
to
all
that
the
Lord
your
God
did
for
you
in
Egypt
before
your
eyes
,
&c.
thou
shalt
therefore
keep
his
Statutes
,
and
his
Commandments
,
which
I
command
thee
this
day
,
that
it
may
go
well
with
thee
,
and
thy
children
after
thee
,
&c.
2.
Consider
mans
duty
in
the
Legal
Covenant
,
and
that
is
obedience
to
the
moral
Law
;
to
which
was
added
the
Ceremonial
Law
,
for
a
Rule
and
Direction
in
the
worship
of
God
;
and
the
Judicial
Law
,
which
was
their
divine
policy
for
the
government
of
the
State
.
All
these
are
comprehended
in
the
ten
Commandments
;
but
the
more-particular
their
directions
were
,
the
more
plain
was
their
duty
;
and
the
truth
is
,
it
was
but
need
that
they
should
have
particular
direction
,
when
their
Legal
Covenant
neither
admitted
of
faith
in
the
Redeemer
,
nor
repentance
of
sin
;
for
pardon
of
sin
,
and
curse
for
sin
are
inconsistent
.
Gal.
3.10
.
As
many
as
are
of
the
works
of
the
Law
,
are
under
the
Curse
;
for
it
is
written
,
Cursed
is
every
one
that
continueth
not
in
all
things
which
are
written
in
the
book
of
the
Law
,
to
do
them
;
As
many
as
depend
upon
the
works
of
the
Law
for
Justification
,
are
under
the
curse
;
and
the
Law
discovered
no
other
way
of
Justification
but
by
Works
.
3.
The
third
thing
considerable
in
the
Legal
Covenant
,
is
the
promise
that
God
made
to
those
that
obeyed
it
,
and
that
was
perpetual
happiness
in
the
Land
of
Canaan
.
[
By
the
way
to
prevent
mistakes
,
I
do
not
say
,
neither
will
the
Scripture
at
all
warrant
any
such
assertion
,
as
that
the
Fathers
under
the
Old
Testament
had
only
temporal
promises
;
they
had
salvation
promised
them
,
and
pardon
of
sin
promised
them
;
but
thanks
to
the
Gospel
for
those
promises
;
the
Apostle
tells
us
,
Gal.
3.17
.
The
Covenant
that
was
confirmed
before
of
God
in
Christ
,
the
Law
which
was
foure
hundred
and
thirty
years
after
,
cannot
disannull
,
that
it
should
make
the
promise
of
none
effect
;
the
Morning
Star
of
the
Gospel
Covenant
that
shone
upon
Abraham
foure
hundred
and
thirty
years
before
the
Legal
Covenant
was
given
,
did
shine
thorough
that
dark
dispensation
.
]
But
to
speak
of
the
Legal
promises
as
L●gal
,
so
they
are
of
temporal
good
things
,
and
they
were
made
to
works
,
not
to
faith
;
Rom.
4.4
.
To
him
that
worketh
is
the
reward
not
reckoned
of
grace
,
but
of
debt
.
4.
The
fourth
thing
considerable
in
this
Covenant
which
had
no
place
at
all
in
the
former
,
is
a
Mediator
;
Now
the
Mediator
of
the
Covenant
strictly
legal
was
Moses
;
for
That
needed
only
a
meer
man
,
it
not
admitting
of
satisfaction
,
nor
reconciliation
,
of
mercy
,
nor
pardon
;
Moses
might
serve
as
a
Messenger
to
make
known
the
minde
of
God
unto
the
people
.
Deut.
5.5
.
I
stood
b●tween
the
Lord
and
you
at
that
time
,
to
shew
you
the
Word
of
the
Lord
;
in
the
Natural
Covenant
,
communion
with
God
was
natural
unto
man
,
and
so
there
needed
no
Mediator
.
In
the
Legal
Covenant
,
man
was
rather
considered
,
as
what
he
should
be
,
than
what
he
was
;
and
so
a
meer
man
was
able
in
the
name
of
the
people
to
promise
obedience
,
and
in
the
name
of
God
to
promise
a
reward
,
and
this
Moses
did
;
you
have
both
very
plain
in
Deut.
5.
The
people
do
as
it
were
say
,
Go
to
God
from
us
upon
this
Errand
;
Ver.
27.
Go
thou
n●ar
,
and
hear
all
that
the
Lord
our
God
shall
say
,
and
speak
thou
unto
us
all
that
the
Lord
our
God
shall
speak
unto
thee
,
and
we
will
hear
it
,
and
do
it
;
and
God
doth
as
it
were
say
,
Go
,
dismiss
them
with
this
blessing
if
they
will
be
obedient
:
Ver.
28.29
,
30.
And
the
Lord
heard
the
voice
of
your
words
when
ye
spake
unto
me
,
I
have
heard
the
voice
of
the
words
of
this
people
which
they
have
spoken
unto
thee
,
they
have
well
said
all
that
they
have
spoken
;
O
that
there
were
such
an
heart
in
them
that
they
would
fear
me
,
and
keep
all
my
Commandments
alwayes
,
that
it
might
be
well
with
them
,
and
with
their
children
for
ever
;
Go
say
to
them
,
Get
you
into
your
Tents
again
;
q.
d.
If
they
will
keep
their
promise
,
assure
them
I
will
keep
mine
,
and
thus
much
concerning
the
Covenant
strictly
Legal
.
3.
The
third
Covenant
is
the
G●spel-Covenant
,
and
here
Beloved
,
here
is
(
2
Sam.
23.5
.
)
the
Everlasting
Coven●nt
,
ordered
in
all
things
,
and
sure
;
This
is
all
our
salvation
,
and
all
our
desire
:
Here
is
the
better
Covenant
,
established
upon
better
promises
!
But
I
must
explain
it
,
before
I
admire
it
:
The
Gospel
Covenant
is
that
whereby
God
upon
the
condition
propounded
of
faith
in
Christ
,
promiseth
remission
of
sins
in
his
blood
,
and
a
heavenly
life
,
and
that
for
this
end
,
that
he
might
shew
forth
the
riches
of
his
mercy
[
](A81247-e82730-b)*
*
Camero
.
.
Here
I
shall
propose
the
same
considerations
as
in
the
former
Covenant
,
only
still
something
more
,
and
more
comfortably
considerable
;
in
the
consideration
of
the
persons
contracting
,
namely
,
God
and
man
,
according
to
the
proposed
method
.
1.
Consider
Gods
gracious
condescention
.
And
now
Beloved
,
that
I
have
named
Gods
gracious
condescention
,
were
my
heart
but
duly
affected
with
it
,
it
would
constrain
me
to
stop
,
and
put
in
a
large
Parenthesis
of
admiration
before
I
should
speak
a
word
more
.
Will
God
after
the
loss
of
the
natural
communion
,
wherein
he
created
man
;
will
God
,
when
man
d●eads
his
Majesty
,
and
trembles
at
his
revenging
justice
;
will
God
then
as
a
merciful
Father
,
enter
into
a
Covenant
of
peace
with
poor
undone
sinners
,
affrighted
with
the
sense
of
sin
and
wrath
!
O
the
incomprehensible
●ondescention
of
such
unsearchable
riches
of
grace
!
that
grace
should
abound
according
to
sins
abounding
,
when
sin
over-flow
d
all
its
banks
;
that
God
should
make
a
way
thorough
the
deep
into
the
heavenly
Canaan
,
never
can
we
enough
admire
such
Extasying
grace
!
This
is
the
first
thing
considerable
.
2.
The
second
thing
considerable
,
is
the
duty
which
God
requires
in
this
Gospel
Covenant
,
and
that
is
Faith
;
faith
whereby
we
embrace
the
remedy
offered
us
:
We
want
a
pardon
,
and
nothing
but
faith
can
receive
it
;
we
want
perfect
Righteousnesse
,
and
nothing
but
faith
can
furnish
us
with
it
;
we
want
that
which
may
make
this
Covenant
effectual
to
us
,
and
make
it
a
blessing
to
us
,
and
nothing
can
do
any
of
these
things
but
faith
;
faith
is
the
Antecedent
Condition
,
for
which
the
Reward
is
given
.
3.
The
third
thing
considerable
in
the
Gospel
Covenant
,
is
the
promise
:
Now
the
promise
of
the
Gospel
Covenant
is
comprehended
in
the
word
Salvation
;
therefore
the
Gospel
is
called
the
salvation
of
God
:
Acts
28.28
.
And
this
is
the
great
businesse
of
Christ
to
be
a
Saviour
;
Isa.
49.6
.
That
thou
mayst
be
my
salvation
to
the
end
of
the
earth
;
when
the
Angels
preached
the
Gospel
,
they
thought
they
could
not
expresse
their
news
in
better
language
,
than
to
tell
people
of
salvation
;
that
must
needs
be
great
joy
to
all
people
.
In
short
,
when
Gospel
Ministers
come
clad
with
garments
of
salvation
,
as
Heraulds
do
with
the
garments
of
their
Office
,
then
Saints
may
well
shout
aloud
for
joy
,
Psal.
132.16
.
Now
this
promise
of
salvation
contains
all
Gospel
promises
in
it
,
but
they
are
reduced
to
these
foure
.
1.
Justification
;
this
is
a
priviledge
which
other
Covenants
were
unacquainted
with
;
and
without
this
what
would
become
of
poor
sinful
man
?
And
this
may
well
be
the
first
great
Gospel
promise
;
I
might
name
,
not
some
Verses
,
but
whole
Chapters
to
prove
it
.
Rom.
4.
and
5.
Gal.
3.
and
4.
but
in
a
word
,
if
you
would
know
the
preciousness
of
this
promise
,
Ask
those
that
have
but
felt
what
sin
is
,
and
they
will
tell
you
.
2.
The
second
promise
contained
in
Gospel
salvation
,
is
Sanctification
.
Rom.
8.2
,
3
,
4.
The
Law
of
the
Sp●rit
of
life
in
Christ
hath
made
me
free
from
the
Law
of
sin
and
death
;
for
what
the
Law
could
not
do
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likenesse
of
sinful
flesh
,
and
for
sin
condemned
sin
in
the
flesh
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
:
q.d.
The
efficacy
and
power
of
the
sanctifying
Spirit
which
gives
life
to
believers
,
frees
us
from
the
tyranny
of
sin
and
death
;
and
whereas
the
Law
by
reason
of
the
corruption
of
our
nature
,
could
not
make
us
pure
and
perfect
,
but
rather
kindled
than
extinguished
corruption
;
God
hath
cloathed
his
Son
with
our
flesh
,
to
take
away
the
guilt
and
power
of
sin
,
that
his
perfect
righteousnesse
might
be
imputed
to
us
,
and
fulfill●d
by
us
;
that
we
might
not
live
according
to
the
motion
of
our
sinful
nature
,
but
according
to
the
motion
of
his
holy
Spirit
.
3.
The
third
promise
,
is
the
resurrection
of
the
body
:
You
know
the
penal●y
of
sin
,
is
the
death
of
soul
and
body
;
though
the
soul
be
immortal
,
yet
its
being
miserable
for
ever
,
may
sadly
be
called
an
Eternal
death
:
Now
let
the
guilt
of
sin
be
abolished
,
and
you
do
therewith
abolish
the
punishment
of
it
;
for
gu●lt
is
only
an
obligation
to
punishmen●
;
let
sin
be
pardoned
,
and
the
sinner
is
freed
from
death
;
and
though
believers
dye
,
yet
it
is
as
a
corne
of
wheat
falls
into
the
ground
,
they
thereby
ob●ain
a
multiplied
life
.
John
6.54
.
Whoso
eateth
my
flesh
,
and
drinke●h
my
blood
,
hath
Eternal
life
,
and
I
will
raise
him
up
at
the
last
day
.
4.
The
last
promise
is
Eternal
life
,
a
spiritual
,
blessed
,
and
immortal
life
in
heaven
.
John
3.16
.
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
Everlasting
life
:
The
Covenant
of
Grace
is
excellent
fitted
to
bring
us
to
the
chiefest
good
:
Now
the
chiefest
good
consists
in
communion
with
God
;
that
was
broken
by
sin
,
and
can
never
be
perfectly
recovered
,
till
sin
be
abolished
;
therefore
when
the
guilt
of
sin
is
taken
away
by
Justification
;
and
the
filthinesse
of
sin
is
taken
away
by
Sanctification
;
and
the
penalty
of
sin
taken
away
by
Resurrection
;
then
,
what
can
hinder
our
communion
with
God
?
when
we
have
once
obtained
perfect
holinesse
,
nothing
can
hinder
us
of
perfect
happinesse
.
Thus
you
have
the
promise
of
the
Gospel-Covenant
,
which
was
the
third
considerable
in
it
.
4.
The
fourth
thing
to
be
considered
in
the
Gospel-Covenant
,
is
the
Mediator
of
this
better
Covenant
,
and
that
is
Jesus
Christ
,
God-man
blessed
for
ever
,
through
his
dignity
he
hath
purchased
salvation
.
Hebr.
9.12
,
14.
By
his
own
blood
he
entred
in
once
into
the
holy
place
,
having
obtained
Eternal
Redemption
for
us
;
how
much
more
shall
the
blood
of
Christ
,
who
through
the
Eternal
Spirit
offered
himself
without
spot
to
God
,
&c.
And
he
is
not
only
the
Author
of
Eternal
salvation
by
his
merit
and
efficacy
,
but
the
most
absolute
example
and
pattern
to
us
,
how
we
should
walk
that
we
may
obtain
his
purchased
salvation
.
Rom.
8.29
.
God
did
predestinate
us
to
be
conformable
to
the
Image
of
his
Sonne
,
that
he
might
be
the
first
born
among
many
brethren
.
1
Cor.
15.49
.
And
as
we
have
born
the
Image
of
the
Earthly
,
we
shall
also
bear
the
Image
of
the
heavenly
.
And
this
is
the
only
Covenant
whereof
Christ
is
Mediator
;
the
first
Covenant
needed
no
Mediator
;
the
Old
Covenant
as
Legal
,
take
it
without
its
sprinkling
of
Gospel
,
and
so
chiefly
Moses
,
but
in
all
respects
meer
men
were
Mediators
;
but
of
the
New
Covenant
Christ
was
Mediator
;
but
this
I
shall
leave
to
be
enlarged
by
another
.
5.
The
fifth
thing
to
be
considered
in
the
Gospel-Covenant
,
is
the
efficacy
of
it
.
I
did
not
so
much
as
mention
the
efficacy
of
the
former
Covenants
;
for
there
was
never
so
much
as
any
one
made
happy
by
them
;
't
is
sadly
true
,
that
the
threatnings
of
punishment
for
the
neglect
of
duty
took
hold
of
them
;
the
threatnings
seemed
plainly
to
belong
to
the
nature
of
those
Covenants
;
but
in
the
Gospel
Covenant
't
is
otherwise
;
for
it
is
said
,
John
3.36
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
abides
]
which
shews
that
the
wrath
was
brought
upon
them
by
the
violation
of
the
former
Covenant
,
he
speaks
as
of
that
which
was
upon
them
already
.
[
But
yet
mistake
not
,
as
if
refusing
the
Gospel
were
no
sin
,
or
not
punished
;
they
sin
more
grievously
,
that
sin
against
Gospel
love
,
than
they
that
sin
only
against
Legal
goodness
;
but
wrath
doth
not
properly
belong
to
the
Essence
of
the
Gospel
.
]
Thus
you
have
the
first
thing
I
undertook
,
namely
,
the
nature
of
the
Covenant
positively
considered
;
the
second
is
the
comparative
excellency
of
the
New
Covenant
above
others
:
I
will
be
brief
in
shewing
its
excellency
above
the
Covenant
of
Works
,
more
large
in
shewing
you
how
't
is
better
than
the
Old
Covenant
of
Grace
.
[
Only
suppose
,
to
prevent
mistakes
,
that
each
Covenant
is
in
its
own
kind
most
perfect
,
and
most
accommodated
to
the
state
of
the
people
,
and
to
the
purposes
for
which
they
were
instituted
.
This
premised
:
]
First
,
The
New
Covenant
of
Grace
is
better
than
the
Covenant
of
Nature
;
I
forbear
to
speak
of
the
agreement
and
diff●rence
of
them
,
I
shall
speak
only
of
the
excellency
of
this
better
Covenant
.
1.
The
Covenant
of
Works
was
a
Declaration
of
Gods
Justice
,
than
which
nothing
can
be
more
terrible
to
a
guilty
sinner
;
but
the
Covenant
of
Grace
is
a
Declaration
of
Gods
mercy
in
Christ
,
and
let
the
overwhelmed
conscience
speak
,
is
not
this
better
?
2.
The
Foundation
of
the
Covenant
of
Works
,
was
the
Creation
of
man
,
and
the
integrity
of
his
nature
;
the
Foundation
of
the
Covenant
of
Grace
,
is
mans
Redemption
by
Jesus
Christ
.
3.
The
Promise
of
the
Covenant
of
Works
,
was
eternal
life
in
Paradise
;
the
Promise
of
the
New
Covenant
,
is
eternal
life
in
Heaven
.
4.
The
Covenant
of
Works
had
no
Mediator
,
no
possibility
of
recovering
the
least
slip
;
the
New
Covenant
is
ratified
in
the
blood
of
the
Son
of
God
;
't
is
composed
on
purpose
for
our
relief
[
](A81247-e84190-b)*
*
Camero
.
:
Thus
the
New
Covenant
is
better
than
the
Covenant
of
Works
.
Secondly
,
The
Gospel-Covenant
is
better
than
the
Old
Covenant
of
Grace
.
Beloved
,
you
may
observe
,
I
do
not
say
better
than
the
Covenant
strictly
Legal
;
but
better
than
the
whole
Dispensation
which
the
Jews
,
and
all
other
Believers
lived
under
,
before
Christs
Incarnation
;
better
than
the
Old
Doctrine
of
spiritual
grace
delivered
by
Moses
and
the
Prophets
,
openly
promising
Eternal
life
unto
the
Fathers
;
and
the
Dull
people
of
the
Jews
,
under
the
condition
of
perfect
obedience
to
the
Moral
Law
,
together
with
the
intolerable
burdens
of
Legal
rights
,
and
yoke
of
most
straight
Mosaical
policy
;
but
covertly
under
the
condition
of
repentance
,
and
faith
in
the
future
Messiah
,
prefigured
in
the
shadowes
and
types
of
Ceremonies
,
that
by
this
forme
of
Divine
worship
and
policy
,
a
stiffe-necked
people
might
partly
be
tamed
,
and
partly
be
brought
to
Christ
,
that
lay
hid
under
those
Ceremonies
.
So
that
in
short
you
see
the
Old
Testament
,
or
the
Old
Covenant
,
(
for
by
a
Metonymie
they
are
chiefly
one
and
the
same
thing
;
and
the
Apostle
plainly
so
expresseth
himself
,
2
Cor.
3.14
.
Untill
this
day
remaineth
the
same
vaile
untaken
away
in
the
reading
of
the
Old
Testament
,
which
vaile
is
done
away
in
Christ
;
and
this
)
contains
these
three
things
.
1.
The
old
kind
of
doctrine
which
was
openly
and
principally
Legal
;
covertly
,
and
lesse
principally
,
Evangelical
.
2.
The
old
way
of
worship
,
and
Legal
Priest-hood
.
3.
That
Mosaical
policy
which
was
tyed
to
one
people
[
](A81247-e84700-b)*
*
Paraeus
.
.
This
Covenant
was
made
by
God
to
Adam
,
presently
after
the
fall
,
G
n.
3.15
.
afterward
to
Abraham
and
his
posterity
,
Gen.
17.1
,
2
,
7
,
8.
The
symbole
of
this
Covenant
was
circumcision
;
from
verse
10.
to
the
14.
I
forbear
further
particularising
to
whom
it
was
often
renewed
and
confirmed
,
whereupon
it
is
called
the
Covenants
,
Rom.
9.4
.
Ephes.
2.12
.
Now
the
New
Covenant
of
Reconciliation
to
God
by
Christ
exhibited
in
the
flesh
,
is
the
better
Covenant
.
The
Gospel
is
the
Table
of
the
New
Testament
,
longè
divinio●
quam
smaragdina
Hermetis
,
far
beyond
the
Emerauld
Table
of
Hermes
,
which
the
Chymists
vainly
boast
to
yield
the
Philosophers
stone
to
enrich
all
persons
;
and
the
Panacea
that
cures
all
diseases
;
here
's
the
elect
and
precious
stone
.
1
Pet.
2.6
[
](A81247-e84830-b)*
*
Crocii
Syntag.
.
But
I
will
come
to
particulars
,
only
premising
this
Caution
.
Caution
.
Let
not
any
thing
I
shall
say
be
interpreted
as
if
I
put
an
hostile
contrariety
between
the
Old
Covenant
and
the
New
;
in
spiritual
practice
they
yield
spiritual
help
to
each
other
;
Justin
Martyr
saith
,
that
grace
is
not
according
to
the
Law
,
nor
against
the
Law
,
but
above
the
Law
;
therefore
they
are
not
adversa
,
but
diversa
;
the
Gospel
in
Scripture
,
is
called
the
Law
,
Isa.
2.3
.
only
't
is
the
Law
of
faith
,
Rom.
3.27
.
and
the
Law
of
the
Spirit
,
Rom.
8.2
.
therefore
when
we
advance
the
Gospel
,
Rom.
3.31
.
do
we
then
make
voide
the
Law
through
faith
?
God
forbid
,
yea
,
we
establish
the
Law
.
Gal.
3.21
.
Is
the
Law
then
against
the
promises
of
God
?
God
forbid
;
for
if
there
had
been
a
Law
given
,
which
could
have
given
life
,
v●rily
righteousnesse
should
hav●
been
by
the
law
.
The
believers
in
the
Old
Testament
,
were
saved
by
the
free
mercy
of
God
in
Christ
.
Gerhar
.
l.
c.
Heb.
9.15
.
He
is
the
Mediator
of
the
New
Testament
,
and
by
means
of
death
,
for
the
Redemption
of
the
transgressions
that
were
under
the
first
Testament
,
they
which
are
called
,
might
receive
the
promise
of
eternal
inheritance
.
And
their
Sacraments
and
ours
,
Maccov
.
l.
c.
sealed
the
same
●hing
,
1
Cor.
10.3
,
4.
They
did
all
eat
the
same
spiritual
meat
,
and
did
all
drink
the
same
spiritual
drink
,
for
they
drank
of
that
spiritual
Rock
that
followed
them
,
and
that
Rock
was
Christ
.
This
premised
,
I
shall
now
shew
you
the
excellency
of
the
Gospel-Covenant
.
1.
The
Gospel-Covenant
is
a
better
Covenant
than
the
Legal
,
in
respect
of
its
Original
,
and
manner
of
patefaction
;
't
is
true
,
they
have
both
one
principal
efficient
cause
;
but
the
Law
may
in
some
sort
be
known
by
nature
;
it
was
written
in
mans
heart
at
the
first
,
and
the
character
is
not
wholly
worne
out
;
Rom.
2.15
.
The
Gentiles
shew
the
work
of
the
Law
written
in
their
hearts
;
but
now
the
Gospel
was
immediately
manifested
from
God
to
the
Church
alone
.
Joh.
1.18
.
No
man
hath
seen
God
at
any
time
;
the
only
begotten
Son
,
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
Mat.
16.16
,
17.
And
Simon
Peter
answered
,
and
said
,
Thou
art
Christ
the
Son
of
the
living
God
;
and
Jesus
answered
,
and
said
unto
him
,
Blessed
art
thou
Simon
Bar-Jona
:
for
flesh
and
blood
hath
not
revealed
it
unto
thee
,
but
my
Father
which
is
in
heaven
;
It
so
farre
transcends
the
capacity
of
humane
reason
,
that
reason
cannot
so
much
as
approve
of
it
,
Gerhard
.
Alting
.
when
it
was
revealed
,
without
inward
illumination
,
and
perswasion
of
the
Holy
Ghost
;
1
Cor.
2.9
,
10
,
14
,
15.
Eye
hath
not
seen
,
nor
ear
heard
,
neither
hath
it
entered
into
the
heart
of
man
,
the
things
which
God
hath
prepared
for
them
that
love
him
;
but
God
hath
revealed
them
unto
us
by
his
Spirit
;
for
the
Spirit
searcheth
all
things
,
yea
,
the
deep
things
of
God
;
but
the
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishnesse
unto
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discerned
;
but
he
that
is
spiritual
,
judgeth
all
things
;
and
hereupon
it
is
called
the
N●w
Covenant
;
not
in
respect
of
the
time
,
that
it
had
no
being
before
the
incarnation
of
Christ
,
but
in
respect
of
the
knowledge
of
it
;
the
knowledge
of
the
Legal
Covenant
was
born
with
us
,
and
it
was
fore-known
to
nature
;
but
the
Gospel-Covenant
was
who●ly
new
,
revealed
from
the
bosome
of
the
Father
,
it
was
administred
by
new
Officers
,
confirmed
by
new
Sacraments
,
let
into
the
hearts
of
people
by
new
pourings
out
of
the
Spirit
;
therefore
the
Apostle
prayes
,
Ephes.
1.17
,
18.
[
](A81247-e85280-b)*
*
Maccovius
.
That
the
God
of
o●r
Lord
Jesus
Christ
,
the
Father
of
glory
,
may
give
unto
you
the
Spirit
of
wisdome
,
and
revelation
in
the
knowledge
of
him
;
the
eyes
of
your
understanding
being
enlightened
,
that
ye
may
know
what
is
the
hope
of
his
calling
,
and
what
the
riches
of
the
glory
of
his
inheritance
in
the
Saints
.
God
would
never
have
instituted
the
Legal
Covenant
but
for
the
Gospels
sake
,
Galat.
3.24
.
Wher●fore
the
Law
was
our
School-master
to
bring
us
unto
Christ
;
The
Law
was
a
sharp
School-master
,
by
meanes
whereof
,
the
refractory
and
contumacious
minds
of
the
Jewish
people
might
be
tamed
;
for
Rom.
10.4
.
Christ
is
the
end
of
the
Law
for
righteousness
to
ev●ry
one
that
believeth
.
2.
The
Gospel-Covenant
is
better
than
the
Legal
,
in
respect
of
the
manner
of
it
;
the
Law
was
a
Doctrine
of
works
,
commanding
and
prescribing
what
we
should
be
,
and
what
we
should
do
;
Gal.
3.12
.
And
the
Law
is
not
of
faith
,
but
the
man
that
doth
them
,
shall
live
in
them
.
But
now
the
Gospel
requires
faith
in
Christ
for
righteousnesse
and
salvation
.
Rom.
3.21
.
But
now
the
righteousnesse
of
God
without
the
Law
is
manifested
;
therefore
saith
Augustine
,
faith
obtaines
what
the
Law
commands
:
we
have
no
help
from
the
Law
[
](A81247-e85450-b)*
*
Gerhard
.
;
the
condition
of
the
Law
is
simply
impossible
;
it
finds
us
sinners
,
and
leaves
no
place
for
repentance
[
](A81247-e85460-b)*
*
Camero
.
;
and
notwithstanding
the
sprinkling
of
Gospel
that
there
was
with
the
Law
,
yet
it
was
but
obscure
.
And
that
shall
be
the
next
particular
.
3.
The
Gospel-Covenant
is
better
than
the
Legal
,
in
respect
of
the
manner
of
holding
forth
Christ
in
it
;
though
the
Gospel
is
one
and
the
same
whereby
all
Saints
are
saved
in
all
times
;
for
there
was
not
one
way
of
salvation
then
,
and
another
since
.
Acts
10.43
.
To
him
give
all
the
Prophets
witness
,
that
through
his
Name
,
whosoever
believeth
in
him
,
shall
receive
remission
of
sinnes
.
Yet
the
Doctrine
of
the
Gospel
was
more
obscure
in
the
Old
Testament
;
Umbratili
&
per
se
inefficaci
ceremoniarum
observatione
.
&c.
Amyrald
.
partly
through
Prophesies
of
things
a
great
way
off
,
and
partly
through
types
;
Christ
was
wrapt
up
in
shadowes
,
and
figures
;
in
the
Gospel
,
the
body
of
those
shadowes
,
and
the
truth
of
those
types
is
exhibited
;
the
Land
of
Canaan
was
a
type
of
heaven
;
Israel
according
to
the
flesh
,
was
a
type
of
Israel
according
to
the
Spirit
;
the
spirit
of
bondage
,
of
the
spirit
of
Adoption
;
the
blood
of
the
Sacrifices
,
of
the
blood
of
Christ
;
the
glory
of
divine
grace
was
reserved
for
Christs
coming
;
they
had
at
most
but
starre-light
before
Christs
coming
*
.
When
Christ
first
came
,
it
was
but
day-break
with
them
;
Christ
was
at
first
but
as
a
morning
starre
,
2
Pet.
1.19
.
though
soon
after
he
was
as
the
sun
in
the
firmament
,
Mal.
4.2
.
The
Apostle
saith
,
Heb.
10.1
.
The
Law
having
a
shadow
of
good
things
to
come
,
and
not
the
very
image
of
the
things
;
and
in
this
respect
it
was
that
the
Apostle
saith
,
the
Gospel
was
promised
to
the
Fathers
,
but
perform'd
to
us
,
Rom.
1.1
,
2.
It
was
hid
to
them
,
and
revealed
to
us
,
Rom.
16.25
,
26.
and
not
only
by
fulfilling
of
Prophesies
,
which
we
may
see
by
the
comparing
of
Scripture
,
but
by
the
Spirit
,
Ephes.
3.5
.
The
mystery
of
Christ
in
other
ages
,
was
not
made
known
unto
the
Sons
of
men
,
as
it
is
now
revealed
unto
his
holy
Apostles
,
and
Prophets
by
the
Spirit
;
They
had
but
a
poor
discovery
of
Christ
,
but
we
have
the
riches
of
this
mystery
made
known
unto
us
,
Col.
1.26
,
27
[
](A81247-e85980-b)*
*
Alting
.
.
The
old
Covenant
leads
to
Christ
,
but
▪
't
is
a
great
way
about
;
the
Gospel
Covenant
goeth
directly
to
him
;
their
Ceremonies
were
numerous
,
b●rdensome
,
and
obscure
;
those
things
that
represent
Christ
to
us
,
are
few
,
easie
,
and
cleare
[
](A81247-e86050-b)*
*
Synops.
pur
.
Theol.
.
4.
The
Gospel-Covenant
is
the
better
Covenant
,
in
respect
of
the
form
of
it
,
the
promises
are
better
promises
;
the
promises
of
the
Law
are
conditional
,
and
require
perfect
obedience
.
Lev.
18.5
.
Ye
shall
therefore
keep
my
statutes
and
my
judgements
,
which
if
a
man
do
,
he
shall
live
in
them
;
the
condition
you
see
is
impossible
.
Beloved
,
'pray'
mistake
not
;
there
is
expresse
mention
of
eternal
life
in
the
Old
Testament
,
Isa.
45.17
.
Israel
shall
be
saved
in
the
Lord
with
an
everlasting
salvation
;
ye
shall
not
be
ashamed
,
nor
confounded
,
world
without
end
.
Dan.
12.2
.
Many
of
them
that
sleep
in
the
dust
of
the
earth
shall
awake
;
some
to
everl●sting
life
,
and
some
to
shame
and
everlasting
contemp
;
and
that
the
Law
cannot
save
us
,
that
is
accidental
,
in
respect
of
our
d●filement
with
sin
,
and
our
weaknesse
that
we
cannot
fulfill
the
condition
.
Rom.
7.12
.
The
law
is
holy
,
and
the
Commandment
holy
,
and
just
,
and
good
;
and
it
is
the
Word
of
life
.
Acts
7.38
.
Who
received
the
lively
Oracles
to
give
unto
us
;
and
the
Apostle
brings
in
Abraham
and
David
for
examples
of
Justification
by
faith
,
Rom.
4.6
,
13.
but
yet
their
promises
were
chiefly
temporal
;
we
have
the
promise
of
temporal
good
things
in
the
New
Testament
,
as
well
as
they
in
the
Old
,
only
with
the
exception
of
the
Cross
.
Mark
19.29
,
30.
Verily
I
say
unto
you
,
There
is
no
man
that
hath
left
house
,
or
brethren
,
or
sisters
,
or
fathers
,
or
mother
,
or
wife
,
or
children
,
or
lands
,
for
my
sake
,
and
the
Gospels
,
but
he
shall
receive
an
hundred
fold
,
now
in
this
time
,
houses
,
and
brethren
,
and
sisters
,
and
mothers
,
and
children
,
and
lands
,
with
persecutions
;
that
was
the
exception
,
with
persecution
.
We
have
three
notable
advantages
in
our
temporal
promises
,
beyond
what
they
had
in
theirs
.
1.
The
Old
Covenant
had
special
promises
of
temporal
good
things
in
the
Land
of
Canaan
,
for
the
preserving
of
their
Mosaical
policy
,
untill
the
time
of
the
Messiah
to
be
born
of
that
people
;
promises
of
long
life
,
&c.
The
New
Covenant
hath
promises
of
all
good
things
necessary
,
without
any
such
clog
.
All
good
works
shall
be
rewarded
,
and
he
promiseth
to
give
a
present
temporal
reward
,
in
part
of
payment
.
Eph.
6.8
.
Whatsoever
good
thing
any
man
doth
,
the
same
shall
he
receive
of
the
Lord
,
whether
he
be
bond
or
free
;
and
which
is
more
,
1
Tim.
4.8
.
Godlinesse
is
profitable
unto
all
,
having
promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
2.
The
temporal
good
things
promised
in
the
Old
Testament
,
were
symbolical
;
they
prefigured
spiritual
benefits
by
Christ
;
we
have
them
without
any
such
adjoyned
significations
,
Col.
2.17
.
They
had
a
shadow
of
things
to
come
,
but
the
body
is
of
Christ
;
They
had
a
more
sparing
taste
of
heavenly
good
things
in
earthly
benefits
;
we
have
a
more
streight
and
direct
way
unto
eternal
life
.
3.
Promises
of
temporal
good
things
,
were
in
the
Old
Covenant
more
frequent
,
in
the
New
Covenant
more
rare
;
and
this
I
name
as
their
excellency
,
because
they
are
thrown
in
,
as
meer
additions
to
spiritual
promises
[
](A81247-e86480-b)*
*
Alting
.
.
Ma.
16.33
.
Seek
ye
first
the
Kingdome
of
God
,
and
his
righteousnesse
,
and
all
these
things
shall
be
added
unto
you
;
this
for
temporal
promises
.
And
for
spiritual
promises
,
which
are
the
best
of
the
Gospel-Covenant
;
not
only
the
conditions
of
those
promises
are
more
easie
;
for
whereas
it
was
,
Do
this
and
live
,
Gal.
3.15
.
now
it
is
,
Believe
,
and
thou
shalt
not
come
into
condemnation
[
](A81247-e86580-b)*
*
Camero
.
,
Joh.
3.18
.
but
the
condition
is
also
promised
,
Jer.
31.34
.
I
will
make
a
New
Covenant
with
the
House
of
Israel
,
and
with
the
House
of
Judah
;
not
according
to
the
Covenant
,
that
I
made
with
their
Fathers
in
the
day
that
I
took
them
by
the
hand
to
bring
them
out
of
the
Land
of
Egypt
,
which
my
C●venant
they
brake
,
although
I
was
an
Husband
unto
them
,
saith
the
Lord
;
but
this
shall
be
the
Covenant
that
I
will
make
with
the
House
of
Israel
;
after
those
dayes
,
saith
the
Lord
,
I
will
put
my
law
into
their
inward
parts
,
and
write
it
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
be
my
people
,
and
they
shall
teach
no
more
every
man
his
Neighbour
,
and
every
man
his
brother
,
saying
,
Know
the
Lord
,
for
they
shall
know
me
,
from
the
least
of
th●m
unto
the
greatest
of
them
,
saith
the
Lord
;
for
I
will
forgive
their
iniquity
,
and
I
will
remember
their
sinnes
no
more
.
Gods
hearty
good
will
is
herein
manifested
.
Jer.
32.41
.
I
will
rejoyce
over
them
to
do
them
good
,
and
I
will
plant
them
in
this
land
assuredl●
,
with
my
whole
heart
,
and
with
my
whole
soul
.
If
you
say
,
these
are
Old-Testament
promises
,
and
belonged
to
them
to
whom
they
were
spoken
,
and
were
not
only
Prophetical
,
so
as
to
concern
another
people
[
](A81247-e86650-b)*
*
Calv.
Instit.
,
I
grant
it
.
Rom.
3.19
.
We
know
that
what
things
soever
the
Law
saith
,
it
saith
to
them
who
are
under
the
Law
.
But
they
had
not
that
efficacy
of
the
Spirit
to
make
these
promises
so
effectual
,
as
was
Prophesied
and
promised
,
for
the
times
of
the
Gospel
[
](A81247-e86710-b)*
*
Synop.
pu
.
th
.
;
Joel
2.28
.
And
it
shall
come
to
passe
afterwards
;
mark
that
,
afterwards
,
I
will
poure
out
my
Spirit
upon
all
flesh
,
&c.
The
measure
of
the
Spirit
which
they
did
receive
,
tended
mostly
to
bondage
,
Gal.
4.24
,
25.
but
the
Spirit
is
to
us
a
Spirit
of
Adoption
,
Rom.
8.15
.
And
therefore
the
Gospel
is
specially
called
the
Word
of
Gods
grace
,
Acts
20.32
.
as
if
all
the
grace
that
God
had
formerly
expressed
,
had
been
nothing
in
comparison
of
this
.
Rom.
6.14
.
Ye
are
not
under
the
Law
,
but
under
grace
;
Law
and
grace
,
are
opposed
as
condemnation
and
mercy
;
thus
the
Gospel
is
the
better
Covenant
,
in
respect
of
the
promises
of
it
.
5.
The
Gospel
is
the
better
Covenant
,
in
respect
of
the
effects
of
it
;
the
Old
Covenant
shews
us
sin
,
doth
accuse
us
,
and
declares
us
guilty
before
the
judgement
of
God
.
Rom.
3.19
,
20.
That
every
mouth
may
be
stopped
,
and
all
the
world
may
become
guilty
before
God
;
therefore
by
the
deeds
of
the
Law
,
there
shall
no
flesh
be
justified
in
his
sight
;
for
by
the
Law
is
the
knowledge
of
sinne
.
It
subjects
us
under
the
curse
,
and
condemneth
sinners
,
for
the
transgressing
of
Gods
commands
.
Deut.
27.26
.
Cursed
be
he
that
confirmeth
not
all
the
words
of
this
Law
to
do
them
:
and
all
the
people
shall
say
Amen
.
So
Gal.
3.10
.
it
is
the
ministry
of
death
,
2
Cor.
3.6
,
7.
but
now
the
Gospel
that
proclaims
pardon
of
sin
,
and
lifts
up
with
quickening
consolation
,
Isa.
61.1
,
2.
in
the
Law
God
is
considered
as
reproving
sin
,
and
approving
righteousnesse
;
in
the
Gospel
,
as
remitting
sin
,
and
repairing
righteousnesse
;
and
therefore
the
Word
of
the
Gospel
is
called
good
seed
,
Mat.
13.3
.
The
seed
of
Regeneration
,
1
Pet.
1.23
.
The
Word
of
Reconciliation
,
2
Cor.
5.18
,
19.
The
Ministration
of
the
Spirit
,
Gal.
3.2
.
The
Word
of
faith
,
Rom.
10.8
.
The
Word
of
life
,
Phil.
2.16
.
The
power
of
God
,
Rom.
1.16
.
That
whereby
the
righteousnesse
of
God
is
manifest
,
Rom.
3.21
.
The
destruction
of
unbelievers
is
not
the
end
of
the
Gospel
;
but
that
is
through
their
own
fault
,
Polan
.
Syntag.
eventus
adventitius
,
an
accidental
event
.
God
abundantly
declares
in
the
Gospel
,
that
he
delights
not
in
the
death
of
sinners
,
but
in
the
saving
translation
of
them
by
faith
and
repentance
,
from
the
power
of
darknesse
,
into
the
Kingdome
of
his
dear
Son
.
The
best
effect
of
the
Legal
Covenant
,
is
the
bringing
man
into
the
Gospel-Covenant
;
and
'pray'
observe
,
how
,
when
it
is
most
effectual
,
it
turns
over
the
sinner
to
the
Better
Covenant
.
1.
It
discovers
sin
to
us
.
Rom.
7.7
.
I
had
not
known
sin
but
by
the
Law
;
but
wherefore
is
it
that
we
know
sin
at
all
?
that
we
might
be
compelled
to
seek
reparation
in
the
Gospel-Covenant
.
Gal.
3.21
,
22.
The
Scripture
hath
concluded
all
under
sin
,
that
the
promise
of
faith
in
Jesus
Christ
might
be
given
to
them
that
believe
.
2.
The
Old
Covenant
restrains
sin
;
there
is
a
natural
stupidnesse
in
mens
consciences
;
but
then
when
the
dreadful
threatnings
of
the
Law
still
sound
in
their
ears
,
man
is
somewhat
affrighted
,
and
hath
some
reluctancy
,
though
afterwards
the
Law
of
the
minde
is
led
captive
by
the
Law
of
the
members
,
and
man
forbears
sin
,
as
having
a
bridle
put
upon
him
;
Ringente
interim
,
&
intus
tumultuante
appetitu
corrupto
;
though
he
be
restrained
from
sin
,
yet
it
is
but
a
kinde
of
coactior
;
it
ends
best
,
when
it
ends
in
a
spontaneous
and
voluntary
inclination
of
the
minde
to
forsake
sin
,
and
hate
it
,
and
that
is
the
work
of
the
Gosp●l-Covenant
.
3.
The
Old
Covenant
works
fear
;
when
sin
hath
been
committed
,
and
the
raging
of
the
affections
are
a
little
appeased
,
then
the
minde
returns
unto
its
self
,
and
the
Spirit
that
was
resisted
,
brings
to
remembrance
those
grievous
and
unavoidabl●
threanings
which
the
Law
denounceth
,
whereupon
there
follows
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Legal
repentance
;
that
is
,
a
wishing
that
the
Fact
were
undone
,
and
that
he
had
not
committed
the
sin
that
causeth
that
trouble
;
but
not
that
he
is
any
better
than
before
;
for
shew
him
a
new
temptation
,
and
he
presently
runs
after
it
,
though
under
trouble
of
minde
,
and
though
expectation
of
wrath
,
incredibly
full
of
anguish
,
doth
sting
and
vex
him
intolerably
.
But
now
Beloved
,
where
this
ends
well
,
there
the
Spirit
insinuates
something
to
put
him
upon
panting
after
a
Redeemer
,
and
to
get
power
against
sin
,
and
this
brings
unspeakable
joy
,
and
begets
peace
past
all
understanding
;
thus
you
see
the
best
effects
of
the
Law
is
the
bringing
men
to
the
Gospel
,
which
shews
the
fifth
excellency
of
the
Gospel-Covenant
.
6.
The
Gospel-Covenant
is
the
better
Covenant
,
in
respect
of
its
objects
or
persons
taken
into
Covenant
,
and
that
under
a
double
consideration
,
their
multiplicity
,
and
their
quality
.
1.
In
respect
of
the
number
:
The
Old
Covenant
belonged
only
to
one
people
;
the
New
,
to
Jews
and
Gentiles
;
Abraham
and
his
posterity
were
taken
into
Covenant
,
and
all
the
world
beside
were
excluded
;
those
few
others
that
were
admitted
,
it
was
by
extraordinary
grace
,
and
they
were
as
it
were
planted
into
Abrahams
family
;
but
now
the
partition
Wall
is
broken
down
,
which
as
it
were
,
shut
up
the
mercy
of
God
in
the
confines
of
Israel
:
Now
peace
is
proclaimed
to
those
that
are
far
off
,
as
well
as
to
those
that
are
near
,
that
they
might
become
one
people
;
this
is
a
great
mystery
,
Colos.
1.26
.
Certainly
all
may
well
say
so
,
as
we
are
poor
Gentiles
,
and
we
are
made
nigh
by
the
blood
of
his
Crosse
,
Col.
1.20
,
21.
2.
The
Gospel-Covenant
is
better
in
respect
of
the
quality
of
the
persons
taken
into
it
;
the
Law
is
proposed
to
wicked
,
secure
,
and
hardened
sinners
.
1
Tim.
1.9
.
The
Law
is
not
made
for
a
righteous
man
,
but
for
the
lawless
,
and
disobedient
,
for
ungodly
,
and
for
sinners
,
for
unholy
and
profane
,
for
murderers
of
fathers
,
and
murd●rers
of
mothers
,
for
men-slayers
,
for
whoremongers
,
&c.
to
restrain
and
bridle
them
;
but
the
Gospel
lifts
up
broken-hearted
sinners
.
Luk.
4.18
.
He
hath
sent
me
to
heale
the
broken-hearted
,
to
preach
deliverance
to
the
captives
,
and
recovering
of
sight
to
the
blind
,
to
set
at
liberty
them
that
are
bruised
,
to
preach
the
acceptable
year
of
the
Lord
:
The
Law
is
to
terrifie
the
conscience
,
the
Gospel
is
to
comfort
it
[
](A81247-e87900-b)*
*
Gerhard
,
l.
c.
.
7.
The
last
excellency
I
shall
name
,
is
this
,
the
Gospel-Covenant
is
every
way
faultlesse
,
it
is
the
last
and
best
Dispensation
of
Divine
grace
.
Hebr.
8.7
.
If
the
first
Covenant
had
been
faultlesse
,
then
should
no
place
have
been
sought
for
the
second
;
as
if
he
should
say
,
the
Covenant
from
Mount
Sinai
was
not
such
,
Quo
non
alterum
posset
esse
perfectius
[
](A81247-e87990-b)*
*
Grotius
.
;
that
man
could
not
desire
a
better
.
Hebr.
7.18
,
19.
There
is
verily
a
disanulling
of
the
Commandment
going
before
,
for
the
weaknesse
and
unprofitableness
thereof
,
for
the
Law
made
nothing
perfect
,
but
the
bringing
in
of
a
better
hope
did
,
by
the
which
we
draw
nigh
unto
God
;
plainly
,
this
is
so
excellent
,
we
cannot
desire
a
better
.
The
Old
Covenant
is
abrogated
:
1.
As
to
the
circumstance
,
de
futuro
,
it
all
related
to
the
future
Messiah
;
Christ
is
come
,
and
that
consideration
therefore
ceaseth
.
2.
'T
is
abrogated
as
to
the
impossible
condition
of
perfect
obedience
;
the
Gospel
sincerity
of
the
meanest
believer
,
is
better
than
the
exactest
obedience
of
the
highest
Legalist
.
3.
'T
is
abrogated
as
to
the
burden
of
Legal
Ceremonies
,
Priesthood
and
shadows
;
God
gave
these
things
to
them
,
and
the
Gospel
to
us
,
as
we
give
(
nuces
parvulo
,
&
codicem
grandi
[
](A81247-e88160-b)*
*
Beda
.
;
)
things
of
smaller
value
to
a
little
childe
,
but
a
good
book
to
him
when
he
is
grown
up
.
They
have
lost
their
Temple
,
their
Priesthood
,
their
Unction
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
](A81247-e88210-b)*
*
Chrysost.
&c.
We
have
Heaven
for
our
Temple
,
and
Christ
for
our
Priest
,
and
the
Spirit
for
our
Unction
.
4.
The
Old
Covenant
is
abrogated
as
to
the
yoke
of
Mosaical
policy
;
we
have
nothing
to
do
with
the
Judicial
Laws
of
the
Jews
,
any
farther
than
they
are
Moral
,
or
of
a
Moral
equity
:
Luk.
16.16
.
The
Law
and
the
Prophets
were
untill
John
.
Hebr.
7.12
.
The
Priesthood
being
changed
,
there
is
made
of
necessity
a
change
of
the
Law
:
And
thus
I
have
doctrinally
shewed
you
the
excellency
of
the
Gospel-Covenant
.
APPLICATION
.
1.
This
retorts
wicked
mens
Reproaches
into
their
own
faces
.
They
cry
out
against
the
Ministers
of
the
Gospel
for
preaching
terrour
to
them
.
Be
it
known
to
you
,
the
Gospel
is
properly
employed
in
celebrating
the
mercy
of
God
in
the
pardon
of
sin
,
and
comforting
drooping
sinners
;
but
in
your
doing
what
you
can
to
put
out
this
comfortable
light
,
you
force
us
to
fetch
fire
from
Mount
Sinai
to
take
hold
of
you
.
'T
is
true
,
the
Law
was
given
with
Thunder
and
Lightning
,
and
terrible
Miracles
;
the
Gospel
was
attested
with
a
comfortable
voice
from
heaven
,
and
healing
Miracles
;
but
as
sinners
broken
by
the
Law
,
needed
some
Gospel-balm
to
heal
their
wounds
;
so
secure
Gospel
sinners
need
Legal
threatnings
to
fright
them
out
of
their
sluggishnesse
,
and
sleepy
security
.
If
whispers
of
peace
will
not
awaken
them
,
we
must
cry
aloud
,
to
stir
them
up
if
it
be
possible
,
to
break
off
sinning
,
and
to
minde
salvation
.
Sirs
,
't
is
no
pleasure
to
us
to
speak
words
unpleasing
to
you
;
you
hinder
us
from
work
more
purely
Evangelical
,
and
which
't
is
a
thousand
fold
more
pleasure
to
us
to
be
conversant
about
.
'Pray
take
notice
that
were
it
not
in
love
and
faithfulnesse
to
your
souls
,
we
would
never
be
so
poorly
employed
,
as
to
be
pelting
at
your
base
lusts
.
Do
but
try
us
:
Break
off
your
soul-undoing
wickednesse
,
and
you
shall
never
hear
us
rate
you
any
more
,
you
your selves
being
Judges
;
ex
.
gr
.
Ask
a
sober
man
whether
the
lashing
of
drunkennesse
makes
him
smart
or
not
?
Ask
a
chaste
person
whether
the
naming
of
such
Texts
as
Prov.
22.14
.
The
mouth
of
strange
women
is
a
deep
pit
;
he
that
is
abhorred
of
the
Lord
shall
fall
therein
.
Prov.
23.27
.
An
whore
is
a
deep
ditch
,
and
a
strange
woman
is
a
narrow
pit
;
reproach
him
?
in
short
;
Ask
one
that
's
conscientious
,
whether
he
thinks
the
Minister
hath
a
spite
at
him
in
his
Sermon
,
because
he
names
,
1
Cor.
6.9
,
10.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdome
of
God
?
Be
not
deceived
;
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
nor
Effeminate
,
nor
Abusers
of
themselves
with
mankinds
,
nor
Thieves
,
nor
Covetous
,
nor
Drunkards
,
nor
Revilers
,
nor
Extortioners
shall
inherit
the
Kingdome
of
God
.
Alas
!
all
these
will
tell
you
they
have
no
such
thought
,
nor
any
cause
for
any
such
thought
;
through
grace
they
abhorre
these
sins
,
and
wonder
that
any
are
so
besotted
as
to
quarrel
with
a
Minister
for
speaking
against
them
.
You
see
then
,
't
is
your
consciences
that
reproach
you
,
and
not
the
Ministers
of
the
Gospel
.
2.
Here
's
matter
of
Admiration
,
Admiration
of
Gods
rich
Grace
,
and
unparallel'd
Providence
to
us
;
that
God
should
cast
our
Lots
in
to
such
places
and
times
,
wherein
we
enjoy
the
best
of
the
best
gracious
Dispensations
.
Acts
17.26
.
God
hath
made
of
one
blood
all
Nations
of
men
for
to
dwell
on
all
the
face
of
the
earth
,
and
hath
determined
the
times
before
appointed
,
and
the
bounds
of
their
habitation
.
God
hath
been
pleased
so
to
dispose
of
Christs
little
flock
,
that
there
shall
be
some
in
all
times
of
the
world
,
and
in
all
places
of
the
world
,
where
he
makes
known
his
Name
,
to
be
the
salt
of
the
Earth
.
But
now
for
us
to
be
so
disposed
of
,
that
among
the
several
thousand
years
of
the
worlds
continuance
,
and
among
the
innumerable
millions
of
places
of
the
worlds
Inhabitants
;
that
we
should
be
brought
forth
in
such
a
nick
of
time
,
and
in
such
a
spiritual
Paradise
of
place
,
that
there
's
none
in
the
world
to
equal
it
!
Sirs
,
what
doth
this
call
for
?
what
shall
we
render
to
the
Lord
for
this
—
(
I
know
not
what
to
call
it
,
't
is
such
)
unspeakable
love
?
Beloved
,
I
must
both
give
,
and
take
time
to
answer
this
question
;
And
O
that
you
,
and
I
may
give
a
sutable
answer
to
it
.
I
know
not
at
present
what
to
say
to
it
,
unlesse
we
could
,
as
overcome
by
it
,
faint
away
in
a
love-sickness
into
the
bosome
of
our
dearest
Jesus
;
that
Cant.
2.4
,
5
,
6.
seeing
he
hath
brought
us
where
we
may
not
only
taste
a
draught
out
of
a
Bottle
,
but
are
brought
to
the
great
Vessels
of
spiritual
comforts
,
where
we
may
not
only
enjoy
Christ
a
little
,
but
even
to
spiritual
extasie
.
O
that
we
now
as
sinking
down
in
a
Swoun
,
and
as
unable
to
stand
under
the
thoughts
of
such
love
,
might
be
even
strowed
and
boulstered
up
with
the
comfortable
doctrines
of
the
Gospel-Covenant
,
and
all
through
impatience
of
love
.
The
love
of
God
to
such
inconsiderable
persons
,
should
carry
the
soul
out
of
it self
,
to
do
more
than
languish
with
desire
after
more
extasying
communications
;
so
that
none
but
Christ
with
his
right
hand
of
Divinity
,
and
left
hand
of
Humanity
may
be
acceptable
to
us
to
embrace
us
.
O
Christians
,
I
should
be
glad
to
send
you
all
home
heart-sick
of
love
to
Christ
.
But
,
3.
By
way
of
Inference
;
Everyone
of
you
that
is
not
in
the
Gospel-Covenant
,
is
in
a
dreadful
state
;
't
is
your
own
wilfulnesse
,
you
will
not
believe
the
Gospel
.
Though
't
is
through
Divine
Grace
that
persons
do
close
with
the
Gospel
,
yet
it
is
your
own
sin
you
do
not
close
with
it
;
for
you
are
willing
to
be
strangers
to
it
,
you
are
willing
to
enjoy
your
lusts
,
which
you
must
part
with
,
if
you
embrace
it
.
You
may
observe
the
dreadful
estate
of
persons
out
of
Covenant
in
these
three
particulars
.
1.
The
sin
against
the
Gospel-Covenant
is
most
dreadful
.
This
sin
hath
the
guilt
of
all
other
sins
in
it
.
John
15.22
.
If
I
had
not
come
and
spoken
unto
them
,
they
had
not
had
sin
,
but
now
they
have
no
cloke
for
their
sin
.
Sodom
and
Gomorrah
,
Publicans
and
Harlots
go
into
the
Kingdome
of
heaven
,
before
those
that
refuse
the
Gospel
.
God
the
Father
invites
men
to
the
Marriage
Supper
;
nay
,
you
are
wooed
and
entreated
to
be
Christs
Bride
:
You
make
light
of
it
,
you
have
the
profits
and
the
pleasures
of
the
world
,
to
take
up
your
thoughts
,
you
will
not
be
perswaded
to
believe
that
Christ
is
better
than
your
lusts
;
you
will
not
be
beat
out
of
it
,
but
that
a
bag
of
gold
,
is
better
than
a
Crown
of
glory
;
but
that
a
filthy
lust
,
is
better
than
communion
with
God
;
but
that
the
Divels
slave
and
fool
,
is
better
than
to
be
Gods
Childe
and
Darling
;
Is
this
your
choice
?
Then
consider
,
2.
The
penalty
for
the
contempt
of
this
Gospel-Covenant
is
most
dreadful
.
John
3.19
.
This
is
the
condemnation
that
light
is
come
into
the
world
,
and
men
love
darknesse
rather
than
light
;
this
brings
persons
under
the
very
utmost
of
the
wrath
of
God
.
1
Thess.
2.16
.
when
the
Jews
sinned
against
the
Legal
Dispensation
,
then
Dan.
9.12
.
Daniel
complains
,
Under
the
whole
heavens
hath
not
been
done
as
hath
b●en
done
upon
Je●usalem
;
but
what
now
will
become
of
those
that
refuse
the
Gospel
?
Heb.
10.29
.
Of
how
much
sorer
punishment
,
suppose
ye
,
shall
he
be
thought
worthy
,
who
hath
trodden
under
foot
the
Son
of
God
?
Can
any
thing
be
worse
than
to
dye
without
mercy
?
yes
,
saith
the
Apostle
;
what
s
that
?
nay
,
he
leaves
it
to
your
consideration
,
as
being
unpossible
to
be
expressed
.
To
poure
contempt
and
scorne
upon
the
pretious
blood
of
Christ
,
wherewith
the
Covenant
betwixt
God
and
his
people
was
made
,
and
ratified
;
to
offer
a
spiteful
affront
unto
the
Spirit
of
God
,
by
contemning
,
and
opposing
his
gracious
motions
;
O
what
remains
for
such
persons
but
a
dreadful
expectation
of
Gods
terrible
Judgment
!
But
there
's
a
third
thing
that
I
would
have
you
consider
,
which
is
sensibly
more
dreadful
than
either
of
these
.
3.
The
sentence
against
Gospel-Covenant
breaking
is
most
irreversible
and
peremptory
,
mercy
,
and
grace
,
and
patience
,
and
compassion
,
when
these
are
abused
,
all
these
become
the
sinners
enemy
;
for
that
which
is
ordained
a
life
,
to
prove
death
unto
them
,
oh
this
is
dreadful
!
for
the
blood
of
Christ
to
cry
to
heaven
against
sinners
,
this
is
dreadful
!
this
made
Christ
to
weep
over
Jerusalem
,
Luke
19.40.41
.
These
persons
passe
judgment
upon
themselves
,
though
not
with
their
lips
,
yet
with
their
lives
;
they
pronounce
themselves
unworthy
to
be
saved
,
Acts
13.46
.
O
Sirs
,
I
beseech
you
consider
,
though
persons
brake
the
Covenant
of
Works
,
there
was
salvation
to
be
had
by
another
Covenant
;
but
if
this
be
violated
,
there
is
no
other
Covenant
to
relieve
this
:
The
Gospel-Covenant
is
our
Refuge
,
when
the
other
Covenant
pursues
us
.
Hebr.
6.18
.
Contemptuous
carriage
against
Grace
is
beyond
all
help
;
I
beseech
you
therefore
take
heed
of
sinning
against
Gospel-light
,
and
Gospel-love
.
O
you
will
have
that
sting
of
conscience
that
no
other
sinners
in
the
world
have
,
that
have
not
refused
a
Redeemer
.
Beloved
,
I
would
I
could
say
,
with
due
meltings
of
heart
,
it
grieves
me
for
you
,
to
think
how
many
hundreds
in
this
Congregation
are
yet
without
Christ
,
being
Aliens
from
the
Commonwealth
of
Israel
,
and
strangers
from
the
Covenant
of
promise
,
having
no
hope
,
and
without
God
in
the
world
,
Ephes.
2.12
.
O
Sirs
,
do
you
know
what
you
do
,
when
you
cocker
your
lusts
in
despight
of
Christ
?
Can
you
hear
Sermons
,
and
go
on
in
sin
?
You
do
well
to
hear
,
but
you
make
a
desperate
adventure
,
to
do
what
you
know
,
discovenants
you
from
God
,
and
hazards
your
eternal
separation
from
God
.
Beloved
,
I
must
be
plain
with
you
;
I
beseech
you
consider
how
Jews
and
Pagans
,
and
Divels
will
rise
up
in
judgment
against
you
.
1.
The
Jew
may
say
,
I
had
a
Legal
yoke
upon
me
,
which
neither
I
,
nor
my
Fathers
were
able
to
bear
;
Christ
invited
me
only
into
his
Garden
of
Nuts
,
where
I
might
sooner
break
my
teeth
with
the
hard
Shell
of
Ceremonies
,
than
get
to
the
(
little
more
than
bitter
)
Kenel
of
Gospel
promises
;
you
have
those
promises
in
abundance
with
more
ease
.
Cant.
6.11
.
q.
d.
Their
Nuts
were
ripe
,
but
their
Pomegranates
full
of
sweet
Kernels
of
Gospel-grace
,
were
not
then
budded
.
The
Jew
may
complain
,
that
in
the
best
of
their
Sacrifices
the
smoak
fill'd
their
Temple
;
smoak
only
to
provoke
them
to
weep
for
a
clearer
manifestation
.
2
Cor.
3.14
.
Those
of
the
Jews
that
were
most
enraged
against
Christ
,
yet
had
they
known
him
,
they
would
not
have
crucified
the
Lord
of
glory
.
1
Cor.
2.8
.
The
Jew
may
say
,
Though
we
could
but
groap
after
Christ
,
your
eyes
are
dazled
with
his
glory
:
We
had
but
the
Old
Edition
of
the
Covenant
of
Grace
,
in
a
Character
very
darkly
intelligible
;
you
have
the
Last
Edition
with
a
Commentary
of
our
Re●ection
,
and
the
Worlds
Recep
ion
,
and
the
Spirits
Effusion
;
you
have
all
that
heart
can
wish
!
Oh
had
we
but
one
of
your
days
of
the
Son
of
man
,
we
would
not
have
sinned
against
so
great
salvation
!
Sirs
,
what
do
you
think
your
consciences
will
be
forced
to
reply
?
O
true
,
true
,
must
the
Gospel-sinner
say
;
I
have
known
,
own'd
,
and
professed
Christ
,
and
have
been
angry
with
Ministers
and
Friends
,
when
they
did
but
question
my
being
in
Covenant
;
but
I
have
not
in
any
measure
walked
worthy
of
the
Gospel
.
But
I
passe
by
the
Jew
;
let
's
hear
what
the
Pagan
hath
to
say
against
you
.
2.
I
perish
Eternally
,
may
the
poor
Pagan
say
,
without
all
possibility
of
Reconciliation
,
and
have
only
sinned
against
the
Covenant
of
Works
,
having
never
heard
of
a
Gospel-Covenant
,
nor
of
Reconciliation
by
a
Mediatour
.
Alas
!
should
I
have
improved
my
Naturals
to
the
highest
,
Reconciliation
by
Christ
could
never
have
entred
into
my
head
.
Oh
had
I
heard
but
one
Sermon
!
had
Christ
but
once
broke
in
upon
my
soul
,
to
convince
me
of
my
undone
condition
,
and
to
have
shewen
a
righteousnesse
unto
me
;
but
woe
is
me
,
I
never
had
so
much
as
one
offer
of
Grace
!
But
so
have
I
,
must
you
say
that
refuse
the
Gospel
;
I
have
,
or
might
have
heard
thousands
of
Sermons
;
I
could
scarce
escape
hearing
one
or
other
,
shewing
me
the
danger
of
my
sin
,
and
my
necessity
of
Christ
;
but
notwithstanding
all
I
heard
,
I
wilfully
resolved
,
I
would
have
nothing
to
do
with
him
,
I
could
not
indure
to
hear
strictnesse
prest
upon
me
;
it
was
all
the
hell
I
had
upon
earth
,
that
I
could
not
sin
in
quiet
.
3.
Nay
,
may
the
Divel
himself
say
;
't
is
true
,
I
was
ever
since
my
fall
maliciously
set
against
God
:
But
alas
,
so
soon
as
ever
I
first
sinned
,
God
kick't
me
out
of
heaven
,
and
told
me
he
would
never
have
mercy
on
me
.
And
'
though
I
liv'd
in
the
time
of
all
manner
of
gracious
Dispensations
;
I
saw
Sacrifices
offered
,
and
Christ
in
the
flesh
,
and
the
Gospel
preached
;
yet
how
could
this
choose
but
enrage
me
the
more
,
to
have
God
as
it
were
say
,
Look
here
Satan
,
I
have
provided
a
remedy
for
sin
,
but
none
for
thine
!
this
set
me
upon
revenge
against
God
,
so
far
as
I
could
reach
him
.
But
alas
,
alas
!
had
God
ever
entred
into
any
Covenant
with
me
at
all
;
had
God
put
me
upon
any
terms
,
though
never
so
hard
,
for
the
obtaining
of
mercy
;
had
Christ
been
but
once
offered
to
me
,
what
do
you
think
would
I
have
done
?
would
I
have
hearkened
to
any
thing
you
could
say
,
to
Refuse
Christ
and
Salvation
?
Could
you
,
or
all
the
Angels
in
heaven
have
kept
me
from
minding
Christ
?
But
,
Woe
to
me
,
may
the
Gospel-sinner
say
:
I
have
as
good
a
Remnant
of
the
Covenant
of
Works
in
my
nature
,
as
the
Pagans
have
.
I
have
all
the
discoveries
of
God
in
the
Legal
Covenant
,
that
the
Jews
ever
had
.
I
am
under
a
Better
Dispensation
than
the
Divels
were
under
before
their
Fall
.
The
Gospel
of
Grace
is
urged
upon
me
.
And
therefore
,
O
poor
Jew
!
whatever
may
be
said
against
thy
breach
of
Covenant
,
there
's
a
thousand
fold
more
to
be
said
against
mine
.
O
poor
Pagan
!
whatever
is
to
be
said
against
thy
breach
of
Covenant
,
there
's
ten
thousand
fold
more
against
mine
.
O
wretched
Divels
!
whatever
may
be
said
against
your
sinnes
,
there
's
infinitely
more
to
be
said
against
mine
.
I
am
the
most
Foolish
,
Mad
,
Wilful
Rebel
that
ever
waged
war
with
the
grace
of
God
.
Sirs
,
Is
all
this
nothing
to
you
?
Can
you
hear
these
things
quietly
?
I
know
you
dare
not
think
them
over
again
,
and
sin
at
the
same
rate
as
before
;
if
you
think
your
souls
any
thing
worth
,
or
heaven
and
glory
any
thing
worth
,
now
offer
up
your selves
to
Christ
in
the
Gospel-Covenant
.
Thus
much
for
the
first
Inference
,
That
their
estate
is
dreadful
that
are
not
in
the
Gospel-Covenant
.
The
second
Inference
is
this
;
That
their
estate
is
comfortable
that
are
in
the
Gospel-Covenant
;
I
will
only
instance
in
two
things
.
1.
The
weakest
and
poorest
faith
,
and
service
,
is
accepted
through
Christ
in
the
Gospel-Covenant
.
The
Covenant
of
Grace
is
made
to
poor
,
weak
,
sinful
,
fraile
man
through
a
Mediator
;
God
doth
not
expect
that
we
should
be
perfect
here
:
Poor
Christians
have
more
ado
to
pardon
themselves
,
than
to
have
God
to
pardon
them
.
They
quarrel
more
with
themselves
for
want
of
holinesse
,
than
God
quarrels
with
them
for
it
.
Beloved
,
here
are
some
comfortable
Riddles
of
Grace
for
you
to
resolve
.
The
Covenant
is
meerly
of
Grace
,
Grace
runs
through
all
the
veins
,
and
arteries
of
it
;
all
the
life
,
blood
,
and
spirit
of
the
Covenant
,
are
Grace
,
Grace
,
through
Jesus
Christ
.
And
yet
Beloved
,
though
it
be
wholly
of
Grace
,
it
is
of
Debt
by
being
a
Covenant
;
God
is
pleased
to
enter
into
Bond
to
make
good
his
Deed
of
Gift
.
What
God
doth
for
the
heires
of
promise
,
it
is
no
more
than
what
is
debt
to
Christ
,
and
what
through
him
he
is
graciously
engaged
for
us
.
O
the
comfort
of
being
in
Covenant
with
God!
you
will
say
so
indeed
if
you
adde
,
2.
This
Gospel-Covenant
is
so
made
,
that
it
can
never
be
disanul'd
.
Alas
,
we
do
not
know
where
,
nor
how
to
make
a
Covenant
sure
in
the
world
;
he
that
is
my
friend
to
day
,
may
be
my
enemy
to
morrow
;
his
Bond
may
be
good
to
day
,
and
may
be
to
morrow
insoluble
.
There
are
ways
more
than
we
know
of
to
evade
the
strictest
Covenant
,
to
disanull
the
strongest
Oath
;
but
now
God
hath
sworn
by
himself
,
(
Hebr.
6.13
.
)
that
he
will
certainly
blesse
those
whom
he
takes
into
Covenant
with
him
.
God
hath
sworn
by
his
holinesse
,
Psal.
89.34
,
35.
As
if
he
should
say
,
Let
me
not
be
accounted
a
holy
God
,
if
I
break
Covenant
with
any
of
my
people
.
Nay
,
he
swears
by
his
life
,
Isa.
49.18
,
18.
The
Prophet
speaks
there
of
Sion
,
as
of
a
Mother-City
,
and
of
multitudes
that
should
be
brought
home
to
her
by
the
Ministry
of
the
Gospel
,
and
that
they
shall
be
as
Jewels
and
Ornaments
,
matter
of
much
honour
to
her
by
their
e
dowments
with
spiritual
graces
:
Thus
Gospel-Covenanters
shall
be
qualified
.
But
you
will
presently
say
,
there
is
no
danger
of
Gods
breaking
Covenant
,
all
the
danger
is
on
our
part
;
but
Christians
,
there
is
not
so
much
danger
on
our
part
,
as
many
fear
;
it
is
not
every
sin
that
presently
breaks
the
Covenant
;
a
wife
may
be
foolish
and
passionate
,
yet
the
marriage
is
not
thereby
broken
.
And
when
we
do
slip
into
Covenant-breaches
,
Christ
is
ready
to
pardon
us
,
and
the
Spirit
of
Christ
ready
to
piece
up
our
breaches
.
Provided
that
we
do
but
make
conscience
in
the
whole
course
of
our
lives
to
keep
Covenant
with
God
.
Christians
,
I
hope
by
all
that
hath
been
spoken
,
you
will
be
perswaded
to
enter
into
Covenant
,
and
to
keep
Covenant
with
God
;
if
so
,
I
have
my
End
,
and
so
hath
my
Sermon
.
THE
Mediatour
OF
THE
COVENANT
,
Described
in
his
Person
,
Natures
,
and
Offices
.
1
Tim.
2.5
.
And
one
Mediator
between
God
and
men
,
the
Man
Christ
Jesus
.
COmmunion
with
God
is
our
only
happinesse
;
't
is
the
very
heaven
of
heaven
,
and
't
is
the
beginning
of
heaven
here
on
earth
.
The
only
foundation
of
this
communion
,
is
the
Covenant
of
Grace
;
and
't
is
the
great
excellency
of
this
Covenant
of
Grace
,
that
't
is
Established
in
such
a
Mediator
,
even
Jesus
Christ
.
And
one
Mediator
between
,
&c.
This
Epistle
(
as
ot
the
substance
and
main
design
of
it
)
is
a
short
directory
unto
Timothy
,
how
he
might
faithfully
discharge
that
great
Office
to
which
the
Lord
had
called
him
in
the
Church
of
Ephesus
.
In
the
first
Chapter
,
he
instructs
him
concerning
the
doctrine
he
should
Preach
.
In
this
Chapter
concerning
the
persons
for
whom
he
should
pray
.
-
1.
More
generally
.
For
all
men
,
ver.
1.
i.
e.
men
of
all
ranks
,
conditions
,
and
Nations
in
the
world
.
-
2.
Particularly
,
and
especially
for
Magistrates
,
ver.
2.
The
Magistrates
of
those
times
,
were
not
only
Pagans
,
but
Persecutors
;
Diversus
orandi
modus
ac
scopus
in
diversis
hominum
generibus
accurate
observetur
.
Non
enim
quidvis
pro
quovis
orandum
est
—
quia
sic
precatio
nostra
divinae
voluntati
repugnaret
.
Conrad
.
Vo●st
.
in
loc.
strangers
to
Christ
themselves
,
and
enemies
to
every
thing
of
Christ
in
others
,
yet
pray
for
them
.
There
are
indeed
some
persons
,
whom
Christ
leaves
out
of
his
prayers
,
Joh.
17.9
.
and
would
have
us
leave
o●t
of
ours
,
1
John
5.16
.
But
yet
thus
far
we
may
and
ought
to
pray
for
all
men
,
the
worst
of
men
,
that
the
Lord
would
either
make
them
truly
good
,
or
else
restrain
them
from
doing
evil
;
that
he
would
either
shew
mercy
to
them
in
their
own
soules
,
or
else
keep
them
from
being
instruments
of
mischief
unto
others
.
That
under
them
,
you
may
lead
a
quiet
and
peaceable
life
,
in
all
Godlinesse
and
Honesty
.
The
encouragements
unto
prayer
in
this
extent
,
are
,
Non
omnes
sine
discrimine
,
sed
ex
omnibus
ordinibus
.
Parae
.
in
loc.
1.
The
good
will
of
God
to
all
men
,
ver.
4.
i.
e.
men
of
all
ranks
and
degrees
;
for
though
God
by
his
preceptive
Will
commands
every
individual
man
in
the
world
,
to
mind
his
salvation
,
Acts
17.30
.
and
by
his
approving
Will
,
delights
in
saving
lost
creatures
;
nay
,
though
he
vouchsafe
to
all
men
,
so
much
grace
as
will
leave
them
inexcusable
in
their
neglect
of
salvation
:
yet
can
we
not
from
hence
stretch
the
grace
of
God
into
that
unlimited
and
boundlesse
universality
,
as
the
Pelagians
do
from
this
Scripture
;
for
did
God
peremptorily
and
determinately
Will
the
salvation
of
every
particular
person
in
the
world
,
mans
stubbornnesse
could
not
be
too
strong
for
God
,
nor
could
our
impotency
resist
his
Omnipotent
Will.
2.
The
Mediation
of
Christ
,
which
lies
open
to
all
men
to
make
use
of
;
as
God
is
not
the
God
of
Jews
only
,
but
of
the
Gentiles
also
,
Rom.
3.29
,
30.
so
is
Christ
a
Mediator
for
all
.
And
one
Mediator
,
&c.
In
the
words
-
1.
The
only
way
of
friendly
intercourse
between
God
and
man
,
't
is
through
a
Mediator
.
-
2.
The
only
Mediator
between
God
and
man
,
one
Mediator
,
the
Man
Christ
Jesus
.
1.
The
only
way
of
friendly
intercrouse
between
God
and
man
,
't
is
through
a
Mediator
;
that
's
implyed
.
Burgesse
Vindic.
Leg.
pag.
133.134
,
135.
Whether
man
in
the
state
of
innocency
needed
a
Mediator
,
is
disputed
among
persons
learned
and
sober
;
but
in
his
lapsed
state
,
this
need
is
acknowledged
by
all
.
God
cannot
now
look
upon
men
out
of
a
Mediator
,
but
as
Rebels
,
Traytours
,
as
fit
objects
for
his
Vindictive
wrath
.
Nor
can
men
now
look
up
to
God
but
as
a
provoked
Majesty
,
an
angry
Judge
,
a
consuming
fire
.
And
therefore
were
not
it
for
a
Mediator
,
(
i.
e.
a
middle
person
interposing
between
God
and
us
who
are
at
variance
,
to
procure
reconciliation
and
friendship
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
)
we
could
not
but
so
dread
the
presence
of
this
God
,
that
like
our
first
Parents
(
in
that
dark
interval
'twixt
their
sinning
,
and
the
succour
of
that
promise
,
Gen.
3.15
.
)
we
should
have
endeavoured
to
hide
our selves
what
we
could
from
the
presence
of
the
Lord
.
Gen.
2.8
.
2.
The
only
Mediator
between
God
and
men
.
One
Mediator
,
i.
e.
but
one
.
Papists
acknowledge
one
Mediator
of
reconciliation
,
but
contend
for
many
of
intercession
.
But
as
God
(
in
the
former
part
of
this
verse
)
is
said
to
be
one
God
by
way
of
exclusion
of
all
others
;
so
is
Christ
said
here
to
be
one
Mediator
,
i.
e.
but
one
.
This
Mediator
is
here
described
partly
by
-
His
Nature
,
The
man
.
-
His
Names
,
Christ
Jesus
.
1.
His
Nature
,
the
man
,
i.
e.
that
eminent
man
;
so
some
;
Singularis
ille
homo
.
Vorst
.
Paraphr
.
in
loc.
q●i
factus
est
homo
.
Versio
Aethiop
.
he
that
was
made
man
;
so
others
.
Object
.
But
why
is
this
Mediator
mentioned
in
this
Nature
only
?
Answ.
1.
Negatively
:
Not
by
w●y
of
diminution
,
as
if
he
were
not
God
as
well
as
man
,
as
the
Arrians
argue
from
this
Scripture
;
nor
as
if
the
execution
of
his
Mediatorship
,
were
either
only
,
In
Christo
non
solus
Deus
est
M●diator
n●c
solus
homo
,
sed
Deus-homo
.
or
chiefly
in
his
humane
Nature
,
as
some
of
the
Papists
affirme
,
though
others
of
them
deny
;
as
Cornel.
A
Lap.
in
loc.
asserting
Christs
Mediatorship
secundum
utramque
naturam
,
according
to
both
Natures
.
2.
Positively
,
to
prove
that
Jesus
Christ
was
the
true
Messiah
whom
the
Prophets
foretold
,
the
Fathers
expected
,
and
who
had
in
that
Nature
been
so
frequently
promised
;
as
in
the
first
Gospel
that
ever
was
preached
,
Gen.
3.15
.
he
is
promised
as
the
seed
of
the
Woman
.
Besides
,
the
Apostle
mentions
Christ
in
this
Nature
,
only
as
an
encouragement
to
that
duty
of
Prayer
he
had
before
perswaded
;
to
the
like
purpose
he
is
mention'd
in
this
nature
only
,
Heb.
4.14
,
15
,
16.
2.
His
Names
,
-
Christ
.
Jesus
,
this
was
his
proper
Name
;
-
Jesus
.
Christ
,
his
appellative
Name
.
Jesus
;
that
denotes
the
work
and
businesse
for
which
he
came
into
the
world
,
as
appeares
from
the
reason
which
the
Angel
(
that
came
from
heaven
as
an
Herauld
to
proclaim
his
incarnat●on
)
gives
of
the
imposition
of
this
Name
.
Thou
shalt
call
his
Name
J●sus
,
f●r
he
shall
save
his
people
from
their
sins
.
This
Name
,
though
it
be
given
to
others
in
Scripture
,
yet
to
him
eminently
;
to
them
as
types
of
that
compleat
Saviour
who
should
come
after
them
,
and
save
his
people
from
their
sinnes
.
Christ
;
that
denotes
the
several
Offices
,
in
the
exercise
whereof
he
executes
this
work
of
salvation
.
Christ
in
the
Greek
,
being
the
same
with
Messiah
in
the
Hebrew
;
i.
e.
anointed
.
Under
the
Law
,
the
solemne
ordination
,
or
setting
apart
both
of
things
and
persons
to
special
services
,
was
by
anointing
;
thus
we
read
of
three
sorts
of
persons
anointed
,
Kings
,
Priests
,
Prophets
;
and
in
respect
of
all
these
Offices
,
Jesus
is
called
Christ
.
From
the
words
thus
briefly
explained
,
arise
these
two
Observations
.
1.
That
there
is
now
no
other
way
of
friendly
communion
between
God
and
man
,
but
through
a
Mediator
.
2.
That
there
is
no
other
Mediator
between
God
and
man
,
but
Jesus
Christ
.
Doctr.
1.
That
there
is
now
no
other
way
of
friendly
communion
between
God
and
man
,
but
through
a
Mediator
;
and
indeed
considering
what
God
is
,
and
withal
what
man
is
;
how
vastly
disproportionable
,
how
unspeakably
unsuitable
our
very
natures
are
to
his
,
how
is
it
possible
there
should
be
any
sweet
communion
betwixt
them
,
who
are
not
only
so
infinitely
distant
,
but
so
extreamly
contrary
.
God
is
holy
,
but
we
are
sinful
;
Isa.
6.3
.
with
Gen.
3.5
.
1
Joh.
1.5
.
with
Eph.
5
8.
Rom.
7
.
1●
.
in
him
is
nothing
but
light
,
in
us
nothing
but
darknesse
;
in
him
nothing
that
's
evil
,
in
us
nothing
that
's
good
;
he
is
all
beauty
,
we
nothing
but
deformity
;
he
is
justice
,
and
we
gui●tinesse
;
he
a
consuming
fire
,
and
we
but
dried
stubble
;
in
a
word
,
he
an
infini●ely
and
incomprehensibly
glorious
Majesty
,
and
we
poor
sinful
dust
and
ashes
;
who
have
sunk
and
debased
our selves
by
sin
,
below
the
meanest
rank
of
creatures
,
and
made
our selves
the
burthen
of
the
whole
Creation
;
and
can
there
be
any
communion
,
any
friendship
between
such
?
Can
too
walk
together
,
Amos
3.3
.
except
they
be
agreed
?
And
what
agreement
can
there
ever
be
but
through
a
Mediator
?
If
ever
God
be
reconciled
to
us
,
it
must
be
through
a
Mediator
;
because
of
that
indispensible
necessity
of
satisfaction
,
Rom.
8.7
.
and
our
inability
to
make
it
.
If
ever
we
be
reconciled
to
God
,
it
must
be
through
a
Mediator
,
because
of
that
radicated
enmity
that
is
in
our
natures
to
every
thing
of
God
,
and
our
impotency
to
it
;
and
thus
in
both
respects
,
that
God
may
be
willing
to
be
a
friend
to
us
,
and
that
we
may
not
be
unwilling
to
be
friends
to
him
,
there
needs
a
Mediatour
,
2
Cor.
5.19
.
compared
with
Joh.
14.6
.
Doctr.
2.
That
there
's
no
other
Mediator
betwen
God
and
man
but
Jesus
Christ
.
And
one
Mediator
,
i.
e.
but
one
.
Opus
est
Mediatore
ad
Mediatorem
istum
.
Bernard
p.
262
Leo.
1.
Papa
.
Roman
.
Epist.
83.
ad
Palestinos
Episcop.
c.
4.
The
fondnesse
of
Papists
in
their
multiplicity
of
Mediators
,
not
only
unto
God
,
but
to
our
Mediator
himself
,
having
no
other
foundation
than
only
their
superstition
,
cannot
be
of
moment
with
them
,
who
labour
to
be
wise
according
to
Scripture
.
That
those
members
of
the
Church
who
are
contemporary
here
on
earth
,
do
indeed
pray
for
one
another
,
cannot
be
denied
;
but
that
they
are
therefore
Mediators
of
Intercession
,
hath
been
denied
by
the
more
Antient
Papists
themselves
.
This
Title
of
Mediator
,
is
throughout
the
New
Testament
appropriated
unto
Christ
,
Heb.
8.6
.
H●b.
9.15
Heb.
12.24
.
and
indeed
there
's
none
else
fit
for
so
high
a
work
as
this
,
but
only
he
.
Resol
.
1.
The
singular
suitablenesse
of
his
person
to
this
eminent
employment
.
To
interpose
as
a
Mediator
betwixt
God
and
men
,
was
an
employment
above
the
capacity
of
men
,
Angels
,
or
any
creature
;
but
Jesus
Christ
in
respect
of
the
dignity
of
his
person
,
was
every
way
suited
for
this
work
.
Which
you
may
take
in
these
four
particulars
.
1.
That
he
was
truly
God
,
equal
with
the
Father
,
of
the
same
nature
and
substance
;
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
like
nature
,
but
of
the
same
nature
,
as
is
excellently
cleared
by
that
famous
Champion
for
the
Deity
of
Christ
against
the
Arrians
,
Athanasius
.
Col.
2.9
.
In
him
dwelleth
the
fulness
of
the
God-head
bodily
;
Non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
divinitatis
sed
deitatis
.
D.
Prideaux
.
fasc
.
p.
76.
't
is
not
the
fulnesse
of
the
Divinity
,
but
of
the
Deity
;
thereby
intimating
an
identity
of
essence
with
God
the
Father
,
and
holy
Ghost
.
Though
the
Divine
essence
be
after
a
several
manner
in
the
several
Persons
of
the
blessed
Trinity
;
in
the
Father
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
receiving
it
from
any
other
;
in
the
Son
by
an
eternal
generation
;
and
in
the
holy
Ghost
by
proceeding
:
yet
't
is
the
same
essence
of
God
,
that
is
in
all
three
persons
;
Tylen
.
Syntagm
.
p.
401.
Lysord
his
plain
mans
senses
exercised
.
p.
82.
because
such
is
the
infinite
simplicity
of
this
essence
,
that
it
cannot
be
divided
or
parcelled
.
Thus
Christ
(
not
to
speak
any
thing
concerning
the
other
persons
)
is
stiled
so
the
Son
of
God
,
as
one
equal
with
the
Father
;
for
upon
this
it
is
that
the
Jews
ground
their
charge
of
blasphemy
against
him
,
that
he
said
God
was
his
Father
,
making
himself
equal
with
God
,
Joh.
5.18
.
The
force
of
their
reason
lies
in
this
;
the
natural
Son
of
God
is
truly
God
,
and
equal
with
God
;
as
the
natural
son
of
man
is
man
,
equal
,
and
of
the
same
substance
with
his
father
.
Angels
and
men
are
the
Sons
of
God
by
Adoption
,
Lyford
.
p.
93.
but
Christ
is
the
natural
Son
of
God
,
the
only
Son
of
God
,
and
therefore
truly
God
.
I
and
my
Father
are
one
,
Joh.
10.30
.
he
thought
it
no
robbery
to
be
equal
with
God
,
Phil.
2.6
.
For
the
further
confirmation
of
this
,
take
these
Arguments
.
1.
He
whom
Scripture
honours
with
all
those
Names
which
a●e
peculiar
unto
God
,
must
needs
be
God
.
That
Christ
hath
these
Names
ascribed
to
him
,
appeares
from
these
instances
.
He
is
not
only
stiled
God
,
the
Word
was
God
,
Joh.
1.1
.
but
God
with
such
additional
discrimination●
,
〈◊〉
neither
Magistrates
(
who
because
they
are
Gods
Depu●ies
and
Vicegerents
here
on
earth
,
Psal.
82
6.
are
sometimes
called
Gods
)
nor
a●y
creature
is
capable
of
.
The
great
God
,
Tit.
2.13
.
The
true
God
,
1
Joh.
5.20
.
The
mighty
God
,
Isa.
9.6
.
Over
all
,
God
blessed
for
ever
,
Rom.
9.5
.
The
Lord
of
glory
,
1
Cor.
2.8
.
The
Lord
from
heaven
,
1
Cor.
15.48
.
Yea
,
that
great
Name
Jehovah
the
Lord
(
or
Jehovah
)
our
righteousnesse
,
Jer.
23.6
.
2.
He
in
whom
are
those
high
and
eminent
perfections
,
those
glorious
attributes
,
of
which
no
c●eature
is
capable
,
must
needs
be
more
than
a
creature
,
and
consequently
God
.
1.
He
that
is
Omnipotent
,
whose
power
is
boundlesse
and
unlimited
,
must
needs
be
God
.
The
highest
power
of
creatures
hath
its
non
ultra
,
Thus
far
may
it
●o
,
but
no
further
;
but
Christ
is
said
to
be
Almighty
,
Rev.
1.8
.
The
Lord
God
Omnipotent
,
Rev.
19.6
.
2.
He
that
is
Omniscient
,
that
searcheth
hearts
,
that
hath
a
window
into
every
mans
breast
,
that
can
look
into
all
the
rooms
and
corners
of
our
souls
,
that
can
see
through
all
those
Veils
and
coverings
,
which
no
creature-eye
can
pierce
,
must
needs
be
God
;
and
these
are
the
excellencies
ascribed
to
Christ
.
He
needed
not
that
any
should
testifie
of
man
,
because
he
knew
what
was
in
man
,
Joh.
2.25
.
I
am
he
which
searcheth
the
heart
and
reines
,
Rev.
2.23
.
He
knew
their
thoughts
,
Luke
6.8
.
so
Mark
2.8
.
Joh.
13.19
,
&c.
3.
He
that
fills
heaven
and
earth
,
and
all
places
with
his
presence
,
must
needs
be
God
;
and
thus
was
Christ
in
heaven
,
while
he
was
on
earth
.
The
Son
of
man
which
is
in
heaven
,
Joh.
3.13
.
That
where
I
am
,
Joh.
14.3
.
Christ
as
God
,
was
then
in
heaven
,
when
as
man
,
he
was
on
earth
.
So
as
God
he
is
still
on
earth
,
though
as
man
he
sits
at
the
right
hand
of
God
in
heaven
.
I
will
be
with
you
to
the
end
of
the
world
,
Matthew
28.20
.
4.
He
that
is
immutable
and
eternal
,
must
needs
be
God
.
The
heavens
are
the
work
of
thy
hands
;
they
shall
perish
,
but
thou
shalt
endure
,
&c.
but
thou
art
the
same
,
and
thy
years
shall
have
no
end
,
Psal.
102.25
,
26
,
27.
so
is
Christ
the
everlasting
Father
,
Isa.
9.6
.
The
same
yesterdy
,
to
day
,
and
for
ever
,
Heb.
13.8
.
5.
He
that
hath
life
in
himself
,
and
is
the
fountain
of
life
to
others
,
must
needs
be
God
;
and
thus
is
Christ
the
Prince
of
life
to
others
,
Acts
3.15
.
and
hath
life
in
himselfe
,
Joh.
5.26
.
3.
He
to
whom
those
works
of
infinitenesse
are
ascribed
,
to
which
no
lesse
a
power
is
sufficient
than
that
of
Omnipotency
,
he
must
needs
be
more
than
a
creature
.
He
that
laid
the
foundation
of
the
earth
,
that
by
a
word
commanded
all
things
out
of
nothing
,
that
preserves
them
from
mouldring
,
and
sinking
into
their
first
nothing
again
;
that
could
pardon
sin
,
destroy
him
that
had
power
of
death
,
Mark
2.5
,
7
,
8
,
9
,
10
,
&c.
Heb.
2.14
.
subdue
principalities
and
powers
,
Redeem
his
Church
,
carry
his
people
triumphing
into
heaven
;
he
must
needs
be
God
.
And
all
these
works
of
infinitenesse
are
ascribed
to
Christ
;
the
work
of
Creation
,
Without
him
was
nothing
made
of
all
that
was
made
,
Joh.
1.3
.
Of
conservation
,
Vpholding
all
things
by
the
Word
of
his
power
,
Heb.
1.3
.
of
redemption
,
which
he
purchased
with
his
blood
,
Acts
20.28
.
4.
He
whom
Angels
adore
,
before
whom
the
highest
and
best
of
creatures
fall
down
,
giving
that
worship
which
is
peculiarly
due
to
God
,
must
needs
be
more
than
a
creature
;
and
thus
it
is
to
Christ
.
Let
all
the
Angels
of
God
worship
him
,
Heb.
1.6
.
so
Mat.
2.11
.
I
might
adde
the
equality
of
Christ
in
all
those
solemn
benedictions
and
praises
upon
Record
in
the
New
Testament
;
all
which
argue
strongly
,
that
he
must
needs
be
truly
God
.
2.
As
he
is
truly
God
,
so
is
he
compleat
and
perfect
man
;
having
not
only
an
humane
body
,
but
a
rational
soul
;
and
in
all
things
was
like
to
us
,
sin
only
excepted
.
That
he
had
a
real
,
not
an
imaginary
body
,
appeares
from
the
whole
story
of
the
Gospel
.
He
that
was
conceived
,
born
,
circumcised
,
Gerhardi
Loci
Commun
.
Forbes
Disputat
.
Historico
.
Theolog.
L.
2.
was
hungred
,
athirst
,
swet
drops
of
blood
,
was
crucified
;
he
that
went
from
place
to
place
,
and
had
all
those
sinlesse
affections
,
which
are
proper
unto
bodies
:
had
a
true
and
real
body
;
and
such
was
the
body
of
Christ
.
That
he
had
an
humane
soul
,
is
clear
also
from
the
story
of
the
Gospel
.
He
that
grew
in
wisdome
and
knowledge
,
as
't
is
said
of
Christ
,
Luke
1.80
.
Luke
2.40
.
he
whose
knowledge
was
bounded
and
limited
,
as
was
also
said
of
Christ
.
Of
that
day
,
and
that
houre
knoweth
no
man
;
no
not
the
Angels
,
Propterea
totum
hominem
sine
peccato
suscepit
,
ut
totum
quo
constabat
homo
,
à
peccatorum
peste
sanaret
.
August
.
Sicut
totum
hominem
Diabolus
decipiendo
percussit
;
ita
Deus
totum
suscipiendo
salvavit
.
Fulgent
.
neither
the
Sonne
of
man
,
but
the
Father
,
Mark
13.32
.
As
God
he
knew
all
things
;
as
man
,
his
knowledge
was
but
the
knowledge
of
a
creature
,
and
therefore
finite
;
all
which
argue
he
had
a
humane
soul
,
as
well
as
body
,
and
was
compleat
man
.
The
whole
Nature
of
man
was
corrupted
,
destroyed
,
and
therefore
't
was
needful
Christ
should
take
upon
him
whole
man
,
that
the
whole
might
be
repaired
and
saved
.
3.
He
is
God
and
man
in
one
person
.
He
had
two
Natures
,
but
was
but
one
person
:
there
was
a
twofold
substance
,
divine
and
humane
;
but
not
a
twofold
subsistence
;
for
the
personal
being
which
the
Son
of
God
had
before
all
worlds
,
Hooker
Eccles.
pol.
pag.
293.
suffered
not
the
substance
to
be
personal
which
he
took
,
although
together
with
the
Nature
which
he
had
,
the
Nature
which
he
took
continue
for
ever
;
thus
both
Natures
make
but
one
Christ
.
He
was
the
Son
of
God
,
and
the
Son
of
man
,
yet
not
two
Sons
,
but
one
person
.
He
was
born
of
God
,
and
born
of
a
Virgin
,
Lyford
.
p.
100.
but
't
is
in
respect
of
his
different
Natures
.
Thus
was
Christ
Davids
Son
,
and
Davids
Lord
;
Maries
Son
,
and
Maries
Saviour
and
Maker
too
.
By
the
right
understanding
of
this
,
we
may
be
very
much
helped
in
reconciling
those
seeming
contradictions
,
which
frequently
occurre
in
Scripture
concerning
Christ
.
He
is
said
to
be
born
of
a
woman
,
and
yet
to
be
without
beginning
of
dayes
;
Zanch.
in
Ephes.
p
35.
himself
sayes
his
Father
is
greater
than
he
,
and
yet
he
is
said
to
be
equal
with
the
Father
.
All
which
may
be
cleared
by
this
.
He
was
but
one
person
;
and
therefore
as
in
man
,
who
consists
of
soul
and
body
,
the
actions
of
each
part
are
ascribed
to
the
person
:
the
man
is
said
to
understand
;
't
is
not
his
body
,
but
soul
that
understands
;
yet
this
is
ascribed
to
the
person
,
Lyford
.
p.
101.
though
it
be
but
the
formal
act
of
one
part
:
so
in
regard
of
this
hypostatical
union
of
two
Natures
in
one
person
,
the
acts
of
each
Nature
are
ascribed
to
the
person
.
Thus
't
is
said
the
Jews
c●ucified
the
Lord
of
glory
,
1
Cor.
2.8
.
i.
e.
they
crucified
that
person
who
was
the
Lord
of
glory
.
Acts
20.28
.
God
is
said
to
purchase
his
Church
by
his
blood
;
as
God
he
could
not
shed
his
blood
,
but
't
was
that
person
who
was
God
.
Thus
is
Christ
said
to
be
in
heaven
,
when
he
was
on
earth
;
i.
e.
as
God
,
he
was
in
heaven
.
And
so
what
is
proper
to
each
nature
by
reason
of
the
hypostatical
union
,
is
ascribed
to
the
whole
person
.
4.
This
union
of
two
natures
in
one
person
,
is
without
confusion
or
transmutation
;
the
natures
remaining
distinct
,
and
the
properties
and
operations
of
both
natures
distinct
,
notwithstanding
this
union
.
Some
things
are
proper
to
the
Godhead
,
of
which
the
Manhood
is
uncapable
;
and
some
things
proper
to
the
Manhood
,
of
which
the
Godhead
is
uncapable
:
We
cannot
say
the
Godhead
was
athirst
,
weary
,
dyed
;
neither
can
we
say
the
Manhood
was
the
Fountain
of
all
being
,
the
Creator
and
Preserver
of
all
things
;
or
that
it
is
ubiquitary
or
omnipresent
,
though
we
may
say
all
of
the
same
person
.
'T
is
observed
by
learned
Writers
,
that
the
dividing
of
the
person
which
is
but
one
,
Hooker
Eccles.
Pol.
p.
299.
and
the
confounding
of
the
natures
which
are
two
,
hath
occasioned
those
grand
Errors
in
this
Article
of
faith
,
by
which
the
peace
of
the
Church
hath
been
so
much
disturbed
.
And
sutably
to
these
foure
heads
that
have
been
spoken
to
,
there
have
arisen
foure
several
heresies
.
1.
The
Arrians
,
denying
the
Deity
of
Christ
,
against
whom
the
Council
of
Nice
Determined
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
truly
God
.
Hooker
ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
The
Apollinarians
,
who
maimed
and
misinterpreted
his
humane
nature
,
against
whom
the
Council
of
Constantinople
Determined
that
he
was
compleat
and
perfect
Man
.
3.
The
Nestorians
,
who
divided
Christ
into
two
persons
,
because
of
his
two
natures
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
against
whom
the
Council
of
Ephesus
Determined
that
he
was
God-man
in
one
person
.
4.
The
Eutichians
,
who
confounded
these
two
natures
in
one
person
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
against
whom
the
Council
of
Chalcedon
Determined
that
he
was
God-man
in
one
person
without
confusion
or
mutation
of
natures
.
But
in
the
foure
above-named
heads
enough
hath
been
said
by
way
of
Antidote
against
those
dangerous
mistakes
.
And
all
being
duly
considered
,
we
cannot
but
see
great
reason
why
he
should
be
called
wonderful
,
Isa.
9.6
.
Well
might
the
Apostle
cry
out
by
way
of
admiration
,
Without
controversie
great
is
the
mystery
of
godlinesse
,
God
was
manifest
in
the
flesh
,
1
Tim.
3.16
.
5.
The
singular
fitnesse
of
Christ
for
this
work
of
Mediation
,
arises
from
his
being
God-man
in
two
natures
,
united
in
one
person
without
Confusion
or
Transmutation
.
1.
Had
he
not
been
truly
God
,
he
had
been
too
mean
a
person
for
so
high
an
employment
;
it
was
God
that
had
been
offended
,
an
infinite
Majesty
that
had
been
despised
.
The
person
therefore
interposing
must
have
some
equality
with
him
to
whom
he
interposes
.
Had
the
whole
society
of
persevering
Angels
interposed
on
mans
behalf
,
it
had
been
to
little
purpose
;
one
Christ
was
infinitely
more
than
all
,
and
that
because
he
was
truly
God
.
2.
Had
he
not
been
compleatly
man
,
he
had
been
no
way
capable
of
performing
that
indispensibly
necessary
condition
,
upon
which
God
was
willing
to
be
reconciled
;
viz.
The
satisfying
of
that
righteous
sentence
God
had
pronounced
.
Gen.
2.17
.
In
the
day
thou
eatest
thereof
,
thou
shalt
surely
dye
.
That
therefore
he
might
be
capable
of
dying
,
(
which
as
God
he
could
not
)
and
that
the
justice
of
God
might
be
satisfied
in
the
same
nature
by
which
it
had
been
offended
,
't
was
necessary
he
should
be
man
.
3.
Had
he
not
been
God
and
man
in
one
person
,
the
sufferings
of
his
humane
nature
could
not
have
derived
that
infinite
value
from
the
Divine
nature
.
Mediat●o
Christi
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
could
not
have
called
his
blood
the
blood
of
God
,
(
as
't
is
called
Acts
20.28
.
)
it
would
have
been
no
more
than
the
blood
of
a
creature
,
and
consequently
as
unavailable
as
the
blood
of
Bulls
,
&c.
Hebr.
9.12
.
Hebr.
10.4
.
4.
Had
he
not
been
God-man
without
confusion
of
natures
;
his
Deity
might
either
have
advanced
his
humanity
,
above
the
capacity
of
suffering
;
or
his
humanity
might
have
debased
his
Deity
below
the
capability
of
meriting
,
which
is
no
lesse
than
blasphemy
to
ima●ine
.
And
this
is
the
first
reason
,
the
singular
fitnesse
of
Christ
for
this
work
,
because
of
the
Dignity
of
his
person
.
Reason
2.
The
singular
fitnesse
of
Christ
for
this
employment
in
respect
of
the
sutablenesse
of
his
Offices
.
There
is
a
threefold
misery
upon
all
men
,
or
a
threefold
bar
to
communion
with
God
.
1.
The
guilt
of
their
sins
which
themselves
are
never
able
to
expiate
,
or
satisfie
for
.
2.
The
blindnesse
of
their
minds
,
the
cure
whereof
is
too
difficult
for
any
creature
Physician
.
3.
Their
bondage
and
captivity
to
sin
and
Satan
,
which
are
enemies
too
strong
for
man
to
deal
with
.
Sutably
to
these
three
great
necessities
,
Jesus
Christ
is
anointed
of
God
to
a
threefold
Office
,
of
a
Priest
,
a
Prophet
,
a
King
;
the
former
of
which
Offices
he
exercises
on
our
behalf
to
God
,
and
the
two
last
,
from
God
to
us
.
1.
The
Priestly
Office
of
Christ
is
the
great
,
the
only
relief
we
have
against
the
guilt
of
sin
;
the
work
of
the
Priesthood
consisted
under
the
Law
,
chiefly
of
these
two
parts
.
-
1.
Satisfaction
for
the
sins
of
the
people
.
Lev.
4.16
,
17
,
18
,
19
,
&c.
-
2.
Intercession
unto
God
on
their
behalf
,
Levit.
16.12
,
13.
Both
which
were
verified
in
Christ
our
great
high
Priest
,
Hebr.
4.14
.
And
hence
it
is
that
the
Apostle
encourages
us
to
come
with
boldness
unto
the
Throne
of
Grace
,
Hebr.
4.16
.
What
was
done
by
others
Typically
,
was
done
by
Christ
Really
.
1.
His
satisfaction
in
discharging
those
debts
which
his
people
had
run
into
with
Divine
justice
to
the
utmost
farthing
,
and
this
he
did
by
offering
up
that
one
single
sacrifice
which
was
infinitely
more
worth
than
all
those
multitudes
of
sacrifices
offered
up
of
old
,
and
from
which
all
former
sacrifices
had
their
vertue
and
efficacy
.
Ephes.
5.2
.
The
Priests
of
old
offered
up
creatures
,
but
this
high
Priest
offers
up
himself
;
they
offered
the
blood
of
Bullocks
,
&c.
Hebr.
9.13
,
14.
but
Christ
the
blood
of
God
,
Acts
20.28
.
They
offered
many
sacrifices
,
and
Christ
but
one
,
but
such
a
one
as
infinitely
exceeded
all
their
many
;
such
a
one
as
perfected
for
ever
them
that
are
sanctified
,
Hebr.
10.14
.
One
Sun
is
worth
more
than
thousands
of
Stars
,
and
one
Jewel
than
millions
of
ordinary
stones
;
and
so
one
Christ
is
more
effectual
than
all
Lebanon
,
or
the
cattel
on
a
thousand
hills
.
2.
His
intercession
;
this
is
the
other
part
of
his
Priestly
Office
;
his
satisfaction
,
that
was
performed
on
earth
;
his
Intercession
is
performed
chiefly
in
heaven
:
by
the
former
he
purchased
pardon
and
Reconciliation
,
2
Cor.
5.19
.
compared
with
Verse
21.
by
the
latter
he
applies
the
benefits
he
hath
purchased
;
his
sufferings
,
though
they
were
but
while
he
was
on
earth
,
yet
the
benefit
of
them
extends
to
all
ages
of
the
Church
,
both
before
and
since
his
passion
;
and
his
Intercession
is
that
which
sues
out
these
blessings
for
his
people
;
and
therefore
that
great
Apostle
joynes
both
together
as
the
foundation
of
all
his
comfort
,
Rom.
8.33
.
Christ
hath
died
,
who
still
makes
Intercession
;
and
both
these
are
so
full
,
so
sufficient
a
relief
against
the
guilt
of
sin
,
that
as
we
have
no
other
,
so
we
need
no
other
;
as
the
High
Priests
bore
the
names
of
the
people
before
the
Lord
,
so
does
Jesus
Christ
the
names
of
his
Elect
;
Heb.
9.25
.
Heb.
9.12.24
.
Heb.
10.12
.
Heb.
11.25
.
1
John
2.1
.
but
the
High
Priests
of
Old
,
were
at
certain
times
only
to
appeare
before
the
Lord
,
once
a
yeare
to
enter
into
the
holy
place
;
but
Christ
our
spiritual
High
Priest
,
is
not
only
entered
,
but
sat
down
at
the
right
hand
of
God
,
to
negotiate
constantly
on
his
Churches
behalf
;
He
ever
lives
to
make
Intercession
,
Heb.
11
:
25.
And
besides
the
constancy
,
consider
the
prevalency
of
his
Intercession
;
that
God
that
regards
the
cry
of
Ravens
,
that
will
not
altogether
neglect
the
humiliation
of
Ahab
,
that
God
that
is
so
ready
to
answer
and
honour
the
prayers
of
his
own
people
,
cannot
but
much
more
regard
the
prayers
of
his
only
Son
,
praying
by
his
blood
,
and
praying
for
nothing
more
than
what
himself
hath
deserved
and
purchased
.
He
that
is
such
a
great
High
Priest
,
is
excellently
fitted
in
respect
of
this
Office
,
for
the
work
of
Mediation
.
2.
The
Prophetical
Office
of
Christ
,
is
the
great
,
Deut.
18.15
.
Joh.
1.24
,
25
,
45.
John
6.14
.
the
only
relief
we
have
against
the
blindnesse
and
ignorance
of
our
mindes
.
He
is
that
great
Prophet
of
his
Church
whom
Moses
fore-told
,
the
Jews
expected
,
and
all
men
needed
;
that
Sun
of
Righteousnesse
,
who
by
his
glorious
beams
dispels
those
mists
of
ignorance
and
errour
,
which
darken
the
mindes
of
men
,
and
is
therefore
stiled
by
way
of
eminency
,
that
light
,
John
1.8
.
and
the
true
light
,
Joh.
1.9
.
The
execution
of
this
Prophetical
Office
,
is
partly
by
revealing
so
much
of
the
Will
of
God
as
was
necessary
to
our
salvation
,
partly
by
making
those
revelations
powerful
and
effectual
.
1.
In
revealing
the
Will
of
God
;
for
no
man
hath
seen
God
at
any
time
;
the
only
begotten
Son
,
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
,
Joh.
1.18
.
The
manner
of
revealing
the
mind
of
God
,
hath
been
different
in
several
ages
.
1.
Sometimes
making
use
of
instruments
;
who
were
either
ordinary
;
as
under
the
Law
,
the
Priests
whose
lips
should
preserve
knowledge
;
and
under
the
Gospel
,
Pastors
and
Teachers
:
Mal.
2.7
.
2
Chron.
15.3
.
Eph.
4.11
,
12
,
13.
Or
else
extraordinary
;
as
Prophets
under
the
Law
;
and
Apostles
,
and
Evangelists
,
in
the
first
plantation
of
the
Gospel
.
2.
For
sometime
instructing
his
Church
immediately
in
his
own
person
,
Heb.
1.1
,
2.
2.
In
enlightening
effectually
the
souls
of
his
people
:
in
causing
the
blinde
to
see
,
and
making
them
who
were
once
darknesse
,
to
be
light
in
the
Lord
,
Eph.
5.2
.
Thus
he
instructs
by
his
Word
,
and
by
his
Spirit
,
1
Pet.
1.12
.
and
by
that
Soveraignty
he
hath
over
the
hearts
of
men
,
opens
their
hearts
to
receive
his
counsels
.
He
that
can
thus
speak
,
not
only
to
the
eare
,
but
to
the
heart
,
is
also
in
this
Office
,
excellently
fitted
for
the
work
of
Mediation
.
3.
The
Kingly
Office
of
Christ
,
is
the
great
,
the
only
relief
we
have
against
our
bondage
to
sin
and
Satan
.
He
to
whom
all
power
is
given
in
heaven
,
Mat.
28.18
.
Eph.
1.20
,
21
,
22.
Heb.
2.8
.
Phil.
2
9
,
10
,
11.
1
Cor.
15.27
,
28.
Isa
61.1
.
and
in
earth
,
Mat.
28.18
.
He
whom
God
hath
raised
from
the
dead
,
and
set
at
his
own
right
hand
in
heavenly
places
,
far
above
all
principality
and
power
,
and
might
,
and
dominion
,
and
every
name
that
is
named
,
not
only
in
this
world
,
but
also
in
that
which
is
to
come
;
and
hath
put
all
things
under
his
feet
,
and
gave
him
to
be
the
Head
over
all
things
to
the
Church
:
It
is
he
that
restores
liberty
to
the
captives
,
and
opens
the
Prison
doors
to
them
that
are
bound
.
This
great
Office
of
a
King
,
he
executes
chiefly
in
these
Royal
acts
.
1.
In
gathering
to
himself
a
people
out
of
all
kindreds
,
Gen.
49.10
.
Isa
55.4
,
5.
1
Cor.
5.4
,
5.
1
Pet.
1.3
,
5.
Eph.
4.12
,
13.
1
Thes.
4.16
,
17.
Nations
and
tongues
;
and
in
making
them
a
willing
people
in
the
day
of
his
power
,
Psal.
110.3
.
2.
In
governing
that
people
by
Laws
,
Officers
,
and
Censures
of
his
own
ordaining
,
Isaiah
33.22
.
Ephes.
4.11
,
12.
Mat.
18.17
,
18.
3.
In
bringing
all
his
elect
into
a
state
of
saving
grace
,
and
preserving
that
grace
alive
in
their
soules
,
which
himself
hath
wrought
,
though
it
be
as
a
spark
of
fire
in
an
Ocean
of
water
,
in
carrying
it
on
to
perfection
,
and
crowning
it
with
glory
.
4.
In
restraining
,
over-ruling
,
and
at
last
destroying
all
his
and
his
Churches
enemies
,
Psalme
110.1
.
those
who
will
not
submit
to
the
Scepter
of
his
grace
,
he
rules
with
his
Iron
rod
,
and
will
at
last
dash
them
in
pieces
like
a
Potters
Vessel
,
Psal.
2.9
.
And
thus
is
Christ
not
only
in
respect
of
the
dignity
of
his
person
,
but
the
suitablenesse
of
his
Offices
,
the
only
fit
Mediator
between
God
and
man
.
The
doctrinal
part
of
this
Scripture
being
thus
cleared
,
take
one
word
by
way
of
application
.
Use
.
This
may
informe
us
of
the
unspeakable
folly
and
misery
of
all
such
as
despise
this
Mediator
;
there
is
but
one
Mediator
,
but
one
way
of
Reconciliation
unto
God
,
but
one
way
of
having
sin
pardoned
,
our
natures
cleansed
,
the
favour
of
God
restored
,
our
lost
condition
recovered
,
and
that
is
through
the
Mediation
of
Christ
;
and
shall
it
be
said
of
any
of
us
?
as
Christ
himself
speaks
of
those
foolishly
obstinate
Jews
,
they
would
not
come
unto
him
,
Col.
3.4
.
that
they
might
have
life
,
Joh.
5.40
.
There
is
in
Christ
the
life
of
Justification
,
to
free
us
from
that
eternal
death
the
Law
sentences
us
unto
;
the
life
of
sanctification
to
free
us
from
that
spiritual
death
we
are
under
by
nature
;
there
is
in
him
a
sufficient
relief
against
whatever
is
discouraging
;
and
shall
we
be
so
little
our
own
friends
,
so
false
to
our
own
concernments
,
as
to
reject
his
profered
help
,
notwithstanding
we
do
so
highly
need
it
?
1.
In
rejecting
this
Mediator
,
you
sin
against
the
highest
and
greatest
mercy
that
ever
was
vouchsafed
to
creatures
;
't
is
mentioned
as
an
astonishing
act
of
love
in
God
,
that
he
should
so
love
the
world
,
as
to
give
his
only
begotten
Son
,
&c.
Joh.
3.16
.
so
]
beyond
all
comparison
,
Phil.
2.6
,
7
,
8.
John
15.13
.
compared
with
Rom.
5.8
.
so
]
beyond
all
expression
;
and
oh
what
an
amazing
condescention
was
it
in
Christ
,
who
though
he
th●ught
it
no
robbery
to
be
equal
with
God
,
was
yet
pleased
to
make
himself
of
no
reputation
,
and
took
upon
him
the
forme
of
a
servant
,
became
obedi●nt
unto
death
,
even
the
death
of
the
cross
;
and
all
this
as
our
Mediator
?
there
is
not
any
mercy
we
enjoy
,
but
't
is
the
fruit
of
this
mercy
.
Eph.
2.12
.
2.
You
hereby
reade
your
condition
,
the
same
with
Pagans
;
the
emphasis
of
whose
misery
,
consists
in
this
,
that
they
are
without
Christ
,
and
therefore
without
hope
.
Nay
,
the
same
with
Devils
,
who
have
no
Mediator
interposing
on
their
behalf
to
God
;
but
as
they
sinn'd
with
a
Tempter
,
so
they
perish
without
a
Saviour
;
this
is
their
misery
,
and
shall
this
be
any
of
our
choice
?
3.
Your
condition
is
hereby
rendred
in
this
respect
worse
than
theirs
,
in
that
you
despise
that
mercy
which
they
were
never
profered
.
The
danger
of
this
sin
,
you
may
find
awakeningly
set
down
by
the
Apostle
,
Hebrews
2.3
.
Hebr.
10.28
,
29
,
30.
Hebrews
12.25
.
Vse
.
Be
perswaded
then
to
make
use
of
Christ
in
all
his
Offices
,
in
whom
you
have
an
universal
antidote
against
all
discouragements
.
Heb
12.24
.
Are
your
consciences
alarum'd
with
the
thunder
of
Scripture-threats
,
and
curses
of
the
Law
,
fly
to
that
blood
of
sprinkling
,
the
voice
whereof
is
much
louder
than
the
cry
of
your
sinnes
.
John
3.14
.
Are
you
stung
with
the
sense
of
your
corruptions
,
look
up
to
Christ
as
your
Brazen
Serpent
,
that
he
may
cure
these
wounds
and
deliver
you
from
death
.
1
John
2.1
.
Heb.
4.14
,
16.
Are
you
discouraged
from
prayer
,
because
your
prayers
have
hitherto
been
so
sinfully
defective
?
consider
the
Intercession
of
Christ
,
and
take
encouragement
from
thence
.
Are
you
afflicted
with
your
own
unteachablenesse
?
look
up
to
him
as
the
great
Prophet
sent
of
God
,
and
beg
of
him
the
inward
and
effectual
teachings
of
his
Spirit
,
and
he
would
speak
as
powerfully
in
his
Word
to
your
dead
hearts
,
as
he
once
spoke
to
dead
Lazarus
.
John
12.43
.
Are
you
disquieted
with
doubts
and
feares
,
in
respect
of
your
own
perseverance
?
though
temptations
are
boysterous
,
Col.
1.11
.
and
corruptions
violent
,
look
up
to
him
who
sits
at
the
right
hand
,
till
all
his
enemies
become
his
foot-stoole
,
that
he
would
strengthen
you
.
Are
you
full
of
feares
because
of
Zion
,
the
afflictions
,
dangers
,
Psal.
110.1
.
Col.
1.21
.
enemies
of
the
Church
?
remember
he
is
the
Head
over
all
things
to
the
Church
.
In
a
word
,
whatever
your
afflictions
or
troubles
are
,
the
Mediation
of
Christ
is
a
sufficient
relief
;
and
therefore
sit
not
down
dejectedly
mouring
,
Gen.
21.19
.
like
Hagar
weeping
at
the
fountaine
side
.
OF
CHRISTS
Humiliation
.
PHILIP.
2.8
.
He
humbled
himself
,
and
became
obedient
unto
death
,
even
the
death
of
the
Crosse
.
THis
Chapter
begins
with
one
of
the
most
pathetical
and
powerfully
pressed
Exhortations
that
we
meet
with
in
the
whole
Scripture
:
The
Apostle
is
in
one
of
his
high
streins
and
raptures
of
Rhetorick
,
conjuring
the
Philipians
(
as
it
were
)
by
all
that
they
accounted
dear
and
precious
,
unto
brotherly
unity
and
amity
,
Nullus
jacentem
suscitat
nisi
inflexione
sui
.
Nierem
.
and
to
this
end
,
to
humility
of
minde
,
and
a
mutual
condescension
.
He
that
will
lift
up
,
and
embrace
another
that
is
fallen
,
must
himself
stoop
down
;
and
because
men
are
rather
drawn
by
example
,
than
driven
by
precept
,
he
propounds
to
them
a
pattern
beyond
all
parallel
:
Let
this
minde
be
in
you
which
was
also
in
Christ
Jesus
;
who
being
in
the
form
of
God
,
thought
it
not
robbery
to
be
equal
with
God
,
but
made
himself
of
no
reputation
,
&c.
As
if
he
had
said
,
Jesus
Christ
was
as
high
as
the
highest
,
coequal
with
God
,
it
was
his
right
to
stand
upon
even
ground
with
his
Father
,
and
without
any
wrong
to
him
might
have
pleaded
his
Peerage
,
and
yet
he
strangely
humbled
,
and
abased
himself
;
here
is
your
Copy
.
How
lowly
should
Christians
be
?
seeing
humanity
,
the
form
of
a
servant
,
nay
,
death
it self
were
not
accounted
too
low
for
their
Lord
;
Christ
himself
hath
just
such
another
Argument
;
John
13.14
.
If
I
your
Lord
and
Master
have
washed
your
feet
,
ye
ought
also
to
wash
one
anothers
feet
.
Let
no
Christian
stand
upon
his
pantofles
,
seeing
Christ
humbled
himself
,
and
became
obedient
to
death
,
the
death
of
the
Crosse
.
In
which
words
we
have
,
-
1.
The
depth
of
Christs
humiliation
:
-
1.
Specified
,
death
.
-
2.
Aggravated
,
even
the
death
of
the
Cross
.
-
2.
The
Manner
of
his
humiliation
,
where
we
may
note
these
two
remarkable
circumstances
.
-
1.
His
voluntarinesse
,
he
humbled
himself
.
-
2.
His
obedience
,
he
became
obedient
unto
death
.
The
Scripture
hath
observed
to
us
these
three
special
steps
of
Christs
humiliation
.
-
1.
He
stoop't
down
to
become
a
man
.
-
2.
He
condescended
to
put
his
neck
under
the
yoke
of
the
Law
.
-
3.
He
appeared
in
the
likenesse
of
sinful
flesh
.
1.
He
stoop't
down
to
become
a
man
;
he
left
the
warme
bosome
of
his
Father
,
and
took
himself
lodgings
in
the
womb
of
a
Virgin
;
he
strip't
himself
of
his
Robes
of
glory
,
to
put
on
the
course
home-spun
,
and
thread-bare
tatters
of
a
fraile
humanity
;
and
he
that
thought
it
no
robbery
to
be
equal
with
God
,
submitted
to
an
estate
lower
than
some
of
his
own
creatures
;
this
is
the
first
Riddle
in
the
Apostles
great
mystery
of
godlinesse
:
God
was
manifest
in
the
flesh
.
And
sure
,
1
Tim.
3.16
.
that
the
most
magnificent
Monarch
in
the
world
should
become
a
Toad
,
that
the
whole
Host
of
Angels
should
be
degraded
into
worms
;
that
this
goodly
frame
of
the
Creation
should
be
unpinned
and
annihilated
,
or
crowded
into
the
narrow
compasse
of
one
single
a●ome
,
is
infinitely
a
lesse
wonder
,
than
for
God
to
become
a
man
;
had
Christ
been
made
an
Angel
,
it
had
been
infinitely
below
himself
,
and
yet
then
he
had
remain'd
a
spirit
,
and
stayed
something
nearer
home
;
but
he
cloathed
his
Divinity
with
a
body
;
the
Word
was
made
flesh
;
he
made
himself
of
no
reputation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
was
made
in
the
likeness
of
men
,
Ver.
6.
He
emptied
himself
of
his
credit
;
to
become
a
man
was
so
much
beneath
him
,
that
upon
the
matter
it
undid
him
in
point
of
reputation
.
The
greatest
step
of
Christs
humiliation
,
was
his
Incarnation
;
for
that
being
man
he
should
dye
,
is
nothing
so
astonishing
a
wonder
,
and
inconceivable
,
as
that
being
God
he
should
be
made
a
man
.
2.
He
condescended
to
put
his
neck
under
the
yoke
of
the
Law
.
God
(
saith
the
Apostle
)
sent
forth
his
son
made
of
a
woman
;
Gal.
4.4
.
and
though
that
be
very
much
,
yet
there
is
more
added
,
made
under
the
Law
.
Though
every
man
that
is
born
of
a
woman
,
every
mothers
childe
among
us
,
be
necessarily
subject
to
a
Law
,
and
it
is
no
condescention
,
it
s
no
whit
below
the
greatest
Prince
on
earth
that
gives
Laws
to
many
thousands
;
yet
this
was
a
very
great
submission
in
Christ
.
Adam
while
he
continued
in
a
state
of
integrity
and
perfection
,
was
then
under
a
Law
,
and
did
not
yield
or
abate
any
thing
of
his
right
by
it
;
the
blessed
and
glorious
Angels
continue
under
an
obligation
to
obedience
,
and
they
do
not
by
this
lose
any
of
their
birth-right
for
a
creature
;
as
a
creature
,
is
indispensably
subjected
to
the
Law
of
its
Maker
,
by
vertue
of
its
creatureship
and
dependance
;
and
should
any
one
of
them
attempt
a
disobligation
,
it
were
an
essay
toward
a
prodigious
and
praeternatural
Antinomianisme
.
But
the
Son
of
God
,
the
Eternal
and
Independent
Law-maker
did
admirably
abase
himself
,
to
come
under
the
obediential
observance
,
and
poysonous
malediction
of
that
Law
,
upon
which
there
was
only
the
print
of
his
own
authoririty
;
for
though
the
humane
nature
abstractly
considered
,
is
as
a
creature
bound
to
the
observance
of
a
Law
,
yet
being
in
conjunction
with
the
second
person
in
the
Trinity
,
and
assumed
into
the
personality
of
the
Son
of
God
,
it
was
exempted
from
obedience
,
and
indemnified
as
to
curse
and
penalty
.
Christ
submitted
to
the
Ceremonial
Law
in
his
circumcision
,
put
his
neck
under
the
yoke
of
the
moral
Law
,
to
fulfill
the
preceptive
part
by
his
Perfect
obedience
,
and
satisfie
the
maledictive
part
by
his
compleat
sufferings
;
all
which
subjection
was
not
a
debt
that
God
could
have
challenged
of
him
,
but
a
pure
voluntary
subscription
;
The
Law
is
not
made
in
some
sense
for
a
righteous
man
,
1.
Tim.
1.9
.
but
it
is
not
made
in
any
sense
for
the
glorious
God
.
3.
And
which
is
a
step
beneath
both
these
;
he
appeared
as
a
sinful
man
,
or
in
the
likeness
of
sinful
flesh
;
Rom.
8.3
.
subjection
to
the
Law
made
him
very
low
,
but
the
similitude
of
sin
,
which
is
the
violation
of
the
Law
was
a
far
greater
abasement
.
Christs
appearing
in
the
likenesse
of
sinful
flesh
,
must
not
be
understood
as
though
his
flesh
were
only
a
likenesse
and
appearance
,
Non
in
similitudine
carnis
quasi
caro
non
esset
caro
,
sed
in
similitudine
carnis
peccati
,
quia
caro
erat
,
sed
peccati
caro
non
erat
.
Aug.
Heb.
9.
ult
.
or
he
had
only
an
aerial
,
and
phantastical
body
;
as
some
of
old
absurdly
fancied
and
affirmed
;
he
had
true
real
flesh
,
though
but
the
similitude
and
resemblance
of
sinful
flesh
;
the
word
likenesse
relates
not
to
flesh
,
but
sin
;
not
flesh
in
likeness
,
but
sin
in
likeness
;
a
being
under
a
Law
implies
nothing
of
sin
;
it
was
the
case
of
Adam
,
and
the
Angels
,
and
both
without
sin
,
or
any
thing
that
look't
like
sin
;
but
our
blessed
Lord
condescended
not
only
to
subjection
,
but
to
the
print
and
appearances
of
transgression
.
He
shall
appear
(
saith
the
Apostle
)
the
second
time
without
sin
unto
salvation
.
Intimating
,
that
the
first
time
he
appeared
with
sin
upon
him
;
when
he
returns
in
glory
,
he
shall
have
no
dints
of
sin
upon
him
;
the
smell
or
fingeing
of
it
shall
not
be
upon
his
garments
;
but
his
first
entrance
was
with
many
of
those
prints
and
marks
that
sin
(
where
ever
it
is
)
uses
to
leave
behinde
it
.
Sin
was
neither
inherent
in
him
,
nor
committed
by
him
;
but
imputed
to
him
.
Sin
never
defiled
him
,
but
it
defaced
him
;
he
had
nothing
of
its
impurity
,
but
much
of
its
penalty
;
he
was
not
tainted
with
that
plague
,
but
he
was
pleased
to
take
upon
him
the
tokens
.
In
the
same
Chapter
the
Prophet
tells
us
,
He
had
done
no
violence
,
neither
was
any
deceit
in
his
mouth
,
and
he
was
numbred
with
Transgressors
.
Isa.
53.9
,
12.
He
trode
not
one
step
awry
in
sin
,
but
many
of
the
footsteps
of
sin
appeared
upon
him
;
to
instance
in
a
few
.
1.
Poverty
:
he
came
in
a
low
and
mean
condition
,
and
that
s
the
very
likenesse
of
sin
,
the
great
bankrupt
that
brought
all
to
beggery
.
Though
he
was
rich
,
yet
for
our
sakes
he
b
came
poor
.
2
Cor.
8.9
.
When
he
rode
to
Jerusalem
,
it
was
not
in
state
,
in
a
gilded
Coach
with
six
horses
;
or
mounted
like
a
Lord
Mayor
with
embossed
trappings
;
but
as
one
might
rather
say
,
like
a
Beggar
that
is
sent
with
a
Passe
from
one
Town
to
another
;
Matth.
21.5
.
Sitting
upon
an
Asse
,
Matth.
8.20
.
and
a
Colt
,
the
foole
of
an
Asse
.
The
Foxes
have
holes
,
and
the
Birds
of
the
Aire
have
nests
,
but
the
Son
of
man
had
not
where
to
lay
his
head
.
He
was
at
such
a
very
low
ebb
as
to
worldly
riches
,
Matth.
17.
ult.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
valet
,
2
s.
6
d.
that
once
he
,
and
one
of
his
Apostles
,
could
not
both
of
them
make
a
purse
for
half
a
crown
to
pay
their
tax
without
the
working
of
a
Miracle
.
Isa.
55.3
.
2
Thess.
2.3
.
2.
Another
likenesse
of
sin
was
sorrow
:
He
was
a
man
of
sorrows
,
and
acquainted
with
griefs
;
as
Antichrist
is
called
a
man
of
sin
,
his
very
make
and
constitution
is
sin
,
so
was
Christ
a
man
of
sorrows
,
and
as
it
were
made
up
of
them
,
they
were
in
a
manner
his
complexion
.
We
read
oft
of
his
weeping
,
but
it
is
not
observed
that
ever
there
was
a
smile
upon
his
face
.
Now
sin
and
sorrow
are
so
near
of
kin
,
that
the
Hebrew
language
compriseth
both
in
one
word
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
are
as
like
as
mother
and
daughter
,
and
both
called
by
the
same
name
.
3.
A
third
likenesse
of
sin
was
shame
and
reproach
:
Sin
was
the
inlet
of
shame
;
when
our
first
Parents
had
sinned
,
their
eyes
were
opened
,
Gen.
3.7
.
Chap.
2.
ult.
and
they
knew
that
they
were
naked
,
and
sewed
fig-leaves
together
.
Why
they
were
naked
before
,
and
were
not
ignorant
of
it
,
but
then
it
was
no
shame
to
them
;
sin
gave
them
a
sight
of
their
nakednesse
,
so
as
they
never
saw
it
before
:
This
similitude
of
sin
was
upon
Christ
,
when
he
was
called
Glutton
,
Wine-bibber
,
Conjurer
,
Blasphemer
,
Divel
,
and
what
not
,
that
might
cause
and
increase
contempt
?
We
hid
(
as
it
were
)
our
faces
from
him
,
(
saith
the
Prophet
)
he
was
despised
,
and
we
esteemed
him
not
;
Isa.
55.3
.
how
vile
and
contemptible
is
that
person
,
upon
whom
we
turn
the
back
in
scorn
?
to
whom
we
will
not
vouchsafe
so
much
as
a
look
,
or
the
glance
of
an
eye
!
I
am
a
reproach
of
men
,
(
saith
the
Psalmist
in
the
person
of
Christ
)
and
desp
sed
of
the
people
.
Psal.
22.6
.
4.
Another
similitude
of
sin
,
was
the
withdrawment
of
his
Father
,
and
clouding
the
li●h●
of
his
counte●ance
.
His
fathers
forsaking
him
,
whereof
he
makes
that
heavy
heart-breaking
complaint
,
Matth
27.46
.
My
God
,
my
God
,
why
hast
thou
for●aken
me
?
The
frown
of
his
Father
,
and
brow-beating
of
his
displeasure
,
was
the
very
likenesse
of
sin
;
for
from
that
noysome
vapour
o●ly
arises
a
cloud
to
over-cast
the
light
of
his
countena
ce
.
Nothing
but
that
builds
up
a
partition
wall
betwixt
him
and
us
.
Your
iniquities
have
separated
betwixt
you
and
your
God
,
and
your
sins
have
hid
his
face
from
you
.
We
hid
our
face
from
Christ
,
Isa.
59
2.
and
in
that
there
was
reproach
;
but
alas
,
this
was
nothing
in
comparison
;
a
Prince
need
not
trouble
himself
that
he
hath
not
the
smile
of
his
Groom
:
What
if
all
creatures
in
heaven
and
earth
had
hid
their
faces
from
Christ
,
he
could
well
have
born
up
under
it
;
but
the
hiding
of
his
Fathers
face
even
broke
his
heart
,
as
a
burden
intolerable
.
5.
And
lastly
,
Christ
submitted
to
death
,
and
that
's
ano●her
likenesse
of
sin
.
Sin
entred
into
the
world
,
and
death
by
sin
;
Rom.
5.12
.
they
came
together
as
it
were
,
hand
in
hand
;
this
was
●he
penalty
inflicted
upon
sin
,
In
the
day
thou
e●test
,
thou
shalt
su●ely
dye
.
Gen.
2.17
.
Now
in
this
respect
Christ
abased
himself
to
look
like
a
sinner
;
Humbled
himself
,
and
became
obedient
to
death
,
the
death
of
the
Crosse
.
In
the
further
Amplification
of
this
,
I
shall
endeavour
to
shew
three
things
.
-
1.
What
kinde
of
death
Christ
humbled
himselfe
unto
.
-
2.
In
what
manner
Christ
underwent
that
death
.
-
3.
Upon
what
grounds
Christ
thus
humbled
himself
to
death
.
1.
What
kinde
of
death
Christ
humbled
himself
unto
;
and
this
I
cannot
omit
,
the
Apostle
having
added
such
a
remarkable
Emphasis
by
way
of
reduplication
;
Death
,
even
the
death
of
the
Cross
.
It
was
not
only
a
violent
death
,
and
there
's
much
in
that
,
that
he
dyed
not
a
natural
,
but
a
violent
death
:
Nor
indeed
could
he
,
both
because
there
was
no
sin
in
him
to
be
the
in-let
of
a
natural
death
,
nor
would
that
have
been
satisfactory
for
the
sin
of
others
.
It
was
not
only
(
I
say
)
a
violent
death
;
but
such
a
violent
death
,
as
had
in
it
a
more
than
ordinary
violence
,
a
death
by
crucifying
,
which
hath
these
three
imbittering
Circumstances
.
-
1.
Pain
.
-
2.
Shame
.
-
3.
Curse
.
1.
Pain
:
The
easiest
death
is
painful
;
a
death-bed
,
though
a
down-bed
,
is
for
the
most
part
a
little
ease
.
Oh
my
gowty
feet
,
saith
Asa
!
O
my
cold
benum'd
body
,
saith
David
!
O
my
leprous
skin
,
saith
Uzziah
!
O
my
pained
a
king
head
cryes
the
son
of
the
Shunamite
!
but
in
the
death
of
Christ
there
was
the
pain
of
many
deaths
put
together
;
in
the
very
dawning
of
the
Gospel
,
the
very
first
time
we
finde
the
death
of
Christ
mentioned
,
it
is
set
out
by
bruising
;
Gen.
3.15
.
It
shall
bruise
the
head
,
and
thou
shalt
bruise
his
heel
,
Isa.
53.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Matth.
26.39
.
viz.
his
humane
nature
,
that
which
could
be
bruised
:
It
pleased
the
Lord
to
bruise
him
,
he
hath
put
him
to
grief
;
bruised
him
as
with
a
Pestel
in
a
Mortar
;
hence
was
it
he
prayed
so
earnestly
that
the
Cup
might
passe
;
it
was
so
full
of
worme-wood
and
gall
,
and
the
pain
so
violent
which
he
was
to
encounter
,
that
he
screwed
up
his
request
to
the
highest
pin
,
if
it
be
possible
;
wise
and
resolute
men
do
not
use
to
complain
of
a
little
;
they
will
not
cry
oh
at
a
flea-bite
,
or
the
burning
of
a
finger
;
and
some
of
the
Martyrs
have
born
up
with
such
Christian
courage
,
and
gallantry
in
death
,
that
being
on
the
Rack
they
would
not
be
loosed
;
they
were
tortured
,
Heb.
11.35
.
not
accepting
deliverance
,
(
saith
the
Apostle
)
the
incomes
and
supports
of
Divine
Grace
,
made
an
abatement
of
their
pains
;
oh
but
what
shall
we
say
of
the
bitternesse
of
that
death
,
where
the
Author
of
all
their
strength
,
God
and
man
bewrayes
passions
?
how
much
dregs
was
there
in
that
Cup
which
Christ
was
so
loth
to
drink
of
?
Three
things
made
Christs
death
so
exceeding
painful
.
Optime
complexionatus
.
Aquin.
1.
The
piercing
his
hands
and
feet
,
those
sinnews
and
sensitive
parts
.
Christs
body
was
all
over
excellently
well
tempered
,
and
so
his
sense
admirably
acute
;
but
to
be
pierced
and
digg'd
through
hands
and
feet
,
parts
so
full
of
nerves
and
sinnews
,
must
needs
aggravate
and
augment
the
smart
;
They
have
pierced
my
hands
and
my
feet
,
Psal.
22.16
.
was
the
Prophetical
complaint
of
the
Psalmist
,
fulfilled
in
Christ
.
2.
Another
thing
that
addeth
much
to
the
pain
of
Christs
death
,
was
the
extension
and
distortion
of
his
body
;
the
Crosse
was
a
rack
to
him
,
and
he
was
stretch't
as
upon
the
Tenters
;
for
when
any
persons
were
to
be
crucified
,
the
Crosse
you
must
understand
,
l●y
all
along
upon
the
ground
till
the
party
was
nailed
to
it
,
and
stretch't
out
at
his
full
length
,
and
afterward
erected
;
and
to
this
the
Psalmist
had
respect
in
that
sad
complaint
of
his
,
I
may
tell
all
my
bones
;
Psal.
22
17.
he
was
so
rack't
,
that
his
bones
were
almost
ready
to
start
out
of
the
skin
.
3.
The
death
of
Christ
was
more
painful
,
by
reason
of
its
slownesse
,
and
gradual
approach
.
Christ
was
from
the
third
,
Compare
Mar.
15.25
.
with
34.
to
the
ninth
houre
in
dying
;
from
nine
in
the
morning
,
till
three
in
the
afternoon
,
six
compleat
houres
—
When
bloody
Tyrants
would
make
any
mans
death
more
than
ordinarily
painful
,
they
have
devised
wayes
to
cause
a
lingring
death
;
and
when
news
was
once
brought
to
one
of
them
,
that
such
a
one
was
dead
suddenly
,
he
cryed
out
,
Evasit
,
he
hath
made
an
escape
.
When
death
comes
,
the
slower
its
pace
,
the
heavier
its
tread
;
the
longer
the
Seige
,
the
fiercer
the
storme
;
but
this
is
true
of
Christ
,
more
than
others
;
for
when
they
are
long
in
dying
,
they
usually
faint
,
and
their
spirits
abate
,
they
are
brought
step
by
step
to
deaths
doore
,
and
dead
before
death
;
but
with
Christ
it
was
otherwise
,
he
stood
all
that
while
in
perfect
strength
;
the
vigour
and
acutenesse
of
his
senses
was
no
whit
blunted
,
or
made
lesse
sensible
of
paine
.
That
is
a
notable
Scripture
,
Mark
15.37
,
39.
Jesus
cryed
with
a
loud
voice
,
and
gave
up
the
Ghost
;
and
when
the
Centurion
,
which
stood
ov●r
against
him
,
saw
that
he
so
cryed
out
,
and
gave
up
the
Ghost
,
he
said
,
Truly
this
man
was
the
Son
of
God
;
a
very
strange
inference
,
this
man
dyes
,
and
gives
up
the
Ghost
,
and
therefore
he
is
the
Son
of
God
.
The
Argument
one
would
think
,
were
strong
to
the
contrary
;
but
here
lies
the
strength
of
his
reason
,
When
he
saw
he
so
cryed
out
,
and
died
,
he
said
he
was
the
Son
of
God
.
He
very
well
knew
,
that
in
other
men
strength
abated
leisurely
,
their
speech
grew
low
,
and
they
used
to
fumble
and
falter
,
and
rattle
in
the
throat
;
but
as
for
this
man
,
he
gave
such
a
cry
at
the
last
gasp
as
he
never
heard
,
and
thereupon
infers
,
Truly
he
was
the
Son
of
God
.
2.
Another
bitter
ingredient
unto
the
death
of
Christ
was
shame
;
and
this
was
much
more
than
the
former
.
There
is
nothing
so
sharp
and
cutting
,
so
intolerable
to
an
ingenuous
and
noble
spirit
as
shame
.
The
paine
of
an
hundred
deaths
,
is
more
easily
undergone
by
such
,
than
the
reproach
of
one
.
Now
in
this
respect
,
the
thieves
fared
much
better
than
he
did
;
we
read
of
no
irrision
,
no
inscription
,
no
taunts
,
or
sarcasms
cast
upon
them
;
they
had
only
paine
to
encounter
;
Christ
both
pain
and
scorne
;
the
souldiers
,
the
Jews
,
the
very
thieves
flouted
him
.
He
endured
the
Crosse
,
Heb.
12.2
.
(
saith
the
Apostle
)
and
despised
the
shame
.
The
Crosse
was
it self
a●
ignominious
death
,
the
death
of
a
slave
;
Fecinus
est
vincire
civem
Romanum
,
scelus
verbera
e
,
quid
dicam
in
crucem
tollere
?
Cic.
Zach
11.13
.
no
Free
man
,
or
man
of
fashio●
was
ever
put
to
it
;
and
to
this
day
,
we
say
of
one
that
is
hang'd
,
He
dyes
like
a
dog
;
yea
,
but
Christ
did
not
only
dye
such
an
ignominious
and
reproachful
death
as
this
,
but
he
was
sold
to
it
,
and
a
goodly
price
that
he
was
prized
at
;
the
death
it self
was
shameful
,
the
death
of
a
slave
,
and
this
was
an
aggravating
circumstance
of
ignominy
,
that
he
was
sold
to
it
as
a
slave
;
all
the
while
he
was
dying
,
he
stood
naked
upon
the
Crosse
.
Now
nakednesse
is
our
shame
;
he
was
scorned
and
derided
on
all
sides
;
they
mockt
and
shak't
the
head
at
him
;
all
his
Offices
were
derided
;
his
Priestly
Office
;
He
saved
others
,
himself
he
cannot
save
;
his
Prophetical
Office
,
Mar.
27.42
.
when
they
blinded
him
,
and
bid
him
proph●sie
,
who
it
was
that
smote
him
.
His
Kingly
Office
,
when
they
put
a
robe
upon
him
,
and
in
mockery
said
,
Hay●e
King
of
the
Jews
.
Thieves
,
and
notorious
Villains
were
crucified
with
him
,
and
he
put
in
the
midst
,
as
though
he
were
worse
than
both
of
them
,
and
all
their
vill●inies
,
and
mis-demeanours
had
concentred
in
him
;
they
spit
in
his
face
,
and
that
's
a
notable
mark
of
infamy
,
such
an
one
as
God
allotted
for
the
reproach
of
him
that
refused
to
build
up
his
Brothers
house
.
Deut.
25.9
.
And
all
this
was
acted
without
the
Gate
;
they
thought
him
not
worthy
to
suffer
within
the
Walls
of
their
City
,
lest
forsooth
,
he
might
have
polluted
it
.
This
the
Apostle
takes
special
notice
of
;
Jesus
,
Heb.
13.12
.
that
he
might
sanctifie
the
people
with
his
own
Blood
,
suffered
without
the
Gate
;
which
in
the
next
verse
he
explaines
,
and
calls
his
reproach
;
as
under
the
Law
,
the
Blasphemer
was
by
Gods
appointment
to
be
stoned
without
the
Camp
;
and
amongst
us
at
this
day
,
Levit.
24.14
.
the
most
base
and
villainous
Malefactors
are
carted
away
to
Tyburne
,
and
not
executed
upon
Tower
hill
,
that
is
honourable
.
3.
The
sting
of
Christs
death
is
yet
behind
,
it
was
invenom'd
with
a
curse
;
Deut.
21.23
.
though
pain
be
bad
,
and
shame
worse
,
yet
the
curse
is
worst
of
all
.
He
that
is
hanged
,
is
accursed
of
God
.
That
was
(
it
is
true
)
a
Ceremonial
Curse
,
but
it
was
typical
,
and
had
special
relation
to
Christ
,
who
was
under
a
real
,
moral
curse
;
and
so
it
is
applyed
by
the
Apostle
,
Christ
hath
Redeemed
us
from
the
curse
of
the
Law
,
Gal.
3.13
.
being
made
a
curse
for
us
;
for
it
is
written
,
Cursed
is
every
one
that
hangeth
on
a
Tree
.
And
here
the
Apostle
Peter
puts
a
remarkable
accent
,
speaking
of
Christ
to
the
Jewes
,
Whom
ye
slew
,
Acts
5.30
.
(
saith
he
)
and
hang
d
on
a
Tree
;
intimating
that
bare
slaying
him
,
would
not
have
been
so
much
as
hanging
him
on
a
tree
;
the
Jews
had
many
other
wayes
of
putting
people
to
death
,
as
stoning
,
strangling
,
burning
,
beheading
,
but
only
crucifying
had
a
curse
annexed
to
it
.
Christ
was
made
sin
for
us
,
that
we
might
meet
with
,
and
intercept
that
wrath
and
curse
that
was
due
to
us
,
and
breaking
out
upon
us
.
We
read
in
the
story
of
his
passion
,
that
when
Christ
was
going
to
wrestle
with
that
dreadful
agony
in
the
garden
,
he
passed
over
the
brook
Cedron
.
John
18.1
.
And
if
we
consult
the
History
of
the
Kings
,
we
shall
finde
that
when
any
godly
ones
amongst
them
,
as
Hezekiah
,
Asa
,
Josiah
,
reformed
and
purged
the
City
and
Temple
of
Idolatry
,
they
cast
the
abominable
and
cursed
things
into
the
brook
Kidron
.
2
Chron.
15.16.29.16.30.14
.
Psal.
110.
ult.
Christ
was
in
his
sufferings
,
to
drink
of
the
brook
in
the
way
,
to
passe
over
,
and
wade
through
a
River
full
of
curses
.
2.
In
what
manner
Christ
underwent
this
death
.
It
behooves
us
to
consider
the
manner
of
our
performing
duties
to
Christ
,
for
their
acceptation
;
and
it
will
be
worth
the
while
for
us
to
ponder
the
manner
of
Christs
shedding
his
blood
for
us
;
both
for
our
consolation
and
imitation
.
Now
as
to
the
manner
of
his
death
,
three
circumstances
call
for
our
consideration
.
He
dyed
-
Willingly
.
-
Obediently
.
-
Humbly
and
Meekly
.
1.
Willingly
;
he
was
a
Volunteer
in
death
;
and
his
offering
up
himself
in
sacrifice
,
was
a
free-will
offering
;
his
Fathers
determination
made
it
necessary
;
and
thus
,
Christ
ought
to
suffer
,
and
the
Son
of
man
must
be
lifted
up
;
but
his
Fa●hers
preordination
gave
not
his
death
the
formality
of
a
Sacrifice
.
In
regard
of
men
it
was
violent
,
They
slew
him
w●th
wick●d
hands
;
this
makes
it
not
the
sacrifice
neither
;
they
were
not
the
Priests
,
but
the
butchers
of
Ch●ist
.
In
respect
of
himself
it
was
voluntary
;
that
made
the
Sacrifice
;
Then
said
I
,
Lo
I
come
;
in
the
volume
of
the
Book
it
is
written
of
me
,
I
delight
to
do
thy
Will
,
Psal.
40.7
,
8.
oh
my
God
,
yea
,
thy
Law
is
within
my
heart
.
As
if
he
had
said
,
John
10.17
,
18
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theoph.
in
loc.
Ibid.
My
very
heart
is
ready
for
the
shedding
of
my
heart-blood
.
I
lay
down
my
life
,
(
saith
Christ
)
no
man
taketh
it
from
me
,
but
I
lay
it
down
of
my self
;
though
the
Jews
took
it
away
,
yet
not
against
his
Will
;
it
was
their
murtherous
will
to
have
it
,
and
his
gracious
Will
to
give
it
.
I
have
power
to
lay
down
my
life
,
and
I
have
power
to
take
it
againe
.
As
if
he
had
said
,
were
it
not
my
pleasure
to
part
with
it
,
with
all
the
power
they
could
make
,
they
were
never
able
to
wrest
it
out
of
my
hands
.
Mat.
26.53
.
When
one
of
Christs
followers
struck
off
the
High
Priests
servants
eare
,
Christ
gave
him
a
check
;
Thinkst
thou
,
saith
he
)
that
I
cannot
now
pray
to
my
Father
,
and
he
shall
presently
give
me
more
than
twelve
legions
of
Angels
.
As
if
he
had
said
,
I
need
not
such
weapons
,
I
could
commission
Twelve
Legions
of
Angels
to
be
of
my
life-guard
:
one
were
sufficient
to
do
the
businesse
;
as
what
a
rout
did
one
Angel
once
make
in
Sennacheribs
army
?
2
King
.
19.35
.
but
I
could
put
twelve
legions
into
battel
array
for
my
rescue
,
were
not
I
as
ready
to
be
crucified
,
as
they
are
to
crucifie
me
.
And
when
the
souldiers
came
to
break
his
legs
,
John
19
33.
Suffixus
spiritum
cum
verba
dimisit
prevento
carnificis
officio
.
Tertul.
Luke
12.50
.
they
forbore
,
because
he
was
already
dead
.
Such
was
his
forwardnesse
to
die
,
that
he
saved
them
a
labour
.
Nay
,
there
was
not
a
bare
willingnesse
,
but
on
his
part
,
strong
desires
to
dye
.
I
have
a
baptisme
to
be
baptized
with
,
and
how
am
I
straitned
till
it
be
accomplished
?
his
death
was
full
of
paine
,
but
his
heart
was
so
set
upon
it
,
that
he
was
in
a
manner
pained
,
till
he
came
to
dye
;
and
not
to
have
dyed
,
had
been
a
death
to
him
.
Heb
5.7
.
Mat.
26.39
.
Object
.
But
it
will
be
objected
,
Christ
feared
death
,
he
prayed
against
it
,
and
therefore
his
Will
had
a
repugnancy
against
it
:
Answ.
This
doth
not
oppose
,
but
rather
testifie
and
evidence
Christs
willingnesse
to
dye
;
for
he
may
be
considered
as
a
private
person
,
of
the
same
natural
affections
,
desires
,
and
abhorrencies
with
other
men
;
and
so
the
bitter
cup
was
justly
seated
,
and
declined
;
or
in
a
publick
relation
,
as
Mediator
,
a
merciful
and
faithful
High
Priest
,
and
so
he
most
willingly
submitted
himself
to
it
;
and
this
willingnesse
of
Christ
,
ratione
officii
,
was
so
much
the
greater
,
because
rati●ne
naturae
,
he
could
not
but
have
strong
reluctancies
against
it
.
2.
Christ
humbled
himself
to
death
obediently
.
It
was
his
will
to
dye
,
and
yet
he
dyed
not
of
his
own
will
,
but
in
obedience
to
his
Fathers
.
We
have
them
both
conjoyned
,
Heb.
10.7
.
Lo
I
come
to
do
thy
Will
,
O
God
.
And
Joh.
10.18
.
I
lay
down
my
life
of
my self
;
this
Commandment
have
I
received
of
my
Father
;
he
became
obedient
unto
death
,
(
saith
the
Text
)
In
respect
of
God
,
Christs
death
was
justice
and
mercy
;
in
respect
of
man
,
it
was
murther
and
cruelty
;
in
respect
of
himself
,
it
was
obedience
and
humility
.
To
obey
,
is
be●●er
than
sacrifice
.
Christs
obedience
was
the
best
of
his
sacrifice
;
when
he
prayed
to
his
Father
,
that
the
cup
might
passe
,
it
was
with
this
Clause
of
exception
,
Not
as
I
w●ll
,
but
as
thou
wilt
.
3.
Christ
submitted
himself
to
death
humbly
,
and
meekly
;
he
was
oppressed
,
and
afflicted
,
y●t
opened
he
not
his
mouth
;
not
that
he
spake
nothing
at
all
,
but
he
was
silent
as
to
murmurings
and
revilings
;
that
was
the
work
of
his
persecutors
;
not
a
word
passed
from
him
that
might
argue
passion
,
or
impatience
,
as
from
one
of
the
Thieves
that
were
crucified
with
him
;
he
was
brought
as
a
Lamb
to
the
slaughter
;
he
was
not
enraged
,
or
exasperated
,
with
all
the
injustice
,
cruelty
,
and
oppression
of
his
enemies
;
not
one
word
in
heat
of
blood
,
to
them
whose
errand
was
to
shed
his
blood
.
Friend
(
saith
he
)
to
Judas
,
betrayest
thou
the
Son
of
man
with
a
kisse
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
What
meeknesse
was
here
?
though
I
confesse
there
was
a
tart
rebuke
in
that
kinde
compellation
,
and
Christ
calling
him
friend
,
smartly
checkt
him
for
his
unfriendly
carriage
.
When
one
of
his
Disciples
cut
off
Malchus
his
eare
,
Put
up
thy
sword
,
(
saith
he
)
Wee
'le
have
none
of
that
club
law
;
he
touches
his
eare
,
and
heales
it
.
When
he
was
reviled
,
he
reviled
not
again
;
1
Pet.
2.23
.
Psal.
64.3
.
when
he
suffered
,
he
threatened
not
;
his
enemies
shot
their
arrows
,
even
bitter
words
;
but
they
recoyled
not
upon
them
.
Nay
,
he
returned
not
only
no
ill
words
,
but
gave
prayers
in
exchange
for
their
taunts
and
revilings
;
Father
forgive
them
,
Luke
23.34
.
for
they
know
not
what
they
do
.
It
had
been
meeknesse
to
have
gone
through
his
sufferings
without
murmuring
;
but
it
was
an
high
and
heroical
act
of
meeknesse
indeed
,
to
poure
out
prayers
for
them
,
that
were
such
busie
instruments
in
pouring
out
his
blood
;
he
was
so
far
from
biting
the
stone
,
that
he
kissed
it
,
and
the
hand
that
threw
it
.
3.
Upon
what
grounds
Christ
thus
humbled
himself
to
death
:
What
cogent
necessity
was
upon
him
;
for
we
may
not
conceive
that
Christ
thus
humbled
himself
to
death
upon
trivial
and
impertinent
considerations
;
as
David
said
once
of
Abner
,
Died
Christ
as
a
fool
dieth
?
2
Sam.
3.33
.
No
sure
,
it
was
upon
these
six
weighty
grounds
.
1.
That
Scripture
prophesies
and
Predictions
might
be
accomplished
;
all
which
represent
him
as
coming
in
died
garments
from
Bozrah
.
Gen.
3.15
.
The
first
Scripture
that
ever
mentions
Christ
,
shews
him
a
bleeding
and
crucified
Saviour
.
Now
Christ
was
to
make
good
to
a
tittle
every
thing
that
had
been
before
written
of
him
.
In
Saint
Matthews
Gospel
this
is
very
remarkable
,
who
above
all
the
rest
hath
most
punctually
observed
the
fulfilling
of
Prophesies
,
with
whom
the
burden
and
under-song
of
almost
every
event
is
,
ut
impleretur
,
that
it
might
be
fulfilled
which
was
spoken
by
the
mouth
of
the
Prophets
.
Christ
himself
renders
this
account
of
his
sufferings
in
that
Discourse
of
his
with
his
Disciples
upon
the
Road
;
Oh
fools
,
Luk.
24.25
,
26.
and
slow
of
heart
,
to
believe
all
that
the
Prophets
have
spoken
!
Ought
not
Christ
to
have
suffered
these
things
?
The
Prophets
have
all
spoken
this
with
one
mounth
,
and
is
it
possible
I
should
make
them
all
liars
?
2.
That
Scripture
types
might
be
fulfilled
;
many
whereof
were
to
decipher
and
prefigure
the
death
of
Christ
,
as
Isaac's
being
offered
,
the
slaying
of
the
Sacrifices
,
the
lifting
up
of
the
Serpent
;
Now
had
not
Christs
blood
been
shed
,
and
he
lift
up
upon
the
Cross
,
there
had
been
no
correspondency
in
the
Antitype
;
as
Moses
lift
up
the
Serpent
in
the
Wildernesse
,
so
must
the
Son
of
man
be
lifted
up
.
Joh.
3.14
.
Had
not
Christ
been
made
a
Sacrifice
,
most
of
the
Legal
Ceremonies
,
and
precedent
prefigurations
had
either
spoken
lies
,
or
at
least
nothing
to
the
purpose
.
3.
That
his
Will
and
Testament
might
be
firme
and
effectua●
;
in
his
life
he
had
given
many
precious
Legacies
,
and
they
had
been
all
voide
,
and
to
no
more
purpose
than
a
Deed
without
a
Seal
at
it
,
unlesse
ratified
and
confirmed
;
had
not
Christ
given
himself
to
death
,
all
his
other
gifts
that
he
had
bequeathed
in
his
Will
,
had
been
gif●lesse
;
this
is
the
Apostles
Argument
,
Where
a
Testament
is
,
there
must
also
of
necessity
be
the
death
of
the
Testator
;
for
a
Testament
is
of
force
after
men
are
dead
,
Heb.
9.16
,
17.
otherwise
it
is
of
no
force
at
all
while
the
Testator
liveth
.
A
man
that
makes
a
Will
,
doth
not
intend
that
any
body
should
be
the
better
by
it
,
but
upon
his
death
:
Suppose
a
man
have
a
Legacy
of
a
thousand
pounds
given
him
,
he
is
not
one
whit
the
richer
so
long
as
his
friend
liveth
,
the
Will
holds
not
good
in
Law
,
nor
can
he
sue
for
one
penny
of
it
.
This
Cup
(
saith
Christ
)
is
the
New
Testament
in
my
blood
;
Luke
22.20
.
that
New
Testament
which
is
ratified
by
my
blood
:
Christs
death
gives
life
not
only
to
his
people
,
but
to
his
promises
.
It
is
expedient
for
you
that
I
go
away
,
John
16.17
.
(
saith
he
)
for
If
I
go
not
away
,
the
Comforter
will
not
come
:
The
sending
of
the
Comforter
was
one
principal
clause
of
his
last
Testament
;
but
till
the
death
of
the
Testator
,
the
Will
could
not
be
put
in
suit
,
it
signified
nothing
,
and
was
not
pleadable
.
The
Holy
Ghost
was
not
yet
given
,
because
that
Jesus
was
not
yet
glorified
;
what
?
had
they
received
nothing
of
the
Spirit
?
yes
;
John
7.39
.
but
not
according
to
that
plentiful
proportion
,
which
he
intended
and
promised
in
his
Will.
The
Legacy
was
paid
but
in
part
,
because
the
Testator
was
yet
alive
;
he
was
no
sooner
dead
,
and
got
to
heaven
,
but
he
makes
all
good
to
a
tittle
,
as
you
may
read
,
Acts
2.2
,
3
,
4.
4.
That
justice
may
be
satisfied
;
the
sentence
upon
sin
was
passed
from
the
mouth
of
a
righteous
Judge
;
now
though
justice
might
admit
of
a
change
of
persons
,
there
was
no
room
for
a
change
of
penalties
;
death
was
threatned
,
and
death
must
be
inflicted
.
If
Christ
will
save
sinners
from
death
,
justice
will
not
let
him
save
himself
from
death
;
Heb.
9.22
.
without
shedding
of
blood
there
is
no
remission
:
Christ
undertaking
to
crosse
out
,
and
cover
the
black
lines
of
sin
,
must
draw
over
them
the
red
lines
of
blood
:
What
the
chief
Priests
said
concerning
Christ
,
is
true
in
some
sense
,
though
false
in
theirs
,
He
saved
others
,
Matth.
27.42
.
himself
he
cannot
save
:
Justice
was
to
have
its
penni-worths
out
of
our
Surety
,
and
nothing
could
be
abated
of
blood
.
God
hath
set
forth
Christ
to
be
a
propitiation
through
faith
in
his
blood
,
to
declare
his
righteousnesse
for
the
remission
of
sins
,
that
he
might
be
just
.
Rom.
3.25
,
26.
5.
That
he
that
hath
the
power
of
death
might
be
destroyed
;
Hebr.
2.14
.
through
death
he
destroyed
him
that
hath
the
power
of
death
,
that
is
the
Divel
.
Satan
hath
the
power
of
death
,
not
as
a
Judge
,
but
as
an
Executioner
;
and
Christs
death
hath
destroyed
him
;
not
taken
away
his
being
,
or
undivel'd
him
;
but
shatter'd
his
Forces
,
broken
,
and
subdued
him
.
The
crucifying
of
Christ
was
the
Divels
plot
;
he
put
Judas
upon
betraying
him
,
the
Jews
upon
accusing
him
,
Pilate
upon
condemning
him
,
the
Souldiers
upon
executing
him
;
but
our
Lord
out-shot
him
in
his
own
Bowe
,
and
cut
off
Goliah's
head
with
Goliah's
Sword
:
It
fared
with
Satan
,
as
it
is
storied
of
a
certain
Souldier
,
who
being
curiously
inquisitive
after
the
time
of
his
death
,
went
to
an
Astrologer
,
who
of
a
long
time
would
make
him
no
answer
,
till
at
the
length
overcome
by
his
importunity
,
he
told
him
that
he
should
dye
within
three
dayes
;
whereat
the
Souldier
being
angry
,
draws
his
Sword
,
and
kills
the
Astrologer
;
for
which
murder
within
three
dayes
compasse
he
was
executed
:
And
thus
Satan
plotting
the
death
of
Christ
,
to
put
by
his
own
ruine
,
promoted
,
and
procured
it
:
Our
Saviours
death
gave
him
such
a
deaths
wound
,
as
he
will
never
claw
off
.
The
Lyon
is
terrible
,
(
saith
Chrysostom
)
not
only
awake
,
but
sleeping
:
And
so
Christ
,
not
only
living
,
but
dying
,
came
off
a
Conqueror
;
Judg.
16.30
.
as
Sampson
at
his
death
pulled
down
the
pillars
of
the
house
,
and
made
a
greater
rout
among
the
Philistines
,
than
in
all
his
life
;
and
therefore
it
is
very
observable
when
the
death
of
Christ
approached
,
and
being
in
view
,
Satan
perceived
how
great
disadvantage
was
like
thereby
to
accrue
to
him
and
his
Kingdome
;
how
he
laid
about
,
and
bestirred
himself
by
all
means
possible
to
hinder
it
;
he
put
Pet●r
upon
disswading
him
,
Master
,
favour
thy self
,
and
let
not
this
be
unto
thee
;
and
Christ
presently
smelt
him
out
in
that
advice
,
as
appears
by
his
rebuke
,
Get
thee
behinde
me
Satan
;
Matth.
16.23
.
Matth.
27
19.
he
buzz'd
dreams
into
the
head
of
Pila
es
wife
,
and
thereby
endeavoured
to
take
him
off
,
and
divert
him
from
pronouncing
the
sentence
upon
him
.
6.
To
take
away
the
meritorious
cause
of
death
;
viz.
sinne
:
And
verily
had
all
the
Divels
in
hell
been
routed
,
and
sin
,
that
Divel
in
the
bosome
remain'd
undisturbed
,
it
had
been
an
inconsiderable
victory
;
God
sending
his
own
Son
in
the
similitude
of
sinful
flesh
for
sin
;
Rom.
8.3
.
tha●
is
,
by
a
sacrifice
for
sin
,
(
we
have
such
another
Ellipsis
,
Hebr.
10.6
.
)
condemned
sin
in
the
flesh
.
Christ
by
his
blood
wrote
a●
ill
of
Inditement
and
Condemnation
against
sin
,
he
sued
it
to
an
out-lary
,
and
undermi●ed
it
as
to
its
dominion
and
damnation
;
Rom.
6.10
.
in
that
he
dyed
,
he
dyed
unto
sin
once
:
The
Saints
dye
unto
sin
,
namely
,
by
Mortification
;
Verse
11.
Reckon
ye
your selves
also
to
be
dead
indeed
unto
sin
;
but
thus
there
was
never
any
alive
in
Christ
,
but
he
dyed
unto
sin
,
namely
,
the
utter
ruine
and
undoing
of
sin
:
The
Messiah
shall
be
cut
off
,
to
finish
transgression
,
and
make
an
●nd
of
sins
.
Dan.
9.24
.
There
is
a
double
finishing
of
sin
,
by
consummation
,
and
by
consumption
;
the
meaning
is
not
as
though
Christ
compleated
that
which
sinners
had
left
imperfect
,
or
varnisht
over
those
sins
which
came
out
of
their
hands
rude
and
unpolished
;
no
,
he
could
neither
put
an
hand
,
nor
set
a
tool
to
such
work
as
this
;
but
to
make
an
end
of
sin
,
to
eat
into
the
heart
,
and
tear
out
the
bowels
of
it
;
such
is
Christs
hatred
of
sin
,
that
rather
than
it
shall
live
,
himself
will
dye
.
APPLICATION
.
Three
Uses
may
be
made
of
this
Doctrine
;
for
-
1.
Information
.
-
2.
Exhortation
.
-
3.
Comfort
.
Use
1
1.
For
Information
in
foure
particulars
.
1.
This
lets
us
see
the
transcendent
and
inexpressible
love
of
Christ
to
poor
sinners
.
Let
such
as
can
entertain
hard
thoughts
of
Christ
,
look
upon
him
as
nailed
to
the
Crosse
,
and
shedding
his
blood
,
and
then
tell
me
if
they
do
not
think
him
in
good
earnest
in
the
businesse
of
saving
souls
:
Oh
how
was
his
heart
set
upon
sinners
,
that
would
thus
shed
his
heart-blood
for
sinners
!
The
Rabbins
have
a
saying
,
that
upon
every
apex
or
tittle
of
the
Law
,
there
hangs
a
Mountain
of
sense
and
doctrine
:
In
every
drop
of
Christs
blood
there
is
an
Ocean
of
love
;
Who
loved
me
,
Gal.
2.20
.
and
gave
himse●f
for
m
:
The
death
of
Christ
was
such
a
demonstration
of
love
,
as
the
world
never
saw
.
When
God
made
the
wordl
,
he
intended
the
evidence
of
his
power
;
he
ordained
hell
,
digg'd
Tophet
,
and
fill'd
it
with
fire
and
brimstone
,
and
thereby
manifested
the
severity
of
his
j●stice
;
he
humbled
himself
to
death
,
and
therein
his
purpose
was
to
demonstrate
the
transcendency
of
his
love
;
this
made
the
love
of
Christ
of
such
efficacy
,
and
constraining
influence
upon
the
Apostle
Paul
,
Be
ause
we
thus
judge
,
that
if
one
dyed
for
all
,
than
were
all
dead
.
2.
Cor.
5.14
.
When
Christ
once
wept
at
Lazarus
his
grave
,
by-standers
made
this
inference
upon
it
,
Behold
how
he
loved
him
;
John
11.36
.
but
if
weeping
at
the
grave
for
his
death
argued
such
love
,
what
love
was
it
then
to
dye
,
and
go
down
into
the
grave
for
Lazarus
?
It
were
an
easie
thing
to
lose
our selves
in
this
delightful
Maze
and
Labyrinth
of
love
;
the
righteous
Judge
of
all
the
world
unrighteously
accused
and
condemned
;
the
Lord
of
life
was
dying
,
the
eternal
and
ver
blessed
Son
of
God
strugling
with
his
Fathers
wrath
;
he
that
had
said
I
and
my
Father
are
one
,
crying
out
in
his
bitter
agony
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
He
that
hath
the
keys
of
hell
and
death
,
lay
sealed
up
in
anothers
grave
.
Blessed
and
dear
Saviour
,
whither
hath
thy
love
to
sinners
carried
thee
?
Well
might
the
Apostle
in
an
holy
rapture
and
extasie
expresse
himself
in
an
elegant
contradiction
,
when
he
desired
the
Ephesians
might
know
the
love
of
Christ
,
which
passes
knowledge
.
Ephes.
3.19
.
2.
Hence
learn
the
horrible
and
cursed
evil
of
sin
;
there
is
sure
an
abominable
filthinesse
in
that
,
which
nothing
but
the
blood
of
God
could
purge
and
expiate
.
We
may
guesse
at
the
depth
and
breadth
of
the
sore
by
the
plaister
that
is
prepared
and
applied
.
It
s
a
desperate
disease
that
requires
such
a
desperate
cure
;
sin
is
an
infinitely
mischievous
evil
,
which
nothing
could
remove
,
but
infinitely
precious
blood
.
You
that
view
sin
in
its
right
features
and
proportions
,
take
a
prospect
from
Mount
Calvary
,
look
through
the
perspective
of
Christs
blood
,
and
seriously
ponder
the
bitter
and
dreadful
agonies
of
the
Son
of
God
,
when
he
sweat
,
and
bled
,
and
groaned
,
and
dyed
under
the
burden
of
it
.
You
have
not
y●t
resisted
unto
blood
,
Heb.
12.4
.
(
saith
the
Apostle
)
striving
against
sin
;
as
if
he
had
said
,
you
are
not
yet
come
to
the
hottest
of
the
battel
;
it
may
be
you
have
gone
through
some
light
skirmishes
,
a
few
ill
words
,
or
outward
losses
;
but
when
Christ
was
challenged
by
this
Goliah
,
and
none
durst
take
up
the
Gantlet
,
he
resisted
unto
blood
;
and
verily
the
evil
of
sin
is
not
so
much
seen
,
in
that
thousands
are
damn'd
for
it
,
as
that
Christ
dyed
for
it
.
If
you
should
see
a
black
vapour
arise
out
of
the
earth
,
and
ascend
by
degrees
,
till
it
covered
the
face
of
the
heavens
,
and
obscure
the
Sun
in
brightest
Noon-day
lustre
,
you
would
doubtlesse
conclude
there
must
needs
be
a
strange
and
preternatural
malignity
in
that
vapour
.
What
shall
we
then
think
of
sin
,
that
brought
down
the
Son
of
God
from
heaven
,
darkned
his
glory
,
took
away
his
life
,
laid
him
in
the
dust
?
After
whom
is
the
King
of
Israel
come
out
?
(
saith
David
to
Saul
)
after
whom
dost
thou
pursue
,
after
a
dead
dog
,
after
a
flea
?
As
if
he
had
said
,
1
Sam.
24.14
.
methinks
the
King
of
Israel
should
never
trouble
himself
about
such
a
sorry
and
inconsiderable
thing
as
I
am
;
a
dead
dog
cannot
bite
;
when
alive
,
indeed
he
is
a
fierce
creature
,
he
may
flie
in
a
mans
face
,
and
tear
out
his
throat
,
but
death
tames
him
:
A
dead
dog
needs
no
chain
,
and
a
flea
cannot
bite
very
much
,
the
mark
it
makes
is
but
a
flea-bite
;
you
that
have
slight
thoughts
of
sin
,
do
as
good
as
say
,
that
the
God
of
Israel
entred
into
the
lists
,
and
armed
himself
for
the
Battel
against
a
dead
dog
;
nay
,
that
he
lost
the
Field
,
and
was
worsted
by
a
flea
;
the
evil
of
sin
is
not
so
much
seen
,
that
it
is
a
knife
that
cuts
our
fingers
,
as
that
its
a
knife
redded
over
with
the
blood
of
our
dear
Redeemer
.
3.
Hence
note
the
exact
and
impartial
justice
of
God
,
and
his
most
righteous
severity
against
sin
;
that
rather
than
that
shall
passe
unpunished
,
his
only
begotten
,
and
everlastingly
beloved
Son
shall
shed
his
blood
,
and
become
lyable
,
and
obnoxious
to
a
curse
.
In
the
blood
of
Christ
as
a
mirrour
,
is
represented
the
most
condescending
mercy
,
and
inflexible
severity
that
ever
the
world
saw
.
Son
(
saith
God
)
if
thou
wilt
undertake
for
sinners
,
and
undergo
that
penalty
that
is
due
to
sin
,
thy
blood
must
go
for
it
,
and
nothing
can
be
abated
;
he
prays
the
Cup
may
passe
if
possible
;
but
justice
was
inexorable
,
he
was
upon
such
terms
that
it
was
not
possible
:
God
hath
set
forth
Christ
to
be
a
propitiation
through
faith
in
his
blood
,
Rom.
3.25
.
to
declare
his
righteousnesse
that
he
may
be
just
.
One
would
have
thought
he
would
have
said
to
declare
his
love
and
mercy
,
that
he
may
shew
himself
gracious
;
nay
,
but
(
though
there
be
a
truth
in
that
)
the
Apostle
pitches
upon
another
Attribute
,
To
declare
his
righteousnesse
that
he
may
be
just
.
If
there
were
any
respect
of
persons
with
God
,
or
if
exact
justice
could
have
warp't
,
and
been
drawn
away
with
any
accessory
and
circumstantial
considerations
,
doubtlesse
Christ
should
have
gone
free
,
and
an
indemnity
from
suffering
should
have
been
the
Sons
priviledge
.
4.
This
is
sad
and
dreadful
news
to
all
impenitent
and
unbelieving
sinners
;
What
will
be
their
doom
that
have
no
share
in
this
blood
of
Christ
,
and
not
only
so
,
but
trample
it
under
foot
as
an
unholy
thing
?
Let
them
look
to
it
,
it
will
one
day
rise
up
against
them
as
a
witnesse
for
their
certain
damnation
;
for
such
there
's
a
much
sorer
punishment
;
Heb.
10.29
.
woe
to
those
that
have
not
the
blood
of
Christ
to
plead
for
them
;
but
ten
thousand
woes
to
them
that
have
the
blood
of
Christ
pleading
against
them
:
And
where
it
cries
not
for
pardon
,
it
cries
out
for
vengeance
with
a
witnesse
.
They
are
the
enemies
of
the
Crosse
of
Christ
,
(
saith
the
Apostle
)
whose
end
is
destruction
:
Phil.
3.18
,
19.
And
what
better
end
could
it
rationally
be
hoped
they
should
come
to
,
that
have
an
enmity
against
the
Crosse
of
Christ
?
If
that
which
is
light
in
th
e
be
darkness
,
Matth.
6.23
.
how
great
is
that
darknesse
?
If
the
healing
,
saving
blood
of
Christ
be
destruction
,
how
dreadful
is
that
destruction
?
the
death
of
Christ
is
to
a
wicked
man
one
of
the
saddest
stories
,
and
most
dreadful
tragedies
that
he
can
read
or
hear
of
;
because
having
no
interest
in
it
,
he
understands
what
must
certainly
be
acted
upon
himself
;
and
if
God
would
not
hearken
to
the
prayers
of
his
Son
,
how
is
it
likely
he
should
be
moved
with
the
cry
of
Rebels
and
Enemies
?
When
God
sent
the
Prophet
Jeremiah
upon
his
Errand
to
the
Nations
with
the
Cup
of
his
fury
,
that
they
should
drink
,
and
be
drunken
,
and
spue
,
and
fall
,
and
rise
no
more
;
upon
case
of
their
refusal
to
drink
,
tell
them
(
saith
he
)
that
loe
I
begin
to
bring
evil
on
the
City
which
is
called
by
my
Name
,
Jer.
25.29
.
and
sh
uld
ye
be
utterly
unpunished
?
ye
shall
not
be
unpunished
.
As
if
God
had
said
,
Carry
a
Cup
,
and
if
they
refuse
,
tell
them
Jerusalem
hath
been
before
them
,
and
I
am
resolved
it
shall
go
round
.
My
own
people
shall
not
drink
unpledged
,
and
they
shall
not
be
unpunished
.
God
hath
prepared
a
Cup
for
all
Christ-rejecting
sinners
,
warmed
with
fire
,
and
spiced
with
brimstone
,
and
if
they
wince
,
and
make
a
sowre
face
,
let
them
know
Christ
hath
had
it
,
Gods
only
begotten
and
beloved
Son
hath
drunk
deep
on
't
,
and
how
,
or
with
what
face
can
they
expect
to
escape
?
What!
will
God
say
to
such
a
one
,
Behold
,
he
whose
judgment
was
not
to
drink
of
the
Cup
,
Jer.
49.12
.
hath
assuredly
drunken
,
and
art
thou
he
that
shalt
altogether
go
unpunished
?
thou
shalt
not
go
unpunished
,
but
thou
shalt
surely
drink
of
it
.
Use
2
2.
For
Exhortation
,
and
that
in
six
particulars
.
1.
Hath
Christ
shed
his
blood
for
sin
?
let
us
then
shed
the
blood
of
sin
;
let
sin
never
live
one
quiet
quarter
of
an
houre
in
our
souls
,
that
would
not
let
Christ
live
in
the
world
.
Christ
dyed
unto
sin
for
Satisfaction
;
let
us
dye
unto
sin
by
Mortification
:
He
died
unto
sinne
once
,
likewise
reckon
ye
also
your selves
to
be
dead
indeed
unto
sin
.
Rom.
6.10
,
11.
Every
Saint
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostles
phrase
is
,
Rom.
6.5
.
planted
together
in
the
likenesse
of
his
death
;
And
he
further
explaines
his
meaning
,
Ver.
6.
Knowing
this
,
that
our
old
man
is
crucified
with
him
,
that
the
body
of
sin
might
be
destroyed
,
that
henceforth
we
should
not
serve
sin
.
And
verily
,
unlesse
by
the
death
of
sin
in
you
,
you
can
have
no
comfortable
evidence
,
that
the
death
of
Christ
was
for
you
.
Christ
was
crucified
,
and
they
that
are
Christs
,
Gal.
6.24
.
Gal.
5.2
.
have
crucified
the
flesh
with
its
affections
and
lusts
.
If
ye
be
circumcised
,
Christ
shall
profit
you
nothing
(
saith
the
Apostle
)
I
Paul
say
unto
you
;
he
affixeth
his
name
,
and
sets
to
his
hand
,
q.
d.
I
say
it
,
and
I
will
stand
to
it
;
and
so
,
if
your
heart
be
uncircumcised
,
by
not
putting
off
the
body
of
the
sins
of
the
flesh
;
if
you
live
in
any
one
known
,
approved
sin
,
Christ
and
the
death
of
Christ
shall
profit
you
nothing
.
Ah!
revenge
the
blood
of
your
dearest
Lord
,
upon
your
dearest
lusts
;
and
when
Satan
presents
to
you
a
sugred
,
spiced
cup
,
tempting
you
to
the
commission
of
any
sin
,
say
as
David
of
the
waters
of
Bethlehem
,
Farre
be
it
from
me
,
oh
Lord
,
2
Sam.
23
.
1●
.
that
I
should
do
this
;
is
not
this
the
blood
of
my
Saviour
,
that
not
only
hazarded
,
but
laid
down
his
life
for
sin
?
2.
Did
Christ
let
out
his
blood
for
us
?
let
our
lives
then
run
out
for
Christ
in
a
vigorous
activity
,
and
unwearied
exercise
of
grace
.
It
is
the
Apostles
argument
,
and
it
's
very
forcible
.
We
judge
that
he
dyed
for
all
,
that
they
that
live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
that
dyed
for
them
.
2
Cor.
5.15
.
Christ
did
not
shed
two
or
three
drops
of
his
blood
only
,
or
breath
a
veine
;
and
shall
two
or
three
duties
,
a
few
shreds
,
and
odde
parcels
of
holinesse
serve
to
return
back
to
Christ
?
What
can
we
think
too
much
for
him
,
Tit.
2.14
.
that
thought
not
much
of
his
blood
for
us
?
the
blood
of
Christ
is
as
well
for
the
purity
,
as
the
purchase
of
his
people
.
3.
Did
Christ
thus
humble
himself
to
death
for
us
?
let
us
then
prize
him
exceedingly
,
and
raise
him
in
our
esteem
above
riches
,
honour
,
pleasure
,
father
,
mother
,
husband
,
wife
,
friend
,
yea
life
it self
,
Quanto
pro
me
vilior
,
tanto
mihi
charior
.
Ber.
or
any
other
thing
that
we
are
apt
to
account
precious
;
how
ought
he
to
be
prized
and
preferred
above
all
things
,
that
prized
such
in
considerable
nothings
as
we
are
,
at
so
high
rates
as
his
own
blood
?
if
you
put
Christ
into
one
end
of
the
scale
,
be
sure
he
out-ballances
every
thing
that
can
be
laid
in
the
other
.
To
you
that
believe
he
is
precious
.
Other
things
may
be
rated
according
to
that
particular
excellency
that
he
hath
put
into
them
;
1
Pet.
2.7
.
but
you
will
be
careful
to
keep
the
highest
Room
for
the
best
friend
,
and
say
,
Come
down
this
,
and
t'
other
vanity
,
this
friend
must
take
place
;
whatever
other
things
may
make
twelve
,
Christ
shall
be
thirteen
;
to
a
carnal
heart
,
nothing
so
low
prized
and
undervalued
as
Christ
;
but
with
believers
that
have
an
interest
in
him
,
and
know
the
worth
of
him
,
he
is
in
highest
esteem
.
Cant.
5.9
.
What
is
thy
beloved
more
than
another
beloved
?
(
say
the
daughters
of
Jerusalem
)
they
have
sleight
,
low
thoughts
of
him
,
and
another
,
(
be
it
who
it
will
)
is
to
them
as
good
as
he
;
but
what
answer
makes
the
Spouse
?
My
Beloved
is
white
and
ruddy
,
Ver.
10.
the
chifest
among
ten
thousand
.
If
there
were
a
general
Muster
,
and
all
the
sons
of
men
stood
together
,
Christ
would
be
above
,
and
beyond
them
all
;
and
Paul
is
of
the
same
mind
,
who
desired
to
know
nothing
but
Christ
,
and
him
crucified
;
1
Cor.
2.2
.
as
if
he
had
said
,
Let
me
but
be
acquainted
with
Christ
and
his
Crosse
,
(
such
a
superlative
esteem
he
had
of
him
)
that
I
care
not
this
,
if
I
burn
all
my
Books
.
Whatever
he
had
heretofore
accounted
excellent
,
when
his
judgement
was
byassed
with
wrong
apprehensions
,
he
now
accounts
drosse
,
dung
,
dogs
meat
,
Phil.
3.8
.
for
the
excellency
of
the
knowledge
of
Christ
Jesus
his
Lord
;
all
not
worthy
to
be
named
the
same
day
with
Christ
.
Nay
,
Christ
himself
hath
told
us
,
they
are
not
worthy
of
him
,
that
do
not
think
him
most
worthy
.
Mat.
10.37
.
4.
Christ
humbling
himself
thus
low
,
should
teach
us
highly
to
prize
our
souls
;
by
the
price
that
was
paid
for
them
,
we
may
conceive
at
what
a
ra●e
God
values
them
.
If
God
should
have
said
concerning
any
soul
,
I
so
esteem
it
,
that
rather
than
it
shall
perish
,
I
'le
dissolve
,
and
unpin
the
whole
Fabrick
of
heaven
and
earth
,
that
(
you
'le
say
)
had
evidently
demonstrated
an
high
valuation
of
souls
;
but
the
course
God
hath
taken
,
shews
a
much
higher
esteem
of
them
.
Now
let
this
deare
bought
ware
be
precious
;
ah
let
none
of
us
adventure
a
soul
,
for
the
satisfying
of
a
base
lust
;
let
not
any
sin
steale
that
away
upon
easie
termes
,
which
put
the
Lord
of
glory
to
such
expences
.
Christ
that
best
knows
the
worth
of
souls
,
for
he
paid
for
them
,
so
values
them
,
that
he
tells
us
the
gaine
of
the
world
were
no
sufficient
or
satisfactory
compensa●ion
for
he
losse
but
of
one
of
them
;
Mark
8
36.
and
a
man
that
should
make
that
bargaine
(
as
too
many
do
)
might
put
all
his
gaines
in
his
eye
,
Ingen●i
hominis
nulla
si
aestimatio
.
and
see
never
the
worse
after
it
.
What
the
Civilian
saith
of
a
Free-man
,
is
much
more
true
of
an
immortal
soul
,
No●hing
can
be
valued
with
it
.
Tradesmen
know
,
that
buying
deare
,
and
selling
cheap
,
will
undo
them
;
but
it
will
much
more
undo
you
,
to
sell
ch●ap
that
which
Christ
hath
bought
so
deare
.
Do
not
pawn
your
soules
to
Satan
,
that
is
,
do
not
adventure
upon
the
commission
of
any
sin
,
with
this
reserve
,
I
will
repent
before
I
dye
,
and
then
all
is
well
;
that
is
as
if
thou
shouldst
say
,
Here
Satan
,
I
give
thee
my
soule
to
pawn
,
in
lieu
of
the
pleasure
or
profit
of
this
or
that
sin
,
and
make
it
in
my
bargaine
,
that
if
I
repent
I
will
have
it
again
,
till
then
I
deliver
it
into
thy
custody
,
and
if
I
never
repent
,
take
it
,
it
is
thine
own
for
ever
.
Nay
,
but
ask
Satan
when
he
comes
thus
higgling
for
thy
soul
,
and
bids
thee
pleasure
,
profit
,
preferment
,
or
any
such
toyes
and
trifles
,
but
canst
thou
subtile
Tempter
,
give
any
thing
aequivalent
to
the
blood
of
God
,
the
price
that
hath
been
already
paid
for
it
?
our
souls
were
not
Redeemed
with
silve●
and
gold
;
1
Pet.
1.18
.
and
let
us
never
sell
them
for
that
with
which
Christ
could
not
purchase
them
.
5.
Did
Christ
humble
himself
to
the
shedding
of
his
blood
?
let
us
then
be
willing
(
if
need
be
)
to
shed
our
blood
for
Christ
.
We
needed
Christs
death
,
and
possibly
Christ
may
need
ours
,
though
not
for
merit
and
satisfaction
;
No
,
that
was
our
need
,
for
which
his
death
was
abundantly
sufficient
,
and
needs
not
ours
to
make
any
additions
,
or
heapt
overplus
measure
;
but
Christ
may
need
our
death
to
seale
his
truth
,
and
credit
his
Gospel
;
Act.
20.24
.
the
Apostle
Paul
counted
not
his
life
deare
,
that
he
might
finish
his
course
with
joy
,
to
testifie
the
Gospel
of
the
grace
of
God
.
And
the
Holy
Ghost
gives
an
honourable
character
of
some
Heroical
,
noble-spirited
Christians
,
that
they
loved
not
their
lives
unto
the
death
;
Rev.
12.11
.
and
the
blood
of
the
Lamb
animated
them
to
such
valour
,
that
they
overcame
and
conquered
by
the
losse
of
their
lives
.
Ye
have
not
yet
resisted
unto
blood
,
(
saith
the
Apostle
)
but
how
soon
it
may
come
to
that
ye
know
not
.
Heb.
12.4
.
It
's
your
duty
,
and
will
be
your
wisdome
to
prepare
for
such
a
black
bloody
day
as
that
;
there
are
two
things
in
the
death
of
Christ
,
that
may
animate
and
embolden
us
into
a
willingnesse
to
dye
for
him
.
1.
A
motive
,
one
good
turne
requires
another
.
2.
A
pattern
,
Christ
suffered
for
us
,
leaving
us
an
example
,
that
ye
should
follow
his
steps
.
1
Pet.
2.21
.
Verbi
verba
sunt
nobis
Documenta
;
verbi
facta
sunt
nobis
exempla
.
August
.
A
place
very
much
abused
by
the
Socinians
,
as
though
there
were
no
more
in
the
death
of
Christ
,
then
an
example
;
but
one
end
of
Christs
death
must
not
exclude
another
;
in
the
blood
of
Christ
there
's
both
a
price
and
a
pattern
;
he
hath
set
us
a
Copy
,
and
upon
his
call
,
we
should
be
ready
to
write
after
him
with
our
blood
.
6.
By
Faith
,
and
an
hearty
acceptance
of
Christ
,
let
us
put
in
for
a
share
,
and
get
an
interest
in
the
blood
of
Christ
.
He
hath
(
it
's
true
)
dyed
for
sinners
;
but
without
faith
,
what
is
all
this
to
you
though
ye
be
sinners
?
Without
blood
Christ
could
not
save
you
;
and
without
faith
,
the
blood
of
Christ
cannot
save
you
.
Rom.
3.25
.
Heb.
9.14
.
Acts
15.9
.
God
hath
set
forth
Christ
to
be
a
propitiation
,
through
faith
in
his
blood
;
the
conscience
is
purged
by
his
blood
,
and
the
heart
pur●fied
by
faith
.
This
precious
blood
of
Christ
,
doth
no
other
way
purifie
,
than
as
applyed
and
sprinkled
by
faith
.
Every
man
was
under
the
Law
to
lay
his
hand
on
his
burnt-offering
of
atonement
;
Lev.
1.4
.
he
must
own
it
for
his
Sacrifice
;
thou
must
stretch
out
an
hand
of
faith
,
and
put
it
on
the
head
of
thy
sin-offering
,
owning
Christ
as
thy
Lord
and
Saviour
;
for
it
is
not
Christs
blood
as
barely
shed
upon
the
Crosse
,
but
as
received
into
the
heart
,
that
justifies
and
saves
.
The
Son
of
man
is
lifted
up
,
John
3.15
.
that
whosoever
believes
on
him
,
should
not
perish
;
Universal
causes
act
not
,
but
by
a
particular
application
;
as
Adams
sin
pollutes
no
child
,
till
applyed
by
the
generation
of
the
Parent
.
The
Sun
though
it
enlightens
the
whole
world
,
helps
no
man
to
see
,
till
its
light
be
received
into
the
eye
.
Suppose
the
blood
of
Christ
were
as
extensive
,
and
universal
a
cause
of
salvation
,
as
any
men
pretend
to
,
and
contend
for
,
it
could
produce
no
such
effect
,
till
faith
hath
wrought
a
particular
application
;
a
great
gift
enriches
not
the
beggar
,
in
the
rich
mans
hand
,
but
in
his
own
,
having
received
it
.
Use
.
3.
Here
's
abundant
comfort
to
all
them
that
have
by
faith
,
applyed
and
interested
themselves
in
Christ
crucified
;
here
's
blood
that
will
interpose
between
you
and
harmes
;
Christs
treading
the
Wine
presse
,
leads
you
into
the
Wine
Celler
;
though
to
him
it
was
very
painful
,
to
you
it
is
very
comfortable
;
that
which
he
felt
as
blood
,
believers
may
taste
as
wine
.
Never
was
there
such
a
Cordial
for
drooping
and
disconsolate
soules
,
as
that
which
came
from
Christs
heart
,
when
his
side
was
broacht
,
and
set
running
upon
the
Crosse
.
Comfort
in
five
particulars
.
1.
Your
enemies
are
foyled
.
A
Believer
hath
many
enemies
;
this
blood
of
Christ
hath
either
reconciled
,
or
disarmed
them
;
either
made
them
friends
,
or
left
them
impotent
enemies
.
To
give
a
short
list
of
a
few
of
them
.
1.
The
justice
of
God
,
that
's
satisfied
;
out
of
Christ
it
hath
a
dreadful
quarrel
,
and
implacable
controversie
;
and
poor
believers
are
many
times
afraid
under
their
misapprehensions
that
exact
and
inexorable
justice
will
either
non-suit
,
or
give
a
verdict
against
them
;
but
they
are
more
afraid
than
hurt
;
this
blood
hath
made
justice
their
friend
.
Being
justified
by
faith
,
Rom.
5.1
.
Rev.
4.3
.
we
have
peace
with
God
;
and
in
Christ
he
now
sits
with
a
rain-bow
about
his
Throne
.
God
once
drowned
the
world
in
wrath
,
but
smelling
a
sweet
savour
of
rest
from
Noahs
sacrifice
,
he
purposed
and
promised
never
to
do
so
any
more
;
and
as
a
badge
and
token
of
his
favour
,
and
the
firmnesse
of
that
Covenant
of
Peace
,
he
put
his
Rain-bow
in
the
clouds
.
If
you
can
upon
good
grounds
say
that
Christ
is
yours
,
there
's
a
Rain-bow
about
Gods
Throne
,
his
Bench
of
Judicature
,
and
condemnation
is
turned
into
a
mercy-seat
;
justice
will
set
hand
and
Seale
to
your
acquittance
,
and
be
so
farre
from
pleading
against
you
,
that
it
turnes
your
Advocate
;
Rom.
3.25
,
26.
and
Christ
having
shed
his
blood
,
because
God
is
just
,
the
believer
must
be
justified
.
2.
The
Law
is
fulfilled
.
To
be
under
the
Law
,
is
a
state
full
of
danger
and
terrour
;
and
Saints
are
many
times
afraid
that
it
will
be
put
in
as
a
black
bill
of
inditement
against
them
,
but
the
blood
of
Christ
hath
scracht
the
curses
out
of
the
Rolle
;
He
hath
Redeemed
them
from
the
Curse
of
the
Law
,
Gal.
3.13
.
Rom.
6.14
.
being
made
a
Curs●
for
them
;
they
are
not
under
the
Law
,
but
under
grace
.
Not
unde●
the
Law
,
as
to
its
invenomed
curses
,
inexorable
severity
,
and
intolerable
penalties
.
The
Law
it self
to
every
believer
,
1
Tim.
1.9
.
is
as
it
were
non-suited
by
the
death
of
the
Law-maker
.
It
is
not
made
for
a
righteous
man
;
it
was
given
to
Adam
when
he
was
righteous
,
and
yet
strongly
obliges
such
as
are
righteous
;
but
it
lies
not
against
a
righteous
man
(
so
the
word
signifies
)
as
to
his
condemnation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
is
not
laid
as
an
Axe
to
the
root
of
the
tree
.
Col.
2.15
.
3.
Satan
is
subdued
.
Christs
bruised
heele
hath
broken
his
head
;
He
spoyled
principalities
and
powers
,
and
made
a
shew
of
them
openly
,
triumphing
over
them
in
his
Crosse
.
The
whole
Host
of
Hell
,
with
all
their
traine
of
Artillery
,
was
led
Captive
by
him
on
the
Crosse
,
and
tyed
to
the
Chariot-wheels
of
this
triumphant
Conquerour
.
When
the
door-post
was
sprinkled
with
blood
,
the
destroying
Angel
passed
away
;
the
blood
of
Christ
sprinkled
on
the
conscience
,
is
a
choice
Antidote
,
and
preservative
against
this
devouring
Abaddon
;
not
but
that
he
still
may
be
a
Tempter
and
a
troubler
,
but
he
shall
never
be
a
conquerour
,
never
a
tormentor
.
Christopher
Haasse
,
a
Swedish
Senator
,
being
at
the
point
of
death
,
the
Devil
appeared
by
his
bed
side
,
with
pen
,
ink
,
and
paper
;
Come
(
quoth
he
)
reckon
up
thy
sins
in
order
,
as
thou
hast
committed
them
,
that
I
may
carry
them
in
a
Catalogue
to
Gods
Tribunal
,
whether
thou
art
going
;
Well
Satan
(
saith
he
)
if
it
must
be
so
,
let
the
Catalogue
be
under
this
head
and
Title
,
The
seed
of
the
woman
shall
break
the
Serpents
head
,
and
away
flew
the
Devil
in
a
great
rage
;
ah
sirs
,
had
we
but
the
right
art
of
pleading
the
blood
of
Christ
,
it
would
make
this
roaring
Lion
more
to
tremble
,
than
the
Lion
doth
at
the
cock-crowing
.
4.
Sin
is
abolished
;
and
that
is
a
far
worse
enemy
than
the
Devil
.
Many
a
Saint
is
able
,
and
apt
to
say
,
Were
it
not
for
sin
,
I
would
not
much
care
for
Satan
;
I
could
defie
,
and
bid
him
do
his
worst
;
it
is
the
Devil
within
,
that
makes
the
Devil
without
so
formidable
.
Now
plead
but
this
blood
,
and
the
guilt
of
sin
is
done
away
,
Either
as
-
1.
Imprinted
on
the
person
to
condemnation
.
-
2.
Or
reflected
by
the
conscience
in
accusation
.
1.
Sin
is
done
away
by
this
blood
as
it
binds
over
to
wrath
and
punishment
:
it
's
a
spiritual
aqua
fortis
,
that
eates
off
the
souls
prison-shakkles
.
Rom.
8.1
.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
.
Sin
may
remain
,
but
it
shall
not
condemn
;
and
whence
believers
have
their
discharges
the
Apostle
there
shews
,
Ver.
3.
Suscipiendo
poenam
&
non
suscipiendo
culpam
,
&
culpam
delevit
&
poenam
.
Aug.
God
sent
his
own
Son
in
the
likenesse
of
sinful
flesh
,
and
for
sin
,
condemned
sin
in
the
flesh
.
If
the
channel
of
Christs
blood
runs
through
thy
soul
,
thou
hast
shot
the
gulfe
as
to
condemnation
;
this
Scripture
brings
thee
in
not
guilty
,
and
that
's
the
verdict
of
a
thousand
Juryes
.
2.
The
blood
of
Christ
abolishes
sin
as
reflected
by
the
conscience
,
in
a
way
of
accusation
,
as
it
raises
tumults
,
and
turmoyls
in
the
soul
,
and
Armes
a
man
against
himself
.
It
's
a
Malignant
and
mischievous
property
of
sin
,
that
it
doth
not
only
put
the
soul
into
hell
,
but
puts
hell
into
the
soul
.
Conscience
is
to
sin
,
what
the
burning-glasse
is
to
the
sun-beame
,
twists
all
together
,
till
it
scorches
,
smoaks
,
burns
,
and
flames
;
but
Christs
blood
hath
that
in
it
,
which
is
abundantly
sufficient
to
silence
and
stop
the
mouth
of
an
angry
,
accusing
conscience
;
it
's
a
soveraign
balsome
,
to
cure
that
cancer
in
the
breast
;
a
mollifying
oyntment
,
and
cooling
fomentation
,
for
those
invenomed
,
sin-rankled
ulcers
that
fester
,
and
bleed
inwardly
.
The
blood
of
sprinkling
speaks
better
things
than
that
of
Abel
.
Heb.
12.24
.
Abels
blood
was
very
clamorous
in
Cains
conscience
;
he
carryed
an
hue
and
cry
within
himself
;
conscience
as
a
blood-hound
,
hunted
him
at
every
turne
;
and
its
continual
cry
and
eccho
in
his
ears
,
was
,
Vengeance
upon
the
murderer
;
but
the
blood
of
Jesus
hath
in
it
a
pleasant
and
peaceable
voice
,
and
hushes
all
unquiet
and
tumultuary
janglings
.
Applyed
by
faith
,
it
saith
to
the
soules
rowling
billows
,
that
cast
up
mire
and
dirt
,
what
Christ
once
said
to
the
raging
Sea
,
Peace
,
be
still
,
and
there
is
a
great
calm
.
5.
And
the
last
enemy
,
whose
enmity
the
blood
of
Christ
hath
slain
,
is
death
.
Not
that
death
is
so
destroyed
to
believers
,
that
they
shall
not
dye
;
but
unstinged
,
that
it
shall
not
wound
in
the
vital
parts
,
or
at
once
kill
bodies
and
souls
.
The
Apostles
triumphant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
very
remarkable
,
O
death
,
1
Cor.
15.55
,
57
where
is
thy
sting
?
O
grave
,
where
is
thy
victory
?
thanks
be
to
God
,
who
giveth
us
the
victory
through
our
Lord
Jesus
Christ
.
When
a
Bee
hath
fastned
its
sting
in
a
mans
flesh
,
and
thereby
lost
it
,
it
ever
after
(
they
say
)
turnes
a
drone
;
death
once
fastned
its
sting
in
Christ
,
and
hath
ever
since
,
to
them
that
are
in
Christ
,
been
like
a
drone
,
that
can
humme
and
affright
,
but
not
sting
and
hurt
them
.
Death
now
drives
a
poor
trade
amongst
them
;
it
may
destroy
the
body
,
and
when
it
hath
play'd
that
prank
,
it
hath
done
all
its
fears
;
as
a
fierce
Mastiffe
,
whose
teeth
are
broken
out
,
it
can
bark
,
or
rend
and
tear
the
tatter'd
and
thred-bare
coate
,
but
it
cannot
bite
to
the
bone
.
How
feeble
an
enemy
is
death
,
since
it
travelled
,
and
took
a
walk
to
the
top
of
Mount
Calvary
?
2.
A
Believers
enemies
are
not
only
foyled
,
but
through
the
blood
of
Christ
his
person
is
accepted
,
Eph.
1.6
,
7.
he
hath
made
us
accepted
in
the
beloved
;
he
hath
begraced
us
in
Christ
(
that
is
the
proper
importance
of
the
phrase
)
in
whom
we
have
Redemption
through
his
blood
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
thou
art
sprinkled
with
the
blood
of
Christ
,
God
will
know
his
own
mark
upon
thee
,
thy
person
is
accepted
,
and
services
cannot
be
unacceptable
.
3.
If
a
believer
,
here
is
comfort
,
in
that
thou
mayst
be
assured
that
Christ
is
willing
to
do
any
thing
for
thee
.
He
is
ready
in
heaven
upon
all
occasions
to
plead
this
price
,
and
sollicite
thy
further
affaires
;
shew
but
Christs
blood
,
and
I
dare
warrant
the
golden
Scepter
held
out
.
The
Apostles
reasoning
is
unanswerable
;
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
also
freely
give
us
all
things
?
Rom.
8.32
.
Saints
need
never
feare
putting
Christ
to
too
much
trouble
,
in
any
thing
they
have
for
him
to
do
;
for
the
shedding
of
his
blood
(
and
that
he
hath
already
done
)
hath
been
more
troublesome
and
chargeable
,
than
any
thing
they
can
set
him
about
for
the
time
to
come
;
thou
needest
not
fear
his
denying
any
thing
to
thee
,
who
hath
thus
far
denyed
himself
for
thee
.
4.
Here
is
comfort
to
a
believer
,
in
that
his
grace
shall
be
preserved
;
such
a
soul
is
too
costly
a
purchase
for
Christ
to
lose
;
he
paid
so
dear
,
that
he
may
be
trusted
to
demand
and
challenge
the
making
good
of
his
bargain
:
if
true
grace
could
be
totally
and
finally
lost
,
it
might
be
said
,
Christ
payes
the
price
,
and
the
devil
gets
the
prize
.
Phil.
1.6
.
He
that
hath
begun
a
good
work
in
you
,
will
performe
it
untill
the
day
of
Jesus
Christ
;
And
it
lies
Christ
in
hand
so
to
do
;
otherwise
he
will
come
off
a
loser
.
Christ
is
the
good
Shepherd
,
John
10.11
,
28
that
giveth
his
life
for
the
Sheep
,
and
gives
unto
them
eternal
life
,
and
they
shall
never
perish
.
Ah
how
little
do
they
consult
Christs
honour
,
or
the
comfort
of
souls
,
that
tell
us
,
Believers
may
perish
in
sin
,
like
rotten
sheep
in
a
ditch
;
if
so
,
how
then
shall
Christ
save
his
stake
,
that
hath
been
thus
much
out
of
purse
upon
them
?
5.
Here
's
yet
further
comfort
to
a
believer
,
in
that
by
the
blood
of
Christ
heaven
is
opened
,
Heb.
10
19.
and
we
have
boldnesse
to
enter
into
the
holyest
,
by
the
blood
of
Jesus
.
Man
had
no
sooner
sinned
but
God
sent
an
Angel
to
stand
Centinel
,
and
keep
him
from
Paradise
with
a
flaming
sword
;
the
blood
of
Christ
hath
opened
that
passage
,
at
once
blunting
the
sword
,
and
quenching
the
flame
.
Christ
gave
up
the
Ghost
at
the
ninth
hour
,
at
three
in
the
Afternoon
,
the
time
of
the
evening
Sacrifice
;
and
at
the
very
instant
the
Veile
of
the
Temple
,
that
parted
the
holy
place
and
holy
of
holyes
,
was
rent
asunder
,
so
that
the
Priest
who
was
then
Ministring
in
the
holy
place
,
had
on
the
sudden
a
fair
and
free
prospect
into
the
holyest
of
all
;
which
excellently
typifies
,
that
the
death
of
Christ
hath
removed
,
and
rent
away
all
obstacles
and
obstructions
that
might
interpose
betwixt
believers
,
and
the
blessednesse
of
glory
.
The
Rivers
lead
to
the
Sea
,
the
stream
of
Christs
blood
(
if
thou
beest
imbarqued
by
faith
)
runs
directly
into
the
Ocean
of
endlesse
,
boundlesse
,
bottomlesse
happinesse
.
If
thou
hast
open'd
the
door
of
thine
heart
to
let
Christ
in
,
the
blood
of
Christ
hath
open'd
and
unlock'd
the
door
of
heaven
,
and
thou
canst
not
be
shut
out
.
A
crucified
Christ
entertained
,
will
one
day
make
glorified
believers
;
his
Humiliation
is
the
ready
Roade
both
to
his
,
and
his
peoples
exaltation
.
CHRISTS
EXALTATION
.
Phil.
2.
9
,
10
,
11.
Wherefore
God
also
hath
highly
exalted
him
,
and
given
him
a
Name
which
is
above
every
Name
:
That
at
the
Name
of
Jesus
every
knee
should
bow
,
of
things
in
heaven
,
and
things
in
earth
,
and
things
under
the
earth
:
And
that
every
tongue
should
confess
that
Jesus
Christ
is
the
Lord
,
to
the
glory
of
God
the
Father
.
THE
former
Verses-speak
of
the
deep
humiliation
of
Jesus
Christ
;
these
words
contain
the
Doctrine
of
Christs
most
glorious
Exaltation
.
If
you
view
Christ
in
the
words
before
going
,
you
will
behold
the
Sun
of
righteousness
ecclipsed
;
but
in
this
Text
you
will
see
him
shining
forth
in
his
strength
and
splendour
.
The
Doctrine
of
Christs
Humiliation
leads
you
to
Mount
Calvary
,
but
this
Doctrine
will
lead
you
to
Mount
Tabor
,
to
Mount
Olivet
.
There
you
may
see
Christ
standing
at
the
Bar
,
but
here
you
see
him
sitting
on
a
Throne
of
Majesty
and
glory
.
The
former
Doctrine
shews
you
the
Son
of
man
in
the
forme
of
a
servant
,
but
this
represents
Christ
to
you
the
Son
of
God
like
himself
,
in
the
glorious
estate
of
Triumphant
Majesty
.
You
have
heard
how
Christ
died
for
our
sins
,
Rom.
4.25
.
Rom.
5.10
.
and
how
we
are
Reconciled
by
his
death
;
and
now
you
shall
heare
how
he
rose
for
our
justification
,
and
how
we
are
saved
by
his
life
.
In
his
Humiliation
there
was
neither
form
,
nor
beauty
,
Isa.
53.2
.
Heb.
1.2
.
nor
comliness
did
appear
;
but
now
you
will
see
him
in
the
excellency
and
brightness
of
his
Fathers
glory
.
In
Christs
Humiliation
you
heare
how
he
was
reproached
in
his
Person
,
Name
,
Doctrine
,
Ministry
,
and
Miracles
;
but
he
is
now
exalted
,
and
hath
a
name
given
him
above
every
name
.
And
whereas
in
his
Humiliation
his
enemies
bowed
the
knee
in
scorne
to
him
,
yet
in
his
Exaltation
they
must
bow
the
knee
with
fear
and
trembling
.
Then
they
cried
after
Christ
,
Crucifie
him
,
crucifie
him
;
but
God
hath
exalted
him
so
,
as
every
tongue
must
confess
that
Jesus
is
the
Lord
,
to
the
glory
of
God
.
And
thus
Contraries
are
illustrated
by
their
contraries
;
the
sufferings
of
Christ
(
like
a
dark
shadow
to
a
curious
picture
,
Contraria
●juxta
se
posita
magis
elucescunt
.
or
a
black
vaile
to
a
beautiful
face
)
do
make
the
glory
of
his
Exaltation
the
more
glorious
.
The
height
of
Christs
Exaltation
,
is
best
known
by
considering
the
depth
of
his
humiliation
;
the
Cross
of
Christ
(
as
one
saith
)
being
the
best
Jacobs
staff
to
take
the
height
of
this
morning
Star
,
or
rather
Sunne
of
Righteousness
,
breaking
forth
most
gloriously
from
under
a
dark
Cloud
.
In
these
three
verses
we
have
these
Particulars
considerable
.
1.
The
Connexion
between
the
Humiliation
and
Exaltation
of
Christ
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wherefore
also
God
hath
exalted
him
.
2.
The
Doctrine
of
Christs
Exaltation
laid
down
,
God
hath
highly
exalted
him
.
3.
The
end
of
Christs
Exaltation
,
it
was
for
the
glory
of
God
the
Father
.
Before
we
come
to
the
Doctrine
of
Christs
Exaltation
,
we
will
a
little
consider
the
connexion
of
these
three
Verses
with
the
three
preceding
Verses
,
viz.
6
,
7
,
8.
—
where
it
is
said
,
that
Jesus
Christ
being
in
the
forme
of
God
,
and
thought
it
not
Robbery
to
be
equal
with
God
,
but
made
himself
of
no
Reputation
,
and
took
upon
him
the
forme
of
a
servant
,
and
was
made
in
the
likeness
of
men
,
and
being
found
in
fashion
as
a
man
,
he
humbled
himself
,
and
became
obedient
unto
death
,
even
the
death
of
the
Cross
;
wherefo●e
God
also
hath
highly
exalted
him
,
&c.
It
is
a
Question
amongst
Divines
,
whether
the
Humiliation
of
Christ
be
the
Meritorious
cause
,
or
only
the
Antecedent
of
his
Exaltation
;
and
yet
they
that
dispute
this
,
do
all
agree
in
this
,
That
Jesus
did
not
by
his
Humiliation
and
sufferings
merit
such
things
as
he
was
invested
withal
before
he
suffered
;
for
that
which
is
meritorious
,
must
alwayes
precede
the
reward
;
and
therefore
it
cannot
be
said
,
that
Christ
did
merit
the
personal
union
of
his
Divine
and
Humane
Nature
,
nor
the
happiness
of
his
soul
,
nor
his
Habitual
Graces
,
which
He
had
from
the
first
Moment
of
his
Incarnation
.
Christi
humiliatio
est
exaltationis
meritum
;
&
ejus
exaltatio
est
humiliationis
praemium
Aug.
Hac
enim
particula
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
seu
propter
quod
)
meritum
Christi
denotat
quibus
&
sibi
suam
exaltationem
&
nobis
totam
salutem
promeruit
.
Zanch.
in
loc.
First
,
There
are
some
Divines
who
interpret
the
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
a
causal
;
and
so
hold
that
Christ
by
his
Humiliation
,
did
merit
his
Exalta●ion
;
and
of
this
opinion
was
Augustine
,
who
calls
Christs
Humiliation
the
meritori●us
cause
of
his
Exaltation
;
and
his
Exaltation
the
r●ward
of
his
Humiliation
.
The
Popish
wr●ters
go
generally
this
way
.
I
find
also
amongst
Protestant
Writers
,
the
Learned
Zanchy
of
this
Opinion
,
who
upon
this
Text
hath
this
Note
.
By
this
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
wherefore
)
The
Apostle
notes
the
merits
of
Christ
,
whereby
he
hath
merited
his
own
Exaltation
,
and
our
Salvation
.
And
that
which
favours
this
Explication
,
is
that
saying
of
the
Apostle
concerning
Christ
;
Heb.
12.2
,
That
for
the
joy
that
was
set
before
him
,
he
endured
the
Cross
,
and
despised
the
shame
,
as
if
having
an
eye
to
the
Recompence
of
the
Reward
,
enabled
Christ
to
persevere
with
more
patience
,
when
he
became
obedient
unto
death
,
even
the
death
of
the
Cross
.
Neither
doth
it
derogate
from
the
freeness
of
Christs
sufferings
,
that
he
was
rewarded
for
them
;
for
even
that
glory
that
Christ
hath
in
heaven
,
is
for
our
good
and
comfort
.
Nor
was
it
out
of
indigence
and
necessity
,
that
Christ
accepts
of
glory
in
a
way
of
Reward
of
his
obedience
;
but
herein
he
commended
his
love
the
more
to
us
,
that
would
so
far
condiscend
,
and
so
far
even
in
his
Exaltation
humble
himself
,
to
receive
glory
in
the
way
of
obedience
,
which
he
might
have
challenged
by
vertue
of
his
personal
union
.
Even
as
a
Prince
,
who
though
he
hath
right
to
a
Kingdom
by
Inheritance
and
Succession
,
yet
he
will
accept
of
it
as
a
Reward
of
his
Obedience
,
and
Conquest
over
its
enemies
.
2.
But
others
understand
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
,
not
as
signifying
the
Humiliation
●f
Christ
to
be
the
meritorious
cause
,
but
only
the
Antecedent
of
his
Exaltat●on
;
and
so
they
make
this
particle
to
be
not
causal
,
but
connective
only
;
and
so
I
find
some
of
the
Ancient
Translations
,
as
the
Aethiopick
Version
doth
only
ioyn
the
Humiliation
and
Exaltation
of
Christ
together
;
Humilavit
seipsum
&
magnificavit
eum
Deus
.
—
And
for
this
may
be
rationally
urged
,
1.
That
in
the
whole
wo●k
of
our
Redemption
effected
by
Christ
,
Jesus
Christ
had
a
respect
no●
unto
himself
,
but
unto
us
.
It
is
for
us
,
that
he
humbled
himself
to
the
Death
of
the
Crosse
,
for
us
men
,
and
our
Salvation
.
2.
Jesus
Christ
had
right
to
all
the
Honour
,
Glory
,
and
Majesty
,
which
now
he
is
possessed
of
in
Heaven
,
by
vertue
of
his
being
the
Sonne
of
God
;
and
the
glory
which
he
hath
now
in
Heaven
,
John
17.5
.
he
had
with
God
before
the
world
was
.
3.
The
freeness
of
Gods
love
in
giving
Christ
,
and
of
Christs
in
giving
himself
for
us
,
was
such
,
that
the
main
intention
of
God
,
was
,
that
not
Christs
,
but
our
estate
might
be
bettered
;
John
1.
●18
.
Rom.
9.5
.
if
the
Son
of
God
had
never
left
the
bosome
of
the
Father
,
he
had
been
for
ever
God
bl
ssed
in
himself
.
But
such
was
the
love
of
the
Father
,
that
he
gave
his
only
begotten
Son
that
we
might
not
perish
,
Joh.
3.16
.
who
believe
,
but
might
have
everlasting
life
.
4.
It
is
fit
to
be
considered
,
that
the
glory
which
Christ
hath
in
Heaven
,
in
sitting
at
the
right
hand
of
God
,
is
such
,
that
it
cannot
be
merited
by
the
sufferings
of
the
Humane
nature
of
Christ
.
And
therefore
it
is
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
hath
fr●ely
given
him
a
name
above
every
name
.
This
last
interpretation
of
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
that
to
which
most
of
our
Protestant
Divines
do
incline
.
I
will
not
here
undertake
to
determine
the
Question
;
I
find
it
the
judgement
of
some
of
our
Learned
Divines
,
Dr.
Featly
.
Mr.
Anthony
Burgesse
.
That
there
need
be
no
Controversie
about
this
thing
,
for
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
notes
order
;
but
whether
the
order
of
causality
or
antecedency
,
or
both
,
may
be
consistent
with
the
Analogy
of
Faith
.
1.
For
if
we
look
upon
Jesus
Christ
as
rewarded
for
his
sufferings
for
us
,
we
may
thence
be
assured
,
that
our
sufferings
for
him
(
though
of
another
nature
)
shall
be
eternally
rewarded
.
Psal.
58.11
.
2.
Or
if
you
note
the
order
only
,
that
Jesus
Christ
was
first
humbled
,
and
then
exalted
,
we
may
thence
learn
that
before
honour
is
humility
,
Prov.
18.12
.
1
Pet.
5.6
.
and
that
if
we
Humble
our selves
under
the
mighty
hand
of
God
,
in
due
time
he
will
exalt
us
.
Leaving
therefore
this
Question
,
I
proceed
to
the
Doctrine
of
Christs
Exaltation
,
as
it
is
laid
down
in
this
Text.
Doct.
It
pleased
God
the
Father
for
his
own
glory
,
that
the
Lord
Jesus
Christ
,
after
he
had
been
deeply
humbled
,
should
be
highly
exalted
.
Thus
it
pleased
God
,
that
he
who
had
humbled
himself
to
the
death
of
the
Cross
,
Heb.
7.26
.
Phil.
2.7
.
Acts
3.15
.
1
Cor.
2
8.
Acts
2.36
.
Heb.
2.16
.
1
Pet.
3.22
.
should
be
made
higher
than
the
Heavens
;
and
he
who
had
taken
on
him
the
form
of
a
Servant
,
should
now
appear
in
Heaven
like
himself
,
the
Prince
of
life
;
and
he
that
made
himself
of
no
reputation
,
should
now
be
in
Heaven
the
Lord
of
Glory
;
and
the
same
Jesus
who
was
crucified
,
God
hath
made
both
Lord
and
Christ
;
and
He
who
took
not
on
him
the
nature
of
Angels
,
but
took
on
him
the
seed
of
Abraham
,
is
exalted
above
Angels
,
being
gone
into
Heaven
,
and
is
on
the
Right
Hand
of
God
;
Angels
,
and
Authorities
,
and
Powers
,
being
made
subject
unto
him
.
There
is
a
word
in
the
Text
that
is
very
Emphatical
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
hath
highly
exalted
.
The
Elegancy
of
the
Greek
tongue
is
singular
;
The
Apostle
hath
a
notable
word
,
Ephes.
3.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eph.
3.8
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Minimorum
minimus
.
Beza
.
Minor
minimo
.
Cor.
a
Lap.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Emphaticus
est
hic
notandus
Pleonasmus
.
q.
d.
Super
omnem
altitudinem
exaltavit
,
super-exaltavit
.
Ambros
.
Multiplicavit
sublimitatem
ejus
.
Syr.
Sublimitate
sublimavit
eum
.
Arab.
Insigniter
extulit
.
Justinianus
.
lesse
than
the
least
of
Saints
;
and
here
we
have
a
no
less
remarkable
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
hath
highly
exalted
him
;
God
hath
exalted
Jesus
Christ
above
all
Exaltation
;
the
Exaltation
of
Jesus
Christ
,
was
super-superlative
.
The
Latine
Version
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Exaltavit
eum
,
he
exalted
him
,
is
too
low
to
express
the
sublimity
of
the
Greek
word
.
We
have
here
an
elegant
and
an
emphatical
Pleonasme
,
which
the
Greek
tongue
borrows
of
the
Hebrew
,
as
is
frequently
used
in
the
New
Testament
,
as
it
is
said
of
the
Magi
,
when
they
saw
the
Star
,
they
rejoyced
with
great
joy
;
Mat.
2.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
so
when
Christ
came
to
Celebrate
his
last
Passeover
,
he
saith
to
his
Disciples
,
Luke
22.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
With
desire
have
I
desired
to
eat
this
Passeover
.
So
it
is
sa●d
here
,
the
Lord
Jesus
Christ
was
very
highly
exalted
;
he
was
exalted
with
all
Exaltation
.
Jesus
Christ
in
his
Resurrection
was
exalted
;
in
his
Ascension
he
was
highly
exalted
;
in
his
sitting
at
the
right
hand
of
God
,
he
was
very
highly
exalted
above
all
Exaltation
.
Christ
in
his
Resurrection
,
was
exalted
above
the
Grave
;
in
his
Ascension
,
above
the
Earth
,
and
in
his
Session
at
Gods
right
hand
,
he
was
exalted
above
the
highest
Heavens
.
It
is
very
Remarkable
how
the
steps
of
Christs
Exaltation
did
punctually
answer
to
the
steps
of
his
Humiliation
.
There
were
three
steps
by
which
Jesus
Christ
descended
in
his
voluntary
Humiliation
.
Heb.
2.16
.
2
Cor.
5.21
.
Gal.
3.13
.
Gal.
4.4
.
Heb.
7.22
.
1
Cor.
5.7
.
First
,
His
Incarnation
,
by
which
he
was
made
of
a
woman
,
and
so
became
man
;
he
was
made
sinne
,
and
so
became
out
Surety
;
he
was
made
a
Curse
,
and
so
became
our
Sacrifice
.
This
was
the
largest
step
of
Christs
Descension
and
Humiliation
;
for
it
was
more
for
the
Son
of
God
to
become
the
Son
of
man
,
than
for
the
Son
of
man
to
die
,
and
being
dead
,
to
be
buried
,
and
being
buried
,
to
continue
in
the
state
of
the
dead
,
and
under
the
power
of
death
untill
the
Third
Day
.
Answerable
to
this
degree
of
his
Humiliation
,
was
his
Resurrection
;
for
as
by
his
Incarnation
he
was
manifest
in
the
flesh
,
Rom.
1.3
,
4.
the
son
of
man
,
made
of
the
seed
of
David
according
to
the
flesh
,
so
by
his
Resurrection
from
the
dead
,
he
was
declared
to
be
the
Son
of
God
,
with
power
according
to
the
Spirit
of
holiness
.
The
Resurrection
of
Christ
was
the
first
step
of
his
Exaltation
,
He
was
declared
to
be
the
Son
of
God
.
Clarificatio
Christi
ab
ejus
resurrectione
sumpsit
exordium
.
Aug.
He
was
alwayes
the
Son
of
God
,
even
during
the
dayes
of
his
flesh
;
but
then
he
was
openly
declared
to
be
the
Sonne
of
God
,
that
he
could
by
his
own
Almighty
Power
,
raise
up
the
Temple
of
his
Body
,
which
the
Jewes
had
Destroy'd
.
The
second
step
of
Christs
Humiliation
,
was
his
poor
,
painful
,
and
contemptible
life
,
and
his
painful
,
shameful
,
and
cursed
death
of
the
Cross
;
Heb.
5.7
.
He
was
found
in
the
form
of
a
Servant
.
He
was
despised
in
his
Person
,
Ministry
,
and
Miracles
in
the
dayes
of
his
flesh
;
that
is
,
whilst
he
lived
here
upon
earth
.
He
was
poor
in
estate
,
followed
by
the
poor
;
he
had
not
where
to
lay
his
head
,
Mat.
11.5
.
Mat.
8.20
.
he
was
reproached
,
and
counted
a
Sabbath-breaker
,
a
wine-bibb
r
,
an
enemy
to
Caesar
,
a
Blasphemer
,
he
was
counted
every
thing
but
what
he
was
.
Answerable
to
this
great
Exinanition
of
Christ
,
is
his
ascension
into
Heaven
,
and
sitting
at
the
right
hand
of
God
.
Man
did
not
so
despise
and
disparage
,
but
God
hath
honoured
him
,
to
sit
on
the
right
hand
of
God
;
note
the
great
honour
that
Jesus
Christ
is
invested
withal
;
as
he
was
man
,
Psal.
8.5
.
so
he
was
lower
than
the
Angels
;
But
in
that
he
hath
said
unto
him
,
Sit
thou
on
my
right
hand
,
he
hath
e
xalted
him
above
the
Angels
;
for
to
none
of
the
Angels
hath
he
said
at
any
time
,
Psal.
110.1
.
Thou
art
my
Sonne
,
Sit
thou
on
my
right
hand
.
To
sit
at
Gods
right
hand
,
is
to
be
next
in
dignity
and
honour
unto
Almighty
God
;
and
this
is
that
which
the
Apostle
speaks
of
,
showing
how
God
raised
Jesus
Christ
from
the
dead
,
and
set
him
at
his
own
right
hand
in
the
Heavenly
places
,
Heb.
1.13
.
Eph.
1.20
,
21
,
22.
far
above
all
principality
and
power
,
and
might
,
and
dominion
,
and
every
name
that
is
named
,
not
only
in
this
world
,
but
also
in
that
which
is
to
come
,
and
hath
put
all
things
under
his
feet
,
and
gave
him
to
be
the
Head
over
all
things
to
the
Church
.
Thus
all
the
dishonour
and
reproach
that
was
cast
upon
Christ
in
his
life
,
and
the
ignominy
of
his
shameful
,
painful
,
and
cursed
death
of
the
Cross
is
now
taken
away
by
Christ
his
ascending
up
into
heaven
,
sitting
at
Gods
right
hand
,
Heb.
1.6
.
and
all
the
Angels
of
God
worshipping
him
.
And
thus
our
Lord
Jesus
was
exalted
from
a
death
of
shame
,
to
a
life
of
glory
,
and
that
not
to
a
temporary
,
but
an
eternal
life
.
Christ
was
raised
up
,
not
as
Lazarus
to
die
againe
,
but
Christ
died
but
once
,
but
lives
for
ever
at
the
right
hand
of
God
to
make
Intercession
.
So
speaketh
Christ
of
himself
,
Rom.
6.10
.
Heb.
7.25
.
Rev.
1.18
.
I
am
he
that
liveth
,
and
was
dead
,
and
behold
I
am
alive
for
evermore
.
Thus
he
that
descended
in
his
burial
into
the
lowest
parts
of
the
earth
,
is
the
same
also
that
ascended
up
far
above
the
Heavens
.
Eph.
4.9
,
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3.
His
coming
to
judge
the
world
,
answers
his
being
judged
in
the
world
,
and
by
the
world
.
Mat.
25.31
,
32
Veniet
judicaturus
qui
venit
judicandus
.
As
Christs
Exaltation
began
at
his
Resurrection
,
so
it
shall
be
compleated
when
he
shall
come
in
his
glory
,
and
all
the
holy
Angels
with
him
;
then
shall
he
sit
upon
the
Throne
of
his
glory
,
and
before
him
shall
be
gathered
all
Nations
.
He
that
came
at
first
to
be
judged
,
shall
come
the
second
time
to
judge
the
world
.
We
have
in
the
Scriptures
several
descriptions
of
Christs
glorious
coming
to
judge
the
world
;
but
when
he
shall
come
indeed
,
he
will
make
known
his
power
and
glory
to
all
the
world
.
Joh.
5.22
,
27.
1
Cor.
1.8
.
2
Cor.
5.10
.
2
Tim.
4.1
.
1
Cor.
11.26
.
2
Thes.
1.8
.
Acts
10.42
.
God
hath
given
the
judgement
of
all
things
and
persons
into
the
hands
of
his
Son
Jesus
Christ
;
the
day
of
judgement
is
therefore
called
the
Day
of
Christ
;
and
the
Judgement-seat
,
is
the
Tribunal
of
Christ
;
the
appearing
,
the
coming
,
the
revealing
of
Jesus
Christ
the
judge
of
quick
and
dead
.
The
Apostle
gives
you
the
first
and
last
part
of
Christs
Exaltation
in
one
Text
;
and
make
the
first
part
of
it
as
an
assurance
of
the
last
;
God
(
saith
he
)
hath
appointed
a
day
in
the
which
he
will
judge
the
world
in
righteousnesse
,
Acts
17.31
.
by
that
man
whom
he
hath
ordained
,
wher●of
he
hath
given
assuranc●
unto
all
m●n
,
in
that
he
hath
raised
him
from
the
dead
.
John
5.22
,
23.
Whence
we
may
believe
,
that
as
certainly
as
Christ
did
rise
,
so
certainly
shall
he
come
to
judge
the
world
.
God
hath
given
us
assurance
of
the
one
by
the
other
.
And
this
committing
all
judgement
to
the
Lord
Jesus
Christ
,
is
that
he
might
be
glorified
;
the
Father
hath
committed
all
judgement
to
the
Son
,
that
all
men
should
honour
the
Son
,
as
they
honour
the
Father
.
Sedebit
Judex
qui
st●tit
sub
judice
;
damnabit
vere
reos
,
qui
falso
factus
est
reus
.
Aug.
Then
shall
our
Saviour
appear
in
his
glory
,
and
judge
those
wicked
ones
that
judged
him
.
We
read
how
the
Jews
by
the
help
of
Judas
and
the
Souldiers
,
took
him
and
bound
him
,
and
led
him
to
the
High
Priest
,
and
afterwards
to
Pilate
,
and
how
basely
he
was
betrayed
,
falsely
accused
,
unjustly
condemn'd
,
and
cruelly
murthered
.
But
there
will
be
a
day
,
when
Judas
and
the
wicked
Jews
,
when
Herod
,
Demonstrabit
in
judicio
potentiam
,
qui
ostendit
in
cruce
patientiam
.
Acts
17.31
.
Isa.
53.10
.
and
Pontius
Pilate
,
and
the
Souldiers
,
and
all
his
enemies
shall
be
drag'd
into
his
presence
;
and
then
the
Lord
Jesus
who
before
shewed
his
patience
,
will
shew
his
power
;
and
he
who
was
so
unjustly
condemned
,
shall
judge
the
world
in
righteo●sness
;
and
he
that
was
numbred
amongst
Transgressours
,
shall
at
that
great
day
judge
and
punish
all
transgressours
.
And
thus
as
Christ
humbled
himself
in
his
Incarnation
,
in
his
Life
,
Death
,
and
Burial
,
so
God
the
Father
hath
exalted
him
in
his
Resurrection
,
Ascension
,
Session
at
the
right
hand
of
God
,
and
in
constituting
him
Judge
of
quick
and
dead
.
Jesus
Christ
by
his
Resurrection
overcame
all
his
enemies
,
Heb.
2.14
.
Col.
2.15
.
death
,
and
him
that
had
the
power
of
death
,
the
Devil
.
By
his
Ascension
,
and
sitting
on
the
right
hand
of
God
,
he
hath
Triumphed
openly
over
them
;
and
by
his
being
appointed
Judge
of
all
,
he
will
avenge
himself
of
all
his
enemies
,
when
all
must
appeare
before
that
High
Court
of
Justice
,
from
which
there
is
no
appeal
.
So
that
the
Lord
Jesus
Christ
by
his
Resurrection
,
Quanto
humilius
sese
dejecit
,
tanto
sublimius
exaltatus
est
.
Brent
.
in
loc.
is
exalted
above
the
grave
;
by
his
Ascension
,
above
the
earth
;
by
his
sitting
at
Gods
right
hand
,
he
is
advanced
above
the
heavens
;
and
by
being
the
Judge
of
all
,
he
is
Exalted
above
Angels
,
Principalities
,
and
Powers
;
and
as
he
was
abased
more
than
others
,
he
is
Exalted
above
all
others
.
Thus
in
part
the
glorious
Exaltation
of
Christ
hath
been
set
forth
in
the
several
degrees
thereof
.
For
the
further
Demonstration
of
the
Doctrine
of
Christs
Exaltation
,
let
us
consider
the
particulars
thereof
,
as
they
are
contained
in
this
Scripture
,
and
they
are
these
three
.
1.
God
hath
given
him
a
name
above
every
name
.
2.
That
every
knee
,
of
things
in
Heaven
,
and
things
on
the
earth
,
and
things
under
the
earth
,
shall
bow
to
the
Name
of
Jesus
.
3.
That
every
tongue
must
confess
that
Jesus
Christ
is
the
Lord
.
For
the
first
of
these
we
will
enquire
,
1.
What
we
are
to
understand
by
the
Name
given
unto
Jesus
Christ
?
2.
How
this
Name
is
a
Name
above
every
Name
?
3.
How
we
are
to
understand
this
,
that
God
hath
given
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Christ
,
a
Name
above
every
Name
?
In
Answer
to
the
first
.
First
,
Some
by
this
Name
do
understand
the
Name
Christ
Jesus
,
and
so
take
it
literally
;
but
neither
Jesus
nor
Christ
is
a
name
above
every
name
.
1.
Not
Jesus
,
for
that
was
the
name
of
Joshua
the
Son
of
Nun
;
the
famous
Captain
of
Israel
,
called
Jesus
by
the
Apostle
,
Hebrews
4.8
.
And
of
this
Name
was
the
High
Priest
Joshuah
,
the
Son
of
Josedek
,
Haggai
1.1
.
1
Sam.
24
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Unctus
sive
Christus
Domini
.
Isa.
45.1
.
Nomen
supra
omne
nomen
non
intelligendum
est
de
aliquo
externo
cognomine
vel
Jesu
vel
Christi
.
Brent
.
Heb.
1.4
,
5.
2.
Neither
is
Christ
a
name
above
every
name
,
for
Saul
is
called
the
Lords
anointed
,
Christus
Domini
.
And
so
also
the
Prophet
speaking
of
Cyrus
,
calleth
him
the
anointed
of
the
Lord
.
We
cannot
therefore
understand
this
of
any
name
,
either
of
Jesus
or
Christ
;
for
Paul
is
here
speaking
not
what
the
name
of
our
Saviour
was
,
but
of
the
Honour
,
Dignity
,
Power
,
and
Majesty
,
to
which
Christ
was
advanced
.
Secondly
,
Others
,
as
Hierome
and
Theodoret
do
think
,
that
in
,
that
Christ
was
called
the
S
nne
of
God
,
he
had
therein
a
name
above
every
name
;
and
this
Exposition
is
gathered
from
that
passage
of
the
Apostle
,
that
Jesus
Christ
was
much
better
than
the
Angels
,
as
he
hath
by
Inheritance
obtain'd
a
more
excellent
name
than
they
;
for
unto
which
of
the
Angels
said
he
at
any
time
,
Thou
art
my
Sonne
,
this
day
have
I
begotten
thee
?
But
though
this
be
true
,
that
to
be
the
eternal
Son
of
God
,
is
a
Name
above
every
Name
,
yet
this
cannot
be
meant
here
,
for
it
is
spoken
of
that
which
Christ
was
exalted
to
after
his
Humiliation
;
but
from
Eternity
he
was
the
Sonne
of
God
,
and
did
not
cease
to
be
so
by
his
Incarnation
and
Humiliation
.
Thirdly
,
By
Name
therefore
we
are
to
understand
that
Power
,
Dignity
,
Per
nomen
potestas
&
dignitas
significatur
.
Calvinus
.
Gen.
6.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Viri
nominis
.
1
Chron.
5.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Viri
nominum
.
John
1.14
.
and
Authority
which
Christ
was
invested
withal
,
after
the
dayes
of
his
flesh
,
and
Sufferings
were
finished
.
1
,
Sometimes
in
Scripture-phrase
,
Name
is
put
for
glory
and
Renown
.
So
we
read
of
men
of
Renown
,
it
is
in
the
Hebrew
,
Men
of
Name
,
and
of
famous
men
,
Heads
of
the
House
of
their
Fathers
.
What
we
read
famous
men
,
is
in
the
Hebrew
,
Men
of
Names
;
and
thus
the
glory
which
Christ
is
invested
withal
,
is
the
Glory
of
the
only
begotten
of
the
Father
.
2.
By
Name
in
Scripture-phrase
,
is
meant
power
,
and
Authority
,
and
the
Soveraignty
by
which
Christ
is
King
of
Nations
,
and
King
of
Saints
;
and
thus
the
Scripture
speaks
;
The
works
(
saith
Christ
)
that
I
do
in
my
Fathers
Name
,
John
10.25
.
they
beare
witness
of
me
;
in
my
Fathers
Name
,
i.
e.
by
the
Power
of
God
.
Acts
3.6
.
Acts
4.7
.
Thus
P●ter
speaks
to
the
Criple
In
the
Name
of
Jesus
Christ
of
Nazareth
arise
and
walk
,
i.
e.
by
the
Power
of
Christ
;
for
so
it
is
expressed
;
when
the
Council
questioned
them
for
this
thing
,
they
are
asked
,
By
what
power
,
or
by
what
name
have
you
done
this
?
So
then
,
we
are
to
understand
by
Name
,
that
Honour
,
Authority
,
and
Dignity
,
which
Christ
now
enjoyes
in
Heaven
,
of
which
he
spake
when
he
was
ascending
into
Heaven
,
All
power
is
given
me
in
Heaven
and
Earth
;
Mat.
28.18
.
and
the
Glory
of
Christs
Name
is
such
,
that
it
shall
be
celebrated
through
all
the
Ages
of
the
World
;
Heaven
and
Earth
shall
Ring
with
the
praises
of
his
Name
,
as
the
Angels
praised
his
Name
at
his
Birth
;
Behold
I
bring
you
good
tydings
of
great
joy
,
Luk.
2.10
,
11
,
13
,
14.
which
shall
be
unto
all
people
;
for
unto
you
is
borne
this
day
in
the
City
of
David
,
a
Saviour
,
which
is
Christ
the
Lord
;
and
suddenly
there
was
with
the
Angel
a
multitude
of
the
Heavenly
Hoste
,
praising
God
,
and
saying
,
Glory
be
to
God
in
the
highest
,
on
earth
peace
,
good
will
towards
men
.
So
they
do
now
praise
him
and
worship
him
in
Heaven
,
Heb.
1.6
.
Rev:
5.12
.
saying
,
Worthy
is
the
Lambe
to
receive
Power
,
and
Riches
,
and
Wisdome
,
and
Strength
,
and
Honour
,
and
Glory
,
and
Blessing
.
Secondly
,
How
hath
Christ
obtained
a
Name
above
every
Name
?
This
Nomen
super
omne
nomen
,
a
Name
above
every
Name
,
is
a
demonstration
of
Christs
Super-Exaltation
,
and
it
notes
four
things
.
First
,
This
is
a
Name
above
every
Name
,
that
Jesus
Christ
should
be
the
only
Saviour
of
the
World
,
that
his
Name
should
be
the
Only
One
Name
by
which
we
are
saved
.
Of
this
the
Apostle
,
The
stone
which
the
builders
refused
,
Acts
4.11
,
12.
is
become
the
Head
of
the
Corner
,
neither
is
there
any
Salvation
in
any
other
,
for
there
is
none
other
Name
under
heaven
given
amongst
men
,
John
4.42
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
whereby
we
must
be
saved
.
He
is
indeed
the
Christ
,
the
Saviour
of
the
World
;
which
we
may
understand
not
only
emin●ntly
,
but
exclusively
;
He
is
the
Saviour
,
there
is
none
besides
him
.
We
read
that
God
did
raise
Saviours
to
his
people
;
Israel
so
acknowledged
the
Levites
in
their
solemn
Fast-day
;
Nehem.
9.27
.
Thou
(
O
Lord
)
deliveredst
thy
people
into
the
hands
of
their
enemies
who
vexed
them
,
and
in
the
time
of
their
trouble
,
when
they
cryed
unto
thee
,
thou
heardest
them
from
heaven
,
and
according
to
thy
manifold
mercies
,
thou
gavest
them
Saviours
who
saved
them
out
of
the
hand
of
their
Enemies
.
Such
a
Saviour
was
Moses
to
the
Israelites
from
the
Egyptians
,
Joshua
from
the
Canaanites
,
Gideon
from
the
Midianites
,
Jeptha
from
the
Ammorites
,
and
Sampson
from
the
Philistims
;
but
all
these
were
but
partial
,
petty
,
and
temporal
Saviours
.
These
saved
the
body
from
misery
,
and
that
but
for
a
time
;
Christ
saves
our
souls
from
our
sins
,
Mat.
1.21
.
and
that
for
ever
.
All
these
Saviours
stood
in
need
of
the
Saviour
.
Joshua
himself
had
eternally
perished
,
had
it
not
been
for
Jesus
Jesus
Christ
was
the
only
Saviour
,
to
whose
most
precious
and
saving
Name
,
all
the
Old
Testament
pointed
at
.
He
was
the
Saviour
in
whom
all
the
Promises
were
performed
,
all
the
Types
accomplished
,
and
all
the
Prophesies
fulfilled
.
Acts
10.43
.
Gen
49.10
.
Psal.
110.1
.
Isa.
7.14
.
Jer.
23.5
.
Dan
9.29
.
Hag.
2.9
.
Mat.
12.21
.
It
was
unto
this
only
Name
,
the
Saviour
,
that
all
the
Prophets
bare
witness
.
He
,
he
it
was
,
that
was
Jacobs
Shiloh
,
Davids
Lord
,
Isaiahs
Immanuel
,
Jeremies
Branch
,
Daniels
Messiah
,
and
Haggie's
desire
of
all
Nations
.
It
is
in
his
name
,
and
his
Name
alone
that
all
Nations
shall
trust
,
and
that
for
salvation
.
Secondly
,
Jesus
Christ
hath
a
Name
above
every
Name
,
in
that
he
is
exalted
to
sit
at
the
Right
hand
of
God
,
which
is
a
Name
or
honour
which
never
the
Angels
nor
Arch-Angels
had
.
This
I
prove
from
that
passage
of
the
Apostle
in
his
Epistle
to
the
Hebrews
,
where
it
is
said
concerning
Christ
;
Who
having
purged
our
sinnes
,
is
sate
down
on
the
Right
hand
of
the
Majesty
on
high
,
Heb.
1.3
,
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
being
made
so
much
better
than
the
Angels
,
as
he
hath
by
Inheritance
obtained
a
more
excellent
Name
than
they
;
for
to
which
of
the
Angels
said
he
at
any
time
,
Sit
on
my
right
hand
,
till
I
make
thine
enemies
thy
Foo●-stoole
?
Heb.
1.13
.
Thirdly
,
He
hath
a
Name
above
every
Name
,
because
it
is
through
this
Name
,
that
the
Name
of
God
becomes
a
comfort
unto
us
.
The
Attributes
of
God
,
are
the
Name
of
God
;
Now
without
an
Interest
in
Christ
,
we
shall
have
no
comfort
in
any
Attribute
of
God
.
To
a
Christless
sinner
,
all
the
Attributes
of
God
are
against
him
;
as
for
instance
,
1.
God
is
wise
;
that
's
the
worse
for
a
wicked
man
;
for
he
knows
all
that
wickedness
thine
own
heart
is
privy
to
,
and
much
more
evil
by
thee
,
Jer.
17.10
.
1
Joh.
3.20
.
than
thine
own
heart
knoweth
.
2.
God
is
holy
,
and
therefore
he
must
needs
hate
those
that
are
Filthy
,
Being
of
purer
eyes
than
to
behold
iniquity
.
3.
God
is
just
;
and
if
the
righteousness
of
Christ
do
not
Skreen
thee
,
the
wrath
and
vengeance
of
God
must
needs
break
out
upon
thee
for
thy
guilt
.
Hab.
1.13
.
4.
God
is
Almighty
;
and
how
shall
the
Potters
Vessel
endure
the
least
touch
of
his
hand
?
how
shall
the
chaffe
stand
before
the
Whirl-wind
of
his
wrath
?
how
shall
the
stubble
dwell
with
everlasting
burnings
?
and
such
are
all
Sinners
out
of
Christ
.
All
the
thoughts
of
God
must
needs
be
terrible
to
all
those
souls
that
are
out
of
Christ
.
But
the
Name
of
Christ
,
is
that
which
makes
the
Name
of
God
a
Sanctuary
and
strong
Tower
;
the
face
of
God
shines
upon
us
in
the
face
o●
Jesus
Christ
.
Prov.
18.10
.
As
Moses
when
he
was
hid
in
the
Rock
,
could
with
delight
hear
the
Name
of
God
proclaimed
;
so
how
sweet
,
2
Cor.
5.6
.
●
Exod.
33.21
,
22.
1
Cor.
10.4
.
and
lovely
,
and
comfortable
,
are
all
the
Attributes
of
God
to
all
those
that
are
in
the
Rock
,
the
Rock
Christ
Jesus
!
1.
God
is
a
wise
God
,
the
more
is
my
comfort
,
Psal.
73.24
.
Mat.
6.32
.
may
a
Believer
say
,
for
he
knows
how
to
guide
me
;
he
knows
what
I
want
,
and
how
to
supply
it
.
2.
God
is
a
holy
God
,
and
that
s
a
comfortable
Attribute
,
for
in
Christ
he
is
our
sanctification
.
1
Cor.
1.30
.
3.
God
is
a
merc●ful
and
gracious
God
,
so
he
is
in
himself
;
but
in
Christ
Jesus
he
is
most
merciful
,
gracious
,
and
full
of
compassion
to
pity
and
pardon
his
children
,
Even
as
a
Father
pitieth
his
Children
,
Psal.
103.13
.
so
the
Lord
pitieth
them
that
fear
him
.
4.
He
is
an
Almighty
God
,
mighty
in
power
,
and
thus
his
Name
,
Prov.
18.10
.
Rom.
8.31
.
through
the
Lord
Jesus
is
a
strong
Tower
,
the
righteous
fly
unto
it
,
and
finde
succour
;
and
through
Christ
a
believer
can
say
,
If
the
Lord
be
for
us
,
it
matters
not
who
are
against
us
.
5.
Lastly
,
Even
the
Justice
of
God
through
the
Lord
Jesus
Christ
becomes
an
Attribute
of
comfortable
Consideration
;
for
because
God
is
just
,
therefore
he
will
not
condemn
those
for
whom
Christ
hath
satisfied
.
Rom.
8.1
.
Mal.
3.17
.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
;
God
will
not
condemn
those
that
are
in
Christ
,
but
for
his
sake
will
spare
them
,
as
one
spar●th
his
Son
that
serves
him
.
And
thus
the
Name
of
Christ
is
a
Name
above
every
Name
,
because
through
his
Name
,
it
is
that
the
Name
and
Attributes
of
God
become
comfortable
unto
us
.
Fourthly
,
And
Lastly
,
The
Name
of
Christ
is
a
Name
above
every
Name
,
because
his
Name
should
be
most
precious
and
powerful
in
his
Church
throughout
all
Generations
;
thus
all
the
Assemblies
of
the
Church
should
be
in
the
Name
of
Christ
;
Matth.
18.20
.
John
14.13
.
1
Cor.
5.4
.
they
must
meet
in
his
Name
;
all
Prayers
are
to
be
made
in
the
Name
of
Christ
;
All
Church-Censures
are
to
be
in
his
Name
;
Mat.
28.19
.
Ministers
must
Preach
and
Administer
the
Sacraments
in
the
Name
of
the
Lord
Jesus
;
and
thus
he
hath
a
Name
above
every
Name
.
3.
The
third
thing
propounded
,
is
,
How
are
we
to
understand
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
hath
given
him
a
Name
,
&c.
I
answer
,
This
must
be
understood
of
Christ
;
as
Mediatour
,
for
so
considered
,
and
so
only
he
was
capable
of
Exaltation
.
1.
There
are
some
that
hold
,
that
Christ
as
God
was
exalted
;
that
now
in
Heaven
the
glory
of
the
God-head
,
which
lay
hid
,
and
was
vailed
in
the
Tab●rnacle
of
his
flesh
,
John
1.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
now
exerted
,
and
so
exalted
.
But
the
manifestation
of
the
Deity
,
is
no
exaltation
of
the
Deity
.
When
the
Sun
shines
out
of
a
dark
night
,
the
ayre
is
illustrated
,
but
the
light
of
the
Sunne
is
not
encreased
.
The
Lord
Jesus
was
exalted
in
that
Nature
in
which
he
was
humbled
,
and
that
is
his
Humane
Nature
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greg.
Nyss.
As
the
Divine
Nature
could
not
suffer
,
neither
can
it
be
exalted
.
God
being
the
highest
,
cannot
be
exalted
.
It
was
the
Humane
Nature
of
Christ
that
is
thus
exalted
.
If
we
look
upon
the
Divine
Nature
of
Christ
,
John
10.30
.
Phil.
2.6
.
Non
nová
indigeb
at
exaltatione
à
Patre
,
qui
aequalis
erat
Patri
.
Calv.
Non
ea
accepit
Christus
quae
non
prius
habebat
,
sed
accepit
ut
homo
,
quae
habebat
ut
Deus
.
Theod.
In
qua
forma
crucifixus
e
,
stin
ipsa
exaltatus
est
.
Aug.
so
he
was
one
with
the
Father
,
and
equal
to
the
Father
;
and
thus
it
must
not
be
thought
that
Christ
could
be
capable
of
Exaltation
.
When
God
gave
him
a
Name
;
Theodoret
excellently
unfolds
this
great
Mystery
thus
,
Christ
(
saith
he
)
did
not
receive
that
which
he
had
not
before
,
but
he
did
receive
that
as
man
,
which
from
all
eternity
he
had
as
God
.
2.
But
we
answer
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Text
,
hath
Relation
unto
Christ
as
Mediatour
God-man
;
not
as
God
,
so
he
could
not
be
exalted
at
all
;
nor
as
a
meer
man
,
for
so
he
could
not
be
capable
of
so
great
Exaltation
.
The
Humane
Nature
of
Christ
being
a
Creature
,
cannot
be
capable
of
Divine
Worship
,
or
of
sitting
at
the
right
hand
of
God
.
But
the
Humane
Nature
of
Christ
by
the
personal
inseparable
union
it
hath
to
his
Divine
Nature
,
is
thus
advanced
.
Having
finished
the
first
particular
of
Christs
Exaltation
,
that
God
hath
given
him
a
Name
above
every
Name
;
I
now
proceed
,
Secondly
,
Another
particular
of
Christs
Exaltation
,
is
this
,
That
at
the
Name
of
Jesus
every
knee
should
bow
;
In
the
handling
of
which
,
I
will
endeavour
to
resolve
these
Questions
.
Quest.
1.
What
are
we
to
understand
here
by
bowing
the
knee
?
Answ.
1.
Some
take
this
literally
,
as
the
Papists
,
who
in
their
worship
bow
the
knee
as
often
as
they
heare
the
Name
of
Jesus
mentioned
.
The
Learned
Zanchy
is
of
an
opinion
,
that
some
of
the
Ceremonies
in
use
amongst
the
Papists
,
might
have
an
innocent
Original
;
as
their
signing
with
the
Cross
,
to
show
that
they
were
not
ashamed
of
the
Cross
of
Christ
,
with
which
the
Heathens
did
reproach
them
;
and
so
the
standing
up
at
the
Creed
,
to
note
their
resolution
to
strive
together
for
the
Faith
that
was
once
delivered
to
the
Saints
.
So
genuflection
to
the
Name
of
Jesus
,
was
(
say
some
)
in
opposition
to
the
Arrians
,
who
denyed
the
Divinity
of
Christ
;
but
whether
these
things
were
so
innocent
at
the
first
;
seeing
they
are
all
of
humane
institution
,
and
have
been
abused
to
superstition
,
we
have
justly
laid
the
use
of
them
aside
.
And
this
Text
cannot
be
so
understood
;
for
if
by
Name
we
understand
the
power
of
Christ
,
then
by
bowing
the
knee
,
must
be
meant
our
submission
and
subjection
to
this
power
.
By
bowing
,
therefore
,
to
the
Name
of
Jesus
,
is
understood
that
obedience
and
subjection
which
is
due
to
the
Soveraign
power
and
Auhority
of
Christ
.
Thus
when
Joseph
was
exalted
to
that
Dignity
and
Authority
in
Egypt
,
Gen.
41.43
.
Joh.
5.22
,
23.
Mat.
28.18
.
Acts
3.15
.
1
Cor.
2.8
.
that
there
was
none
greater
than
he
,
but
Pharaoh
himself
,
They
cryed
in
the
streets
where
Joseph
went
.
Bow
the
knee
.
Thus
God
the
Father
,
gave
Jurisdiction
and
Authority
to
the
Son
,
that
they
which
honour
the
Father
,
might
also
honour
the
Sonne
.
All
power
(
saith
Christ
)
is
given
me
,
both
in
Heaven
and
in
Earth
.
He
is
the
Prince
of
Life
,
and
the
Lord
of
Glory
,
to
whom
all
obedience
,
service
and
subjection
is
most
due
.
Quest.
2.
Who
are
they
must
bow
the
knee
to
Christ
,
and
be
in
subjection
unto
him
?
Answ.
All
Creatures
;
for
the
Enumeration
is
full
;
which
Chrysostome
thus
Expounds
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
loc.
Things
in
Heaven
,
on
Earth
,
and
under
the
Earth
;
i.
e.
Angels
,
Men
,
and
Devils
,
which
Theodoret
doth
more
clearly
Explain
.
1.
Things
in
Heaven
,
i.
e.
good
Angels
,
and
glorified
Saints
,
spirits
of
just
men
made
perfect
.
2.
Things
on
Earth
;
all
men
living
,
both
good
and
bad
.
3.
Under
the
Earth
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
infernalia
;
i.
e.
Devils
and
damned
spirits
.
All
these
must
bow
the
knee
,
and
must
yield
subjection
unto
Jesus
Christ
.
I.
All
knees
in
heaven
shall
bow
to
Christ
voluntarily
.
1.
The
good
Angels
,
they
did
alwayes
honour
and
obey
the
Lord
Jesus
.
It
was
the
joy
of
the
Angels
of
Heaven
,
to
be
Subject
and
Serviceable
unto
Jesus
Christ
.
1.
Before
the
Incarnation
of
Christ
,
an
Angel
instructed
Daniel
concerning
the
Messiah
,
Dan.
9.24
.
and
how
long
it
should
be
before
his
coming
.
2.
When
the
fulness
of
time
was
come
,
an
Angel
comes
to
the
blessed
Virgin
,
and
said
,
Feare
not
Mary
,
for
thou
hast
found
favour
with
God
,
Luke
1.30
,
31.
and
behold
thou
shalt
conceive
in
thy
womb
,
and
bring
forth
a
Sonne
,
and
call
his
Name
Jesus
.
3.
As
soon
as
ever
he
was
born
,
an
Angel
brings
the
glad-tydings
of
it
;
and
a
whole
Hoste
of
them
who
sang
together
,
Job
38.7
.
Luke
2.13
.
and
shouted
for
joy
at
the
Creation
of
the
world
,
do
with
a
song
Celebrate
Christs
Nativity
,
Glory
be
to
God
on
High
,
&c.
4.
When
Jesus
Christ
was
in
danger
to
be
kill'd
by
Herod
,
an
Angel
warnes
of
the
danger
,
Mat.
2.13
.
and
directs
his
Mother
to
flee
with
him
into
Egypt
.
5.
When
he
was
tempted
by
Satan
forty
dayes
together
,
a
little
before
he
entered
upon
the
work
of
his
Ministry
,
Mat.
4.11
.
behold
Angels
came
and
Ministred
unto
him
.
6.
When
he
was
in
his
Agony
in
the
Garden
,
ready
to
take
the
cup
of
trembling
out
of
his
Fathers
hand
,
there
appeared
an
Angel
from
heaven
strengthening
him
.
Luke
22.43
.
This
blessed
Creature
out
of
love
and
duty
,
seeing
his
Lord
and
Master
in
such
distress
,
came
in
to
succour
him
.
7.
And
as
the
Angels
gave
the
first
notice
of
his
Birth
,
so
also
of
his
Resurrection
;
an
Angel
told
the
woman
,
He
is
not
here
,
Mat.
28.6
.
he
is
risen
.
8.
The
Angels
attended
Christs
Ascension
into
Heaven
,
for
they
told
the
Disciples
,
Acts
1.11
.
That
as
they
saw
him
ascending
into
heaven
,
so
he
should
come
again
from
Heaven
in
like
manner
.
9.
And
with
infinite
delight
did
they
welcome
Christ
to
heaven
,
where
,
Heb.
1.6
.
upon
his
first
coming
,
all
the
Angels
did
worship
him
.
Mat
25.31
.
2
Thes.
1.7
.
Mat.
24.31
.
10.
And
Lastly
,
When
Christ
shall
come
at
the
last
day
to
judge
both
quick
and
dead
,
he
will
come
with
all
his
holy
Angels
with
him
,
and
shall
be
Revealed
from
Heaven
with
his
mighty
Angels
;
who
then
most
willingly
will
be
employed
,
to
gather
together
all
his
Elect
,
from
the
foure
Windes
of
Heaven
.
Col.
1.16
.
All
this
service
the
good
Angels
performe
unto
Christ
,
not
only
as
he
is
their
Creator
(
for
by
him
were
created
even
the
things
that
are
in
heaven
)
But
they
yield
him
this
Subjection
as
he
is
their
Head
and
Governour
;
Col.
2.10
.
Eph.
1.21
,
22.
and
so
he
is
called
the
Head
of
all
Principality
and
Power
;
i.
e.
Of
Angels
.
And
this
voluntary
subjection
to
Jesus
Christ
,
is
because
they
have
benefit
by
Christ
,
though
not
in
a
way
of
Redemption
,
yet
they
owe
their
Confirmation
unto
Christ
.
The
good
Angels
,
though
they
were
created
good
and
excellent
creatures
,
Hoc
ipsum
,
quod
sancti
Angeli
,
ab
illo
statu
beatitudinis
in
quo
sunt
,
mutari
in
deterius
nullo
modo
possunt
,
non
est
iis
naturaliter
insitum
,
sed
postquam
creati
sunt
,
gratiae
divinae
largitate
collatum
.
Aug.
de
fide
ad
Pet.
Diac.
cap.
23.
Qui
erexit
hominem
lapsum
,
dedit
Angelo
stanti
ne
laberetur
.
Bern.
yet
as
creatures
their
state
is
mutable
;
and
they
had
in
them
a
potentiality
and
a
possibility
to
sin
and
fall
,
as
well
as
those
Angels
which
left
their
first
station
.
But
this
possibility
is
removed
by
Christ
,
who
by
his
grace
did
lift
up
fallen
man
,
and
by
his
Powen
,
preserves
the
Angels
that
they
shall
not
fall
.
And
therefore
it
is
,
that
in
a
way
of
thankfulness
the
Angels
in
Heaven
do
bow
their
knee
in
Subjection
and
Service
unto
Christ
.
2.
As
the
glorious
Angels
bow
the
knee
to
Christ
in
heaven
,
so
the
spirits
of
just
men
made
perfect
;
the
souls
departed
do
in
Heaven
,
praise
,
adore
,
and
worship
the
Lord
Jesus
Christ
,
and
do
yield
voluntary
subjection
and
obedience
to
him
;
unto
which
duty
,
they
are
more
carried
by
a
principle
of
thankfulness
,
that
Christ
hath
Redeemed
them
:
this
is
shadowed
out
unto
us
by
the
Vision
of
Saint
John
;
who
having
seen
the
Lord
Jesus
taking
the
Book
with
seven
Seales
,
and
opening
it
,
he
heard
the
Saints
in
Heaven
singing
a
new
Song
,
and
saying
,
Thou
art
worthy
to
take
the
Book
,
and
to
open
the
Seales
thereof
;
for
thou
wast
slain
,
and
hast
Redeemed
us
unto
God
out
of
every
kindred
,
and
tongue
,
and
people
,
and
Nation
;
Rev.
5.9
,
10.
and
hast
made
us
unto
our
God
,
Kings
and
Priests
,
&c.
This
is
the
daily
work
of
glorified
Saints
in
Heaven
,
to
cast
down
their
Crownes
before
that
Throne
where
Christ
sitteth
.
The
Saints
departed
,
Rev.
4.10
.
are
discharged
from
those
weights
and
clogs
of
corruption
,
which
did
hinder
them
from
this
duty
while
they
were
in
the
body
,
Heb.
12.1
.
Rom.
7.24
.
Rev.
4.6
.
and
cumbred
and
pestred
with
the
body
of
death
.
They
are
never
weary
,
though
they
never
rest
day
nor
night
,
saying
,
Holy
,
holy
,
holy
Lord
God
Almighty
,
which
was
,
and
is
,
and
is
to
come
.
And
thus
I
have
shewed
you
how
things
in
Heaven
do
bow
the
knee
,
and
are
subject
to
the
Name
and
Authority
of
the
Lord
Jesus
.
II.
Things
on
earth
,
i.
e.
Good
men
,
and
Bad
men
.
1.
Good
men
;
Psa.
110.3
.
the
Children
of
God
who
by
the
grace
of
Christ
,
are
made
a
willing
people
in
the
day
of
his
Power
;
for
such
is
the
heart-turning
power
of
Gods
Grace
,
that
of
unwilling
,
Isal.
48.4
.
he
makes
us
willing
;
God
by
degrees
removes
out
of
our
necks
the
Iron
sinew
,
that
hinders
us
from
stooping
and
bowing
to
Christ
.
Grace
by
degrees
doth
take
away
that
enmity
in
our
mindes
,
Col.
1.21
.
Rom.
8.7
.
and
that
carnal-mindedness
,
which
neither
is
,
nor
can
be
subject
to
the
Law
of
God
.
By
nature
we
are
Children
of
disobedience
as
well
as
others
;
Rom.
7.23
.
Eph.
2.3
.
and
are
willingly
subject
to
no
Law
but
the
Law
of
our
Members
;
nor
to
no
will
,
but
the
wills
of
the
flesh
;
but
the
Grace
of
God
removes
that
stoutness
of
heart
,
contumacy
,
and
Rebellion
,
which
is
in
us
naturally
against
Christ
,
and
so
sweetly
and
powerfully
inclines
their
wills
,
Psal.
119.6
.
1
Joh.
5.3
.
Veniat
,
veniat
verbum
Dei
,
&
si
sexcenta
nobis
essent
colla
,
submittemus
omnia
.
that
they
follow
the
Lamb
wherever
he
goes
,
and
have
Respect
unto
all
the
Commandments
of
Christ
,
and
not
one
of
them
is
grievous
.
A
Child
of
God
willingly
submits
his
Neck
to
the
Yoke
of
Christ
.
2.
Evil
men
,
they
also
must
bow
the
knee
to
Jesus
Christ
;
and
though
their
subjection
be
not
voluntary
and
ingenuous
,
yet
bow
they
must
,
and
bow
they
do
;
and
partly
through
the
awakening
of
a
natural
conscience
,
partly
by
a
spirit
of
bondage
,
and
fear
of
wrath
,
they
are
as
it
were
compelled
to
render
many
unwilling
services
and
subjections
unto
Christ
.
Non
peccare
metuit
,
sed
ardere
.
Aug.
Which
compulsory
subjection
ariseth
not
from
a
fear
of
sinne
,
but
from
a
fear
of
Hell
.
All
these
because
they
do
not
willingly
bear
the
yoke
of
Christ
,
they
shall
unwillingly
become
his
foot-stool
.
Mat.
11.29
.
Psal.
110.1
.
And
they
do
not
so
much
honour
Christ
,
as
Christ
may
be
said
to
honour
himself
upon
them
.
The
wicked
do
give
honour
to
Christ
as
unwillingly
as
ever
Haman
cloathed
Mordecai
,
and
proclaimed
before
him
,
Hester
6.11
.
Thus
shall
it
be
done
to
the
man
whom
the
King
will
honour
.
III.
And
Lastly
,
The
Devils
in
Hell
are
forced
to
yield
subjection
unto
Jesus
Christ
;
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
things
under
the
earth
,
infernalia
,
things
in
hell
do
bow
their
knee
unto
him
.
For
if
in
the
dayes
of
Christs
Humiliation
,
he
hath
exercised
power
over
the
damned
spirits
,
and
they
have
acknowledged
him
,
and
his
Soveraign
power
over
them
,
much
more
are
they
subject
to
him
now
in
the
dayes
of
his
Exaltation
.
I
shall
not
need
to
show
you
how
often
the
Devils
crouched
to
Christ
whilst
he
was
here
on
earth
.
The
Devils
were
not
only
subject
to
his
Person
,
but
to
those
that
commanded
them
in
his
Name
;
for
so
the
seventy
Disciples
returning
,
gave
Christ
an
account
;
Luke
10.17
.
Lord
(
say
they
)
even
the
Devils
are
subject
unto
us
through
thy
Name
.
In
one
story
we
finde
that
the
Devils
did
three
times
prostrate
themselves
at
the
feet
of
Christ
.
Saint
Luke
relates
the
Story
of
the
man
possessed
with
a
Legion
of
Devils
.
1.
First
one
of
the
Devils
in
the
name
of
all
the
rest
,
thus
supplicates
Christ
,
Luke
8.28
.
What
have
I
to
do
with
thee
,
Jesus
,
thou
Sonne
of
God
Most
High
?
I
beseech
thee
Torment
me
not
.
2.
When
Christ
commanded
the
uncleane
spirits
to
come
out
of
the
man
,
Ver.
31.
they
besought
him
that
he
would
not
command
them
to
go
out
into
the
deep
,
that
is
,
into
Hell
.
Ver.
32.
3.
The
Devils
a
third
time
besought
Christ
that
they
might
go
into
the
Herd
of
Swine
.
Thus
those
proud
and
rebellious
spirits
were
forced
to
bow
,
even
in
the
dayes
of
Christs
fl●sh
.
James
2.19
.
And
therefore
much
more
now
Chr●st
is
exalted
,
do
the
devils
tremble
;
We
read
that
Christ
spoiled
principalities
and
powers
,
Col.
2.15
.
and
made
a
shew
of
them
openly
,
Triumphing
over
them
;
In
which
Scripture
we
may
observe
,
that
Christ
hath
disarm'd
,
and
triumph't
over
Satan
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
alludes
to
the
manner
of
the
Conquerour
,
who
disarm'd
the
Captives
,
and
afterwards
they
led
their
Captives
in
chaines
,
when
they
made
their
Triumphant
entrance
;
so
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
signifie
,
alluding
to
the
Romane
Conquests
and
Triumphs
.
Thus
the
Lord
Jesus
Christ
by
his
death
overcame
the
Devil
,
Heb.
2.14
.
Eph.
4.8
.
Duo
in
cruce
affixi
intelliguntùr
:
Christus
visibiliter
,
sponte
sua
,
ad
tempus
;
Diabolus
invisibiler
,
invitus
,
in
perpetuum
.
Orig
.
Missilia
Triumphalia
.
and
by
his
Ascension
he
led
Captivity
Captive
,
and
gave
gifts
;
alluding
still
to
the
manner
of
the
Romane
Triumphs
,
when
the
Victor
in
a
Chariot
of
State
,
ascended
up
to
the
Capitol
,
the
Prisoners
following
his
Chariot
;
or
else
drawing
it
,
with
their
hands
bound
behind
them
;
and
there
were
pieces
of
gold
and
silver
thrown
amongst
the
people
,
and
other
gifts
and
largesses
bestowed
upon
the
friends
of
the
Conquerour
.
The
Devil
ever
since
the
death
,
Resurrection
,
and
Ascension
of
Christ
,
hath
been
overcome
and
spoiled
.
For
by
the
death
of
Christ
,
the
Devil
was
unarmed
,
and
shackled
;
but
presently
after
he
was
gag'd
and
silenc'd
,
and
all
his
Oracles
struck
dumb
and
speechless
;
and
so
the
Devils
divested
of
their
long-enjoyed
power
,
and
they
forced
to
bow
,
though
unwillingly
to
Jesus
Christ
.
Hence
it
is
said
that
the
Devils
tremble
,
Jam.
2.19
.
because
they
know
Christ
as
their
Judge
,
but
not
as
their
Saviour
.
They
must
bow
,
because
they
cannot
help
it
.
But
it
may
be
objected
.
Object
.
If
all
the
Devils
in
Hell
,
and
all
the
wicked
men
here
on
earth
,
do
bow
the
knee
to
Christ
,
how
comes
it
then
to
pass
,
that
the
Devil
and
his
instruments
do
continue
their
Rebellion
and
mischief
against
Christ
and
his
Church
.
1.
To
this
is
answered
,
that
even
the
Devils
of
Hell
are
bound
to
bow
the
knee
unto
Jesus
Christ
,
though
like
wicked
Rebels
they
have
refused
to
do
it
.
And
so
much
we
gather
from
that
Answer
of
Christ
to
the
Devil
,
who
when
he
had
the
impudence
and
audaciousness
to
bid
the
Son
of
God
fall
down
and
worship
him
;
Mat.
4.9
,
10.
Christ
said
,
Get
thee
behind
me
Satan
,
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
The
Devils
are
bound
to
bow
,
though
they
refuse
.
2.
The
Devil
Rebels
,
and
wicked
men
do
not
bow
to
,
but
blaspheme
the
Name
of
Christ
;
and
yet
Jesus
Christ
hath
and
doth
exercise
Authority
over
them
,
-
1.
In
limiting
them
.
-
2.
In
punishing
them
.
1.
In
that
he
doth
limit
them
.
The
Devil
could
not
take
away
either
Jobs
Cattle
,
Job
1.11
,
12.
Luke
8.32
.
Servants
,
Children
,
or
Health
,
but
as
far
as
Gods
permissive
Providence
was
pleased
to
lengthen
the
chain
;
and
though
God
doth
lengthen
the
chain
,
yet
he
alwayes
keeps
the
chain
in
his
hand
.
The
Devils
could
not
go
into
the
Herd
of
Swine
,
till
they
had
first
ask't
leave
of
Jesus
Christ
.
And
so
persecuters
,
they
are
limited
too
;
the
Devil
and
his
instruments
they
are
limited
.
The
Devil
shall
cast
some
of
you
into
Prison
,
that
you
may
be
tried
,
and
you
shall
have
tribulation
ten
dayes
.
Thus
the
Devil
and
his
instruments
are
bounded
.
1.
As
to
the
Persons
,
whom
they
shall
persecute
;
the
Devil
shall
cast
some
of
you
,
not
all
into
Prison
.
2.
As
to
the
kind
of
trouble
,
the
Devil
shall
cast
you
into
Prison
,
not
into
hell
.
Rev.
2.10
.
3.
As
to
the
time
,
you
shall
have
tribulation
ten
dayes
,
and
not
for
ever
.
2.
God
will
punish
them
,
and
so
they
shall
be
Subject
to
Christ
.
1.
In
this
life
;
for
though
the
patience
of
God
be
long-suffering
,
yet
it
is
not
alwayes
suffering
;
2
Pet.
2.8
.
Luke
18.7
.
Psal.
110.11
.
Luke
19.27
.
and
though
he
do
beare
long
,
yet
he
will
avenge
his
elect
.
2.
At
the
last
day
.
The
unjust
are
reserved
to
be
punished
at
the
day
of
judgement
;
then
will
Christ
put
all
his
enemies
under
his
feet
;
and
then
Christ
will
say
,
As
for
those
mine
enemies
that
will
not
that
I
should
reign
over
them
,
bring
them
forth
,
and
slay
them
before
my
face
;
the
total
,
final
subject
on
of
the
Devil
and
Wicked
men
,
of
all
the
enemies
of
Christ
unto
him
,
shall
be
at
the
last
day
;
then
shall
all
knees
bow
before
God
.
Thus
the
Lord
speaks
in
the
Prophet
.
I
have
sworne
by
my self
,
the
word
is
gone
out
of
my
mouth
in
righteousness
,
Isa.
45.23
.
and
shall
not
return
,
that
unto
me
every
knee
shall
bow
,
every
tongue
shall
sweare
.
To
this
Scripture
it
is
that
the
Apostle
alludes
in
this
place
;
and
if
you
ask
when
shall
this
vniversal
subjection
be
unto
Christ
?
the
Apostle
will
answer
you
in
his
Epistle
to
the
Romanes
.
To
this
end
Christ
both
died
,
and
rose
,
and
revived
,
Rom.
14.9
,
10
,
11
▪
that
he
might
be
Lord
both
of
dead
and
living
;
but
why
dost
thou
judge
thy
Brother
?
or
why
dost
thou
set
at
naught
thy
Brother
?
we
shall
all
stand
before
the
judgement
Seat
of
Christ
;
for
it
is
written
,
As
I
live
,
saith
the
Lord
,
every
knee
shall
bow
to
me
,
and
every
tongue
shall
confess
to
God
.
And
so
I
am
come
to
the
third
and
last
particular
of
Christs
Exaltation
;
viz.
Every
tongue
shall
confesse
that
Jesus
is
the
Lord
.
In
the
handling
of
which
,
I
shall
resolve
these
Questions
.
Quest.
1.
What
are
we
to
understand
by
every
tongue
?
Answ.
1.
Some
understand
every
tongue
for
every
Nation
;
and
then
the
meaning
is
,
Omnis
linguae
pro
quavis
Gente
.
Dan.
3.4
.
Rev.
5.9
.
Psal.
67.7
.
Psal.
2.8
.
Psal.
72.9
.
Rom.
10.18
.
that
the
Name
of
Christ
shall
be
acknowledged
and
worshipped
by
every
Nation
;
and
so
in
Scripture
Phrase
,
Tongue
,
and
Language
,
and
Nation
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
words
of
the
same
notion
and
import
.
And
this
is
true
,
that
before
the
end
of
the
world
,
all
the
ends
of
the
earth
shall
worship
the
Name
of
Christ
.
The
Heathen
shall
be
his
inheritance
,
and
the
uttermost
ends
of
the
earth
his
possession
;
and
they
that
dwell
in
the
Wildernesse
,
shall
bow
before
him
;
and
the
Sunne-light
of
the
Gospel
shall
shine
all
the
world
over
.
And
it
is
very
remarkable
,
how
God
did
repair
the
confusion
of
tongues
by
the
gift
of
tongues
.
Gen.
11.7
.
compared
with
Acts
2.11
.
Rom.
10.10
.
2.
But
I
rather
conceive
,
that
by
every
tongue
is
meant
every
person
;
as
by
every
knee
,
every
person
;
for
with
the
heart
man
believeth
unto
righteousnesse
,
and
with
the
mouth
confession
is
made
unto
salvation
.
Quest.
2.
What
are
we
to
understand
here
that
Jesus
is
the
Lord
?
1
Cor.
2.8
.
Answ.
Jesus
Christ
is
the
Lord
,
the
Lord
of
glory
in
several
respects
.
1
Cor.
8
6.
Rom.
11.36
1.
He
is
the
Lord
,
as
he
is
Creatour
of
heaven
and
earth
;
to
us
there
is
but
one
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
.
For
of
him
,
and
through
him
,
and
to
him
are
all
things
.
Heb.
1.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
1.2
.
2
Cor.
.
4.5
.
2.
As
he
was
the
Son
of
God
,
so
he
is
the
Lord
,
and
so
he
hath
obtained
by
inheritance
,
this
most
excellent
Name
,
to
be
Lord
and
Christ
;
thus
Christ
is
Lord
of
all
;
jure
haereditario
,
as
he
was
the
Heire
of
all
things
.
Jesus
Christ
is
the
Lord
;
so
speaks
the
Apostle
,
We
preach
Christ
Jesus
the
Lord
.
1.
Christ
is
a
Lord
to
command
us
;
he
hath
that
Authority
,
that
he
hath
an
absolute
Soveraignty
over
our
consciences
;
men
are
but
Servants
of
our
Faith
,
Stat
pro
rationibus
universis
,
Deus
vult
.
but
Christ
is
the
Lord
of
our
Faith
and
Consciences
.
It
is
enough
that
Christ
hath
said
it
,
that
he
hath
commanded
it
.
Heb.
7.25
.
2.
Christ
is
a
Lord
to
save
us
;
and
he
hath
power
and
ability
,
to
save
to
the
uttermost
,
all
those
that
come
unto
God
through
him
.
And
thus
as
he
hath
the
Authority
of
a
Lord
to
command
us
,
we
should
willingly
obey
him
;
and
as
he
hath
the
power
and
ability
of
a
Lord
to
save
us
,
we
should
chearfully
trust
in
his
Name
.
To
confess
that
Jesus
is
the
Lord
,
is
so
to
believe
on
him
,
as
to
say
,
Mat.
8.26
.
Acts
9
6.
Lord
,
save
us
,
or
else
we
perish
;
and
so
to
obey
him
,
as
to
say
,
Lord
,
what
wouldst
thou
have
me
to
do
?
Now
as
every
knee
must
bow
to
the
Dominion
of
Christ
,
so
every
tongue
must
confess
that
Jesus
is
the
Lord
.
1.
The
Devils
and
Wicked
men
shall
be
forced
at
the
last
to
acknowledge
the
power
of
Christ
,
whose
Authority
they
have
alwayes
rebell'd
against
.
And
as
Pharaoh
and
the
Egyptians
cryed
out
,
Exod.
14.15
.
L●t
us
flee
,
for
the
Lord
fighteth
against
us
;
So
shall
the
stoutest-hearted
sinner
one
day
,
flee
from
the
presence
of
Christ
,
Rev.
6.16
.
and
call
to
the
Mountains
to
shelter
them
from
the
wrath
of
the
Lamb.
And
all
the
implacable
enemies
of
Christ
,
they
shall
be
forced
,
through
spite
and
rage
,
to
gnaw
their
tongues
,
and
gnash
their
teeth
,
and
say
as
that
Cursed
Apostate
Julian
,
Thou
hast
overcome
me
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O
Galilean
.
2.
All
the
Saints
and
Angels
,
shall
with
one
consent
,
own
,
acknowledge
,
and
praise
Jesus
Christ
,
as
the
Lord
,
and
as
their
Lord
.
They
shall
acknowledge
him
to
be
the
Lord
their
Maker
,
and
their
Saviour
,
and
so
they
shall
cry
Hosanna
to
him
,
and
they
shall
acknowledge
him
to
be
their
Lord
and
Soveraign
,
and
so
they
shall
cast
down
their
Crowns
at
his
feet
,
and
with
everlasting
Hallelujahs
sing
,
Worthy
is
the
Lamb
that
was
slaine
,
Rev.
5.12
,
13.
to
receive
Wisdom
,
Power
,
and
Riches
,
and
Strength
,
and
Honour
,
and
Glory
,
and
Blessing
.
There
is
but
one
thing
more
to
be
opened
in
this
Scripture
,
and
that
is
the
end
of
Christs
Exaltation
,
which
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
Glory
of
God
the
Father
.
1.
Some
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
understand
that
Jesus
Christ
is
exalted
unto
the
same
glory
with
the
Father
in
Heaven
,
being
now
sate
down
at
his
right
hand
;
and
so
they
make
these
words
to
signifie
not
the
end
wny
,
but
the
end
whereunto
Christ
was
exalted
.
And
thus
the
Arabick
,
and
the
Vulgar
Latine
.
Omnis
lingua
confileatur
quia
Dominus
Jesus
Christus
in
gloriâ
est
Dei
Patris
.
Rev.
3.21
.
And
though
I
believe
that
there
is
a
truth
in
this
;
viz.
that
Jesus
Christ
after
he
had
overcome
his
enemies
,
sate
down
in
his
Fathers
Throne
;
yet
I
cannot
see
how
the
Greek
will
bear
this
Interpretation
.
2.
We
shall
therefore
take
these
words
,
Vnto
the
glory
of
God
the
Father
,
as
signifying
the
great
end
of
Christs
Humiliation
and
Exaltation
,
to
wit
the
glory
of
God
.
As
God
had
no
motive
without
himself
,
so
he
had
no
end
beyond
himself
,
John
3.16
.
Deut.
7.7
.
in
giving
of
Christ
.
God
gave
Christ
for
us
,
because
he
loved
us
;
and
wherefore
did
he
love
us
,
but
because
he
loved
us
?
and
the
maine
end
of
all
,
was
,
Eph.
1.6
.
that
all
might
be
to
the
praise
of
the
glory
of
his
grace
.
Thus
Christs
Exaltation
was
for
the
honouring
of
God
the
Father
.
Jesus
Christ
prayed
,
Father
,
glorifie
thy
Name
;
then
came
there
a
voice
from
heaven
,
saying
,
I
have
both
glo●ified
it
,
and
will
glorifie
it
againe
.
As
if
God
the
Father
had
thus
answered
Christ
,
Sonne
,
I
have
glorified
my
Name
in
thy
Humiliation
,
John
12.28
.
and
I
will
glorifie
it
again
in
thy
Exaltation
.
God
the
Father
glorifies
his
Son
,
that
he
might
glorifie
his
own
Name
;
Luke
10.16
.
John
5.22
,
23.
He
that
despise●h
Christ
,
despiseth
God
that
sent
him
;
and
he
that
honoureth
the
Son
,
honoureth
the
Father
.
Having
spoken
of
the
Exaltation
of
Christ
,
as
the
Apostle
handles
the
Doctrine
of
it
in
these
Verses
,
I
shall
conclude
all
with
the
improvement
and
Application
thereof
.
I.
Use
of
Information
;
If
Christ
was
first
humbled
,
and
then
exalted
;
Luke
24.26
.
Act.
14.22
.
we
may
learn
from
hence
,
that
as
Christ
first
suffered
,
and
entered
into
his
glory
,
even
so
must
we
,
through
many
Tribulations
enter
into
the
Kingdom
of
Heaven
.
As
it
was
with
the
Head
,
so
may
we
expect
it
will
be
with
the
Members
;
the
Crown
of
Thornes
,
before
the
Crown
of
life
;
the
Crosse
of
shame
,
Joh.
19.2
.
Rev.
2.10
.
before
the
Throne
of
Glory
;
Humiliation
before
Exaltation
;
Christ
got
not
the
Crown
sine
sang●ine
&
sudore
;
he
sweat
drops
of
blood
for
it
;
and
we
cannot
expect
an
easier
and
shorter
way
to
glory
.
Our
way
to
heaven
,
is
like
that
of
the
Israelites
to
Canaan
,
Psal.
66.12
.
which
was
through
fire
and
water
,
into
a
wealthy
land
.
2
Tim.
2.11
,
12.
This
is
a
faithful
saying
,
If
we
suffer
with
Christ
,
we
shall
reign
with
him
;
first
suffer
,
and
then
reign
;
we
pass
through
Marah
unto
Elim
,
through
Bacah
to
Berechah
,
through
bitterness
to
blessedness
.
II.
Vse
of
Exhortation
;
Is
Jesus
Christ
thus
exalted
?
then
let
us
,
our
tongues
,
our
knees
,
our
hearts
,
and
our
lives
,
acknowledge
him
to
be
our
Lord
.
Joh.
19.
Joh.
19.
Rev
4.10
.
Rev.
15.3
.
1.
What
the
Jews
,
and
Pilate
,
and
Herod
,
and
the
Souldiers
did
in
scorne
,
let
us
do
in
sinc●rity
.
They
put
a
Crown
of
Thornes
on
his
head
,
let
us
cast
down
our
Crowns
at
his
foot-stool
.
They
bowed
the
knee
,
and
cryed
,
Ave
Rex
Judaeorum
,
Hayle
King
of
the
Jewes
;
Ubi
thronus
Christi
?
ubi
sceptium
,
ubi
Corona
,
ubi
Pu●pura
,
ubi
Ministri
?
Crux
fuit
thronus
,
sceptrum
clavi
,
purpura
sanguis
,
Corona
spinae
,
&
Ministri
Carnifices
.
Aug.
Tanto
charior
es
mihi
,
quanto
vilior
factus
es
pro
me
.
Bern.
let
us
bow
the
knees
of
our
souls
unto
him
,
and
say
,
Ave
Rex
Sanctorum
,
Blessed
be
thou
,
O
King
of
Saints
;
whereas
the
Cross
was
his
Throne
,
the
nailes
his
Scepter
,
his
Robe
was
made
Purple
with
his
own
blood
,
his
Crown
was
Thornes
,
his
attendants
were
the
Executioners
;
Say
then
,
O
blessed
Saviour
!
thou
art
the
more
p
ecious
to
my
soul
,
because
thou
wast
so
much
vilified
for
my
sake
.
2.
Let
us
take
heed
that
we
do
not
violate
our
allegiance
to
him
,
whom
God
hath
exalted
to
be
Lord
and
Christ
.
Sinners
!
Exod.
5.2
.
Psal.
12.2
.
Luke
19.27
.
do
not
say
,
Who
is
the
Lord
,
that
we
should
obey
his
voice
?
Do
not
say
,
Who
is
Lord
over
us
?
Do
not
,
O
do
not
say
,
We
will
not
have
Christ
to
reign
over
us
.
1.
Consider
,
Christ
is
a
Saviour
only
to
th●se
that
su●mit
unto
him
.
He
is
the
Authour
of
eternal
life
to
them
that
obey
him
.
Heb.
5.9
.
It
is
a
vaine
thing
to
expect
the
Priviledges
and
Dignities
that
come
by
Christ
,
and
not
to
submit
to
the
duties
and
services
which
are
due
unto
Christ
.
Tit.
2.11
,
12.
The
Gospel
is
a
Message
of
Eternal
life
,
only
to
those
to
whom
it
is
a
rule
of
a
spiritual
life
;
What
?
will
you
cry
to
Christ
to
save
you
,
and
in
the
meane
time
serve
the
Devil
and
your
lusts
?
But
the
true
believer
doth
not
only
cast
himself
into
the
armes
of
Christ
to
be
saved
,
but
also
casts
himself
at
Christs
feet
to
serve
him
;
and
is
as
willing
to
be
ruled
by
him
,
as
to
be
Redeemed
by
him
.
Many
love
Christ
,
but
it
is
for
their
own
sakes
;
who
desire
to
finde
,
but
will
not
be
at
the
paines
to
seek
him
;
Multi
amant
Christum
,
sed
non
propter
Christum
;
amant
benedictionem
;
non
jurisdictionem
multi
cupiunt
Christum
consequi
,
qui
nolunt
sequi
;
desiderant
inv●nire
quem
nolunt
quaerere
.
M●retricius
amor
est
plus
amare
annulum
quam
sponsum
.
Aug.
and
so
instead
of
serving
the
Lord
Christ
,
they
do
but
serve
themselves
upon
him
.
2.
Consider
(
O
foolish
sinner
)
that
every
knee
must
one
day
bow
to
Christ
;
O
then
!
what
folly
is
it
to
rebell
against
him
,
to
whom
thou
must
at
last
be
forced
to
bow
!
Would
the
Brethren
of
Joseph
(
think
you
)
have
so
despised
,
and
despitefully
used
Joseph
,
if
ever
they
had
thought
that
there
would
come
a
day
,
that
they
must
supplicate
to
him
for
their
lives
and
liberties
?
The
proudest
sinner
will
at
the
last
day
,
Mat.
7.21
.
cry
,
Lord
,
Lord
,
&c.
Do
not
then
lift
up
the
heel
against
him
,
to
whom
thou
must
one
day
bow
the
knee
.
3.
Consider
,
That
the
sinnes
of
Christians
are
far
greater
,
than
of
the
Jews
against
Christ
.
They
sinned
against
Christ
in
the
state
of
his
Humiliation
,
but
we
sin
against
Christ
who
is
now
exalted
on
the
right
hand
of
God
.
The
Jews
put
Christ
to
death
for
saying
,
Mat.
26.64
.
Hereafter
you
shall
see
the
Son
of
Man
sitting
on
the
right
hand
of
power
,
and
coming
in
the
Clouds
of
Heaven
;
and
shall
we
,
we
Christians
,
put
the
Lord
of
glory
to
open
shame
,
who
do
believe
that
he
is
sate
down
at
the
right
hand
of
the
Majesty
on
High
?
Acts
3.17
.
The
Jews
many
of
them
,
both
Rulers
and
people
,
knew
not
that
Jesus
was
the
Christ
;
they
had
a
hand
in
his
death
,
but
it
was
through
ignorance
;
for
had
they
known
it
,
[
](A81247-e109310-b)g
g
Cor.
2.8
.
they
would
not
have
crucified
the
Lord
of
Glory
;
but
it
must
be
horrible
wickedness
for
us
to
rebell
against
Christ
,
who
do
believe
his
Exaltation
.
Sub
pedibus
ejus
eris
,
aut
adoptatus
aut
victus
.
Aug.
4.
And
Lastly
,
Consider
,
That
Christ
at
last
will
be
too
hard
for
the
most
hard-hearted
sinner
.
If
you
will
not
bow
,
you
will
be
broken
(
O
obstinate
sinner
!
)
if
thou
wilt
not
kiss
the
Son
,
thou
wilt
lick
the
dust
under
his
feet
;
if
thou
wilt
not
bow
as
a
Child
,
thou
wilt
be
made
to
bow
as
a
Slave
;
if
thou
wilt
not
bow
to
his
golden
Scepter
,
Mat.
11.29
.
Psa.
110.1
.
thou
wilt
be
broken
with
his
Iron
Rod
;
In
a
word
,
if
thou
wilt
not
bear
his
Yoke
,
thou
shalt
become
his
Foot-stool
.
III.
Vse
of
Comfort
to
Bel●evers
;
great
is
the
Consolation
which
doth
arise
from
the
doctrine
of
Christs
Exaltation
.
1.
Is
Christ
exalted
to
the
right
hand
of
God
?
then
we
may
comfortably
believe
,
that
he
hath
perfectly
satisfied
Gods
justice
for
us
;
John
16.9
.
we
may
now
rest
upon
Christs
righteousness
,
that
he
hath
accomplished
fully
all
his
undertaking
,
because
he
is
gone
to
the
Father
.
Christ
by
his
Death
overcame
his
enemies
;
by
his
Resurrection
he
scattered
them
;
by
his
Ascension
he
triumph't
over
them
;
by
his
Death
he
paid
the
debt
;
by
his
Resurrection
he
came
out
of
Prison
;
and
by
his
Ascension
he
shews
himself
openly
to
God
the
Creditor
,
and
pleads
satisfaction
.
The
Humiliation
of
Christ
confirmed
and
ratified
the
New
Testament
;
his
Exaltation
gives
him
opportunity
to
execute
his
last
Will
and
Testament
;
for
he
is
now
exalted
as
a
Conquerour
,
Rev.
1.18
.
and
hath
the
keys
of
death
and
hell
delivered
to
him
.
This
comfort
the
Apostle
urgeth
upon
the
Doctrine
of
Christs
▪
Exaltation
;
for
if
when
we
were
enemies
,
Rom.
5.10
.
we
were
reconciled
to
God
by
the
death
of
his
Son
;
much
more
being
reconciled
,
we
shall
be
saved
by
his
life
.
Our
salvation
began
in
the
humiliation
,
but
it
is
compleated
in
the
Exaltation
of
Christ
.
Heb.
7.25
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
did
not
undertake
what
he
was
not
able
to
finish
;
for
he
saves
his
people
to
the
uttermost
.
2.
This
is
our
comfort
,
though
Christ
be
highly
exalted
,
yet
he
is
mindful
of
us
.
He
is
not
only
a
faithful
High
Priest
in
things
pertaining
to
God
,
to
make
reconciliation
for
the
sins
of
the
people
,
but
he
is
a
merciful
high
Priest
,
Heb.
2.17
,
18.
to
remember
the
sufferings
of
his
people
,
and
to
succour
those
that
are
tempt●d
.
The
Lord
Jesus
though
he
be
safely
landed
upon
the
shore
of
eternal
glory
,
yet
he
hath
an
eye
to
,
and
a
care
of
his
poor
Church
,
Heb.
4.15
.
Heb.
5.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
tossed
with
tempest
,
and
afflicted
.
He
is
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
can
be
touched
with
the
feeling
of
our
infirmities
,
but
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
he
doth
pro
magnitudine
miseriae
condolere
,
he
bears
a
share
with
us
in
our
afflictions
and
temptations
.
The
manner
of
men
is
,
that
great
preferments
makes
them
forget
their
former
poor
acquaintance
:
Honores
mutan●
mores
.
but
it
is
otherwise
with
Chr●st
.
He
is
exalted
above
the
Heavens
,
and
yet
he
is
not
unmindful
of
his
Church
on
earth
.
The
dayes
of
his
Passion
are
ended
,
but
not
of
his
compassion
;
as
Joseph
,
though
he
was
the
Favourite
of
Egypt
,
yet
was
not
ashamed
to
own
his
Brethren
who
were
poor
Shepherds
;
Heb.
2
11.
Heb.
6.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
John
2.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Joh.
20.17
.
Exod.
28.9
,
10.
no
more
is
Jesus
Christ
ashamed
to
call
us
Brethren
.
Christ
is
gone
into
heaven
as
our
F●re-runner
,
and
there
he
is
an
Adv●cate
for
us
with
the
Fa
her
.
Just
when
Christ
was
going
into
heaven
,
he
sends
this
comfortable
message
to
his
Disciples
,
I
ascend
to
your
God
and
my
God
,
to
your
Fa
her
and
my
Fa
her
.
Our
great
High
Priest
hath
all
the
names
,
and
necessities
of
his
people
written
upon
his
Breast-plate
;
Believers
are
engraven
upon
the
palmes
of
his
hands
;
Isa.
49.16
.
Cant.
8.6
.
yea
,
they
are
set
as
a
Seal
upon
his
heart
.
Videmus
caput
nostrum
super
aquas
.
Greg.
3.
And
last
Consolation
is
this
,
Christ
is
exalted
to
heaven
,
and
so
shall
all
believers
in
due
time
;
the
Head
hath
taken
possession
of
heaven
for
all
his
Members
.
In
all
the
several
parts
of
the
Humiliation
and
Exaltation
of
Christ
,
he
acted
not
as
a
single
person
,
but
as
the
Second
Adam
;
representatively
,
as
a
publick
person
;
so
that
all
those
who
are
in
Christ
Jesus
,
have
an
interest
in
that
Redemption
he
hath
purchased
for
Believers
.
Gal.
2.20
.
Rom.
6.8
.
Christ
was
crucified
,
and
a
believer
is
crucified
with
Christ
;
Christ
dyed
,
and
a
believer
is
dead
with
Christ
.
Col.
3.1
.
Christ
rose
from
the
dead
,
and
believers
are
risen
with
Christ
.
Christ
is
ascended
up
to
heaven
,
and
believers
sit
together
with
Christ
in
heauenly
places
.
Eph.
2.6
.
1
Cor.
6.2
.
Christ
wil
come
to
judge
the
world
;
and
the
Saints
,
as
Assessors
to
Christ
,
shall
judge
the
world
.
Rev.
3.31
.
Christ
is
sate
down
in
his
Fathers
Throne
,
and
believers
shall
sit
with
Christ
in
his
Throne
.
In
a
word
,
our
Lord
Jesus
Christ
,
who
is
now
possest
of
the
glory
of
heaven
,
John
14.3
.
Joh
16.24
.
will
come
again
to
fetch
us
to
heaven
,
that
we
may
be
where
he
is
,
that
we
may
not
only
see
his
glory
,
but
partake
of
it
;
for
when
he
shall
appear
,
we
shall
appear
with
him
in
glory
.
Col.
3.4
.
THE
SATISFACTION
OF
CHRIST
DISCUSSED
.
COL.
1.20
.
And
(
having
made
peace
through
the
blood
of
his
Crosse
)
by
him
to
reconcile
all
things
unto
himself
,
by
him
;
I
say
,
whether
they
be
things
in
earth
,
or
things
in
heaven
.
THE
Apostle
having
congratulated
the
Colossians
,
their
faith
,
and
love
,
and
other
graces
,
and
poured
forth
a
prayer
for
them
;
in
the
14.
verse
he
enters
upon
a
Declaration
of
the
Gospel-mystery
,
the
Person
,
and
Offices
,
and
work
of
Christ
.
His
person
,
ver.
15
,
16
,
17.
he
is
God
,
&c.
his
Office
,
ver.
18.
he
is
the
Head
of
the
body
,
the
Church
,
&c.
His
work
in
the
20.
verse
.
Having
in
the
19.
verse
,
asserted
Christs
fitness
for
that
work
,
it
pleased
the
Father
,
that
in
him
should
all
fulness
dwell
,
&c.
Besides
that
infinite
fulness
which
he
had
as
God
,
by
natural
and
necessary
generation
,
there
was
another
unmeasured
fulness
depending
upon
Gods
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
good
pleasure
,
and
thereby
imparted
unto
Christ
.
Now
he
comes
to
shew
his
work
described
First
,
By
its
nature
,
To
reconcile
to
himself
,
to
make
peace
.
Secondly
,
By
its
instrument
,
that
is
,
the
blood
of
the
Cross
by
him
.
Thirdly
,
The
object
of
it
,
which
are
,
All
things
,
whether
they
be
things
in
earth
,
or
things
in
heaven
:
By
which
learned
Davenant
understands
the
Angels
spoken
of
as
the
things
in
heaven
;
and
so
many
others
,
supposing
that
the
Elect
Angels
wer●
confirmed
in
their
estate
by
Christ
:
But
with
submission
to
better
judgements
,
I
conceive
1.
that
there
is
not
sufficient
evidence
in
Scripture
,
to
shew
that
the
holy
Angels
had
their
confirmation
from
Christ
;
nor
doth
it
seem
to
be
necessary
;
forasmuch
as
it
is
commonly
acknowledged
,
that
Adam
(
who
was
under
the
same
Covenant
with
the
Angels
)
if
he
had
continued
in
the
observation
of
Gods
precepts
;
for
so
long
time
as
God
judged
meet
,
he
should
have
been
confirmed
by
vertue
of
the
Covenant
of
Works
some
other
way
.
And
therefore
it
was
rather
to
be
thought
,
that
the
Angels
have
their
confirmatiom
from
Christ
,
as
God
and
Head
over
all
things
,
than
as
Mediatour
(
The
actions
of
Christ
as
Mediatour
,
supposing
a
breach
,
according
to
that
place
,
Gal.
3.20
.
A
M●diatour
is
not
a
Mediatour
of
one
;
i.
e.
of
two
parties
which
are
one
politically
;
i.
e.
which
are
agreed
in
one
,
but
of
parties
at
variance
.
)
2.
Howsoever
if
the
Angels
had
been
confirmed
by
Christ
,
yet
surely
they
were
not
reconciled
by
Christ
;
for
Reconciliation
implies
a
former
enmity
,
as
these
things
in
heaven
are
said
to
be
.
And
therefore
I
rather
understand
it
of
departed
Saints
,
Patriarchs
,
Prophets
,
&c.
who
,
as
they
went
to
Heaven
,
not
to
any
Limbus
;
so
this
expression
is
used
to
insinuate
,
that
they
were
saved
by
the
grace
of
Jesus
Christ
,
even
as
we
,
as
it
is
,
Acts
15.11
.
and
that
the
blood
of
Jesus
Christ
did
expiate
not
only
those
sins
which
were
committed
after
his
death
,
but
those
also
which
were
long
since
past
;
Rom.
3.25
.
as
Sol
nondum
conspictus
illuminat
orbem
,
The
light
and
influence
of
the
Sun
is
dispersed
among
us
,
before
the
body
of
the
Sun
doth
appear
above
our
Horizon
.
So
then
here
you
have
mans
Reconciliation
,
Justification
,
and
Salvation
described
,
together
with
the
procuring
cause
of
it
,
set
forth
1.
More
generally
,
By
him
.
2.
More
specially
,
By
the
blood
of
his
Cross
,
by
the
shedding
of
his
blood
for
us
,
by
his
death
and
passion
compleated
on
the
Cross
.
The
doctrine
I
intend
to
handle
,
is
this
,
That
the
death
of
Jesus
Christ
is
the
procuring
cause
of
mans
justification
and
salvation
.
Amongst
all
those
heresies
which
God
hath
suffered
to
spring
among
us
(
that
they
that
are
approved
,
may
be
manifest
)
none
are
more
dangerous
than
those
which
concern
the
person
and
office
of
Christ
;
of
those
many
streams
of
errour
which
run
into
the
dead
Sea
of
Socinianism
,
these
are
two
;
They
deny
the
Godhead
,
and
the
satisfaction
of
Christ
,
and
so
indeed
subvert
the
whole
Fabrick
of
the
Gospel
.
This
latter
I
shall
here
endeavour
to
discuss
,
and
shall
proceed
in
this
Method
.
1.
I
shall
explain
it
.
2.
Assert
.
3.
Defend
.
4.
Apply
it
.
1.
For
the
Explication
of
this
great
Gospel-mystery
,
(
which
truly
if
it
fall
,
we
are
without
hope
,
and
so
of
all
creatures
most
miserable
)
I
shall
lay
down
these
steps
.
First
,
God
made
the
world
and
man
in
it
for
his
own
service
and
glory
:
And
this
end
he
cannot
be
disappointed
in
,
but
must
have
it
one
way
or
other
.
Secondly
,
Man
by
sin
thwharted
Gods
end
,
and
cast
dirt
upon
his
glory
,
and
so
doth
every
sinner
:
Every
sin
is
a
reflection
upon
Gods
Name
,
a
blot
in
Gods
Government
of
the
world
;
so
that
some
make
it
a
pretence
for
their
Atheism
,
saying
,
That
if
there
were
a
God
,
he
would
not
suffer
sin
to
be
in
the
world
.
Thirdly
,
God
is
inclined
by
his
Nature
,
and
obliged
by
his
interest
,
to
hate
sin
,
and
punish
the
sinner
,
and
so
to
recover
his
glory
.
1.
I
say
God
is
inclined
by
his
nature
,
to
hate
and
punish
sin
;
I
do
not
positively
conclude
,
that
he
is
absolutely
obliged
;
I
shall
not
here
meddle
with
that
nice
question
,
Whether
God
was
so
far
obliged
to
punish
it
by
his
nature
,
that
he
could
not
pardon
sin
without
satisfaction
;
but
this
is
manifest
:
look
upon
man
as
a
sinner
,
and
so
Gods
Nature
must
needs
be
opposite
unto
him
;
The
Scripture
describes
God
in
such
manner
,
not
only
in
regard
of
his
Will
,
but
also
in
respect
of
his
Nature
,
Hab.
1.13
.
Thou
art
of
purer
eyes
than
to
behold
evil
,
and
canst
not
look
on
iniquity
,
&c.
Exod.
34.6
.
where
the
nature
of
the
Divine
Majesty
is
represented
;
among
other
parts
of
the
description
this
is
one
,
He
will
by
no
meanes
clear
the
guilty
.
Psalme
11.5
.
The
wicked
—
his
soul
hateth
;
—
and
the
reason
is
added
from
Gods
Nature
,
ver.
7.
For
the
righteous
Lord
loveth
righteousnesse
,
his
countenance
doth
behold
the
upright
.
And
it
may
further
appear
,
that
here
punishment
of
sin
is
not
an
act
of
Gods
Will
,
but
of
his
Nature
.
Because
the
Actions
of
Gods
Will
are
only
known
by
Revelation
,
not
by
reason
,
or
the
light
of
Nature
;
but
that
God
should
and
would
punish
sin
,
this
was
known
by
natures
light
,
to
such
as
were
unacquainted
with
Revelation-light
.
Hence
came
the
Conclusion
,
Acts
28.4
.
(
This
man
is
a
Murderer
,
whom
though
he
hath
escaped
the
Sea
,
yet
Vengeance
suffereth
him
not
to
live
.
)
Vengeance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
supposed
Goddesse
,
but
indeed
nothing
else
but
Divine
Justice
.
2.
God
is
obliged
by
his
interest
to
punish
him
,
as
he
is
the
Ruler
of
the
world
.
By
sin
there
comes
a
double
mischief
.
1.
God
is
wronged
.
2.
The
world
is
wronged
by
a
bad
example
,
and
hardned
in
sin
;
so
that
if
God
might
pardon
sin
as
it
is
a
wrong
to
himself
,
yet
he
is
in
a
manner
obliged
to
punish
it
to
right
the
wronged
world
,
and
to
make
such
sinners
patterns
of
severity
,
that
the
world
may
not
make
them
examples
of
ungodlinesse
;
even
as
King
James
might
pardon
the
Powder-Traytors
,
so
far
forth
as
his
Person
was
concerned
;
but
if
you
look
on
it
as
a
wrong
to
the
whole
Nation
,
to
the
Protestant
Religion
,
so
he
was
obliged
to
punish
them
,
to
make
them
warnings
to
others
in
the
like
cases
;
so
that
you
see
mans
punishment
was
necessary
for
Gods
glory
,
and
the
Worlds
good
.
Fourthly
,
The
punishment
to
be
inflicted
,
must
be
sutable
to
sins
Nature
,
and
Gods
Majesty
;
and
therefore
an
infinite
punishment
for
this
is
justice
to
observe
an
exact
proportion
between
sin
and
punishment
.
Fifthly
,
The
only
way
whereby
this
punishment
might
be
suffered
,
and
yet
man
saved
,
was
by
the
incarnation
and
passion
of
God-man
.
Man
being
every
other
way
finite
,
must
have
suffered
infinitely
in
regard
of
duration
,
even
to
eternity
.
And
none
but
Christ
who
was
infinite
in
regard
of
the
subject
,
and
dignity
of
his
person
,
as
he
was
God
,
could
have
so
speedily
and
effectually
delivered
us
from
this
punishment
,
by
suffering
it
himself
,
whereby
Gods
justice
was
satisfied
,
his
hatred
against
the
sinner
removed
,
and
his
mercy
at
liberty
to
act
in
the
pardon
of
the
sinner
.
Sixthly
,
This
passion
of
Jesus
Christ
,
God
was
graciously
pleased
to
accept
for
us
,
and
impute
to
us
,
as
if
we
had
suffered
in
our
persons
,
and
so
he
receives
us
into
mercy
.
And
this
is
the
substance
of
the
Doctrine
of
the
Gospel
about
mans
salvation
.
So
much
for
the
first
thing
,
the
Explication
of
the
point
.
2.
I
now
come
to
the
Assertion
or
Demonstration
of
it
,
that
you
may
receive
this
Doctrine
as
a
Truth
,
not
built
upon
the
traditions
of
men
,
but
revealed
in
the
Word
of
God
.
Now
to
prove
this
point
;
viz.
That
the
death
of
Jesus
Christ
is
the
procuring
cause
of
mans
Justification
and
Salvation
,
I
may
use
two
sorts
of
Arguments
.
First
,
Some
from
the
consideration
of
Christs
death
.
Secondly
,
Some
from
the
consideration
of
mans
Justification
and
Salvation
.
1.
From
the
consideration
of
Christs
death
I
shall
offer
six
Arguments
.
-
1.
It
s
Possibility
.
-
2.
Necessity
.
-
3.
Nature
.
-
4.
Cause
.
-
5.
Vicegerency
.
-
6.
Peculiarity
.
First
,
From
the
possibility
:
Let
me
be
bold
to
assert
;
had
it
not
been
for
this
purpose
,
it
had
not
been
possible
for
Christ
to
dye
;
as
it
was
not
possible
for
Christ
to
be
holden
of
death
,
Acts
2.24
.
the
price
being
paid
,
and
so
the
Prisoner
of
course
to
be
released
;
so
it
had
not
been
possible
,
because
not
just
(
Id
tantum
possumus
,
quod
jure
possumus
)
to
put
him
into
a
prison
,
if
it
had
not
been
to
pay
a
debt
.
And
a
debt
of
his
own
he
had
none
,
he
was
a
Lamb
without
blemish
,
and
without
spot
,
1
Pet.
1.19
.
Holy
,
blameless
,
undefiled
,
separate
from
sinners
,
Hebr.
7.26
.
He
knew
no
sin
,
2
Cor.
5.21
.
which
I
the
rather
mention
,
because
S●cinus
hath
the
impudence
to
lay
down
this
blasphemous
Assertion
,
That
Christ
,
like
the
Jewish
High
Priest
,
did
offer
for
himself
as
well
as
for
the
people
.
You
have
seen
he
had
no
debt
,
no
sin
of
his
own
,
(
he
professeth
of
himself
that
he
did
alwayes
those
things
which
pleased
his
Father
,
John
8.29
.
)
and
therefore
he
must
needs
dye
for
our
debts
;
it
is
plain
that
Adam
,
had
he
continued
in
integrity
,
should
not
have
dyed
;
death
is
not
the
effect
of
nature
;
(
then
the
Saints
in
glory
must
dye
again
;
for
they
have
the
same
nature
)
but
the
fruit
of
sin
;
death
entred
into
the
world
by
sin
;
Rom.
5.12
.
And
the
Apostle
proves
the
sin
of
Infants
(
expressed
by
that
Periphrasis
,
such
as
have
not
sinned
after
the
similitude
of
Adams
transgression
)
from
the
death
of
Infants
;
and
in
Adam
all
dyed
;
i.
e.
by
his
sin
,
1
Cor.
15.22
.
Therefore
Jesus
Christ
being
purified
from
the
guilt
of
Adams
sin
,
by
his
holy
birth
,
and
no
lesse
perfect
than
Adam
should
have
been
,
could
never
have
dyed
,
if
not
for
our
sakes
.
Secondly
,
From
the
necessity
of
Christs
death
;
it
was
necessary
for
our
Salvation
and
Justification
,
without
which
end
it
had
been
in
vain
.
The
Socinians
mention
two
other
reasons
and
ends
of
Christs
death
;
the
one
to
be
an
example
of
obedience
;
but
such
we
have
many
others
upon
far
less
charge
;
the
other
to
be
a
ground
of
hope
for
the
remission
of
sin
,
and
the
fulfilling
of
Gods
promises
;
but
properly
it
is
not
the
death
,
but
resurrection
of
Christ
,
which
is
the
ground
of
our
hope
,
1
Cor.
15.14
.
If
Christ
be
not
risen
,
your
faith
is
vain
;
so
that
those
ends
are
improper
and
insufficient
:
And
to
strike
it
dead
,
I
urge
but
one
place
,
Gal.
2.21
.
—
If
righteousnesse
come
by
the
Law
,
Christ
is
dead
in
vain
.
What
can
be
more
plain
,
if
righteousnesse
be
not
by
Christ
,
that
the
death
of
Christ
be
not
the
procuring
cause
of
our
Justification
,
Christ
is
dead
in
vain
,
to
no
end
,
or
(
as
Grotius
,
and
others
rather
understand
)
without
any
meritorious
cause
;
i.
e.
our
sins
;
however
all
comes
to
one
.
Thirdly
,
From
the
nature
of
Christs
death
,
it
is
a
Sacrifice
;
this
consists
of
two
Branches
.
1.
Sacrifices
did
expiate
sin
.
2.
Christs
death
is
a
Sacrifice
,
and
a
sin-expiating
Sacrifice
.
1.
I
say
Sacrifices
did
expiate
sin
,
Levit.
1.4
.
He
shall
put
his
hands
upon
the
head
of
the
burnt-offering
,
and
it
shall
be
accepted
for
him
;
and
many
such
places
.
And
this
they
did
typically
,
(
which
strengthens
the
cause
we
have
in
hand
)
as
representing
and
fore-signifying
Christ
,
without
which
it
was
not
possible
for
the
blood
of
Buls
and
Goats
to
take
away
sins
,
Hebr.
10.4
.
And
the
sins
pardoned
under
the
Old
Testament
,
were
pardoned
thorough
Christ
,
and
not
through
any
vertue
of
their
Sacrifices
,
Christ
being
a
Mediatour
for
the
Redemption
of
the
Transgressions
that
were
under
the
first
Testament
,
Hebrewes
9.15
.
2.
And
this
brings
in
the
second
Head
,
that
Christs
death
is
a
Sacrifice
,
and
a
sin-expiating
Sacrifice
,
if
either
the
names
or
nature
of
it
may
be
regarded
;
for
the
names
and
titles
proper
to
Sacrifices
,
they
are
attributed
to
it
;
(
and
God
doth
not
give
flattering
titles
,
nor
false
names
,
but
such
as
discover
the
nature
of
things
)
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Oblation
,
or
offering
up
of
himself
,
Ephes.
5.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
John
2.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
3.25
.
to
omit
others
;
and
for
the
nature
,
by
vertue
hereof
sin
is
atoned
;
he
is
our
High
Priest
for
this
end
,
to
make
reconciliation
for
the
sins
of
the
people
,
Heb.
2.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
by
an
Enallage
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
pacifie
God
,
reconcile
God
,
turn
away
his
wrath
.
You
meet
with
all
things
in
Christ
,
which
concurre
to
the
making
of
a
Sacrifice
.
The
Priest
,
he
is
our
High
Priest
;
the
Sacrifice
himself
,
Christ
was
once
offered
;
the
shedding
of
blood
,
and
destroying
of
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
the
essential
part
of
a
Sacrifice
.
Add
to
these
,
1
Cor.
5.7
.
—
Christ
our
Passeover
is
Sacrificed
for
us
;
where
is
a
double
Argument
;
1.
That
Christ
is
expresly
said
to
be
Sacrificed
.
2.
That
he
is
called
a
Passeover
,
which
at
the
best
seems
to
have
been
both
a
Sacrifice
and
a
Sacrament
:
Now
then
Christs
death
being
a
Sacrifice
,
it
appeares
that
it
appeased
Gods
wrath
,
procured
his
favour
.
Fourthly
,
From
the
cause
of
Christs
death
I
might
urge
a
double
cause
.
1.
The
inflicting
cause
it
was
Gods
displeasure
:
Nothing
more
plaine
than
that
he
had
a
very
deep
sense
of
,
and
sharp
conflict
with
Gods
wrath
,
from
those
dreadful
horrours
in
the
Garden
(
where
his
soul
was
exceeding
sorrowful
unto
death
;
not
certainly
at
the
approach
of
an
ordinary
death
,
which
many
Martyrs
have
undergone
with
undaunted
courage
;
but
at
the
apprehension
of
his
Fathers
anger
)
and
upon
the
Cross
,
where
he
roared
out
that
direful
complaint
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Now
then
,
seeing
God
being
naturally
gracious
,
and
perfectly
righteous
,
cannot
,
will
not
be
displeased
with
any
without
cause
;
and
Christ
had
in
himself
no
cause
,
There
was
nothing
in
him
,
Joh.
14.30
.
and
(
as
you
read
)
he
alwayes
did
those
things
which
pleased
him
:
It
remains
therefore
that
the
cause
of
this
displeasure
,
and
of
Chrsts
death
,
was
,
our
sins
laid
upon
him
,
and
our
peace
to
be
procured
by
him
:
And
that
brings
in
the
2.
Head
,
which
is
the
procuring
or
meritorious
cause
of
Christs
death
;
the
guilt
of
our
sins
laid
on
him
,
brought
death
upon
him
,
as
the
just
punishment
of
them
.
And
this
is
written
with
so
much
clearness
,
that
he
that
runs
may
read
it
.
It
is
observed
of
the
Ancient
Writers
of
the
Church
,
That
those
of
them
which
lived
before
the
Pelagian
heresie
was
raised
,
spoke
more
darkly
,
and
doubtfully
,
and
carelesly
in
those
things
,
not
being
ob
iged
to
stand
much
upon
their
Guard
when
they
had
no
enemy
in
view
,
and
having
to
do
with
enemies
of
a
contrary
make
,
while
they
avoided
one
extream
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
often
happened
,
they
ran
too
near
the
other
:
But
in
this
point
,
the
Apostles
who
Writ
so
long
before
Socinus
had
a
being
,
have
Written
with
as
much
perspicuity
against
that
heresie
,
as
if
they
had
lived
to
see
the
accomplishment
of
that
Monster
,
the
conception
whereof
some
of
them
saw
in
those
.
Primitive
Hereticks
.
Two
things
are
written
with
a
Sun-beam
.
1.
That
Christ
died
for
our
good
as
the
final
cause
.
Dan.
9.26
.
—
The
Messiah
shall
be
cut
off
,
but
not
for
himself
.
2.
That
he
died
for
our
sins
as
the
deserving
cause
;
Rom.
4.25
.
Who
was
delivered
(
viz.
unto
death
)
for
our
offences
;
not
only
upon
the
occasion
of
our
sins
(
as
the
Socinians
gloss
it
)
but
for
the
merit
of
our
sins
.
To
suffer
for
sin
,
alwayes
implies
sin
to
be
the
meritorious
cause
of
it
.
1
Kings
14.16
.
He
shall
give
up
Israel
because
of
the
sins
of
Jeroboam
.
Deut.
24.16
.
The
Father
shall
not
be
put
to
death
for
the
children
;
—
but
every
man
shall
be
put
to
death
for
his
own
sin
.
And
many
other
places
there
are
to
the
same
purpose
:
And
it
is
sufficient
to
confirm
any
judicious
man
in
this
Truth
,
to
read
the
miserable
evasions
which
the
Socinians
use
to
shift
off
the
force
of
this
Argument
,
which
as
time
will
not
give
me
leave
to
mention
,
so
they
are
neither
fit
for
this
,
nor
worthy
of
any
Assembly
:
This
is
plain
,
that
Christ
died
for
our
sinnes
;
and
to
stop
all
holes
,
the
holy
Ghost
useth
various
prepositions
;
if
one
be
more
emphatical
than
another
,
all
shall
concur
to
assert
this
truth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
4.25
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
15.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Pet.
3.18
.
And
that
all
these
should
signifie
the
final
cause
,
or
occasion
only
,
and
never
the
meritorious
cause
,
when
a
man
hath
put
out
his
eyes
,
or
God
hath
taken
away
the
Scripture
,
and
other
Greek
Authours
too
,
he
may
believe
it
,
but
very
hardly
before
.
I
shall
strengthen
this
Argument
with
this
consideration
,
That
Christ
is
said
to
bear
our
sinnes
;
which
is
so
evident
,
that
Crellius
that
Master-builder
of
the
Socinian
Fabrick
,
confesseth
,
That
for
the
most
part
to
beare
sins
,
is
to
endure
the
punishments
due
to
sin
:
And
he
said
no
more
than
he
was
forced
to
by
the
invincible
clearness
of
Scripture-expressions
;
Lev.
5.1
.
&
7.18
.
&
20.17
.
Notorious
Offenders
,
it
is
said
of
them
,
They
shall
beare
their
iniquity
.
It
is
said
of
Christ
,
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Socinians
say
,
may
signifie
to
take
away
iniquity
;
albeit
a
Learned
man
layeth
down
this
assertion
,
That
it
never
signifies
to
take
away
sin
,
as
Socinus
would
have
it
;
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
to
beare
upon
his
shoulders
,
as
a
Porter
beares
a
Burden
,
but
never
to
take
away
.
Isaiah
53.4
.
He
hath
borne
our
griefs
,
and
car●yed
our
sorrows
.
Object
.
(
Which
is
one
of
the
most
plausible
Arguments
they
have
in
this
cause
)
But
Mat.
8.16
,
17.
where
Christ
took
away
diseases
which
he
did
not
bear
,
it
is
said
the
saying
of
Esaias
was
fulfilled
therein
.
Answ.
(
To
omit
those
many
Answers
given
by
others
,
of
which
see
Brinsleys
one
only
Mediatour
,
and
Calovius
his
excellent
discourse
De
satisfactione
Christi
,
in
his
Socinismus
prostigatus
)
A
Scripture
is
said
to
be
fulfilled
,
either
wholly
,
or
in
part
:
Now
then
you
must
know
,
that
although
it
be
a
truth
,
which
we
conclude
against
the
Papists
,
That
there
are
no
more
than
one
of
literal
and
co-ordinate
senses
of
every
place
of
Scripture
,
yet
there
may
be
divers
of
several
kindes
,
one
subordinate
to
another
,
and
one
typified
by
another
,
and
one
accommodated
to
another
;
And
when
any
one
of
these
senses
are
accomplished
,
that
Scripture
is
said
to
be
fulfilled
,
though
indeed
but
one
piece
and
parcel
of
it
be
fulfilled
.
Thus
the
fulfilling
of
the
same
Scripture
,
is
applied
to
the
spiritual
preservation
of
the
Apostles
,
John
17.12
.
and
to
the
temporal
preservation
of
them
,
John
18.9
.
And
as
it
were
false
and
fallacious
reasoning
for
any
man
to
infer
,
that
Christs
keeping
of
his
Apostles
,
cannot
be
understood
spiritually
of
keeping
them
in
his
Name
,
and
keeping
them
from
Apostacy
,
as
it
is
said
John
17.12
.
because
John
18.9
.
it
is
said
to
be
fulfilled
in
a
rescue
of
them
from
a
temporal
destruction
;
but
rather
it
must
be
said
,
it
was
fulfilled
both
wayes
,
and
the
one
was
subordinate
to
the
other
,
and
typified
in
the
other
;
So
is
it
in
this
case
:
This
place
in
Isaiah
,
(
that
it
may
appeare
to
be
exactly
a
parallel
case
)
was
fulfilled
two
wayes
;
The
one
expressed
,
1
Pet.
2.24
.
Who
his
own
self
bare
our
sins
in
his
own
body
upon
the
Tree
.
The
other
in
this
,
Matth.
8.17
.
In
the
former
is
expressed
the
cause
,
Christs
bearing
the
burden
of
our
sinnes
upon
his
shoulders
.
In
the
latter
,
the
eff●ct
,
Christs
taking
off
the
Burden
,
or
part
of
that
Burden
of
sin
from
our
shoulders
,
or
from
the
shoulders
of
those
diseased
persons
;
for
it
was
laid
upon
his
shoulders
,
that
it
might
be
taken
off
from
us
.
So
that
Matthew
rightly
tells
us
that
Isaiah
was
fulfilled
,
and
that
the
cause
did
appeare
by
the
effect
;
as
by
the
dawning
of
the
day
,
we
see
the
approach
of
the
Sun
.
And
this
may
serve
for
the
untying
of
that
hard
knot
,
which
I
had
almost
said
,
is
the
only
thing
of
moment
the
Socinians
have
in
this
Controversie
.
But
to
return
,
Isa.
53.5
.
He
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
;
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
.
If
it
were
lawful
for
the
highest
Antisocinian
in
the
world
to
coyne
a
Scripture
for
his
purpose
,
he
could
not
devise
a
place
of
a
more
favourable
aspect
to
his
cause
than
this
.
And
Ver.
6.
The
Lord
hath
plac'd
on
him
the
iniquity
of
us
all
.
But
indeed
the
Arguments
which
might
be
drawn
out
of
this
one
Chapter
,
Isa.
53.
might
afford
matter
for
a
whole
Sermon
.
Fifthly
,
From
the
Vicegerency
of
Christs
death
;
Christ
dyed
1.
For
our
good
.
2.
For
ou●
sins
,
(
of
both
those
you
have
heard
.
)
3.
In
our
place
;
of
this
I
now
come
to
Treat
Briefly
(
for
I
have
been
wonderfully
prevented
)
1
Pet.
3.18
.
Christ
suffered
for
sins
,
the
just
for
the
unjust
.
2
Cor.
5.14
.
If
one
died
for
all
,
then
were
we
〈◊〉
●●d
;
i.
e.
juridically
,
we
were
all
as
dead
,
condemned
per●●●●
,
because
he
died
in
our
stead
.
He
is
said
to
die
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
alwayes
signifies
a
commutation
,
saith
the
then
famous
,
but
afterwards
Apostate
Grotius
,
eye
for
eye
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
5.38
.
that
is
,
one
instead
of
the
other
,
Matth.
2.22
.
Archelaus
reigned
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
room
of
his
Father
Herod
.
So
2
Sam.
18.33
.
Would
God
I
had
died
for
thee
O
Absalom
;
i.
e.
in
thy
stead
,
so
that
thou
hadst
lived
.
Thus
Christ
died
for
us
;
so
John
11.50
.
Caiaphas
said
,
It
is
expedient
fo●
us
,
that
one
man
should
die
for
the
people
;
i.
e.
in
their
stead
,
to
save
their
lives
,
as
a
publick
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Gentiles
being
used
in
case
of
some
great
and
common
calamities
,
threatning
destruction
to
all
,
to
offer
up
some
one
man
in
the
name
and
stead
of
all
,
which
was
a
shadow
of
that
great
truth
of
Christs
dying
for
all
.
And
Socinus
himself
being
put
to
it
,
cannot
deny
this
;
Even
in
Heathen
Authours
,
it
is
a
common
phrase
,
To
do
a
thing
for
another
;
i.
e.
in
his
place
.
Ego
pro
te
molam
,
I
will
grinde
for
you
,
and
you
shall
be
free
.
Christ
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Ransome
,
or
Price
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
(
there
is
one
Argument
,
that
his
Blood
was
the
price
of
our
Redemption
)
and
a
Ransome
in
our
stead
.
1
Tim.
2.6
.
Who
gave
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Ransome
for
all
.
Gal.
3.13
.
Christ
hath
Redeemed
us
from
the
cu●se
of
the
Law
,
himself
being
made
a
curse
for
us
;
i.
e.
he
underwent
that
Curse
due
to
us
,
that
Curse
from
which
we
are
freed
,
that
Curse
which
others
who
receive
not
Jesus
Christ
,
shall
undergo
.
What
a
cluster
of
Arguments
might
be
gathered
here
?
It
is
prodigious
boldness
in
Socinians
to
turn
this
Article
of
Faith
into
a
streame
of
Rhetorick
,
Paulus
amavit
in
voce
execrationis
argutus
esse
:
But
Manum
de
tabula
.
S●xthly
,
And
lastly
,
From
the
peculiarity
of
Christs
death
.
It
is
undeniable
that
Christ
died
for
us
,
so
as
no
man
in
the
world
ever
did
,
nor
can
do
.
Therefore
not
in
the
Socinian
sense
,
not
barely
for
the
confirmation
of
our
faith
,
or
excitation
of
our
obedience
,
or
strengthning
of
our
hope
,
or
encouragement
of
us
in
our
sufferings
;
for
in
this
sense
,
thousands
have
died
for
you
.
Paul
tells
the
Co
〈◊〉
he
suffered
for
them
,
i.
i.
for
their
good
;
Col.
1.24
.
and
yet
●●lls
the
Corinthians
,
he
did
not
suffer
for
them
.
1
Cor.
1.13
.
Was
Paul
crucified
for
you
?
i.
e.
in
your
stead
,
or
for
your
sinnes
?
And
this
for
the
first
Head
of
Arguments
,
where
I
see
I
must
take
up
,
though
I
thought
to
have
urged
divers
other
Arguments
from
the
Nature
of
mans
justification
and
salvation
.
But
I
will
not
be
too
tedious
.
What
hath
been
said
may
be
enough
to
convince
any
indifferent
man
;
and
others
will
not
be
convinced
,
though
they
are
convinced
.
Thus
much
for
the
second
particular
,
the
assertion
of
this
truth
.
The
third
should
have
been
the
vindication
of
it
from
the
cavils
of
Socinians
;
but
I
am
cut
off
,
and
it
is
not
wholly
necessary
;
for
if
once
a
truth
be
evident
from
plain
Scriptures
,
we
ought
not
to
be
moved
with
the
cavils
of
wanton
wits
,
or
the
difficulty
of
comprehending
those
great
mysteries
by
our
reason
;
when
the
Socinians
can
solve
all
the
Phaenomena
of
nature
,
(
which
are
the
proper
Object
of
mans
Reason
)
then
,
and
not
till
then
,
we
will
hearken
to
their
rational
Objections
.
And
Aristotle
somewhere
lays
down
this
Conclusion
,
That
when
once
man
is
well
setled
in
any
truth
,
he
ought
not
to
be
moved
from
it
by
some
subtle
Objection
,
which
he
cannot
well
answer
.
All
this
I
speak
,
not
as
that
there
were
any
insolubilia
,
any
insuperable
Objections
against
this
truth
that
I
ever
met
with
;
for
though
there
are
many
things
here
which
are
hard
to
be
understood
,
yet
nothing
which
cannot
be
answered
.
As
when
they
tell
you
he
did
not
suffer
eternal
death
which
was
due
to
us
.
It
is
true
,
he
did
not
;
but
a
moment
of
his
sufferings
was
equal
in
worth
to
our
eternal
sufferings
,
the
dignity
of
the
person
being
always
considerable
in
the
estimation
of
the
action
,
or
the
suffering
.
So
when
they
say
one
man
cannot
dye
for
another
,
it
is
false
;
you
heard
David
wish
he
had
dyed
for
Absalom
;
and
Jehu
threatens
those
who
should
let
any
of
them
escape
,
That
his
life
shall
go
for
his
life
,
2
Kings
10.24
.
and
Histories
tell
us
of
one
man
dying
for
another
.
So
when
they
say
it
is
unrighteous
that
God
should
punish
the
just
for
the
unjust
.
Answ.
It
is
not
unjust
,
if
any
will
voluntarily
undertake
it
;
volenti
non
sit
injuria
.
Besides
that
,
God
gives
Laws
to
us
,
Deut.
24.16
.
but
not
to
himself
.
The
fourth
and
last
Head
was
by
way
of
Application
.
Is
it
so
,
That
the
death
of
Jesus
Christ
is
the
procuring
cause
of
our
Justification
and
Salvation
?
Vse
1.
Hence
see
the
excellency
of
Christian
Religion
,
which
shews
the
true
way
to
life
,
and
settles
doubting
consciences
.
Heathens
were
miserably
plunged
;
they
saw
their
sins
,
their
guilt
,
and
had
terrors
of
conscience
,
an
expectation
of
wrath
;
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
written
in
their
hearts
,
that
they
which
do
such
things
are
worthy
of
death
;
—
They
saw
the
need
of
atoning
God
,
reconciling
God
;
they
saw
the
insufficiency
of
all
their
Rites
and
Sacrifices
.
Ah
nimium
faciles
qui
tristia
Funera
caedis
Tolli
flumineâ
posse
putatis
aquâ
!
Some
of
them
saw
the
necessity
of
a
mans
death
,
and
that
sine
humano
cruore
,
without
mans
blood
the
work
could
not
be
done
;
but
then
that
seemed
an
act
of
cruelty
,
and
the
addition
of
a
sin
instead
of
the
expiation
of
it
;
and
here
they
stuck
;
they
could
go
no
further
.
Now
blessed
be
God
who
hath
discovered
those
things
to
us
which
were
hid
from
others
;
who
hath
removed
difficulties
,
and
made
our
way
plain
before
us
;
who
hath
given
us
a
Sacrifice
,
and
accepted
it
,
and
imputed
it
to
us
,
and
thereby
reconciled
us
,
and
given
us
peace
,
a
solid
peace
,
as
the
fruit
of
that
Reconciliation
.
Vse
2.
See
the
dreadfulnesse
of
Gods
justice
,
how
fearful
it
is
to
fall
into
the
hands
of
the
Living
God
;
Christ
himself
must
suffer
,
if
he
be
a
sinner
though
but
by
imputation
.
Use
3.
It
shews
us
,
the
malignity
of
sin
that
could
be
expiated
only
by
such
blood
.
Use
4.
It
shews
us
the
stability
and
certainty
of
our
Justification
and
Salvation
.
It
is
procured
,
purchased
,
the
price
paid
,
received
,
God
cannot
now
recall
it
.
Use
5.
Study
the
death
of
Christ
,
and
eye
it
as
the
great
pillar
of
your
faith
,
in
troubles
of
conscience
,
and
settle
your selves
upon
it
.
OF
EFFECTUAL
CALLING
.
ROM.
8.28
.
To
them
who
are
called
according
to
his
purpose
.
THe
sacred
Scriptures
are
a
Paradise
,
or
Garden
of
delights
:
This
Epistle
to
the
Romans
is
a
most
curious
and
artificial
knot
in
that
Garden
;
this
Chapter
is
the
richest
division
in
that
knot
,
furnished
with
sweetest
flowres
of
Consolation
,
antidoting
the
remnants
of
corruption
that
there
are
in
our
hearts
,
and
the
various
afflictions
that
we
meet
with
in
the
World
.
This
Verse
that
I
have
read
unto
you
,
is
the
fairest
flowre
in
that
Division
;
for
what
can
sooner
revive
a
drooping
soul
,
than
to
be
assured
that
all
things
shall
work
together
for
good
?
We
(
saith
the
great
Apostle
)
do
not
think
,
imagine
,
conjecture
,
but
know
,
partly
by
Divine
Revelation
,
partly
by
our
own
experience
,
that
all
things
;
not
only
all
Gifts
,
Graces
,
Ordinances
;
but
all
Creatures
,
all
Providences
,
all
Changes
,
Events
,
Occurrences
,
even
those
things
that
appear
most
formidable
;
(
Homo
oppugnans
,
Ferus
.
Diabolus
insidians
)
the
persecutions
of
men
,
the
temptations
of
the
Divel
,
shall
work
not
singly
and
apart
it
may
be
,
but
together
for
good
.
For
good
!
Yes
,
but
it
is
unto
those
that
be
good
.
Hands
off
wicked
and
profane
wretches
;
you
have
no
part
nor
lot
in
these
heavenly
consolations
.
Away
base
Swine
,
to
your
sties
,
to
your
muck
and
mire
,
these
pearls
are
not
for
you
.
Out
ye
Dogs
,
to
the
garbidge
that
lieth
upon
the
Dunghill
,
the
childrens
bread
is
not
for
you
.
We
know
that
all
things
shall
work
together
for
good
unto
those
that
love
God
:
why
so
?
because
they
are
called
according
to
his
purpose
;
so
Paraeus
expoundeth
the
place
,
and
with
him
I
perfectly
agree
:
Isa.
14.27
.
That
which
God
hath
purposed
,
shall
not
be
frustrated
:
The
Lord
of
Hosts
hath
purposed
,
and
whe
shall
disannul
it
?
his
hand
is
stretched
out
,
and
who
shall
turn
it
back
?
What
man
will
suffer
his
purposes
,
those
purposes
that
he
taketh
up
with
best
advice
,
and
most
mature
deliberation
,
to
be
disappointed
if
he
have
power
to
accomplish
them
?
the
holy
purposes
of
God
,
as
they
are
ordered
and
directed
by
infinite
Wisdome
,
so
they
have
infinite
power
to
bring
them
to
passe
;
so
that
if
I
can
say
God
hath
a
purpose
to
save
me
,
I
may
securely
smile
at
all
the
attempts
of
men
and
devils
against
me
;
and
if
I
can
say
,
God
hath
Effectually
Called
me
,
I
may
be
sure
God
hath
chosen
me
,
and
hath
a
Purpose
to
save
me
;
for
all
the
links
in
the
golden
Chain
of
salvation
are
even
wrought
,
not
one
of
them
wider
or
narrower
than
another
;
if
God
have
Chosen
,
he
will
Call
;
if
God
Call
,
he
hath
Chosen
.
Once
more
,
if
I
can
say
I
love
God
,
I
may
be
sure
I
am
Called
;
for
I
cannot
love
God
,
except
I
have
some
acquaintance
with
him
,
some
sense
and
experience
of
his
love
towards
me
.
So
then
all
our
consolations
are
ultimately
resolved
into
the
Purpose
of
God
;
this
is
the
basis
and
foundation
of
them
all
;
that
Purpose
appeareth
by
our
Effectual
Calling
;
and
that
Calling
appeareth
to
be
Effectual
by
our
love
to
God
.
Hence
the
conclusion
is
certain
,
That
all
things
shall
work
together
for
good
to
them
that
love
God
,
to
them
that
are
Called
according
to
his
Purpose
.
But
I
forget
my self
;
you
have
heard
in
former
Discourses
,
under
what
a
sad
,
soul-killing
disease
poor
man
laboureth
in
his
natural
condition
;
you
heard
likewise
of
a
Soveraign
remedy
provided
in
the
blood
of
Christ
:
I
am
now
engaged
to
speak
to
the
application
of
that
remedy
in
our
Effectual
Calling
.
This
Effectual
Calling
,
according
to
Saint
Augustine
,
is
ingressus
ad
salutem
,
our
entrance
into
a
state
of
salvation
;
the
first
step
whereby
God
his
predestination
descendeth
to
us
,
and
we
again
ascend
to
the
glory
predestinated
.
The
Doctrine
I
present
from
my
Text
may
be
this
;
There
are
some
persons
in
the
World
that
are
Effectually
Called
;
or
which
is
all
one
,
which
are
Called
according
to
the
Purpose
of
God
.
There
is
a
Call
of
the
Gospel
that
is
not
Effectual
;
of
this
our
Saviour
speaketh
,
when
he
saith
,
Many
are
Called
,
but
few
are
Chosen
.
How
many
of
the
poor
Ministers
of
the
Gospel
may
complain
of
multitudes
in
this
generation
,
saying
,
with
the
children
that
sate
in
the
Market
place
,
Luke
7.32
.
We
have
piped
unto
you
,
and
ye
have
not
danced
;
we
have
mourned
to
you
,
and
ye
have
not
lamented
!
Neither
the
delightful
airs
of
mercy
,
nor
the
doleful
dities
of
judgement
have
moved
you
;
but
the
Election
will
certainly
obtain
;
and
the
Call
that
is
according
to
Gods
Purpose
,
reacheth
not
ears
only
,
but
hearts
also
.
The
houre
is
coming
,
and
now
is
,
when
the
dead
shall
hear
the
voice
of
the
Son
of
God
,
John
5.25
.
This
work
of
grace
is
presented
to
our
view
in
a
various
dresse
of
words
;
in
the
Scriptures
it
is
sometimes
a
teaching
,
sometimes
a
drawing
,
sometimes
a
conversion
,
sometimes
a
regeneration
;
and
all
these
in
divers
respects
,
which
I
cannot
stand
to
unfold
.
Gratia
prima
.
Praeveniens
.
Operans
.
In
the
Schools
it
is
the
first
grace
,
preventing
grace
,
operating
grace
;
among
Divines
of
the
Reformed
way
,
it
is
an
Internal
and
Effectual
Call
;
Vocatio
Alta
&
Efficax
,
after
the
minde
of
St.
Augustine
.
When
it
is
offered
to
our
consideration
under
this
notion
,
it
presupposeth
two
things
.
1.
That
natural
men
stand
at
a
distance
from
God
;
we
do
not
use
to
call
those
that
stand
hard
by
us
;
this
was
once
the
condition
of
the
Ephesians
,
Ye
sometimes
were
far
of
;
sometimes
;
Ephes.
2.13
.
when
?
surely
in
the
time
of
their
unregeneracy
;
far
off
;
from
whom
?
from
Christ
,
from
the
Church
,
from
God
,
and
consequently
from
themselves
;
but
how
could
they
be
far
off
from
God
?
Zanchius
.
not
in
spaces
of
place
;
for
God
filleth
all
places
with
his
presence
;
as
to
his
Essence
,
and
providential
works
,
he
is
not
far
from
every
one
of
us
,
Acts
17.27
.
for
in
him
we
live
and
move
;
but
as
to
their
hearts
and
affections
,
all
natural
men
are
far
from
God
;
God
is
not
in
all
their
thoughts
,
they
do
not
know
him
,
fear
,
love
and
delight
in
him
,
they
do
not
breath
after
communion
with
him
;
even
when
they
draw
nigh
unto
him
with
their
lips
,
their
hearts
are
far
from
him
.
If
it
sometimes
happen
that
we
call
those
that
are
at
hand
,
then
usually
they
are
such
as
are
asleep
;
sin
is
a
deep
sleep
of
the
soul
;
and
as
sleep
bindeth
all
the
senses
of
the
outward
man
,
so
sin
all
the
powers
of
the
inward
;
a
man
under
the
dominion
of
sin
can
do
nothing
for
God
,
neither
can
he
enjoy
any
thing
from
God
;
it
may
be
he
dreams
of
great
satisfactions
he
receiveth
from
the
worlds
dainties
;
but
when
he
awaketh
his
soul
is
empty
.
Or
further
,
if
they
be
not
asleep
,
they
are
such
as
mind
something
else
than
he
would
have
them
.
All
natural
men
minde
something
else
than
God
would
have
them
,
Phil.
3.19
.
they
minde
earthly
things
.
Herod
mindeth
the
dancing
of
a
lewd
Strumpet
,
more
than
the
preaching
of
the
holy
Baptist
;
the
young
man
mindeth
his
great
possessions
;
the
Epicure
his
belly
;
the
Farmer
his
barn
;
Judas
his
bag
;
the
Silversmith
his
Shrines
;
the
Gadarenes
their
Swine
;
Pila
e
the
favour
and
applause
of
the
people
.
Let
the
best
men
speak
ingenuously
,
and
they
must
needs
confesse
that
there
were
many
things
(
if
I
may
call
them
things
,
rather
nothings
)
which
they
minded
more
than
God
or
Christ
,
or
Heaven
,
more
than
the
highest
concernments
of
their
immortal
souls
,
the
weightiest
businesse
of
Eternal
salvation
;
they
were
all
Gallios
in
respect
of
these
things
,
they
cared
for
none
of
them
,
till
they
were
rouzed
out
of
their
waking
dreams
by
the
Effectual
Call
of
the
most
gracious
God
.
This
is
the
condition
of
every
natural
man
.
2.
It
presupposeth
,
That
it
is
an
easie
thing
with
God
to
bring
us
home
to
himself
;
though
we
be
never
so
far
distant
from
him
;
to
awaken
us
to
his
service
,
though
in
a
dead
sleep
of
sin
;
to
raise
our
minds
to
higher
objects
,
though
they
be
never
so
deeply
immersed
in
the
things
of
this
present
world
.
Is
any
thing
hard
to
the
Almighty
?
with
a
word
he
made
us
,
with
a
word
he
can
renew
us
:
When
darknesse
covered
the
face
of
the
deep
,
he
did
but
ay
Let
there
be
light
,
and
there
was
light
;
with
the
like
facility
can
he
shine
in
our
hearts
,
giving
us
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Jesus
.
He
uttereth
his
voice
(
saith
David
)
and
the
earth
melteth
.
Let
but
God
utter
his
voice
,
and
the
Rocks
and
Mountains
of
our
corruptions
will
melt
away
like
wax
.
Come
we
now
closer
to
the
Point
.
Toward
the
opening
of
which
,
I
shall
entreat
your
Attention
to
the
resolution
of
sundry
Questions
.
Question
1.
What
is
this
Calling
?
It
is
the
real
separation
of
the
soul
unto
God
;
and
a
cloathing
it
with
such
gracious
abilities
,
whereby
it
may
be
enabled
to
repent
of
its
sinnes
,
and
to
believe
in
his
Son
.
It
is
our
Translation
from
the
state
of
Nature
which
is
a
state
of
sinne
,
wrath
,
death
,
and
damnation
,
to
a
state
of
Grace
,
which
is
a
state
of
Holiness
,
Life
,
Peace
,
and
Eternal
Salvation
.
This
Translation
is
wrought
1.
By
strong
convictions
of
the
minde
.
First
,
Of
the
guilt
and
filth
of
sin
,
of
the
danger
and
defilement
of
sin
,
of
the
malignity
of
sin
,
and
the
misery
that
attends
it
.
Once
saith
the
soul
(
that
is
under
this
dispensation
of
Gods
Grace
)
Once
I
lookt
upon
sin
as
my
wisdome
;
now
it
is
madness
and
folly
:
Once
I
accounted
it
my
meat
and
drink
to
fulfill
the
wills
of
the
flesh
;
sinne
was
a
sweet
morsel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
drank
iniquity
like
water
,
now
't
is
a
cup
of
trembling
to
me
,
and
I
fear
it
may
prove
a
cup
of
Condemnation
;
Once
I
hugged
,
embrac't
,
and
delighted
in
sin
as
the
Wife
of
my
bosome
;
now
I
clearly
see
that
the
fruit
and
issue
of
the
impure
copulation
of
my
soul
with
her
,
is
nothing
else
but
the
shame
of
my
face
,
the
stain
of
my
reputation
,
the
Rack
and
horrour
of
my
conscience
;
and
(
which
is
more
than
all
these
)
the
provocation
of
the
Almighty
;
and
therefore
I
begin
to
think
within
my self
of
an
eternal
divorce
from
her
;
I
slept
securely
in
the
lap
of
this
Dalilah
,
she
robb'd
me
of
my
strength
,
she
delivered
me
up
to
Philistines
that
dealt
unworthily
with
me
,
that
put
me
upon
base
and
low
employments
;
what
now
should
I
think
of
?
but
(
if
it
please
the
Lord
to
give
new
strength
)
the
death
and
destruction
of
them
all
.
Secondly
,
Of
the
vanity
and
emptiness
of
the
creature
,
which
we
have
Idolized
,
confiding
in
it
as
the
staff
of
our
hopes
,
breathing
and
pursuing
after
it
as
the
perfection
of
our
happiness
.
Thirdly
,
Of
the
absolute
need
of
Christ
,
that
if
he
do
not
save
vs
,
we
must
perish
.
Fourthly
,
Of
the
absolute
fulnesse
of
Christ
,
and
that
in
him
we
may
be
compleat
;
if
we
be
guilty
,
he
can
justifie
us
;
if
we
be
filthy
,
he
can
purge
us
;
if
we
be
weak
,
he
can
strengthen
us
;
if
we
be
poor
,
he
can
enrich
us
;
if
we
be
base
,
he
can
ennoble
us
;
if
we
be
deformed
and
ugly
,
he
can
make
us
beautiful
and
lovely
;
if
we
be
miserable
,
he
can
bless
us
,
and
that
with
all
Blessings
in
Heavenly
places
.
Fifthly
,
Of
the
clemency
,
goodness
,
meekness
,
sweetness
,
graciousness
of
his
disposition
,
that
if
any
man
come
to
him
,
he
will
in
no
wise
reject
him
:
John
6.37
.
These
things
the
minde
is
strongly
convinc't
of
,
yet
if
there
be
not
a
farther
work
,
a
man
may
carry
these
Convictions
to
Hell
with
him
.
Therefore
2.
In
the
second
place
,
this
Translation
is
wrought
by
a
powerful
inclination
,
and
conversion
of
the
will
to
close
with
Christ
upon
his
own
termes
,
to
embrace
him
as
Soveraign
as
well
as
Saviour
;
to
take
him
as
men
use
to
do
their
Wives
,
for
better
for
worse
,
for
richer
for
poorer
;
to
stick
to
him
on
Mount
Calvary
,
as
well
as
Mount
Tabor
;
to
welcome
him
into
thy
bosome
,
by
bidding
an
everlasting
farewell
to
thy
sinnes
.
In
a
word
,
to
make
a
voluntary
tender
,
and
resignation
of
thy self
unto
him
,
solemnly
avouching
,
that
from
this
time
forward
,
thou
wilt
count
thy self
more
his
,
than
thou
art
thine
own
;
and
the
more
thy
own
,
because
thou
art
his
.
This
work
is
carried
on
with
a
most
efficacious
sweetness
,
so
that
the
liberry
of
the
will
is
not
infringed
,
whilst
the
obstinacy
of
the
will
is
mastered
and
over-ruled
.
If
you
ask
me
,
How
can
these
things
be
?
I
never
studied
to
satisfie
curiosity
;
but
if
you
can
tell
me
how
the
bones
do
grow
in
the
womb
of
her
that
is
with
child
,
I
also
will
tell
you
how
the
parts
of
the
new
man
are
formed
in
the
heart
;
but
I
suppose
,
silence
and
humble
admiration
will
be
best
on
both
sides
;
if
there
be
so
great
a
mystery
in
our
natural
generation
,
surely
there
is
a
far
greater
in
our
spiritual
Regeneration
;
if
David
could
say
of
the
former
,
I
am
fearfully
and
wonderfully
made
;
much
more
might
he
say
of
the
latter
,
I
am
fearfully
and
wonderfully
renewed
.
Question
2.
Who
are
the
Called
.
First
,
Among
creatures
,
none
but
men
are
of
the
number
of
the
called
;
The
Angels
that
kept
not
thei●
first
estate
,
but
left
their
own
habitation
,
are
never
recalled
,
Jude
ver.
6.
but
reserved
in
everlasting
chaines
under
darknesse
,
to
the
judgement
of
the
great
day
.
Lord
,
what
is
man
that
thou
art
mindful
of
him
?
Psal.
8.4
.
or
the
son
of
man
that
thou
so
regardest
him
?
Secondly
,
Among
men
,
none
but
the
Elect
are
capable
of
this
grace
;
the
call
is
limited
by
the
purpose
;
Whom
he
hath
predestinated
,
them
he
also
called
.
Rom.
8.
Touching
these
Elect
Persons
,
divers
things
fall
under
our
Observation
;
As
,
1.
In
regard
of
their
internal
condition
;
before
this
call
,
they
are
dead
in
sins
and
trespasses
,
blinde
in
their
mindes
,
stony
in
their
hearts
,
corrupt
in
their
ways
,
even
as
others
.
2.
In
regard
of
their
outward
condition
;
both
before
and
after
this
call
,
they
are
for
the
most
part
poor
and
vile
,
and
contemptible
in
the
eye
of
the
world
.
God
puts
not
the
greater
value
upon
any
man
for
a
gold
ring
,
or
goodly
aparrel
,
though
the
world
doth
.
He
hath
chosen
the
poore
of
this
world
,
rich
in
faith
,
and
Heires
of
the
Kingdome
.
Jam.
2.5
.
1
Cor.
1.29
.
Ye
see
your
calling
,
Brethren
,
how
that
not
many
wise
m●n
after
the
flesh
,
not
many
Mighty
,
not
many
Noble
are
called
.
Some
it
may
be
,
but
not
many
;
God
so
orders
his
Call
,
as
that
it
may
appeare
,
there
is
no
respect
of
persons
with
him
.
3.
Whatever
the
outward
condition
of
these
men
be
,
there
are
but
very
few
that
are
effectually
called
;
few
(
I
say
)
in
comparison
of
those
that
are
left
under
the
power
and
dominion
of
their
lusts
,
One
of
a
City
,
and
two
of
a
Tribe
.
I
tremble
to
speak
it
,
but
a
truth
it
is
,
and
must
out
;
Satan
hath
the
Harvest
,
God
the
gleanings
of
man-kinde
;
which
by
the
way
may
serve
to
convince
them
of
their
vanity
and
folly
,
that
make
the
multitude
of
actors
an
Argument
to
prove
the
rectitude
of
actions
,
as
if
they
could
not
do
amisse
,
that
do
as
the
most
:
Whereas
a
very
Heathen
could
say
,
Argumentum
pessimi
turba
,
The
beaten
Tract
is
most
deceitful
;
Sheep
go
the
broad
way
to
the
Shambles
,
Seneca
lib.
de
vita
beat
.
when
a
more
uncouth
path
might
lead
them
to
fresh
Pastures
.
Question
3
Who
is
he
that
Calleth
?
Who
but
God
,
that
calleth
things
that
are
not
,
as
if
they
were
?
all
heart-work
is
Gods
peculiar
,
the
restraining
and
ordering
the
heart
;
he
with-held
Abimelech
,
not
suffering
him
to
touch
Sarah
Abrahams
Wife
;
Gen.
20.6
.
and
the
heart
of
Pharaoh
,
while
it
was
least
conformable
unto
the
Rule
of
his
Law
,
was
absolutely
subject
unto
the
Rule
of
his
providence
;
and
well
it
is
for
us
,
that
it
belongs
to
God
to
restrain
and
order
hearts
;
otherwise
sad
would
be
the
condition
of
this
Nation
,
of
the
whole
world
;
but
now
if
it
be
Gods
peculiar
to
restraine
and
order
hearts
,
much
more
surely
,
to
turn
,
change
,
break
,
melt
,
Coluerunt
Ethnici
Venerem
Verticordiam
,
Val.
Max.
lib.
8.
cap.
15.
Lilius
Girald
.
Synt.
13
Jer.
31.33
.
and
new-mould
hearts
.
It
is
his
Soveraign
grace
which
we
adore
as
the
only
Verticordia
,
as
the
real
turn-heart
;
therefore
may
we
observe
,
that
1.
God
doth
especially
challenge
this
unto
himself
.
You
know
whose
expressions
those
are
,
I
will
give
a
new
heart
;
and
again
,
I
will
take
away
the
heart
of
stone
;
are
they
not
Gods
?
who
dare
make
any
challenges
against
the
Almighty
?
hath
not
he
a
Scepter
strong
enough
to
secure
his
Crown
?
those
that
will
be
plucking
Jewels
out
of
his
Royal
Diadem
,
and
ascribe
that
to
themselves
,
or
any
creature
;
which
is
his
Prerogative
,
shall
finde
him
jealous
enough
of
his
honour
,
and
that
jealousie
stirring
up
indignation
enough
to
consume
them
.
But
2.
As
God
may
justly
challenge
this
work
to
himself
,
so
it
is
altogether
impossible
it
should
be
accomplished
by
any
other
.
For
1.
This
effectual
vocation
,
is
a
spiritual
resurrection
of
the
soul
;
while
we
are
in
a
state
of
Nature
,
we
are
dead
;
not
sick
or
languishing
,
not
slumbring
or
sleeping
,
but
quite
dead
in
trespasses
and
sinnes
;
when
we
are
call'd
into
a
state
of
grace
,
then
are
our
soules
raised
to
walk
with
God
here
,
as
our
bodies
at
the
last
day
shall
be
raised
to
walk
with
the
Sonne
of
God
unto
all
eternity
.
Now
if
it
be
not
in
the
power
of
any
creature
to
raise
the
body
from
the
grave
of
death
(
upon
which
account
it
is
used
as
an
Argument
of
the
Divinity
of
Christ
,
that
he
raised
himself
)
much
less
is
it
in
the
power
of
any
creature
to
raise
the
soul
from
the
grave
of
sinne
.
And
therefore
do
all
true
Believers
experiment
the
power
of
God
,
Eph.
1.19
,
20.
even
that
exceeding
greatness
of
power
;
that
Might
of
his
Power
,
as
the
Greek
hath
it
,
whereby
he
raised
up
Christ
from
the
dead
.
2.
This
effectual
vocation
,
is
a
new
Creation
of
the
soul
,
whence
we
are
said
to
be
Created
in
Christ
Jesus
,
when
we
are
called
unto
an
experimental
knowledge
of
him
,
and
unfeigned
Faith
in
him
;
upon
which
account
it
must
needs
be
Gods
workmanship
;
for
power
of
creating
,
is
not
,
cannot
be
communicated
to
any
creature
.
Though
the
Angels
excell
in
strength
,
Psal.
103.20
.
and
wonderful
things
have
been
performed
by
them
,
when
they
have
as
Ministers
executed
Gods
pleasure
in
the
punishment
of
the
wicked
,
and
protection
of
the
righteous
;
yet
the
mightyest
Angel
cannot
create
the
meanest
worm
that
is
;
the
only
product
of
infinite
power
.
And
let
me
tell
you
,
if
infinite
power
be
manifested
in
the
Creation
of
the
world
,
it
is
more
gloriously
manifested
in
the
conversion
of
a
sinner
.
There
is
a
worse
Chaos
,
a
worse
confusion
upon
the
heart
of
man
,
when
God
undertaketh
his
new
Creation
,
than
there
was
upon
the
face
of
the
earth
in
the
Old
Creation
:
In
the
earth
,
when
it
was
without
forme
,
and
void
,
there
was
only
indisposition
;
Gen.
1.2
.
but
in
the
heart
of
man
,
there
is
both
indisposition
and
opposition
.
Well
then
,
I
peremptorily
conclude
that
the
work
is
Gods
;
Gods
by
the
way
of
a
principal
efficiency
,
and
not
only
by
way
of
motion
or
perswasion
,
as
some
would
have
it
,
wherein
I
fear
a
piece
of
cursed
brokeage
for
their
own
glory
.
For
were
it
so
,
they
would
be
but
very
mean
acknowledgements
that
do
belong
to
God
,
for
the
change
of
a
most
miserable
and
unhappy
estate
.
Suppose
I
should
go
to
some
wealthy
Citizen
,
and
present
him
an
object
of
charity
,
using
the
most
cogent
Considerations
which
my
Art
and
Wit
could
invent
,
to
inforce
a
liberal
Contribution
;
thereupon
he
freely
parts
with
his
mony
for
the
relief
of
that
indigent
person
;
tell
me
now
to
which
of
us
is
he
mainly
engaged
to
return
thanks
?
to
me
the
mover
,
or
to
him
the
bestower
?
I
make
no
question
but
your
Judicious
thoughts
have
made
an
award
of
the
chief
acknowledgement
to
the
Latter
.
The
case
would
plainly
be
the
same
betwixt
God
and
us
,
if
his
only
were
the
motion
,
ours
the
act
of
Conversion
;
his
the
perswasion
,
ours
the
performance
;
and
if
we
go
to
Heaven
,
we
should
have
more
cause
to
thank
our selves
,
than
to
thank
God
for
all
the
happiness
we
meet
with
there
.
Beloved
,
I
beseech
you
take
heed
of
such
an
opinion
as
this
,
it
hath
blasphemy
written
in
the
forehead
of
it
;
if
it
be
rooted
in
your
mindes
,
Scriptas
habet
in
fronte
blasphemias
.
Ennodius
lib.
Epist.
2.
it
will
breed
in
your
hearts
a
confidence
of
your
own
power
and
abilities
,
and
that
is
no
better
than
a
fine-spun
Idolatry
,
and
shall
finde
little
better
resentment
with
God
,
th●n
if
you
worshipped
stocks
and
stones
.
Question
4.
Vpon
what
account
doth
God
Call
?
What
moves
the
Divine
Majesty
thus
to
busie
himself
about
a
lump
of
sin
and
misery
?
What
but
meer
mercy
?
what
but
rich
and
abundant
mercy
?
1.
It
is
meer
mercy
;
When
by
our
own
merits
,
we
were
bgotten
to
death
,
by
his
mercy
he
begat
us
again
unto
life
:
Cum
nostris
meritis
,
generati
essemus
ad
mortem
,
sua
misericordia
nos
regeneravit
ad
vitam
.
Beda
.
Not
by
works
of
righteousnesse
which
we
have
done
,
but
according
to
his
mercy
he
hath
saved
us
,
Tit.
3.5
.
Indeed
we
cannot
do
any
works
of
righteousness
before
our
Calling
;
that
righteousness
which
natural
men
are
subject
to
glory
in
,
is
rather
seeming
than
real
;
and
that
which
shineth
so
bright
in
our
own
eyes
,
and
perhaps
in
the
eyes
of
other
men
,
is
an
abomination
in
the
sight
of
God
;
Luke
16.15
.
God
and
men
do
not
measure
our
righteousness
by
the
same
standerd
;
men
account
them
righteous
that
conform
to
Customes
,
Laws
,
and
Constitutions
of
men
,
if
at
least
they
be
likewise
conformable
to
the
Letter
of
the
Law
of
God
.
But
God
reckons
none
righteous
besides
those
that
have
a
singular
regard
to
the
Spirit
of
the
Law
,
(
if
I
may
so
call
it
)
which
layeth
an
Obligation
upon
the
inward
man
as
well
as
the
outward
,
which
binds
the
heart
as
well
as
the
hand
;
and
commands
not
only
that
which
is
good
,
but
that
good
be
done
upon
a
good
principle
,
in
a
good
manner
,
to
a
good
end
:
A
pitch
of
obedience
that
no
natural
man
can
possibly
arise
to
;
so
that
in
the
sight
of
God
there
is
none
righteous
,
Rom.
3.10
.
Ephes.
2.3
.
no
not
one
.
We
are
all
by
nature
,
children
of
wrath
as
well
as
others
:
Children
of
wrath
we
are
by
our
own
desert
;
if
ever
we
become
Children
of
Grace
,
it
must
be
by
his
mercy
.
2.
As
by
meer
mercy
,
so
by
rich
and
abundant
mercy
in
God
,
it
is
that
we
are
called
.
There
is
a
greatnesse
of
love
,
in
the
quickning
of
those
that
are
dead
in
sins
together
with
Christ
.
There
is
mercy
in
that
we
have
our
lives
for
a
prey
;
Eph.
2.4
,
5.
mercy
in
all
the
comforts
and
accommodations
of
life
;
mercy
in
the
influences
of
the
Sun
;
mercy
in
the
dropping
of
the
Clouds
;
mercy
in
the
fruitfulness
of
seasons
;
mercy
in
the
fulness
of
barnes
;
the
yeare
is
crowned
with
the
goodness
of
the
Lord
;
but
this
is
a
mercy
above
all
mercies
,
That
we
are
called
from
darkness
unto
marvelous
light
,
and
from
the
power
of
Satan
,
to
the
service
of
,
and
fellowship
with
the
only
living
and
true
God
;
other
benefits
are
extended
to
the
worst
of
men
;
nay
,
the
very
Devils
have
some
tastes
of
mercy
;
but
this
of
an
Effectual
Calling
is
(
as
I
said
before
)
communicated
to
none
but
those
that
God
hath
chosen
;
Other
blessings
and
benefits
,
though
they
be
good
in
themselves
,
yet
they
cannot
make
us
good
;
they
are
but
as
trappings
to
a
Horse
,
which
if
he
be
a
Jade
,
make
him
not
go
the
better
,
but
the
worse
;
but
here
God
works
a
marvelous
change
for
the
better
;
once
the
man
ran
away
from
God
and
himself
,
but
now
he
instantly
returns
;
once
he
was
a
hater
,
a
fighter
against
God
;
but
now
the
weapons
of
his
hostility
are
laid
down
,
and
he
thinks
he
can
never
do
enough
to
express
his
love
;
once
he
was
darkness
,
but
now
he
is
light
in
the
Lord
;
once
dead
,
but
behold
he
lives
.
Finally
,
Other
blessings
and
benefits
can
never
make
us
happy
,
but
as
they
finde
us
miserable
,
so
they
leave
us
;
we
may
,
and
are
too
apt
to
bless
our selves
in
them
,
yet
God
never
intended
to
bless
us
in
the
sole
enjoyment
of
them
.
But
oh
how
happy
is
that
man
,
that
God
hath
effectually
called
to
himself
!
his
bosome
shall
be
his
refuge
in
all
storms
;
his
grace
,
his
sufficiency
in
all
temptations
;
his
power
his
shield
in
all
oppositions
;
But
let
the
Text
speak
,
All
things
shall
work
together
for
his
Spiritual
and
Eternal
good
.
Before
I
part
with
this
Point
,
I
shall
acquaint
you
with
an
Exposition
of
my
Text
,
utterly
inconsistent
with
the
Doctrine
I
have
delivered
,
and
the
truth
it self
,
and
very
unworthy
of
the
Authours
of
it
.
This
it
is
,
That
here
we
are
said
to
be
call'd
not
according
to
Gods
purpose
,
Chrys.
Theod.
Theoph.
but
according
to
our
own
purpose
;
to
hear
and
obey
his
call
.
And
perhaps
upon
this
the
Papists
have
grounded
their
merit
of
congruity
;
but
this
must
needs
fall
,
if
we
consider
but
this
one
thing
among
many
,
that
those
that
have
been
farthest
off
the
Kingdome
,
have
been
fetcht
into
it
;
and
those
that
have
not
been
farre
from
the
Kingdome
of
God
,
have
never
come
nearer
it
.
God
doth
not
alwayes
take
the
smoothest
,
but
the
most
knotty
pieces
of
Timber
,
to
make
pillars
in
his
house
.
He
goes
not
alwayes
to
places
of
severest
and
strictest
Discipline
,
to
pick
out
some
few
there
to
plant
in
his
House
;
but
he
goes
to
the
Custome-House
,
and
calls
one
thence
;
to
the
Brothel-House
,
and
calls
another
thence
:
And
if
yet
you
insist
upon
the
purpose
of
man
,
as
an
inducement
to
the
call
of
God
,
pray
tell
me
what
was
Sauls
purpose
,
when
God
met
with
him
in
the
way
to
Damascus
?
Had
he
any
other
purpose
than
to
persecute
the
Disciples
of
the
Lord
?
Enough
of
that
.
Question
5.
By
what
means
are
we
Called
?
Sometimes
without
means
;
as
in
persons
not
capable
of
the
use
of
them
;
there
is
highest
Caution
amongst
the
people
of
God
to
avoid
that
sin
;
(
nay
,
the
very
appearance
)
of
limiting
the
holy
One
of
Israel
.
Sometimes
by
contrary
means
,
the
greatness
of
a
sin
being
ordered
by
God
to
set
on
the
conversion
of
a
sinner
,
as
when
a
man
is
wounded
with
the
sting
,
and
healed
with
the
flesh
of
a
Scorpion
;
Gaffarel
.
or
as
when
we
make
triacle
of
a
Viper
(
a
most
poysonous
creature
)
to
expel
poyson
.
Sometimes
by
very
unlikely
means
;
as
when
by
some
great
affliction
we
are
brought
home
to
God
,
which
in
its
own
nature
,
one
would
think
should
drive
us
farther
from
God
;
as
there
is
no
question
but
it
doth
the
Reprobates
,
who
are
ready
to
tell
all
the
world
what
King
William
Rufus
told
the
Bishop
(
if
the
partial
Monk
do
not
belye
him
)
God
shall
never
make
me
good
by
the
evil
I
suffer
from
him
;
Nunquam
me
Deus
bonum
habebit
pro
malo
quod
mihi
in●ulerit
.
Edmerus
in
Hist
.
Ser.
2.
de
Spirt
.
Sanct.
tom.
4.
or
which
is
yet
more
unlikely
,
when
we
are
brought
home
by
prosperity
,
God
overcoming
our
evil
with
his
good
,
heaping
as
it
were
Coals
of
fire
upon
our
heads
,
and
so
melting
us
into
kindly
contrition
.
Gerson
in
a
Sermon
of
his
,
tells
us
of
a
most
wicked
Priest
,
that
when
he
was
preferr'd
to
a
Bishoprick
,
became
exemplarily
holy
;
but
such
a
Convert
is
(
rara
avis
)
seldom
to
be
found
.
Alwayes
this
work
is
carried
on
by
weak
means
;
Thus
I
have
heard
it
credibly
reported
,
that
a
sentence
written
in
a
window
,
and
accidentally
read
by
an
inveterate
sinner
,
pierc't
his
heart
,
and
let
out
the
corruption
thence
;
the
sentence
was
that
of
Austin
,
He
that
hath
promised
pardon
to
the
penitent
,
hath
not
promised
repentance
to
the
presumptuous
sinner
.
Thus
Austin
was
converted
with
a
Tolle
,
lege
,
Take
up
the
book
and
read
;
the
Book
was
the
New
Testament
;
the
place
he
opened
was
the
Epistle
to
the
Romans
,
where
he
first
cast
his
eye
upon
the
thirteenth
Chapter
,
the
words
these
,
not
in
gluttony
,
and
drunkennesse
,
not
in
chambering
,
and
wantonnesse
,
&c.
This
stroke
him
home
.
But
the
most
ordinary
means
of
our
Effectual
Calling
,
is
the
Preaching
of
the
Word
;
which
though
the
world
account
foolishness
,
1
Cor.
1.18
.
An
esse
sibi
cum
Christo
videtur
.
Qui
adversus
sacerdotes
Christi
facit
?
Cyprian
de
unit
.
Ec.
Edit.
Goul.
Sect.
15.
1
Cor.
4
15.
is
the
power
of
God
unto
Salvation
.
And
though
by
other
means
men
may
be
called
,
yet
seldom
or
never
any
are
called
that
neglect
and
contemn
this
;
God
delights
to
honour
his
own
Ordinances
,
and
to
credit
and
encourage
his
Ministers
;
and
because
he
is
pleased
to
make
use
of
the
Word
they
Preach
as
seed
,
therefore
it
it
his
Will
and
pleasure
that
his
people
should
own
and
reverence
them
as
their
Fathers
.
In
Christ
Jesus
I
have
begotten
you
through
the
Gospel
;
and
therefore
I
am
confident
,
they
can
have
no
good
evidences
of
their
Christian
Calling
,
that
secretly
despise
,
openly
revile
,
secretly
undermine
,
openly
oppugne
the
Ministerial
Calling
.
Christ
will
not
own
them
as
his
Children
,
that
refuse
to
honour
his
Ministers
as
their
Fathers
.
He
that
despiseth
you
,
despiseth
me
.
Luke
10.16
.
So
much
for
answer
to
the
fifth
Question
.
Question
6.
What
is
the
end
of
this
Call
?
What
but
that
which
is
the
end
of
all
things
,
the
glory
of
God
?
what
but
that
which
should
be
the
end
that
all
men
should
aime
at
,
the
salvation
of
their
souls
?
Here
we
may
see
the
glory
of
Gods
free
grace
and
mercy
,
the
immutabilitie
of
his
purposes
,
the
holiness
of
his
nature
,
in
that
he
makes
us
fit
for
communion
with
himself
,
before
he
admits
us
to
it
;
Col.
1.
the
wisdom
of
his
Counsels
;
and
last
of
all
,
the
exceeding
greatness
of
his
Power
;
For
though
the
Effectual
Calling
of
a
soul
be
no
miracle
,
yet
there
is
as
much
power
manifested
in
it
as
in
any
miracle
that
Christ
wrought
;
yea
,
as
in
all
the
miracles
which
he
wrought
if
they
be
put
together
:
For
here
the
blind
eyes
,
and
deaf
ears
are
opened
,
the
withered
hands
,
and
lame
legs
are
restored
,
the
bloody
issue
stanched
,
the
Leper
cleansed
,
Legions
of
Devils
cast
out
,
the
dead
soul
raised
to
walk
before
God
in
the
Land
of
the
Living
;
In
a
word
,
the
water
is
turned
into
wine
;
the
water
of
contrition
,
into
the
Wine
of
sweetest
spiritual
Consolation
.
Question
7.
When
is
the
time
that
God
calls
?
As
the
persons
are
chosen
,
so
the
time
is
appointed
;
called
therefore
the
acceptable
yeare
of
the
Lord
,
the
accepted
time
,
the
day
of
visitation
,
the
day
of
Salvation
.
What
hour
of
the
day
God
will
please
to
call
any
person
in
,
is
to
us
uncertain
;
this
only
is
certain
,
that
we
must
be
call'd
within
the
compass
of
this
present
life
,
or
else
we
shall
never
be
call'd
.
There
's
no
Preaching
to
souls
in
the
Prison
of
Hell
,
no
constituting
of
Churches
there
;
if
the
Spirit
of
God
be
not
our
Purgatory
fire
here
,
in
vain
shall
we
look
for
any
other
hereafter
.
Thus
briefly
of
the
seventh
Question
.
Question
8.
What
are
the
Properties
of
this
Call
?
2
Tim.
1.9
.
First
,
It
is
a
Holy
Calling
;
holy
is
the
Authour
of
it
,
holy
are
the
means
of
it
,
holy
are
the
ends
of
it
,
holy
are
the
Subjects
of
it
;
God
is
the
Authour
,
the
Word
is
the
means
,
holiness
it self
the
end
,
none
but
holy
men
the
Subjects
.
I
cannot
but
wonder
at
the
impudence
of
profane
men
,
that
they
should
call
themselves
Christians
,
that
they
should
call
God
Father
,
that
they
should
call
Christ
Saviour
;
if
they
be
Christians
,
where
is
the
savour
of
those
precious
oyntments
,
those
special
graces
that
run
down
from
the
head
unto
all
his
members
,
and
give
the
only
just
reason
why
we
should
be
denominated
Christians
?
I
wonder
the
meer
civil
person
can
sleep
so
securely
with
his
short
covering
;
he
boasts
of
a
righteousness
,
and
is
a
meer
stranger
to
holiness
;
he
separates
those
things
which
God
hath
perfectly
and
inseparably
united
.
Holinesse
and
Righteousnesse
God
hath
so
knit
and
coupled
together
,
To
serve
him
in
holinesse
and
righteousnesse
,
Luke
1.
that
he
reckons
no
service
performed
to
him
where
either
of
these
is
wanting
.
It
is
a
part
of
our
Righteousnesse
to
be
holy
in
our
converse
with
God
.
It
is
a
part
of
our
Holinesse
to
be
Righteous
in
our
converse
with
men
.
Therefore
I
shall
adde
the
deceitful
hypocrite
unto
the
deceived
equillist
;
the
one
drawing
as
near
to
God
with
his
external
righteousness
,
as
the
other
doth
with
his
pretended
Holinesse
;
both
stand
at
a
distance
from
him
,
he
beholds
them
afar
off
;
and
though
he
hath
Called
them
to
be
Saints
,
1
Cor.
1.2
.
yet
they
are
not
Saints
by
an
Effectual
Calling
.
Phil.
3.14
.
Hebr.
3.1
.
Secondly
,
It
is
an
high
and
heavenly
Calling
;
a
learned
Critick
supposeth
that
the
Apostle
in
bestowing
this
Epitath
(
high
)
upon
our
Calling
,
Grotius
.
Dr.
Hammond
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
alludeth
unto
the
Olympick
games
;
(
an
allusion
which
indeed
he
much
delighteth
in
throughout
all
his
Epistles
)
there
the
Master
,
a
Ruler
of
the
game
,
who
was
also
the
Keeper
and
Bestower
of
the
prize
,
stood
upon
the
higher
ground
,
called
to
those
that
were
engaged
to
that
noble
exercise
,
to
begin
the
Race
;
proportionably
unto
this
,
Christians
having
a
Race
set
before
them
,
Hebr.
12.1
.
which
they
must
run
with
patience
at
the
call
of
their
great
Director
,
who
utters
his
voice
from
heaven
unto
their
hearts
,
they
first
start
;
so
that
the
Calling
is
high
,
because
we
are
Called
from
on
high
;
but
this
is
not
all
;
for
besides
that
,
it
is
an
high
way
,
though
it
be
no
common
way
that
we
are
Called
to
run
in
;
all
the
exercises
and
employments
that
a
Christian
is
Called
to
,
they
are
exceeding
high
;
such
as
are
the
service
of
God
,
the
mortification
of
lusts
,
the
fighting
against
principalities
and
pow●rs
of
darkness
,
the
trampling
upon
all
the
gilded
glisterring
vanities
of
this
world
;
such
are
the
denial
of
a
mans
self
,
the
taking
up
the
Crosse
daily
,
the
following
of
Christ
,
and
the
shewing
forth
all
his
vertues
that
hath
called
us
;
such
are
warme
devotions
,
spiritual
meditations
,
fervent
supplications
,
holy
breathings
and
aspirings
after
communion
with
the
ever
blessed
God
,
in
a
conscientious
use
of
his
Ordinances
;
all
these
are
employments
too
high
for
those
that
are
skild
in
nothing
else
but
Satans
and
the
Worlds
Drudgery
;
too
high
for
any
but
those
that
are
endued
with
grace
and
power
from
on
high
to
perform
them
.
Yet
farther
,
this
Calling
is
high
,
not
only
in
regard
of
the
Director
and
the
Race
;
but
in
regard
of
the
prize
,
as
the
reward
that
we
shall
receive
from
the
righteous
Judge
.
What
is
the
end
of
our
faith
,
but
the
salvation
of
our
souls
?
1
Pet.
1.9
.
All
the
prizes
were
not
equally
valuable
,
See
Learned
Dr
▪
Hammond
upon
Phil.
3.
when
we
come
to
the
Goale
,
here
we
finde
no
Tripodes
,
Shields
or
Caps
;
but
Crowns
,
and
no
mean
Crowns
,
but
glorious
ones
;
no
fading
Crowns
,
but
everlasting
ones
:
Who
would
not
(
with
the
Apostle
)
but
pressed
toward
the
mark
?
Lastly
,
That
we
may
have
greater
comfort
and
assurance
,
that
we
shall
not
wax
weary
,
and
faint
in
our
course
,
and
consequently
not
misse
of
those
glorious
rewards
.
There
's
no
Calling
that
hath
so
high
and
heavenly
assistances
as
this
hath
;
God
that
calls
to
this
Race
,
engages
his
power
to
carry
us
through
it
:
The
Son
of
God
intercedes
for
us
;
the
Spirit
of
God
is
ready
to
comfort
us
;
the
Angels
of
God
have
the
charge
of
us
to
keep
us
,
so
that
we
shall
not
dash
our
feet
against
a
stone
;
the
spirits
of
just
men
made
perfect
,
though
they
be
not
acquainted
with
our
particular
wants
,
yet
in
general
they
tender
our
conditions
,
and
help
us
by
their
prayers
;
all
the
people
of
God
are
constant
sollicitors
for
us
at
the
Throne
of
Grace
,
besides
those
helps
they
afford
us
by
their
watching
over
us
by
their
counsels
,
instructions
,
admonitions
,
rebukes
,
examples
;
the
chearfulnesse
,
and
alacrity
of
some
in
the
ways
of
God
having
a
great
and
happy
tendency
to
prevent
the
wearinesse
and
discouragements
of
others
.
Thus
it
is
an
high
Calling
.
Thirdly
,
It
is
a
Call
without
a
sound
;
or
if
it
have
any
,
it
is
heard
by
none
but
them
to
whom
it
is
directed
.
A
good
Divine
calls
it
an
in
visible
Call
.
Vocatio
invisibilis
.
Alting
.
Occultis
itineribus
sapor
nobis
vitalis
infunditur
,
as
Ennodius
speaks
,
by
hidden
paths
and
passages
the
vital
savour
is
infused
into
us
;
the
seed
grows
up
we
know
not
how
;
Mark
4.26
.
the
Spirit
secretly
winds
himself
into
the
soul
.
Christ
comes
into
our
hearts
,
as
he
did
into
the
house
where
his
Disciples
were
met
,
John
20.26
.
the
doors
being
shut
.
Thus
it
is
ordinarily
,
though
I
will
not
deny
but
that
sometimes
it
may
be
o●herwise
.
Acts
2.1
.
The
Spirit
may
come
with
a
mighty
rushing
,
and
Christ
with
holy
violence
break
open
the
doors
of
our
hearts
.
Saul
could
well
tell
the
time
and
other
cir
umstances
of
his
conversion
;
Divina
gratia
adhuc
in
utero
matris
impletus
.
Cypr.
in
Epist.
ad
Jubaianum
.
but
it
is
likely
the
holy
Baptist
cou●d
not
,
in
whom
the
Father
saith
,
there
was
a
Spirit
of
grace
as
soon
as
a
Spirit
of
life
.
The
corruptions
of
some
will
out
as
it
were
by
insensible
breathings
;
but
so
obstinate
and
inveterate
are
the
spiritual
distempers
of
others
,
that
they
must
have
strong
Vomits
,
violent
Purges
,
and
all
little
enough
to
clear
them
;
for
a
man
of
a
good
nature
,
(
as
they
call
it
)
liberal
education
,
much
restraining
grace
,
to
take
and
give
notice
punctua●ly
when
his
state
is
changed
,
is
very
difficult
;
whereas
this
is
no
hard
matter
for
a
grosse
and
scandalous
piece
of
debauchery
,
becoming
afterwards
an
example
of
piety
.
We
must
not
expect
the
same
account
from
Mary
Magdalen
,
and
Mary
the
mother
of
our
Lord
in
poi
t
of
Conversion
;
yet
they
both
rejoyced
in
Christ
as
their
Saviour
.
This
I
have
the
rather
spoken
,
that
I
might
enter
a
Caveat
ag●inst
those
rig●d
and
severe
Tryers
of
mens
spiritual
estates
,
whom
(
as
I
have
heard
)
nothing
will
satisfie
but
the
Precise
time
of
Conversion
.
I
acknowledge
these
men
great
Artists
,
and
good
Work-men
,
but
it
is
in
frami
g
New
Racks
for
mens
Consciences
,
since
the
Old
Popish
ones
are
broken
.
I
make
no
Question
b
t
a
weak
Christians
soul
may
be
as
sadly
strained
to
give
an
Account
of
his
Graces
,
as
it
would
have
been
to
give
an
Account
of
his
Sinnes
,
had
he
lived
in
the
dayes
of
Auricular
Confession
.
Beware
my
Fr●ends
of
the
Devils
Sophistry
.
Fourthly
and
lastly
,
It
is
an
Immutable
Call
;
immutable
as
God
Himself
,
as
his
Electing
Love
the
living
Fountain
from
whence
it
springs
:
Not
as
the
World
loves
,
doth
God
love
;
they
love
to
Day
,
and
hate
to
Morrow
,
wearing
their
Friends
like
Flowers
,
which
we
may
behold
in
their
Bosomes
whil'st
they
are
fresh
and
sweet
,
but
soon
they
wither
,
and
soon
they
are
laid
aside
:
whereas
the
love
of
God
to
his
people
is
Everlasting
,
and
he
wears
them
as
a
Signet
upon
his
right
Hand
,
which
he
will
never
part
with
:
Not
as
the
World
gives
,
doth
God
give
;
Men
give
liberally
,
and
repent
suddenly
;
but
the
Gifts
and
Callings
of
God
are
without
Repentance
.
Rom.
11.29
.
So
much
for
the
properties
of
this
Call
;
and
so
much
for
the
opening
of
the
point
.
Shall
I
speak
a
word
or
two
of
Application
?
APPLICATION
.
Beloved
in
the
LORD
,
I
have
answered
you
many
Questions
;
I
beseech
you
answer
me
a
few
.
Me
,
said
I
?
Nay
,
answer
them
to
God
and
your
own
Consciences
.
First
,
Are
you
of
the
number
of
the
Called
?
Called
by
the
Gospel
I
know
you
are
;
but
that
may
be
your
misery
.
Are
you
Called
according
to
the
purpose
?
that
only
can
be
your
Happinesse
.
Is
your
Calling
Inward
and
Effectual
?
We
hope
it
is
:
why
?
we
have
some
Convictions
,
some
Inclinations
to
good
;
so
had
Herod
,
so
had
Agrippa
;
so
may
a
Reprobate
by
the
common
work
of
the
Spirit
.
I
would
be
loth
you
should
be
but
almost
Christians
,
lest
you
be
but
almost
saved
.
Tell
me
then
,
is
the
whole
frame
of
your
hearts
altered
?
Is
sinne
odious
?
Is
Christ
precious
?
Doth
the
prcie
of
heavenly
Commodities
rise
in
your
hearts
,
and
the
price
of
earthly
Trumpery
fall
?
Do
you
love
God
,
and
his
Sonne
Jesus
Christ
in
sincerity
?
Then
I
can
assure
you
,
not
in
the
word
of
a
mortal
man
,
which
is
as
good
as
nothing
;
but
in
the
Word
of
God
that
cannot
lye
,
even
in
the
words
of
my
Text
,
You
are
Called
according
to
his
purpose
.
Secondly
,
If
you
be
Effectually
Called
,
Why
do
you
not
answer
that
Call
,
in
receiving
Christ
in
all
his
Offices
,
in
obeying
Christ
in
all
his
Commands
,
in
meeting
Christ
in
all
his
Ordinances
?
Why
do
you
not
give
all
Diligence
to
make
your
Calling
and
Election
sure
?
Shall
the
Children
of
this
World
still
be
wiser
in
their
Generation
than
the
Children
of
light
?
They
rest
not
till
they
have
assured
(
as
they
suppose
)
their
Earthly
Tenements
;
Why
do
not
we
bestir
our selves
as
much
to
Assure
an
Heavenly
Inheritance
?
Why
are
you
not
more
thankful
for
this
Grace
?
Why
are
you
not
more
joyful
in
it
?
How
did
the
Wise
men
of
the
East
rejoyce
,
when
they
found
Christ
born
in
Bethlem
?
Is
it
not
matter
of
greater
joy
to
finde
Christ
born
in
your
hearts
?
Tell
me
,
is
it
nothing
to
have
your
Names
written
in
the
Book
of
Life
?
To
have
God
for
your
Father
?
Christ
for
your
Husband
and
Brother
?
The
Spirit
of
Christ
for
your
Comforter
?
The
Angels
for
your
Servitors
?
All
the
Creatures
at
your
Beck
?
These
are
the
Noble
Priviledges
of
those
that
are
Called
according
to
the
purpose
of
God
:
How
can
they
but
rejoyce
in
them
,
and
sing
of
the
mercies
of
the
Lord
for
ever
?
Why
are
you
not
more
careful
to
walk
worthy
of
this
Grace
?
There
is
a
Decorum
,
Ephes.
4.1
.
a
seemlinesse
that
appertains
to
every
Calling
.
This
made
Scipio
that
he
would
not
accept
the
offer
of
an
Harlot
,
because
he
was
General
of
the
Army
:
And
when
Antigonus
was
invited
to
a
place
where
there
was
none
of
the
best
Company
,
he
was
well
advised
by
one
to
remember
he
was
a
Kings
Sonne
.
When
you
suffer
your selves
to
be
drawn
away
by
your
lusts
,
to
be
ensnared
by
the
World
,
to
be
captivated
by
the
Divel
,
you
forget
the
Decorum
,
that
should
attend
your
Christian
Calling
:
Remember
I
beseech
you
,
First
,
That
it
is
a
Holy
Calling
,
and
therefore
be
ye
also
Holy
in
all
Manner
of
Conversation
.
Methinks
it
should
sound
as
harshly
in
our
ears
to
hear
of
a
dark
Sun
,
as
a
wicked
Christian
.
Secondly
,
It
is
an
High
Calling
;
Do
you
live
High
,
Scorne
Basenesse
,
Blush
to
appear
in
your
Old
Raggs
,
To
be
seen
Catering
for
your
Lusts
as
you
use
to
do
;
Crown
your selves
with
the
Starres
;
Cloath
your selves
with
the
Sunne
;
Tread
the
Moon
under
your
Feet
;
Let
the
Gospel
be
your
Crown
;
Let
Christ
be
your
Cloathing
;
Let
the
World
be
your
Foot-stool
;
Let
Hidden
Manna
be
your
constant
Dyet
;
Keep
Open
House
to
all
Comers
;
Set
your
Spiritual
Dainties
before
them
;
Bid
them
feed
Heartily
and
Welcome
:
And
for
Discourse
,
Tell
them
what
great
things
God
hath
done
for
your
Souls
!
Thirdly
,
It
is
an
Heavenly
Call
;
Let
your
Conversations
be
in
Heaven
,
you
have
a
good
Correspondent
there
:
Maintain
a
constant
Trade
and
Traffick
thither
;
Expect
Returns
thence
:
Lay
up
your
Treasure
there
,
where
neither
Moth
nor
Rust
doth
corrupt
,
nor
can
Thieves
break
through
and
steal
;
Be
alwayes
preparing
for
your
passage
thither
.
Fourthly
,
It
is
an
Immutable
Call
:
Do
not
droop
and
hang
your
Heads
for
the
Changes
and
Mutations
there
are
in
the
World
;
The
Foundation
of
God
standeth
sure
,
(
though
the
Foundation
of
States
be
Overturned
,
Overturned
,
Overturned
)
the
Lord
knoweth
who
are
his
,
and
will
cause
all
things
to
Work
together
for
their
good
.
But
what
if
now
there
be
many
amongst
you
that
are
not
Effectually
Called
?
In
the
third
and
last
place
I
addresse
my self
to
them
.
Men
and
Brethren
,
if
you
have
any
sense
of
the
excellency
of
your
Immortal
Souls
,
any
Love
to
them
sutable
to
that
excellency
;
any
care
and
solicitousnesse
sutable
to
that
love
:
Do
not
resist
the
Holy
Ghost
;
Make
the
best
Use
you
can
of
the
Means
of
Grace
:
To
day
if
you
will
hear
his
Voice
,
harden
not
your
hearts
;
If
he
now
Knock
at
the
Door
of
your
hearts
,
and
you
will
not
Open
;
you
know
not
how
soon
you
may
come
to
Knock
at
the
Door
of
his
house
,
and
he
will
not
Open.
Diog.
Laertius
.
Thal.
It
is
Reported
that
Thales
,
one
of
the
Grecian
Sages
being
urged
by
his
Mother
to
marry
,
told
her
at
first
,
it
was
too
soon
;
and
afterward
,
when
she
urged
him
again
,
he
told
her
it
was
too
late
.
Effectual
Vo●ation
is
our
Espousal
unto
Christ
;
all
the
time
of
our
life
God
is
urging
this
Match
upon
our
Souls
;
his
Ministers
are
still
wooing
for
Christ
;
if
now
we
say
it
is
too
soon
,
for
ought
we
know
the
very
next
Moment
our
Sunne
may
set
,
and
then
God
will
say
it
is
too
late
.
They
that
are
not
Contracted
to
Christ
on
Earth
,
shall
never
be
Married
to
him
in
Heaven
.
THE
TRUE
BELIEVERS
Union
with
CHRIST
JESUS
.
1
COR.
6.17
.
But
he
that
is
joyned
unto
the
Lord
,
is
one
Spirit
.
YOU
have
lately
seen
the
Portraicture
of
our
Lord
Jesus
drawn
,
as
it
were
at
length
,
Introduction
.
both
as
to
his
Person
and
Offices
,
together
with
the
Means
and
Mann●r
,
how
he
hath
dearly
purcha'st
Redemption
for
us
.
Method
now
requires
that
we
lay
before
you
how
that
Redemption
,
and
the
benefits
thereof
come
to
be
effectually
applied
unto
us
.
There
we
had
the
balme
of
Gilead
,
and
the
plaister
spread
;
what
remains
,
but
that
it
be
now
applied
.
There
we
had
a
Bethesda
,
an
healing
Fountain
open'd
;
but
the
Pool
of
life
heals
not
,
unlesse
the
Patient
be
put
in
,
and
the
Angel
of
the
Covenant
Stir
the
waters
.
Salvation
for
sinners
cannot
be
obtain'd
without
a
pu●chase
;
this
purchase
is
not
significant
without
possession
;
this
possession
not
to
be
procured
without
application
;
this
application
made
only
by
union
;
this
union
clearly
held
forth
in
the
Text
,
viz.
He
that
is
joyned
unto
the
Lord
,
is
one
Spirit
.
Coherence
.
In
the
close
of
this
Chapter
,
our
Apostle
seriously
dehorts
his
Corinthians
from
that
grosse
,
that
soul-polluting
sinne
of
Fornication
.
His
Arguments
(
which
he
lets
flie
as
so
many
Barbed
Arrows
at
the
fifth
Rib
of
Uncleanness
)
are
drawn
1.
Partly
from
the
end
to
which
the
body
is
appointed
.
The
body
is
for
the
Lord
,
Ver.
13.
The
body
was
made
for
the
God
of
holinesse
,
therefore
not
to
be
prostituted
to
Lust
and
uncleannesse
.
Ver.
19.
The
Holy
Ghosts
Temple
ought
not
to
be
converted
into
a
Stye
for
Satan
.
That
's
the
first
.
2.
Partly
from
that
honour
which
by
the
Lord
to
our
bodies
is
vouchsafed
.
Know
ye
not
that
our
bodies
are
the
members
of
Christ
?
Ver.
15.
Believers
bodies
are
the
members
of
Christ
,
therefore
not
to
be
debauch't
so
far
as
to
be
made
the
members
of
an
Harlot
.
This
second
Argument
is
back't
and
amplified
by
the
words
of
the
Text
,
He
that
is
joyned
to
the
Lord
,
is
one
Spirit
:
q.
d.
There
is
a
near
and
dear
union
betwixt
the
Lord
Jesus
and
true
believers
,
much
what
resembling
that
which
is
betwixt
the
head
and
members
:
Only
here
's
the
difference
,
that
union
is
carnal
,
this
spiritual
.
He
that
is
joyn'd
to
the
Lord
,
is
one
Spirit
:
i.
e.
he
is
spiritually
one
,
or
one
with
the
Lord
in
Spirit
,
therefore
ought
not
to
be
one
with
a
strange
woman
in
the
flesh
.
Having
thus
beaten
up
and
l●vel'd
our
way
to
the
Text
,
I
shall
not
stand
to
shred
the
words
into
any
unnecessary
parts
,
but
shall
extract
out
of
them
such
an
Observation
as
I
conceive
strikes
a
full
eighth
to
the
minde
of
the
Spirit
of
God
in
them
.
And
't
is
plainly
this
.
Observation
.
True
Believers
are
closely
united
unto
Christ
Iesus
.
The
word
which
we
render
[
](A81247-e118490-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Agglutinatus
.
joyned
)
imports
the
nearest
,
strictest
,
closest
union
.
This
truth
I
shall
endeavour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cleanly
to
explain
,
solidly
to
confirme
,
practically
to
appy
.
1.
For
the
Explication
of
this
truth
,
Explication
.
It
will
be
of
consequence
to
lay
before
you
Query
1
1.
Whom
we
understand
by
true
believers
?
Sol.
1.
Not
such
as
are
united
unto
Christ
by
a
meer
external
prosession
,
Sacramental
admission
,
or
presumptuous
perswasion
.
Such
as
these
are
said
to
believe
in
Christ
,
John
3.23
.
and
yet
they
are
such
,
so
hollow
,
so
false
,
that
Christ
dares
not
trust
them
,
Ver.
24.
These
are
dead
Branches
,
John
15.2
.
Saplesse
stakes
in
the
Churches
hedge
:
Reformad●'s
and
Hangby's
only
in
Christs
Regiment
,
whose
names
are
not
registred
in
Aeternitatis
Albo
:
Wooden
legs
of
Christs
body
,
such
as
have
no
true
,
spiritual
,
vital
functions
and
operations
.
Such
as
have
a
f●rme
of
godlinesse
,
but
deny
the
power
thereof
,
2
Tim.
3.5
.
Sardys-like
,
they
have
indeed
a
name
that
they
live
,
but
are
dead
,
Rev.
3.2
.
With
th
se
our
Proposition
meddles
not
.
2.
But
true
believers
;
i.
e.
such
as
are
united
u●to
Christ
by
Internal
Implantation
,
Living
,
fruit-bearing
branches
,
John
15.5
.
Such
as
have
not
only
Christs
picture
drawn
on
their
fore-heads
,
but
Christs
Spirit
quickning
their
hearts
,
Ephes.
3.17
.
Nathanaels
,
Israelites
indeed
,
John
1.47
.
Jews
inwardly
,
Rom.
2.29
.
Such
as
are
really
and
effectually
by
the
Spirit
and
Word
of
God
call'd
out
of
a
state
of
sin
,
enmity
,
misery
,
into
an
estate
of
grace
,
union
,
reconciliation
;
so
that
now
Christ
is
in
them
,
and
they
in
Christ
,
John
17.21
,
23.
They
reposing
themselves
in
Christs
bosome
by
love
,
and
Christ
dwelling
in
their
hearts
by
faith
.
These
are
the
Believers
our
Observation
intends
.
Query
2
2.
What
kinde
of
union
it
is
that
is
betwixt
the
Lord
Jesus
,
and
true
Believers
?
Sol.
1.
Negatively
;
what
kinde
of
union
it
is
not
.
1.
Not
a
grosse
,
carnal
,
corporeal
union
;
not
a
union
of
bodies
.
Christ
is
in
heaven
,
Acts
1.11
.
&
3.21
.
we
on
earth
.
2.
Not
an
hypostatical
,
persona●
union
;
such
as
is
that
ineffable
union
of
the
Divine
and
Humane
natures
in
the
person
of
our
Immanuel
,
the
Lord
Jesus
.
'T
is
indeed
a
union
of
persons
,
but
not
a
personal
union
.
Believers
make
not
one
person
with
Christ
,
but
[
](A81247-e119210-b)b
b
1
Cor.
12.13
.
one
body
,
and
that
not
one
body
natural
,
but
mystical
.
True
indeed
,
the
Church
is
call'd
Christ
,
1
Cor.
12.12
.
but
that
is
meant
of
the
whole
Church
,
made
up
of
head
and
members
,
which
is
Christ
mystical
.
Now
't
is
not
rational
to
apply
that
to
any
one
single
Believer
,
which
is
proper
only
to
the
whole
body
.
Besides
,
should
there
be
a
personal
union
betwixt
the
Lord
Jesus
and
true
Believers
,
then
would
there
be
as
many
Christs
as
Believers
.
But
to
us
as
there
is
but
one
Father
,
so
but
one
Lord
Jesus
,
1
Cor.
8.6
.
Add
,
that
then
very
action
of
Believers
would
be
of
infinite
value
,
as
is
the
obedience
of
Christs
Humane
nature
,
by
reason
of
its
hypostatical
union
.
3.
Not
an
essential
,
substantial
union
;
not
such
an
union
as
makes
Believers
in
any
wise
partakers
of
the
substance
of
Christs
Godhead
.
Those
expressions
of
Nazianzen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
old
,
and
English't
by
some
of
us
of
late
;
viz.
Being
Godded
with
God
,
and
Christed
with
Christ
,
are
harsh
and
dangerous
,
if
not
blasphemous
.
To
aver
that
Believers
are
partakers
of
the
substance
of
Christs
Godhead
,
is
to
ascribe
that
to
Believers
,
which
we
dare
not
affirme
of
Chrissis
Manhood
it self
;
concerning
which
we
say
that
it
was
inseparably
joyned
together
with
the
Godhead
in
one
person
;
but
yet
[
](A81247-e119470-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Concil.
Chalcedon
.
without
the
least
conversion
,
composition
,
or
confusion
.
True
indeed
,
Believers
are
said
to
be
partakers
of
the
Divine
[
](A81247-e119510-b)d
d
2
Pet.
1.4
.
nature
;
but
how
?
not
of
Gods
substance
,
which
●s
wholly
incommun
cable
;
but
Believers
,
by
the
exceeding
great
and
precious
promises
,
as
by
so
many
Conduit-pipes
,
have
excellent
graces
conveyed
unto
them
,
whereby
they
are
made
like
to
God
in
knowledge
,
righteousnesse
,
and
true
holinesse
,
wherein
the
Image
of
God
which
was
stamp't
on
man
at
his
Creation
consists
.
Ephes.
4.24
.
Col.
3.10
.
4.
Not
such
an
union
as
mounts
up
Believers
to
an
equality
with
Christ
in
any
respect
.
He
is
the
blessed
and
only
Potentate
,
the
King
of
Kings
,
and
Lord
of
Lords
,
1
Tim.
6.15
.
In
all
things
he
hath
,
and
must
have
the
preheminence
,
Col.
1.18
.
The
best
of
Saints
have
but
their
Ephah
,
their
Homer
,
their
stint
and
[
](A81247-e119700-b)e
e
Ephes.
4.16
.
measure
of
excellencies
and
Divine
Endowments
.
But
now
Jesus
Christ
in
his
Humane
nature
united
to
the
Divine
,
was
sanctified
and
anointed
with
the
Holy
Spirit
[
](A81247-e119720-b)f
f
John
3.34
.
Psal.
45.7
.
Hebr.
1.9
.
above
measure
;
we
have
but
our
mites
,
drams
,
scruples
,
in
him
are
hid
all
the
treasures
of
wisdome
and
knowledge
,
Col.
2.3
.
Our
Lord
Jesus
is
his
Fathers
Gazophylacium
,
the
great
Magazine
and
Store-house
of
infinite
excellencies
.
It
pleased
the
Father
that
in
him
should
all
fulnesse
dwell
,
Col.
1.19
.
Yea
,
in
him
dwells
all
the
fulnesse
of
the
Godhead
bodily
,
Col.
2.9
.
Three
gradations
,
the
Godhead
,
the
fulnesse
of
the
Godhead
,
all
the
fulnesse
of
the
Godhead
dwells
in
Christ
bodily
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
i.
e.
not
only
truly
and
really
,
in
opposition
to
the
Ark
and
Temple
in
which
the
Godhead
was
typically
;
but
personally
,
to
distinguish
the
indwelling
of
the
Manhood
of
Christ
from
all
accidental
,
extrinsecal
,
and
integral
unions
.
Thus
Negatively
.
2.
Positively
.
What
kinde
of
union
it
is
,
that
is
betwixt
the
Lord
Jesus
and
tru●
B
lievers
:
[
](A81247-e119970-b)g
g
Nostra
&
ipsius
conjunctio
,
non
miscet
personas
,
nec
unit
substantias
,
sed
affectus
consociat
&
confaederat
voluntates
.
Cypr.
Cyprian
tells
us
in
the
general
,
't
is
not
such
an
union
as
speaks
a
conjunction
of
persons
,
or
a
connection
of
natures
;
but
a
consent
of
wills
,
and
confederation
of
affections
;
but
this
is
too
lax
and
general
;
more
particularly
;
therefore
;
it
is
1.
A
spiritual
union
;
He
that
is
joyned
to
the
Lord
,
is
one
Spirit
;
i.
e.
one
with
Christ
,
not
in
a
grosse
and
carnal
,
but
spiritual
manner
.
As
man
and
wife
united
make
one
flesh
,
Gen.
2.24
.
so
Christ
and
Believers
united
by
the
Spirit
and
Faith
,
make
up
one
spiritual
Christ
.
Believers
are
made
partakers
of
one
and
the
same
Spirit
with
Christ
;
Christs
Spirit
is
really
communicated
to
them
,
and
abides
in
them
.
2.
A
mystical
,
deep
,
profound
union
:
This
is
a
great
mys
ery
saith
the
Apostle
,
but
I
speak
of
Christ
and
the
Church
,
Ephes.
5.32
.
We
read
of
three
great
mystical
,
dazling
unions
;
of
three
distinct
persons
united
in
one
God
,
1
John
5.7
.
of
two
distinct
natures
meeting
in
one
person
,
in
our
Immanuel
,
Luke
1.35
.
Col.
2.9
.
of
two
distinct
natures
and
persons
united
by
one
Spirit
,
that
's
the
union
betwixt
Christ
and
true
Believers
.
This
is
a
great
mystery
,
a
deep
union
.
Hence
it
is
that
it
is
compared
to
the
mystery
of
the
very
Trinity
,
as
being
like
to
the
union
of
persons
in
the
Divine
nature
.
Christ
in
the
Father
,
Believers
in
Christ
,
and
Christ
in
Believers
,
Joh.
14.20
.
So
Christ
prayes
,
Joh.
17.21
.
that
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
Hence
may
be
gathered
a
likeness
,
though
not
an
equality
of
union
.
In
the
union
betwixt
Christ
and
Believers
,
is
shadow'd
out
the
union
betwixt
Christ
and
his
Father
.
This
is
one
of
the
great
Arcana
Evangelii
;
't
is
a
mystical
union
.
3.
And
yet
it
is
a
true
,
real
union
;
not
a
fancy
only
,
not
an
imaginary
union
,
not
like
the
union
of
the
mouth
,
and
meat
in
a
dream
,
Isa.
29.8
.
No
,
but
we
are
as
really
united
unto
Christ
,
as
the
members
of
the
body
are
to
the
head
.
Hence
are
we
said
to
be
[
](A81247-e120530-b)h
h
Ephes.
5.30
.
members
of
his
body
,
of
his
flesh
,
and
his
bones
:
As
the
head
communicates
real
influences
to
the
body
,
so
doth
Christ
to
Believers
;
communicates
to
us
his
Sp●rit
,
graces
,
fulnesse
,
spiritual
light
,
life
,
strength
,
comfort
,
Joh.
1.16
.
4.
A
close
,
near
,
dear
,
intimate
union
:
Like
that
of
the
food
with
the
body
which
it
nourisheth
.
Hence
Believers
are
said
to
eat
Christs
flesh
,
and
to
drink
his
blood
,
John
6.54
.
Such
an
intimate
union
,
as
that
one
possessive
particle
is
not
sufficient
to
expresse
it
;
not
said
,
my
Vineyard
is
before
me
,
but
my
Vineyard
which
is
mine
,
is
before
me
,
Cant.
8.12
.
5.
An
inseparable
,
perpetual
,
indissoluble
union
.
A
marriage
knot
which
neither
men
,
sins
,
sorrows
,
death
,
nor
Divels
are
able
to
dissolve
.
Who
,
or
what
can
separate
us
from
the
love
of
God
?
The
Apostle
clearly
resolves
his
own
question
:
[
](A81247-e120720-b)i
i
Rom
8
38
39
I
am
perswaded
that
neither
life
nor
death
,
&c.
Believers
are
held
in
Christs
hand
;
he
that
would
break
this
union
,
must
first
be
too
hard
of
fist
for
Christ
,
yea
,
and
for
his
Father
too
.
No
man
shall
pluck
them
out
of
my
hand
;
my
Father
is
greater
than
all
,
and
no
man
can
pluck
them
out
of
my
Fathers
hand
,
Joh.
10.28
,
29.
And
thus
we
have
dispatch't
the
second
Question
.
3.
What
are
the
efficient
causes
of
this
union
?
Sol.
1.
The
efficient
causes
of
this
union
are
either
principal
,
or
less
principal
.
1.
Principal
;
and
so
this
great
work
of
union
being
opus
ad
extra
,
't
is
indivisum
,
and
so
ascribed
1.
In
common
to
the
whole
[
](A81247-e120910-b)k
k
1
Pet.
5.10
.
John
6.44
,
45.
Ephes.
2
6
,
7.
Godhead
.
Hence
we
are
said
to
be
call'd
by
God
the
Father
into
the
fell●wship
of
his
dear
Son
,
1
Cor.
1.9
.
So
likewise
this
union
is
ascribed
to
the
Sonne
.
The
dead
shall
hear
the
voice
of
the
Sonne
of
God
and
live
,
Joh.
5.25
.
&
Joh.
10.16
.
2.
But
more
especially
the
Spirit
of
God
in
a
more
peculiar
sense
,
is
said
to
be
the
principal
Author
of
this
union
:
He
it
is
that
knits
this
marriage
knot
betwixt
Christ
Jesus
and
true
Believers
.
Look
as
[
](A81247-e120990-b)l
l
Acts
4.24
.
Creation
in
some
respect
is
appropriated
to
the
Father
,
[
](A81247-e121020-b)m
m
1
Pet.
1.18
.
Redemption
to
the
Son
;
so
the
Application
of
that
Redemption
to
the
Holy
Ghost
.
'T
is
by
one
Spirit
that
we
are
all
baptized
into
one
body
,
1
Cor.
12.13
.
'T
is
by
the
Holy
Spirit
the
Comforter
,
That
we
are
convinced
of
sin
,
righteousnesse
and
judgment
,
Joh.
16.7
,
8
,
9.
'T
is
by
the
Holy
Ghost
that
we
are
renewed
,
Tit.
3.5
.
2.
Lesse
principal
,
or
the
means
or
instruments
of
union
.
These
are
twofold
;
outward
,
inward
.
1.
Outward
:
Generally
all
the
Ordinances
of
God
;
by
the
Ordinances
it
is
that
we
come
to
have
[
](A81247-e121180-b)n
n
Job
22.21
.
acquaintance
;
that
is
,
union
and
communion
with
Jesus
Christ
.
'T
is
by
these
golden
pipes
that
golden
oyle
is
conveyed
to
us
from
that
golden
Olive
,
Zech.
4.12
.
More
especially
.
1.
The
Word
read
,
preach't
,
meditated
on
,
believed
,
improved
.
'T
is
by
hearing
and
learning
of
the
Father
that
we
come
to
Christ
,
Joh.
6.44
,
45.
The
Holy
Scriptures
were
written
for
this
end
,
that
through
them
we
might
have
fellowship
with
the
Father
and
his
Sonne
,
1
Joh.
1.3
.
The
way
to
have
Christs
company
,
is
to
keep
Christs
words
,
Joh.
14.23
.
2.
The
Sacraments
,
those
spiritual
Seals
and
Labels
which
God
hath
fix't
to
his
Covenant
of
Grace
.
1.
Bapti
me
:
By
one
Spirit
we
are
baptiz'd
into
one
body
,
1
Cor.
12.13
.
Hence
we
are
said
to
be
buried
with
Christ
by
Baptisme
into
death
,
Rom.
6.3
,
4.
Baptisme
styled
the
Laver
of
regeneration
,
Tit.
3.5
.
By
Baptisme
we
put
on
Christ
,
Gal.
3.7
.
2.
The
Lords
Supper
;
this
is
a
great
means
of
strengthning
and
evidencing
our
union
,
and
advancing
our
communion
with
Christ
Jesus
.
We
are
all
made
to
drink
into
one
Spirit
,
1
Cor.
12.13
.
Hence
that
,
1
Cor.
10.16
.
The
bread
which
we
break
,
is
it
not
the
communion
of
(
means
,
arg●ments
,
evidences
of
our
communion
with
)
the
body
of
Christ
.
The
wine
which
we
drink
,
is
it
not
the
communion
of
the
blood
of
Christ
?
Thus
much
for
the
external
means
of
union
.
2.
Inward
,
internal
,
intrinsecal
means
of
union
on
mans
part
;
i.
e.
faith
:
Not
a
bare
historical
,
miraculous
,
temporal
dead
faith
;
No
,
but
a
living
,
working
,
justifying
,
saving
faith
.
Christ
comes
to
dwell
in
our
hearts
by
faith
,
Ephes.
3.17
.
'T
is
by
faith
alone
that
we
receive
Christ
,
Joh.
1.12
.
That
we
come
unto
him
,
and
feed
upon
him
,
Joh.
6.56
.
'T
is
by
faith
that
a
Believer
lives
in
and
to
Christ
,
and
Christ
lives
in
and
for
a
Believer
,
Gal.
2.20
.
Thus
much
for
the
Explication
of
the
termes
of
our
Proposition
,
for
the
fixing
of
it
on
a
right
Basis
.
I
now
proceed
to
the
second
part
of
my
discourse
;
viz.
Now
That
there
is
such
a
spiritual
,
mystical
,
real
,
close
,
inseparable
union
betwixt
the
Lord
Jesus
and
true
Believers
,
2.
Confirm
.
appears
three
ways
.
1.
From
those
many
synonymical
terms
,
and
equivalent
expressions
whereby
the
Scriptures
hold
forth
this
union
.
Christ
is
said
to
be
in
Believers
,
Col.
1.27
.
Rom.
8.10
.
To
dwell
in
them
,
Ephes.
3.17
.
To
walk
in
them
,
2
Cor.
6.16
.
So
are
Believers
said
to
abide
in
Christ
,
as
he
abides
in
them
,
1
Joh.
4.16
.
&
Joh.
15.17
.
To
dwell
in
Christ
,
as
Christ
in
them
,
Joh.
6.56
.
To
put
on
Christ
,
to
be
cloathed
with
him
,
Gal.
3.27
.
Each
of
these
expressions
clearly
import
that
near
and
intimate
union
that
is
betwixt
the
Lord
Jesus
and
true
Believers
.
The
King
of
Saints
hath
two
Mansion
houses
;
one
in
heaven
,
the
Throne
of
his
glory
;
another
on
earth
,
a
Tabernacle
of
flesh
,
the
heart
of
a
Believer
,
which
is
the
seat
of
his
delight
,
Prov.
8.31
.
his
lesser
Heaven
,
Isa.
57.15
.
—
66.1
,
2.
2.
From
those
several
similitudes
by
which
the
Scriptures
shadow
out
this
union
.
Believers
are
said
to
be
lively
stones
,
1
Pet.
2.4
,
5
,
6.
Christ
the
living
foundation
,
the
chief
corner-stone
on
which
they
are
built
,
Ephes.
2.20
,
21.
Believers
are
styled
living
branches
.
Christ
the
true
Vine
,
into
whom
they
are
engraffed
,
and
in
whom
they
bring
forth
fruit
,
Joh.
15.1.5
.
Christ
the
faithful
,
loving
,
discreet
Bridegroom
;
Believers
his
Loyal
,
Affectionate
,
obedient
Spouse
,
Ephes.
5.31
,
32.
Cant.
2.16
.
—
5.1
.
Believers
are
intitled
Christs
body
,
Ephes.
1.23
.
Bone
of
his
bone
,
flesh
of
his
flesh
,
Ephes.
5.30
.
Christ
,
the
Believers
head
,
Ephes.
1.22
.
In
a
word
,
the
head
and
mystical
body
are
call'd
Christ
,
1
Cor.
12.12
.
In
all
these
Resemblances
,
he
that
runs
may
read
the
union
betwixt
Christ
and
Believers
,
pourtrayed
out
to
the
life
unto
us
.
3.
From
that
communion
which
there
is
betwixt
Christ
and
true
Believers
.
Omnis
communio
fundatur
in
unione
:
Communion
where
ever
it
is
,
of
necessity
argues
union
;
as
the
effect
necessarily
implies
the
cause
.
Believers
,
they
communicate
with
Christ
in
his
fulness
,
Joh.
1.16
.
In
his
[
](A81247-e122290-b)o
o
2
Cor
5.21
.
Solus
pro
nobis
suscepit
sine
meritis
malis
poenam
,
ut
nos
per
illum
sine
b●nis
meritis
consequermur
gratiam
.
Aug.
merits
,
which
are
as
fully
imputed
to
Believers
for
Justification
,
as
if
his
sufferings
had
been
by
them
endured
,
or
the
debt
by
them
satisfied
.
In
his
life
and
graces
,
by
habitual
and
real
infusion
,
and
in-dwelling
of
his
Spirit
to
Sanctification
,
1
Cor.
1.2
.
In
his
priviledges
and
dignities
;
such
I
mean
as
are
communicable
.
Is
he
a
King
?
a
Priest
?
So
are
Believers
,
Rev.
1.6
.
A
Royal
Priesthood
,
1
Pet.
2.9
.
Is
he
a
Son
?
an
Heir
by
Nature
?
Saints
are
so
by
Adoptior
,
Joint-heirs
with
Christ
,
Rom.
8.17
.
In
his
Victories
;
Believers
are
more
than
Conquerours
through
him
,
Rom.
8.37
.
In
the
midst
of
their
enemies
insultations
,
and
their
own
distresses
;
yea
,
even
in
and
by
death
it self
,
the
victory
is
still
theirs
:
In
his
Triumphs
and
Glory
;
they
share
with
him
in
his
Throne
;
all
that
Believers
are
is
from
the
Grace
of
Christ
,
1
Cor.
15.10
.
All
that
they
do
,
is
from
the
strength
of
Christ
,
Phil.
4.13
.
So
that
they
do
not
so
properly
live
,
as
Christ
in
them
,
Gal.
2.20
.
On
the
other
side
,
Christ
communicates
in
the
Believers
graces
,
affections
,
duties
.
He
gathers
myrrhe
and
spice
out
of
their
Gardens
,
eats
of
their
honey
and
honey-comb
,
Cant.
5.1
.
Their
man-drakes
are
laid
up
for
their
Lord
.
As
they
live
in
the
Spirit
,
so
they
walk
in
the
Spirit
,
Gal.
5.25
.
They
tune
their
souls
to
his
key
;
their
[
](A81247-e122630-b)p
p
Cant.
2.14
.
voice
is
sweet
in
his
Ears
;
their
countenance
is
lovely
in
his
Eyes
;
all
that
Believers
are
is
from
Christ
,
and
therefore
all
that
Belivers
have
is
to
Christ
.
What
they
receive
in
Mercy
,
they
return
in
Duty
.
Thus
from
this
mutual
communion
,
we
conclude
a
close
and
dear
union
.
And
now
our
Proposition
being
thus
cleared
and
confirmed
,
I
descend
to
the
third
thing
promised
,
and
that
is
3.
Application
,
which
I
shall
couch
under
these
foure
Heads
,
viz.
Information
,
Examination
,
Consolation
,
Exhortation
.
1.
Information
.
Are
believers
thus
closely
united
unto
Christ
?
Hence
see
,
1.
The
crimson
,
Tyrian
tincture
,
the
scarlet
dye
of
their
sin
,
who
oppo
e
,
oppress
,
persecute
true
believers
.
Poor
souls
,
little
do
they
think
or
know
what
they
do
;
viz.
that
they
wound
Christ
through
believers
sides
.
Believers
are
united
unto
Christ
;
therefore
when
the
seed
of
the
Serpent
[
](A81247-e122850-b)q
q
Gen.
3.15
.
bruises
their
heel
,
it
must
needs
have
an
influence
on
Christ
their
head
;
who
though
he
hath
no
passion
,
yet
hath
he
much
compassion
,
and
in
all
their
afflictions
,
is
afflicted
,
Isa.
63.9
.
In
touching
them
,
they
touch
the
apple
of
his
eye
,
Zech.
2.8
.
Saul
,
Saul
,
why
persecutest
thou
me
?
Acts
9.4
.
so
cryes
the
Head
in
heaven
,
while
Saul
treads
on
the
foot
on
earth
.
2.
Hence
learn
,
the
heighth
,
length
,
depth
,
and
breadth
of
the
love
of
Christ
that
passeth
knowledge
,
to
believers
beyond
and
above
all
others
in
the
world
.
Oh
Beloved
,
that
the
Lord
should
leave
other
plants
in
the
woods
and
waste
ground
,
let
them
alone
in
the
Wildernesse
,
suffer
them
to
grow
up
to
be
fit
fuel
for
eternal
flames
,
and
make
choice
of
them
(
who
by
nature
are
as
wild
[
](A81247-e123040-b)r
r
Rom.
11.17
.
olives
,
as
the
worst
)
and
ingraffe
them
into
himself
,
who
is
the
True
O●ive
,
and
make
them
partakers
of
his
fulnesse
!
that
he
should
cull
them
out
,
who
are
by
nature
dead
in
trespasses
and
sinnes
,
and
implant
them
into
himself
,
raise
them
up
together
,
and
make
them
sit
together
in
heavenly
places
with
himself
!
Oh
this
speaks
love
beyond
expression
,
beyond
imagination
!
This
argues
grace
,
riches
of
grace
,
exceeding
riches
of
grace
,
Eph.
2.1
,
4
,
5
,
6
,
8.
3.
Observe
hence
not
only
the
love
which
Christ
vouchsafes
to
,
but
the
high
honour
which
he
casts
upon
believers
.
Was
it
an
honour
for
Mordecai
to
be
cloat●ed
with
Ahashuerus
Royal
apparel
,
to
ride
on
the
Kings
H●rs●
,
having
the
Royal
Crown
on
his
head
?
Esther
6.11
.
what
an
honour
then
was
it
,
for
a
poor
Esther
to
be
taken
into
the
Kings
bed
and
bos●me
?
Esther
2.17
.
If
it
seemed
not
a
light
thing
in
Davids
eyes
,
but
rather
an
high
dignity
to
be
son
in
law
to
a
King
,
what
is
it
then
to
be
united
to
a
God
?
the
highest
pitch
and
pinnacle
of
honour
;
This
;
the
Ela
,
the
Neplus
ultra
of
true
dignity
;
an
honour
not
vouchsaft
by
God
to
those
glistering
Courtiers
of
heaven
,
the
Angels
.
True
indeed
,
they
are
Christs
servants
,
subjects
,
not
his
members
.
To
which
of
the
Ang
ls
said
he
at
any
time
,
Thou
art
bone
of
my
bone
,
flesh
of
my
flesh
?
C●rist
took
not
on
him
the
nature
of
Angels
,
but
is
united
to
the
seed
of
Abraham
,
Heb.
2.16
.
4.
Hence
we
conclude
the
stability
,
fixednesse
,
perseverance
of
the
Saints
in
their
estate
of
grace
.
Here
,
here
,
believers
,
is
a
firme
basis
,
on
which
to
build
the
Sai●ts
c●nstant
progresse
in
the
paths
of
holiness
,
till
they
fully
arrive
at
their
Port
of
happinesse
.
True
believers
are
united
unto
Christ
;
They
live
in
Christ
,
and
Christ
in
them
;
their
life
is
hid
with
Christ
in
God
,
Col.
3.3
.
Therefore
mauger
the
malice
and
power
of
all
unruly
corruptions
from
within
,
of
all
subtile
temptations
,
violent
assaults
,
decoying
smiles
,
or
threatening
frowns
from
without
,
they
must
and
shall
persevere
.
[
](A81247-e123520-b)s
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Kept
as
by
a
Garrison
.
Kept
they
are
,
and
shall
be
by
the
power
of
that
Christ
,
to
whom
they
are
united
through
faith
unto
salvation
,
1
Pet.
1.5
.
Whil'st
there
is
sap
in
Christ
their
root
,
it
shall
ascend
into
the
true
Branches
.
Joh.
11.16
.
and
4.14
.
Let
the
raine
descend
,
and
the
floods
come
,
and
the
winds
blow
,
and
beat
upon
these
living
stones
,
these
spiritual
Houses
,
they
shall
not
[
](A81247-e123650-b)t
t
Mat.
7.25
.
Isa.
26.4
.
fall
totally
,
finally
,
for
they
are
built
on
that
Rock
of
Ages
.
True
believers
are
Christs
Members
,
and
should
he
lose
the
least
of
them
,
he
would
be
a
maimed
,
an
imperfect
Christ
,
1
Cor.
12.27
.
Of
those
whom
thou
hast
given
me
,
I
have
not
lost
one
,
Joh.
17.12
.
True
Believers
are
Christs
Spouse
,
married
to
him
,
and
whatever
men
have
done
,
or
may
do
,
Christ
will
not
give
a
Bill
of
utter
Divorce
,
Jer.
3.14
.
5.
See
here
a
rational
,
solid
ground
,
for
the
Protestant
Doctrine
of
the
imputation
of
Christs
righteousness
,
and
the
merit
thereof
to
true
Believers
,
against
the
cavils
and
calumnies
of
the
Pharisaical
,
self-justifying
Papist
.
Our
union
unto
Christ
,
is
the
great
foundation
on
which
we
build
our
communion
with
Christ
.
Christ
is
united
to
believers
;
one
with
them
,
their
Head
,
their
Surety
,
(
who
in
conspectu
fori
,
is
but
one
person
with
the
debtor
)
and
this
by
his
own
voluntary
undertaking
,
the
debtors
consent
,
and
the
Judges
approbation
:
therefore
't
is
rational
,
just
,
equal
,
that
what
our
Christ
,
our
Head
,
Representative
,
Surety
,
hath
done
and
suff●red
for
us
;
and
that
not
only
bono
nostro
,
for
our
good
,
but
loco
nostro
,
in
our
stead
,
should
by
God
our
Judge
be
imputed
to
us
.
That
since
our
Head
and
Surety
was
made
sin
for
us
,
who
knew
no
sin
,
we
should
be
made
the
righteousnesse
of
God
in
him
,
2
Cor.
5.21
.
That
since
he
hath
borne
our
griefs
,
and
carried
our
sorrows
;
since
he
was
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
,
't
is
but
just
that
our
Peace
should
be
obtain'd
by
his
chastisements
,
and
that
by
his
stripes
we
should
be
healed
,
Isa.
53.4
,
5
,
6
,
&c.
6.
If
believers
,
&c.
Hence
we
gather
a
cogent
,
and
conclusive
Argument
for
the
Saints
blessed
Resurrection
at
the
last
day
.
Christ
the
believers
Head
is
risen
:
risen
as
their
Head
:
risen
as
the
se●ond
Adam
.
From
hence
the
Apostle
strongly
argues
for
the
Saints
glorious
resurrection
,
1
Cor.
15.13
,
14
,
15
,
&c.
If
the
head
be
got
above
,
surely
the
body
shall
not
away
lie
under
water
.
True
indeed
,
the
ungodly
and
unbelievers
shall
be
raised
also
,
Dan.
12.2
.
Joh.
5.29
.
There
shall
be
a
[
](A81247-e124170-b)u
u
2
Cor.
5.10
.
general
resurrection
of
the
dead
,
both
of
the
just
and
unjust
,
Acts
24.15
.
and
17.31
.
But
here
's
the
difference
;
The
bodies
of
the
wicked
shall
be
raised
up
in
dishonour
by
Christ
,
as
a
powerful
and
offended
Judge
,
John
5.27
,
28
,
29.
To
receive
their
just
sentence
and
condemnation
,
2
Thes.
1.6
,
8
,
9.
Matth.
25.33
.
But
the
bodies
of
believers
,
by
the
Spirit
of
Christ
,
and
by
vertue
of
his
resurrection
,
as
their
Head
,
shall
be
raised
in
power
,
spiritual
,
incorruptible
,
and
made
like
to
his
glorious
body
,
1
Cor.
15.20
,
22
,
23
,
42
,
43
,
44.
Because
he
lives
,
they
shall
live
also
,
and
have
livery
and
seisin
given
them
of
those
joyes
and
gloryes
,
which
neither
eye
hath
seen
,
nor
ear
heard
,
nor
can
enter
into
the
heart
of
man
to
conceive
,
1
Cor.
2.9
.
and
so
shall
they
be
ever
with
the
Lord
,
1
Thes.
4.17
.
Thus
much
by
way
of
Corollary
for
information
of
the
judgement
.
I
now
proceed
to
the
second
Vse
,
which
more
immediately
reflects
on
the
heart
and
life
;
and
that
is
an
Use
of
,
2.
Examination
,
Whether
there
be
really
and
indeed
such
a
spiritual
,
close
,
intimate
union
betwixt
our
souls
in
particular
,
and
the
Lord
Jesus
.
To
this
purpose
give
me
leave
to
put
the
probe
into
your
consciences
,
by
a
serious
proposal
of
these
five
Questions
.
Quest.
1.
Hath
Christ
given
unto
you
his
holy
Spirit
?
He
that
is
joyn'd
to
the
Lord
,
is
one
Spirit
,
saith
the
Text.
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
[
](A81247-e124460-b)w
w
1
Joh.
3.24
Rom.
8.9
.
Whatever
member
is
really
united
to
the
Head
,
hath
a
natural
spirit
;
a
soul
enlivening
of
it
,
and
acting
in
it
.
So
saith
the
Apostle
,
Hereby
know
we
,
that
we
dwell
in
him
,
and
he
in
us
,
because
he
hath
given
us
of
his
S●irit
,
1
Joh.
4.13
.
Now
this
Spirit
where
ever
it
is
,
it
is
,
1.
A
praying
Spirit
,
a
Spirit
of
supplication
;
of
faithful
,
sincere
,
fervent
,
constant
,
humble
supplication
,
Zech.
12.10
.
Ask
then
thy
soul
,
Canst
thou
,
Dost
thou
go
to
God
,
and
cry
as
a
child
,
with
reverence
and
confidence
,
Abba-Father
,
Rom.
8.15
.
Does
this
Spirit
help
thine
infirmities
?
Rom.
8.26
.
and
enable
thee
to
understand
both
for
whom
,
and
what
,
and
how
thy
prayer
is
to
be
made
?
Does
it
work
and
quicken
in
thy
heart
(
at
least
at
some
times
,
in
some
measure
)
such
apprehensions
,
affections
and
graces
,
as
are
requisite
for
the
right
and
acceptable
performance
of
so
heavenly
a
duty
?
2.
A
mourning
Spirit
.
It
puts
a
believer
into
a
dove-like
frame
,
Ezek.
7.16
.
mourning
for
the
losse
of
its
Mate
:
yea
,
mourning
for
the
offence
of
a
gracious
God
,
as
for
the
losse
of
an
only
sonne
,
Zech.
12.10
.
Tell
me
then
poor
soul
,
Art
thou
apt
ever
and
anon
to
strike
on
thy
breast
with
the
contrite
Publican
?
[
](A81247-e124710-b)x
x
Jer.
31.19
.
to
smite
on
thy
thigh
with
broken-hearted
Ephraim
,
and
in
an
holy
consternation
of
spirit
,
to
ask
thy self
,
What
,
oh
[
](A81247-e124740-b)y
y
Jer.
8
6.
what
have
I
do●●
?
Does
thy
Gods
bottle
,
and
thy
tears
therein
,
for
sin
as
sin
,
speak
for
thee
?
3.
A
sanctifying
Spirit
;
[
](A81247-e124780-b)z
z
1
Cor.
6.11
.
1
Pet.
1.2
.
and
that
with
respect
to
sins
,
graces
,
duties
.
1.
Sinnes
.
The
Spirit
,
where
ever
it
is
,
2
Thes.
2.13
.
mortifies
the
deeds
of
the
flesh
,
Rom.
8.13
.
Speak
then
,
is
thine
old
man
crucified
(
at
least
as
to
dominion
)
with
thy
Christ
?
Rom.
6.6
.
more
especially
,
(
not
to
speak
of
thy
more
grosse
,
dangerous
,
dishonourable
sins
)
Dost
thou
spit
out
the
sweet
morsel
under
thy
tongue
?
Dost
thou
with
Samuel
,
hue
thy
delicate
Agag
in
pieces
?
with
David
,
keep
thee
from
[
](A81247-e124910-b)*
*
Psa.
18.23
.
thine
iniquity
,
that
iniquity
to
which
thy
constitution
,
custome
,
calling
,
interest
,
mostly
incline
thee
?
what
sayst
thou
to
thy
Isaac
,
Benjamine
,
Absolom
,
Dalilah
,
Herodias
,
the
Calves
at
Dan
and
Bethel
?
Tell
me
,
Art
thou
apt
sadly
to
remember
thine
own
evil
wayes
,
and
to
loath
thy self
in
thine
own
sight
for
all
thine
iniquities
,
and
for
all
thine
abominations
?
Ezek.
36.31
.
2.
Graces
.
Speak
Believer
,
Art
thou
renewed
in
the
Spirit
of
thy
mind
?
hath
the
Spirit
of
God
re-instampt
that
glorious
Image
of
God
,
viz.
Knowledge
,
Righteousnesse
,
and
true
Holinesse
,
which
thou
lost
in
Adam
?
Ephes.
4.24
.
As
thy
cloathing
is
of
wrought
gold
,
so
especially
is
all
thy
glory
,
thy
chiefest
glory
within
?
Dost
thou
find
thy
graces
stirred
up
,
increast
,
and
strengthened
with
might
by
the
Spirit
in
the
Inner-man
?
Eph.
3.16
.
Hath
the
North-wind
so
risen
,
the
South-wind
so
come
,
and
blown
upon
thy
Garden
,
that
the
spices
thereof
flow
forth
?
Cant.
4.16
.
In
a
word
,
Dost
thou
more
and
more
grow
in
grace
?
2
Pet.
3.18
.
Beholding
the
glory
of
the
Lord
,
art
thou
changed
into
the
same
image
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
?
2
Cor.
3.18
.
Art
thou
still
perfecting
holinesse
in
the
fear
of
God
?
2
Cor.
7.1
.
3.
Duties
.
Where
ever
the
Spirit
is
,
it
causeth
,
effectually
causeth
the
man
to
walk
in
Gods
S●atutes
,
to
keep
his
judgements
,
and
to
do
them
,
Ezek.
36.27
.
It
worketh
in
believers
,
both
to
will
and
to
do
,
Philip.
2.13
.
To
performe
natural
,
moral
,
spiritual
duties
,
to
spiritual
ends
,
in
a
spiritual
manner
:
and
that
,
1.
Freely
.
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
,
2
Cor.
3.17
.
Christs
people
in
the
day
of
his
power
,
are
a
willing
people
;
voluntiers
in
his
service
,
Psal.
110.3
.
What
say'st
thou
,
art
thou
drag'd
to
duty
,
as
a
Bull
to
a
stake
,
as
a
Swine
to
slaughter
?
or
rather
,
is
it
thy
meat
and
drink
to
do
thy
Gods
Will
?
John
4.34
.
Do
the
wayes
of
wisdome
,
seem
wayes
of
[
](A81247-e125300-b)*
*
Prov.
3.17
.
pleasantnesse
to
thee
?
and
all
her
paths
,
dost
thou
look
upon
them
as
peace
?
2.
Regularly
.
Those
that
live
in
the
Spirit
,
walk
in
the
Spirit
,
Gal.
5.25
.
i.
e.
by
the
Spirits
light
,
according
to
the
Spirits
rule
,
the
Word
of
God
,
the
great
standard
of
Truth
.
What
then
,
dost
thou
kindle
a
fire
on
thine
own
hearth
,
and
compasse
thy self
about
with
thine
own
sparkles
?
d●st
thou
walk
in
the
light
of
this
fire
,
and
in
the
sparks
that
thou
hast
kindled
?
my
meaning
is
,
Dost
thou
forsake
the
Law
and
Testimony
,
Gods
cloud
and
pillar
,
and
follow
the
guidance
of
that
ignis
fatuus
,
thy
refined
reason
,
or
others
corrupt
example
,
or
a
pretended
tradition
,
or
some
extatical
Revelation
contrary
to
the
Word
?
All
these
will
lead
thee
into
boggs
,
and
this
shalt
thou
have
of
Gods
hands
,
Thou
shalt
lie
down
in
sorrow
,
Isa.
50.11
.
But
if
so
be
the
infallible
Word
be
thy
Rule
,
and
thou
walkest
according
to
it
,
then
peace
be
upon
thee
,
as
upon
the
Israel
of
God
,
Gal.
6.16
.
So
much
for
the
first
query
.
Quest.
2.
Doth
Christ
[
](A81247-e125580-b)a
a
Eph.
3.17
.
dwell
in
thy
heart
by
faith
?
viz
by
such
a
faith
as
purifies
the
heart
,
as
works
by
love
,
to
God
.
the
Word
,
Saints
,
enemies
,
as
overcomes
the
world
,
its
Midianitish
smiles
,
its
Anakimlik
frowns
?
If
thou
hast
such
a
faith
,
remember
it
as
an
infallible
and
momentous
truth
,
That
faiths
Application
of
Christ
to
a
Believer
,
i●
saving
,
is
alwayes
joyn'd
with
a
Believers
Application
of
himself
to
Christ
.
If
the
Spouse
avers
Christ
to
be
hers
,
My
Beloved
is
mine
;
she
as
freely
acknowledges
that
she
is
Christs
,
I
am
his
,
Cant.
2.16
.
'T
s
with
a
Believer
and
Christ
in
this
case
,
not
as
with
a
man
clasping
about
a
Tree
,
but
as
with
two
loving
friends
mutually
embracing
each
other
.
Ask
then
thy
soul
,
thy
conscience
,
Canst
thou
truly
say
with
David
,
Lord
save
me
,
I
am
thine
?
Psal.
119.94
.
Dost
thou
indeed
,
not
only
lean
on
thy
Beloved
,
but
cleave
to
thy
Christ
with
full
purpose
of
heart
?
Acts
11.23
.
Does
it
content
thee
to
apply
Christ
to
thy
soul
,
only
as
a
plaister
to
a
wound
,
to
have
healing
from
him
?
or
not
rather
as
a
seal
to
the
wax
,
which
takes
an
impression
from
it
?
Hath
thy
faith
two
hands
?
as
with
the
one
thou
pretendest
to
lay
hold
on
Christ
,
dost
thou
with
the
other
,
resign
up
thy self
to
Christ
?
Art
thou
apt
with
the
Romane
Spouse
to
say
,
Vbi
tu
Caius
,
ibi
ego
Caja
?
Art
thou
as
ready
,
when
he
proposes
the
strictest
Precepts
,
to
say
,
Lord
I
am
thine
,
as
when
he
proclaimes
the
sweetest
promises
,
to
say
,
Lo
d
thou
art
mine
?
Art
thou
as
ready
to
offer
up
thy self
a
burnt-offering
,
an
Holocaust
Rom.
12.1
.
to
God
in
obedience
,
as
to
tender
for
thy self
,
thy
Christ
,
as
a
sin-offering
for
satisfaction
?
Lev.
5.7
.
[
](A81247-e125910-b)b
b
2
Cor.
13.5
.
Oh
examine
thy
heart
sincerely
,
whether
thou
art
thus
in
the
faith
;
or
rather
,
whether
such
a
faith
be
in
thee
.
That
's
the
second
.
Quest.
3.
Dost
thou
crucifie
the
flesh
with
its
affections
and
lusts
?
They
that
are
united
unto
Christ
do
so
,
Gal.
5.24
.
Rom.
8.13
.
Dost
thou
detest
,
loath
,
hate
sin
,
all
sin
,
in
thought
,
word
,
deed
;
and
that
not
so
much
for
its
effects
,
as
its
nature
?
dost
thou
hate
it
rather
as
hell
,
than
for
hell
?
That
is
our
duty
,
[
](A81247-e126040-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
12.9
.
is
it
our
sincere
endeavour
?
Didst
thou
ever
groan
out
under
the
sense
of
that
intolerable
burthen
?
of
that
Wolf
that
lies
in
thy
bosome
?
does
it
make
thee
cry
out
as
Paul
,
O
wretched
man
that
I
am
,
Rom.
7.24
.
Dost
thou
when
thou
appearest
before
the
Lord
in
prayer
,
or
at
his
Word
,
or
at
a
Sacrament
,
put
thy
Uriah
,
thy
dearest
darling
sinnes
in
the
front
of
the
Battle
,
that
when
Christ
discharges
his
keenest
arrows
,
they
may
be
sure
to
be
hit
and
slaine
?
When
God
sends
a
Tempest
,
is
it
thy
first
,
greatest
care
to
throw
those
Jonahs
over-board
?
when
God
seems
to
beleaguer
thee
with
sharp
and
threatning
providences
,
is
it
thy
main
endeavour
to
cast
the
heads
of
those
Sheba's
over
the
Wall
?
But
,
Quest.
4.
Art
thou
a
new
creature
?
he
that
is
in
Christ
,
is
so
,
2
Cor.
5.17
.
Hast
thou
a
new
head
,
heart
,
lip
,
life
?
canst
thou
now
properly
say
,
Ego
non
sum
ego
?
is
the
Lyon
become
a
Lamb
,
the
Raven
a
Dove
,
the
Wolf
a
Kid
,
the
persecutor
a
Preacher
,
or
more
,
an
Adorer
of
Christ
Jesus
?
Dost
thou
act
from
new
principles
,
the
Spirit
of
Christ
,
Ezek.
36.27
.
faith
,
Gal.
2.20
.
constraining
[
](A81247-e126340-b)*
*
2
Cor.
5.14
.
love
,
filial
fear
?
Jer.
32.40
,
Dost
thou
act
for
new
principles
,
that
thou
mayst
preserve
them
in
thy self
,
and
propagate
them
to
others
?
Acts
26.29
.
Dost
thou
now
level
at
new
ends
,
the
best
,
the
highest
ends
?
is
thy
main
scope
and
aime
now
not
so
much
at
a
clod
of
earth
,
a
vapor
,
a
puff
of
honour
,
a
tickling
pleasure
?
No
,
but
rather
is
it
thy
chiefest
end
,
plot
,
design
,
to
advance
thy
Creators
,
Redeemers
,
Comforters
glory
?
and
with
it
,
the
spiritual
,
eternal
salvation
of
thy
precious
and
immortal
Soule
?
Is
this
thy
white
,
thy
mark
,
thy
center
?
Canst
thou
in
sincerity
of
soul
,
say
with
the
Psalmist
,
Whom
have
I
in
heaven
but
thee
,
&c.
Psa.
73.25
.
Quest.
5.
Dost
thou
bring
forth
fruit
?
Every
branch
in
Christ
,
is
a
fruit-bearing
branch
,
John
15.5
.
Art
thou
fill'd
with
all
the
fruits
of
righteousnesse
?
first
and
second
Table-fruits
?
art
thou
fruitful
in
every
good
word
and
work
?
Col.
1.10
.
Dost
thou
bring
forth
fruit
sutable
to
the
means
vouchsaft
?
or
does
the
seed
of
an
Homer
bring
forth
only
an
Ephah
?
dost
thou
remember
,
that
where
much
is
given
,
not
a
little
is
required
?
Luke
12.48
.
Briefly
,
dost
thou
bring
forth
fruit
like
the
Land
of
Egypt
,
by
handfulls
?
Hast
thou
any
bunches
of
Pomgranates
to
shew
?
is
thy
soul
a
spiritual
Eshcol
?
and
then
too
,
art
thou
so
desirous
of
bringing
forth
more
,
that
thou
lookest
on
the
Vintage
of
thy
attainments
only
as
gleanings
?
In
a
word
,
dost
thou
bring
forth
fruit
constantly
,
every
month
,
in
old
age
?
Psa.
92.14
.
Art
thou
ever
green
and
flourishing
?
do
not
those
Apples
of
Sodome
,
bitter
fruits
of
Apostacy
,
in
principles
,
in
practices
,
spring
from
thee
?
Are
not
thy
grapes
turned
into
thornes
,
thy
figs
into
Thistles
?
Art
thou
not
like
Orpah
,
that
tother
day
kist
and
complemented
,
but
now
forsakes
?
but
rather
like
Ruth
,
dost
thou
resolve
and
say
concerning
thy
God
,
thy
Christ
,
Whither
thou
goest
,
I
will
go
;
where
thou
dyest
,
will
I
dye
,
and
there
will
I
be
buryed
?
Ruth
1.16
,
17.
If
thy
heart
and
conscience
can
give
a
comfortable
answer
to
these
Quaeries
,
then
Believer
open
thy
mouth
,
open
it
wide
,
that
thou
mayst
suck
and
be
satisfied
with
the
next
Use
of
our
Point
,
which
is
a
Breast
of
,
3.
Consolation
.
True
Believers
are
closely
united
unto
Christ
Jesus
;
Oh
what
marrow
,
what
fatness
drops
from
this
Truth
!
what
an
Hybla
is
it
in
the
mouths
,
what
musick
is
it
in
the
ears
of
true
believers
!
How
blessed
are
the
people
that
are
in
such
a
case
!
Psalme
144.15
.
Their
happinesse
will
more
distinctly
appear
,
if
we
reflect
on
it
,
either
with
relation
to
Christ
,
or
believers
.
1.
With
relation
to
Christ
to
whom
believers
are
united
.
On
their
Union
with
him
,
there
redounds
to
them
a
peculiar
Interest
in
his
Person
,
Properties
,
Promises
,
Providences
,
All.
1.
In
Christs
Person
;
Christ
himself
is
theirs
,
Jer.
32.38
.
Isa.
9.6
.
A
Christ
that
is
not
like
creature
c
mforts
;
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bitter
sweets
;
like
the
Panther
,
which
has
a
sweet
sente
,
but
an
ugly
face
;
No
,
but
he
is
an
Ocean
of
sweetnesse
without
the
least
dram
of
gall
:
Christ
,
that
perfect
beauty
,
without
the
least
spot
;
That
fairest
of
ten
thousand
,
Can●
.
5.10
.
That
altogether
lovely
one
,
Ver.
16.
This
Christ
is
theirs
;
Christ
that
indeficient
,
never-failing
good
is
theirs
,
Heb.
13.5
.
True
indeed
,
creature
comforts
and
earthly
interests
like
Absoloms
Mule
,
are
apt
mostly
then
to
faile
us
,
when
we
most
need
them
.
Yea
,
but
Jesus
Christ
is
such
a
Sun
of
righteousnesse
,
that
he
knows
no
setting
,
no
declining
,
Mal.
4.2
.
He
is
a
Fountain
of
life
ever
running
.
In
a
word
,
Christ
that
full
,
filling
,
sufficient
,
all-sufficient
person
,
Gen.
17.1
.
in
whom
[
](A81247-e127320-b)d
d
Quae
faciunt
divisa
beatum
,
in
hoc
mixta
fluunt
.
concenter
all
the
scattered
excellencies
of
the
whole
Creation
;
in
whom
is
compleatly
treasured
up
whatsoever
an
angry
God
can
require
for
his
satisfaction
,
or
an
empty
creature
desire
for
its
perfection
.
This
is
the
person
in
whom
Saints
by
union
have
a
real
interest
.
2.
In
Christs
properties
.
My
horses
are
as
thy
horses
,
my
Chariots
as
thy
Chariots
,
said
Jehoshaphat
to
Ahab
;
all
his
Councels
and
Forces
devoted
to
his
service
.
Son
,
all
that
I
have
is
thine
,
Luk.
15.31
.
Believers
!
has
Christ
an
Arme
of
power
,
't
is
for
your
protection
?
has
he
an
Eye
of
knowledge
,
depth
of
wisdome
?
't
is
for
your
direction
.
A
Stock
,
a
Treasury
of
perfect
righteousnesse
?
't
is
for
your
justification
:
A
Spirit
of
holinesse
?
't
is
for
your
sanctification
.
Has
he
rowling
,
yearning
bowels
of
mercy
?
't
is
that
he
may
shew
you
compassion
.
A
Lapp
of
All-sufficiency
for
your
provision
;
Arms
of
Grace
,
an
heaven
of
glory
for
your
reception
,
Psal.
73.24
.
3.
In
Christs
promises
:
In
all
those
great
,
rich
,
precious
,
gracious
promises
,
2
Pet.
1.4
.
wherein
all
they
wan●
,
and
infinitely
more
than
they
can
desire
or
imagine
,
is
made
over
to
them
,
2
Cor.
1.20
.
Christs
promises
are
the
Believers
Magna
Charta
,
to
the
confirmation
whereof
God
has
been
pleased
to
adde
bo●h
his
Oath
and
Blood
,
Hebr.
6.17
,
18.
for
Seals
.
4.
In
all
Christs
Providences
,
let
them
seem
never
so
black
and
gloomy
.
The
hottest
Furnace
they
are
thrown
into
,
does
but
loose
their
bonds
,
and
the
scorching
flames
become
a
warme
Sun
,
Dan.
3.25
.
This
is
the
fruit
of
Gods
sharpest
rods
,
[
](A81247-e127780-b)*
*
Isa.
27.9
.
the
taking
away
of
their
sin
.
The
Lyon
affords
them
meat
;
the
Anakim
himself
proves
their
bread
.
All
things
work
together
for
their
good
,
Rom.
8.28
.
Every
wind
,
though
it
blow
never
so
crosse
,
speeds
them
to
their
Port.
Not
a
stone
thrown
at
them
,
but
it
is
to
them
a
pr●cious
stone
.
Not
a
Thorn
in
their
Crown
,
but
i●
turns
into
a
Diamond
.
Not
a
twig
in
their
Rod
,
but
is
sweetned
and
sanctified
.
The
saddest
Providences
like
the
Snow
falling
on
them
,
and
descending
to
the
hem
of
their
garments
,
there
freeze
into
a
gem
to
deck
them
.
5.
In
all
:
i.
e.
True
Bel●evers
have
such
an
universal
interest
in
all
that
Christ
is
,
hath
,
could
speak
,
suffer
,
or
can
do
,
that
the
Apostle
going
about
to
take
an
Inventory
of
their
large
Revenue
,
and
as
it
were
despairing
to
give
in
an
exact
acc●unt
of
the
particulars
,
is
faine
to
couch
them
in
one
sum
total
:
All
are
yours
,
1
Cor.
3.22
,
23.
Wherein
are
observable
,
1.
The
Believers
portion
,
the
fullest
imaginable
,
All
are
yours
:
Then
the
term
,
for
life
and
death
too
;
in
possession
and
reversion
:
Things
present
,
and
things
to
come
.
Lastly
,
the
tenure
,
the
surest
,
the
highest
that
can
be
,
they
hold
in
●apite
;
for
their
better
assurance
,
their
demesns
are
entail'd
on
the
Crown
;
All
yours
,
because
you
are
Christs
,
and
Christ
is
Gods
.
Thus
you
see
what
comfort
flows
from
this
Doctrine
of
Union
with
Relation
unto
Chris
.
There
's
yet
another
Dug
which
swels
with
Consolation
,
and
that
is
to
be
drawn
2.
With
respect
to
Believers
themselves
,
in
a
threefold
regard
;
viz.
of
their
persons
,
graces
,
duties
.
1.
Their
persons
.
Believers
being
united
unto
Christ
,
they
are
,
they
cannot
but
be
his
Fathers
Jedidiahs
,
Beulahs
,
Hephziba's
,
dearly
accepted
in
the
Beloved
,
Ephes.
1.6
.
They
are
also
his
own
delight
,
Prov.
8.31
.
He
rejoyceth
over
them
,
as
a
Bridegroom
over
his
Bride
.
They
are
to
him
as
the
Seal
on
his
Arme
;
as
a
[
](A81247-e128350-b)e
e
Cant.
8.6
.
Signet
on
his
right
hand
.
He
carries
their
names
on
his
breast
continually
,
Exod.
12.29
.
And
as
for
the
Spirit
of
God
,
that
like
Noahs
Dove
,
finds
no
where
to
rest
the
sole
of
his
foot
,
but
the
soul
of
a
sincere
Believer
,
of
whom
it
says
,
here
is
my
rest
,
here
will
I
dwell
for
ever
,
for
I
have
a
delight
herein
.
2.
Their
graces
.
True
Believers
graces
are
in
themselves
very
defective
and
imperfect
:
The
eye
of
their
faith
,
like
that
of
Leah
,
a
blear-eye
.
The
hand
of
their
confidence
,
like
that
of
Jeroboam
,
much
withered
and
blasted
.
The
fire
of
their
love
,
like
that
of
green
wood
,
apt
soon
to
expire
.
The
anchor
of
their
hope
very
much
crackt
;
shoulders
of
patience
sorely
bruised
;
feet
of
obe●ience
,
like
Mephibosheth
,
lame
;
yet
because
united
unto
Christ
,
all
accepted
,
all
hold
scale
and
weight
in
heaven
,
though
not
as
to
merit
,
yet
as
to
acceptance
,
1
Pet.
2.5
.
There
is
much
alloy
in
the
metal
,
however
I
see
my
Sons
stamp
,
and
Picture
on
the
coyne
,
and
therefore
saith
God
,
it
shall
passe
for
currant
in
heaven
.
3.
Their
duti
s.
Oh
the
defects
of
Saints
duties
:
How
often
do
they
pray
,
as
if
afraid
to
be
heard
;
hear
,
as
if
afraid
to
learn
;
learn
,
as
if
afraid
to
do
;
do
,
as
if
afraid
to
please
;
and
yet
being
united
unto
Christ
,
how
acceptable
are
their
persons
and
performances
!
Their
weak
prayers
sound
like
melody
.
Their
broken
sighs
smell
like
Incense
;
Their
very
stammerings
seem
Rhetorical
,
Cant.
2.14
.
Not
a
good
word
falls
from
their
lips
,
but
't
is
recorded
,
Mal.
3.16
.
Not
a
tear
drops
from
their
eye
,
but
't
is
taken
up
,
and
bottel'd
,
Psal.
56.8
.
Mites
received
as
if
they
were
Talents
.
Cups
of
Cold
water
,
Ram-skins
,
Goats-hair
,
any
thing
;
desires
instead
of
performances
;
the
will
for
the
deed
;
grief
for
want
of
will
,
for
the
will
it self
,
2
Cor.
8.12
.
and
all
because
from
such
as
are
united
unto
Christ
,
in
whom
the
Lord
is
so
well-pleased
,
Matth.
3.17
.
that
he
looks
on
the
very
smoke
of
his
Saints
performance
,
mixt
with
Christs
merits
as
a
sweet
perfume
.
Having
done
with
the
Consolation
arising
from
this
truth
,
we
proceed
to
the
last
Use
,
which
is
of
4.
Exhortation
.
In
it
I
shall
addresse
my self
,
1.
To
sinners
,
then
to
Saints
.
1.
To
sinners
,
that
are
as
yet
[
](A81247-e129130-b)*
*
Ephes.
2.12
.
without
Christ
,
God
,
Hope
in
this
world
.
Oh
be
you
yet
perswaded
to
give
your
eyes
no
sleep
,
your
eye-lids
no
slumber
,
till
you
are
really
and
closely
united
to
Christ
Jesus
.
Methinks
poor
forlorne
creature
thou
shouldest
not
need
a
Spur
,
if
thou
dost
,
consider
.
1.
The
dreadful
,
dismal
danger
of
thy
present
estate
.
A
soul
not
united
unto
Christ
,
lies
open
to
all
danger
imaginable
;
't
is
in
the
very
Suburbs
of
destruction
:
It
walks
in
the
valley
of
the
very
shadow
of
wrath
,
death
,
damnation
.
True
,
it
may
be
thou
perceivest
it
not
;
but
that
speaks
thy
s●curity
,
not
thy
safety
;
and
thou
art
s●cure
,
because
hood-wink't
.
Thy
security
is
not
from
want
of
danger
,
but
discerning
.
Alas
,
how
dreadful
is
thy
condition
,
that
liest
every
minute
exposed
to
the
cruel
courtesie
of
every
Divel
,
Lust
,
Temptation
,
Judgment
!
The
sentence
is
past
against
thee
;
in
the
next
Scene
expect
the
Executioner
.
He
that
believeth
not
,
is
condemned
already
,
Joh.
3.18
,
19.
Poor
soul
,
a
deluge
of
wrath
is
pouring
down
in
full
streams
upon
thee
,
and
thou
art
as
yet
shut
out
of
the
Ark.
The
Avenger
of
blood
is
at
thy
heels
,
and
thou
not
yet
got
into
a
City
of
Refuge
.
A
shower
of
brimstone
falling
on
thee
,
and
thou
hast
no
Zoar
to
flie
unto
.
The
destroying
Angel
with
his
drawn
Sword
at
the
threshold
,
and
the
lintel
posts
of
thy
door
not
sprinkled
with
blood
.
But
2.
If
the
winde
do
not
,
le
ts
see
whether
the
Sun
cannot
prevaile
.
Poor
self-destroying
Caitiff
,
Look
yonder
on
that
amiable
Jesus
Christ
;
(
for
a
marriage
between
whom
and
thy
precious
soul
I
am
now
woing
)
Do
but
observe
his
condescending
willingnesse
to
be
united
to
thee
:
That
great
Ahashuerus
courts
his
own
captive
Hester
.
The
Potter
makes
suit
to
his
own
clay
;
Wooes
thee
,
though
he
wants
thee
not
;
is
infinitely
happy
without
thee
,
yet
is
not
,
cannot
be
satisfied
but
with
thee
.
Heark
how
he
commands
,
intreats
,
begs
thee
to
be
reconciled
,
2
Cor.
5.20
.
Swears
and
pawns
his
life
upon
it
,
that
he
desires
not
thy
death
,
Ezek.
33.11
.
Seals
this
his
oath
with
his
blood
;
and
if
after
all
this
thou
art
fond
of
thine
own
damnation
,
and
hadst
rather
be
at
an
agreement
with
hell
,
than
with
him
;
see
how
the
brinish
tears
trickle
down
his
cheeks
,
Luke
19.41
,
42.
He
weeps
for
thee
,
that
dost
not
,
wilt
not
weep
for
thy self
:
Nay
,
after
all
this
obdurate
obstinacy
,
is
resolved
still
to
wait
,
that
he
may
be
gracious
,
Isa.
30.18
.
Stands
yet
and
knocks
,
though
his
head
be
wet
with
rain
,
and
h●s
locks
with
the
dew
of
the
night
;
fain
he
would
have
thee
open
the
door
,
that
he
may
come
in
and
sup
with
thee
,
and
thou
with
him
,
Rev.
3.20
.
Thus
much
for
a
whet
to
sinners
;
my
next
address
is
2.
To
Saints
that
are
indeed
united
unto
Christ
Jesus
.
Four
words
of
advice
I
have
for
you
:
Oh
that
they
might
stick
as
Goads
,
as
Nails
fastened
by
the
Masters
of
the
Assemblies
.
1.
Be
very
fearful
of
that
which
may
in
any
sort
weaken
your
union
with
Christ
.
Beware
of
committing
,
of
approving
thy self
in
the
least
compliance
with
any
the
least
sin
.
Say
not
as
Lot
of
Zoar
,
is
it
not
a
little
one
?
Sin
approved
is
that
very
Dalilah
that
cuts
off
the
locks
,
and
makes
a
Believer
a
prey
to
every
Philistine
.
Sin
is
that
that
separates
between
us
and
our
God
;
the
great
make-bate
between
heaven
and
earth
,
Isa.
59.2
.
'T
is
true
,
a
Saint
shall
never
be
left
so
to
himself
or
sin
,
as
that
sin
shall
bereave
him
of
his
Jewel
,
his
Grac●
,
or
God
;
but
may
,
and
doth
often
steal
away
the
key
of
his
Cabinet
,
his
evidence
his
assurance
.
I
opened
to
my
Beloved
,
but
my
Beloved
had
withdrawn
himself
,
and
was
gone
,
Cant.
5.6
.
Sin
is
that
that
will
soon
grieve
away
that
holy
Spirit
,
by
which
we
are
seal'd
to
the
day
of
Redemption
,
Ephes.
4.30
.
2.
Wis●ly
improve
this
your
union
with
Christ
.
[
](A81247-e130140-b)f
f
Frustra
est
potentia
,
&c.
'T
is
not
enough
to
have
,
unlesse
we
use
Christ
:
Not
enough
to
have
a
Well
of
salvation
,
but
we
must
draw
water
,
and
drink
it
too
,
Isa.
12.3
.
if
we
intend
a
benefit
by
it
.
'T
was
the
looking
on
the
Brazen
Serpent
that
cured
those
that
were
stung
:
Not
enough
for
Saints
to
have
faith
,
by
which
to
live
;
but
they
must
live
by
the
faith
that
they
have
,
Gal.
2.20
.
i.
e.
they
must
by
faith
draw
continual
supply
of
grace
,
comfort
,
strength
from
Christ
,
as
the
branch
does
sap
from
the
root
,
as
the
members
do
influence
from
the
head
,
as
the
pipe
does
water
from
the
fountain
.
This
your
union
then
must
be
improved
1.
Under
the
fear
and
sense
of
wrath
.
When
God
begins
to
thunder
,
and
to
write
bitter
things
against
thee
:
Now
,
now
let
faith
recollect
it self
and
say
,
Why
,
I
am
united
unto
Christ
,
in
whose
wounds
is
room
enough
to
hold
,
and
in
whose
heart
readinesse
enough
to
receive
all
that
flie
unto
him
,
Matth.
11.28
.
True
indeed
,
there
is
a
terrible
storme
of
justice
gathering
over
my
head
,
ready
to
fall
upon
me
;
but
my
Christ
to
whom
I
am
united
,
is
my
[
](A81247-e130520-b)g
g
Isa.
32.1
,
2.
shelter
;
a
flood
of
vengeance
,
but
I
am
got
into
the
Ark.
Destruction
near
,
but
Christ
is
my
Passeover
,
my
little
Sanctuary
.
Able
,
willing
,
to
save
to
the
uttermost
,
with
all
kinds
and
degrees
of
salvation
,
Hebr.
7.25
.
2.
In
solicitations
unto
sin
;
when
sin
comes
like
a
Potiphars
wife
,
and
offers
deadly
poyson
in
a
golden
Cup.
Now
,
now
let
faith
answer
,
I
would
consent
,
but
that
I
am
united
unto
Christ
.
How
can
I
do
this
great
wickednesse
,
and
sin
against
my
Christ
!
Gen.
39.9
.
I
could
easily
do
this
and
this
,
if
I
were
not
Alexander
:
But
now
I
cannot
gratifie
this
lust
,
but
I
must
needs
be
disloyal
to
my
Christ
,
my
Husband
to
whom
I
am
married
.
If
I
take
the
cold
in
my
feet
,
't
will
immediately
flye
up
into
my
head
;
every
sin
is
an
affront
to
my
Christ
.
3.
In
the
use
of
all
Ordinances
;
let
faith
use
them
frequently
,
reverently
;
but
not
in
the
least
rest
on
them
,
or
be
satisfied
with
them
,
any
farther
than
they
advance
our
union
and
communion
with
Christ
.
Look
on
prayer
without
a
Christ
,
as
meer
words
and
sounds
.
Sacraments
without
a
Christ
,
as
empty
Vials
without
a
cordial
.
Hearing
without
Christ
,
as
a
Cabinet
without
a
Jewel
.
Be
only
so
far
satisfied
with
the
Ordinances
,
as
thou
findest
them
to
be
[
](A81247-e130900-b)*
*
Zech.
4.12
.
golden
pipes
,
conveying
golden
oyle
into
thy
soul
.
3.
Labour
more
and
more
for
a
frame
of
Spirit
sutable
to
this
union
.
1.
An
humble
self-abasing
frame
:
Say
,
Alas
Lord
,
what
am
I
?
what
my
Fathers
house
?
that
so
great
a
Christ
should
so
far
stoop
beneath
himself
,
as
to
be
united
to
so
poor
a
worme
,
a
clod
of
earth
,
a
masse
of
sin
,
a
nothing
,
a
lesse
,
a
worse
than
nothing
,
Isa.
40.15
,
17.
That
strength
should
be
united
unto
weakness
,
light
unto
darknesse
,
life
unto
death
,
heaven
unto
earth
,
unto
hell
!
That
incorruption
should
marry
it self
unto
corruption
:
Immortality
to
mortality
:
The
King
of
Kings
,
the
Lord
of
Lords
,
to
such
a
captive
,
unpared
,
unwash't
,
unshaven
captive
as
I
!
Ezek.
16.4
,
5
,
6.
2.
A
trusting
,
relying
,
depending
frame
o●
spirit
for
supply
of
all
temporals
[
](A81247-e131190-b)h
h
Qui
misit
filium
,
immisit
Spiritum
,
promisit
vultum
,
quid
tandem
denegabit
?
:
He
that
hath
given
thee
his
Sonne
,
what
can
he
deny
?
Rom.
8.32
.
He
that
hath
given
thee
an
Ocean
,
will
not
deny
thee
a
Drop
.
If
thou
hast
the
Kernel
,
thou
shalt
not
want
the
Shell
;
if
thy
Father
vouchsafe
thee
bread
,
Manna
,
the
Ring
,
a
Kisse
,
he
cannot
well
deny
thee
husks
.
If
thou
hast
his
Benjamin
,
thou
shalt
be
sure
not
to
go
without
thy
Messe
,
thy
five
Messes
:
[
](A81247-e131320-b)i
i
Matth.
6.33
.
Seek
first
the
Kingdome
of
God
,
and
all
these
things
shall
be
[
](A81247-e131340-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
added
;
i.
e.
cast
in
as
paper
and
packthread
to
the
bargain
.
3.
A
loving
affectionate
frame
.
Believer
,
thou
art
married
to
Christ
Jesus
,
that
Relation
calls
aloud
for
union
of
hand
,
heart
,
spirits
,
all
.
He
is
bone
of
thy
bone
,
flesh
of
thy
flesh
,
therefore
to
be
dearly
loved
;
[
](A81247-e131460-b)k
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Graecus
▪
Aug.
count
all
that
thou
art
,
and
hast
,
too
little
for
him
.
Love
him
dearly
for
what
he
is
,
for
what
he
hath
,
for
what
he
hath
done
,
suffered
,
purchased
,
promised
.
Love
him
more
for
what
he
is
,
than
for
what
he
hath
;
more
for
his
person
,
than
for
his
rings
,
bracelets
,
jewels
,
joynture
.
Love
him
with
a
cordial
,
active
,
conforming
,
constant
,
transcendent
love
,
Psal.
116.1
,
2.
4.
A
truly
,
noble
,
heavenly
frame
;
such
a
frame
whereby
thou
mayst
truly
contemn
this
poor
dunghill
world
.
Believer
,
being
united
unto
Christ
,
thou
art
indeed
cloathed
with
the
Sun
,
and
therefore
thou
shouldst
like
uhy
mother
,
tread
the
Moon
under
thy
feet
,
Rev.
12.1
.
We
should
never
fix
our
hearts
on
that
whereon
our
God
would
have
us
put
our
feet
.
Such
Eagles
as
Believers
should
not
stoop
at
Flies
;
't
is
not
for
persons
united
unto
Christ
to
be
fond
on
these
beautiful
vanities
,
fair-faced
nothings
,
chases
in
Arras
,
handsome
pictures
drawn
on
Ice
;
such
are
all
enjoyments
on
this
side
Christ
.
Believer
,
thy
head
,
thy
husband
,
thy
treasure
is
above
,
there
let
thy
[
](A81247-e131760-b)l
l
Anima
illic
potius
sit
ubi
amat
,
quam
ubi
animat
.
heart
be
also
.
Having
Christ
for
thy
portion
,
let
a
little
,
a
very
little
of
the
world
serve
thee
for
thy
passage
.
5.
A
pitiful
,
compassionate
frame
,
to
those
that
are
not
as
yet
united
unto
Christ
.
That
are
yet
without
hope
,
because
without
Christ
.
Oh
as
the
Elect
of
God
put
on
[
](A81247-e131820-b)*
*
Col.
3.12
.
bowels
toward
such
.
Poor
souls
they
are
sinking
,
drowning
;
thou
art
safe
on
the
shoar
,
got
into
the
Ark.
They
are
frying
,
burning
in
Sodom
;
Thou
safe
in
Zoar
,
a
brand
pluck't
out
of
the
fire
.
Oh
pity
those
that
do
not
,
will
not
,
cannot
pity
themselves
.
That
's
the
third
advice
.
4.
And
lastly
,
walk
worthy
of
this
union
;
Let
your
Conversation
be
sutable
to
your
Condition
.
This
I
shall
dispatch
in
these
three
particulars
.
1.
Walk
zealously
;
Be
wisely
[
](A81247-e132000-b)*
*
Gal.
4.18
.
zealous
in
and
for
the
promoting
the
honour
of
this
Christ
to
whom
you
are
united
.
Make
it
your
only
plot
and
businesse
to
advance
his
honour
;
't
is
your
own
peculiar
interest
so
to
do
.
Be
jealous
of
any
thing
that
doth
or
may
eclipse
,
or
sully
his
glory
.
He
that
toucheth
him
,
his
Person
,
Natures
,
Offices
,
Days
,
Ordinances
,
Ministers
,
Servants
,
let
him
be
thought
to
touch
the
apple
of
thine
eye
,
Zech.
2.8
.
Let
the
zeal
of
his
house
even
eat
thee
up
,
Psal.
69.9
.
2.
Walk
fruitfully
;
so
it
becomes
every
branch
ingraffed
into
Christ
the
true
Vine
,
Phil.
1.11
.
Thy
fruitfulnesse
adds
much
to
thy
Christs
honour
;
the
plenty
of
the
crop
sets
a
glosse
on
the
Husbandmans
care
;
The
fully
loaden
branch
reflects
an
honour
on
the
root
:
If
men
see
our
good
works
,
our
fruitfulnesse
in
every
good
work
,
they
will
then
glorifie
our
Father
,
Matth.
5.16
.
John
15.16
.
3.
Walk
lovingly
,
tenderly
towards
believers
,
fellow-members
;
They
that
are
so
happy
as
to
be
united
unto
one
head
,
should
be
very
careful
to
be
of
one
heart
.
Believers
formerly
were
so
,
of
one
heart
,
and
[
](A81247-e132300-b)*
*
Acts
4.32
.
one
soul
,
as
if
animated
with
one
and
the
same
soul
;
sutable
to
the
Philosophers
description
of
true
love
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Arist.
Formerly
Believers
were
like
Scilurus
his
bundle
of
Arrows
,
so
trust
up
together
,
no
breaking
of
them
.
But
alas
,
now
,
't
is
sad
to
see
how
those
that
agree
in
one
common
faith
,
should
yet
disagree
as
implacable
foes
.
Oh
Beloved
,
that
Brethren
,
Joseph
and
Benjamin
,
Moses
and
Aaron
,
Abraham
and
Lot
should
fall
out
,
especially
when
the
Canaani●e
is
in
the
Land
.
Shall
Gebal
,
Ammon
,
Amal
k
,
and
the
Philistines
,
shall
these
agree
?
and
shall
Ephraim
and
Judah
be
at
variance
?
shall
the
Wolf
,
Lyon
,
Bear
,
Leopa●d
associate
?
and
shall
not
Lambs
and
Doves
!
O
let
such
their
sin
and
shame
never
be
publish't
in
Gath
,
nor
spoken
in
the
street
of
Askelon
.
Believers
,
you
have
heard
the
fable
of
the
contest
between
belly
and
members
.
The
moral
of
it
bids
you
consult
;
if
not
your
duty
,
yet
your
safety
.
By
your
divisions
,
you
do
but
dig
your
own
graves
.
Remember
Saints
,
we
are
all
one
by
spiritual
relation
;
why
should
we
not
be
[
](A81247-e132570-b)m
m
1
Cor.
12.13
,
27.
&
1.9
,
10.
1
Joh.
4.12
,
16
Gal.
3.28
.
one
in
our
affection
?
I
shall
close
all
with
that
of
the
Apostle
,
Ephes.
4.3
.
to
7.
wherein
he
draws
this
arrow
to
the
very
head
.
Keep
the
unity
of
the
Spirit
in
the
bond
of
peace
:
Why
?
because
there
is
one
Body
,
one
Spirit
,
one
Hope
,
one
Lord
,
one
Faith
,
one
Baptisme
,
one
God
.
Let
me
adde
,
you
are
one
with
Christ
the
head
,
't
is
your
duty
therefore
,
and
't
will
be
your
priviledge
,
honour
,
safety
,
to
be
one
with
one
another
.
THE
NATURE
OF
Justification
OPENED
.
Rom.
5.1
.
Therefore
being
justified
by
faith
,
we
have
peace
with
God
,
&c.
THE
words
present
us
,
for
the
Argument
of
this
morning
exercise
,
with
the
great
doctrine
of
Justification
,
first
to
be
opened
,
and
then
improved
.
1.
To
be
opened
.
And
that
we
may
not
with
Aquinas
and
the
Papists
,
in
ipso
l●mine
impingere
,
stumble
the
very
first
step
we
take
,
and
so
quite
ever
after
lose
our
way
,
by
confoundi●g
justification
with
sanctification
.
I
shall
only
premise
,
that
as
in
sanctification
●he
change
is
absolute
and
inherent
,
so
in
justification
the
change
is
relative
and
juridical
;
the
former
is
wrought
in
the
sinners
person
,
he
becomes
a
new
creature
;
but
this
latter
is
wrought
in
his
state
,
he
becomes
absolved
at
the
bar
of
divine
Justice
.
For
Justification
is
a
law-state
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
it
abolisheth
the
convincing
power
of
sin
,
or
its
guilt
.
Our
businesse
therefore
is
to
discover
the
processe
at
Gods
bar
,
in
the
justification
of
a
sinner
,
which
will
be
best
done
by
comparing
it
with
that
at
mans
,
which
we
are
familiarly
acquainted
with
.
To
be
justified
,
therefore
implies
in
general
three
things
.
1.
The
person
is
charg'd
with
guilt
.
2.
Pleads
to
the
charge
.
3.
Upon
that
plea
is
discharged
by
the
Judge
.
1.
A
justified
person
must
be
charg'd
with
guilt
.
Now
guilt
is
the
Relation
which
sin
hath
to
punishment
;
for
sin
is
the
breach
of
the
Law
,
and
punishment
is
the
vengeance
which
the
Law
threatens
for
that
breach
.
And
as
the
threatening
it self
is
in
the
nature
of
it
a
guard
to
the
Law
,
to
prevent
the
breach
of
it
,
bidding
as
it
were
the
transgressour
come
at
his
peril
,
break
the
Law
if
he
dare
,
be
wise
before
hand
,
lest
he
rue
it
too
late
;
so
the
punishment
in
the
very
nature
of
it
,
is
a
vindication
of
the
equity
of
the
injur'd
Law
,
the
reparation
and
amends
it
makes
it self
for
the
wrong
done
it
,
by
damnifying
the
person
,
injuring
her
proportionally
to
the
injury
:
Now
that
a
justified
person
must
be
charged
with
guilt
,
i.
e.
with
the
breach
of
Law
;
and
by
consequence
with
desert
of
punishment
,
appears
,
because
otherwise
if
a
man
be
pronounced
tighteous
,
whom
no
body
ever
accused
or
questioned
,
he
is
only
praised
,
not
justified
.
2.
The
person
to
be
justified
,
must
plead
for
himself
;
either
in
person
,
or
by
his
Advocate
who
sustains
his
person
;
for
to
refuse
to
plead
,
is
to
despaire
quite
of
being
justified
;
and
to
abandon
ones
self
over
unto
punishment
,
silence
gives
consent
;
it
argues
the
accused
person
hath
nothing
to
say
for
himself
,
why
he
should
not
be
condemned
.
Our
Law
,
you
know
,
sheweth
no
mercy
to
one
that
will
not
plead
,
he
is
to
be
Prest
to
death
.
An
endited
person
must
plead
therefore
something
in
his
own
behalf
,
why
he
should
be
justified
,
if
he
would
be
.
Now
either
the
man
is
guilty
of
the
charge
,
or
not
guilty
.
I
must
speak
to
both
cases
,
and
shew
what
pleas
are
requisite
in
each
,
and
which
of
them
is
the
plea
upon
which
a
sinner
is
justified
at
the
Bar
of
God
.
Case
1.
If
the
endited
person
be
not
guilty
of
the
charge
,
justice
it self
must
justifie
him
upon
that
plea.
Si
accusasse
sufficiat
,
quis
erit
innocens
?
an
innocent
person
may
be
accused
,
he
can
never
be
convinc't
;
for
that
that
is
not
,
can
never
be
demonstrated
;
the
Judge
or
Jury
were
themselves
guilty
,
if
they
found
innocence
guilty
.
Now
to
be
justified
thus
,
is
to
be
purely
and
meerly
justified
,
not
at
all
to
be
pardoned
;
for
such
a
one
stands
upon
his
termes
,
bears
himself
upon
his
own
righteousnesse
,
begs
no
mercy
.
'T
is
no
favour
to
justifie
him
,
't
is
his
due
;
he
is
not
beholding
to
the
Judge
a
jot
,
the
exact
rigour
of
the
Law
acquits
him
.
To
bring
this
to
the
present
businesse
,
I
shall
demonstrate
that
we
can
never
be
justified
at
the
Bar
of
God
,
by
pleading
not
guilty
;
For
,
First
,
the
plea
is
false
.
Although
in
a
very
restrained
sense
,
there
is
none
so
wicked
but
he
may
plead
not
guilty
,
and
be
justified
as
to
this
or
that
particular
fact
charged
upon
him
.
Nimrod
was
not
guilty
of
Abels
murther
.
Nay
,
a
Saint
may
be
guilty
of
some
sins
which
the
Devil
may
plead
not
guilty
too
,
as
grieving
the
comforting
,
the
sealing
Spirit
,
abusing
the
Redeemers
grace
,
&c.
yet
nothing
short
of
universal
innocence
,
nothing
but
a
perfect
righteousnesse
,
a
total
exemption
from
all
manner
of
guilt
will
entitle
us
before
Gods
Tribunal
to
this
plea
;
James
2.10
.
For
whosoever
shall
keep
the
whole
Law
,
and
yet
offend
in
one
point
,
is
guilty
of
all
.
1.
Because
the
punishment
due
to
the
breach
of
the
whole
Law
,
viz.
the
curse
of
God
is
due
to
every
breach
of
every
part
.
Gal.
3.10
.
Deut.
27.26
.
Cursed
is
he
that
continueth
not
in
all
things
which
are
written
in
the
book
of
the
Law
to
do
them
.
The
wages
of
sinne
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
every
single
sinne
)
is
death
,
Romans
6.23
.
2.
Because
he
that
offends
in
one
point
,
affronteth
the
authority
of
all
,
as
is
excellently
observed
in
the
next
verse
;
For
he
that
said
,
James
2.11
.
Do
not
com●
it
adultery
,
said
also
,
Do
not
steale
.
Every
sin
hath
Atheisme
in
it
,
it
denies
the
God
that
is
above
;
to
trample
upon
the
Majesty
of
God
shining
in
o●e
Commandment
,
is
at
once
to
trample
upon
that
Majesty
which
enacted
all
.
3.
Because
thereby
he
becomes
infected
with
a
contagious
disposition
to
be
guilty
of
all
;
the
same
principle
which
embolden'd
him
now
,
will
another
time
(
if
but
excited
with
equal
strengths
of
temptation
)
to
commit
any
other
sin
,
or
to
repeat
the
same
sins
again
and
again
,
(
though
excited
with
still
weaker
and
weaker
temptations
)
for
as
frequent
acts
strengthen
the
habit
of
sin
,
so
the
habit
facilitates
the
acts
.
From
hence
it
appeares
,
that
the
holy
Angels
,
that
Adam
in
innocency
,
that
the
man
Christ
Jesus
might
indeed
plead
not
guilty
before
God
,
and
be
justified
upon
that
plea
;
but
now
impossible
for
us
,
Rom.
3.20.23
.
Psa.
14.1
.
1
John
1.8
.
Secondly
,
the
plea
being
false
,
there
is
no
hope
upon
this
issue
to
be
justified
,
unlesse
there
were
some
defect
in
the
Judge
,
or
in
the
evidence
.
In
the
Judge
either
of
prudence
,
in
not
understanding
;
or
of
integrity
or
power
,
in
not
executing
the
Law
aright
:
But
in
our
case
these
are
alike
,
that
is
,
infinitely
impossible
;
for
we
have
to
do
with
the
All-wise
Legislator
himself
,
who
is
also
the
Holy
,
Holy
,
Holy
Lord
God
Almighty
,
and
shall
not
this
Judge
of
all
the
earth
do
right
?
Gen.
18.25
.
Nor
can
there
be
any
defect
in
the
evidence
;
for
the
books
shall
be
opened
at
the
last
day
,
Rev.
20.12
.
and
the
dead
shall
be
judged
out
of
those
things
which
are
written
in
the
books
,
according
to
their
works
.
Nay
,
even
now
there
are
two
day-books
a
filling
,
down
goes
(
every
houre
,
every
moment
)
all
we
do
and
think
,
and
speak
,
in
the
book
of
Gods
remembrance
fairly
written
;
not
an
iota
,
not
a
tittle
either
mist
or
blurred
;
of
this
God
hath
given
us
a
counterpart
to
keep
in
our
own
bosomes
,
the
Register
of
conscience
(
though
a
very
imperfect
copy
,
full
of
blots
,
mistakes
,
omissions
,
yet
)
enough
alone
to
convince
us
instead
of
a
thousand
witnesses
;
for
every
sinner
will
be
his
own
accuser
and
condemner
,
rising
up
as
an
Advocate
in
the
behalf
of
the
great
Judge
,
against
himself
at
the
day
of
judgement
.
—
Prima
est
haec
ultio
,
quod
se
Judice
,
nemo
nocens
absolvitur
—
Case
2.
And
this
was
the
first
plea
,
not
guilty
;
but
the
case
is
not
ours
,
and
therefore
this
plea
will
never
justifie
us
.
I
come
therefore
to
the
other
(
which
in
our
case
)
is
guilty
;
and
here
are
two
wayes
of
pleading
.
First
,
meer
mercy
,
for
mercies
sake
;
but
indeed
this
is
not
to
plead
at
all
,
but
to
beg
.
And
as
in
the
last
case
,
when
an
innocent
person
upon
his
pleading
not
guilty
is
discharg'd
,
that
is
pure
justification
,
but
no
pardon
:
so
here
quite
contrary
;
when
a
guilty
person
is
discharg'd
out
of
mercy
,
this
is
pure
pardon
,
but
no
justification
;
for
there
shines
not
one
beame
of
Justice
in
such
a
discharge
,
meer
mercy
is
all
in
all
.
Whence
it
follows
,
that
the
Socinians
,
who
to
avoid
the
necessity
of
acknowledging
Christs
satisfaction
to
Divine
Justice
,
affirm
that
Justification
is
nothing
but
meer
Remission
of
sins
,
do
abuse
the
Wo●d
,
and
contradict
themselves
;
for
who
seeth
not
that
to
be
pardon'd
gratis
,
out
of
pure
mercy
(
without
the
least
reparation
made
either
for
the
injury
and
indignity
done
to
the
Law
,
or
satisfaction
to
the
honour
,
justice
and
authority
of
the
Law-giver
,
by
the
sin
affronted
)
is
not
to
b●
justified
at
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
only
to
be
gratified
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
i.
e.
discharged
upon
the
sole
account
of
mercy
,
without
any
consideration
had
of
justice
.
This
is
the
first
way
of
pleading
when
guilty
,
meer
mercy
for
mercies
sake
;
but
to
be
justified
upon
this
plea
,
is
an
evident
contradiction
.
Therefore
secondly
,
the
only
plea
for
a
guilty
person
to
be
justified
upon
,
is
to
plead
mercy
for
the
sake
of
some
satisfaction
made
to
the
justice
and
honour
of
the
Law
.
And
by
how
much
the
fuller
this
satisfaction
is
,
by
so
much
the
fuller
is
the
justification
of
such
a
person
as
is
upon
this
plea
discharged
.
Now
a
full
satisfaction
may
be
made
two
wayes
.
1.
By
suffering
the
whole
penalty
due
.
2.
When
a
valuable
consideration
is
accepted
by
the
offended
party
or
Judge
,
wherein
the
honour
of
the
Law
is
as
much
saved
,
as
if
it
had
never
been
broken
;
or
as
if
being
broken
,
the
full
penalty
had
been
inflicted
on
the
breaker
.
And
here
I
have
these
two
things
to
prove
.
1.
That
man
could
never
make
such
satisfaction
to
the
justice
of
God
,
nor
any
creature
for
him
.
2.
That
the
Lord
Christ
hath
made
such
full
satisfaction
,
that
it
stands
now
with
the
honour
of
the
holy
God
,
to
justifie
sinners
upon
the
termes
of
the
Gospel
.
Assertion
.
1
First
,
That
neither
man
,
nor
any
creature
could
satisfie
offended
justice
.
1.
Not
by
suffering
the
penalty
;
for
that
being
infinite
,
requires
an
infinite
continuance
under
it
(
there
bei●g
no
other
way
for
an
finite
creature
to
suffer
infinitely
)
and
so
the
whole
penalty
will
ever
be
suffering
,
but
can
never
be
suffered
;
for
in
etetnity
,
stop
where
you
will
,
and
there
is
yet
as
much
to
come
,
as
is
already
past
;
nay
,
infinitely
more
,
for
that
which
is
past
,
is
but
a
finite
time
of
suffering
;
though
millions
of
ages
are
past
,
but
an
eternity
of
suffering
is
yet
to
come
;
and
after
as
many
more
millions
of
ages
,
still
,
still
an
infinite
eternity
is
future
,
that
never
can
be
so
exhausted
,
but
an
eternity
will
still
be
left
.
Secondly
,
not
by
any
act
of
service
,
which
amounts
to
a
valuable
consideration
worthy
to
be
accepted
of
the
Judge
as
satisfactory
to
his
affronted
justice
,
for
two
Reasons
.
1.
Because
God
is
more
dishonoured
by
one
sin
,
than
honoured
by
an
eternity
of
obedience
;
for
God
is
not
at
all
obliged
to
Cherubims
and
Seraphims
for
obeying
him
;
all
the
Creation
naturally
oweth
its
utmost
possibility
of
service
,
as
an
eternal
debt
to
its
great
Creatour
.
Now
the
least
act
of
disobedience
or
sin
,
being
injury
and
Treason
,
thereby
a
new
obligation
is
contracted
,
viz.
to
suffer
condigne
punishment
,
the
former
obligation
unto
duty
remaining
eternally
in
as
full
force
as
ever
;
which
if
we
could
discharge
,
yet
were
we
but
unprofitable
servants
,
Luke
17.10
.
Can
a
man
be
profitable
to
God
?
Job
22.2
.
If
thou
be
righteous
,
what
givest
thou
to
him
?
or
what
receiveth
he
of
thine
hand
?
Job
35.7
.
An
eternity
of
service
in
the
highest
perfection
,
is
every
creatures
debt
as
a
creature
;
and
besides
this
,
an
eternity
of
suffering
too
,
is
every
delinquent
creatures
debt
,
as
delinquent
.
But
one
debt
cannot
pay
another
;
since
therefore
all
that
the
whole
Creation
can
do
for
ever
,
would
but
just
satisfie
the
first
natural
obligation
unto
pure
justic●
,
viz.
the
debt
of
obedience
;
it
●s
qu●te
impossible
that
ever
any
creature
should
supererogate
,
or
spare
any
thing
from
hence
,
towards
satisfying
the
secondary
superadded
ob
igation
unto
offend
d
iustice
,
viz.
the
debt
of
punishment
,
either
in
its
own
behalf
or
anothers
.
Secondly
,
The
other
reason
why
neither
man
,
nor
any
creature
for
him
,
can
ever
satisfie
the
offended
Creator
by
the
highest
services
,
because
they
all
have
it
from
him
when
they
do
obey
him
;
of
his
own
do
they
give
him
;
for
in
him
we
live
,
and
move
,
and
have
our
being
;
What
hast
thou
,
O
man
,
nay
,
O
Angel
,
O
Arch-angel
,
that
thou
hast
not
received
?
all
our
,
nay
,
all
their
springs
are
in
him
;
without
him
we
can
do
nothing
.
The
more
we
do
for
God
,
the
more
he
doth
for
us
;
and
consequently
,
still
the
more
we
owe
him
.
So
that
acts
of
obedience
are
so
farre
from
satisfying
our
Obligations
to
God
,
as
that
they
contract
new
ones
,
for
even
for
them
are
we
obliged
.
Assertion
.
2
Having
cleared
the
first
,
we
come
to
the
second
point
,
That
Christ
hath
so
fully
satisfied
his
Fathers
offended
justice
,
as
it
stands
now
with
the
honour
of
the
holy
God
to
justifie
every
sinner
,
that
can
upon
Gospel
termes
,
plead
his
interest
in
this
satisfaction
.
Here
we
must
enquire
into
these
three
things
.
1.
The
matter
of
this
satisfaction
.
2.
The
forme
,
or
that
which
makes
it
infinitely
satisfactory
and
meritorious
.
3.
What
are
those
Gospel
terms
.
First
,
For
the
matter
of
Christs
satisfaction
,
I
humbly
conceive
that
the
whole
state
of
his
humiliation
,
from
his
conception
to
his
resurrection
(
for
at
his
resurrection
began
the
second
state
of
Christ
as
Mediatior
;
viz.
his
exaltation
,
to
be
continued
to
the
general
Resurrection
,
and
then
he
shall
resign
up
the
Kingdome
to
the
Father
,
and
God
shall
be
thenceforward
all
in
all
,
1
Cor.
15.24
,
28.
)
that
this
state
(
I
say
)
of
our
Redeemers
humiliation
,
is
entirely
lookt
upon
by
God
as
the
valuable
consideration
,
wherein
his
justice
with
honour
acquiesceth
,
and
rests
satisfied
.
It
hath
two
parts
.
First
,
his
taking
the
forme
of
a
servant
at
his
incarnation
.
Secondly
,
his
management
of
,
and
deportment
in
that
state
.
First
,
his
Incarnation
,
and
this
presents
God
with
a
double
satisfaction
,
whereby
he
may
with
honour
entertain
thoughts
of
love
to
man-kind
.
1.
In
that
humane
nature
is
in
Christ
unstained
with
either
original
or
actual
sin
;
for
by
his
divine
conception
by
the
holy
Ghost
,
he
received
of
his
Virgin-mother
,
a
pure
,
undeflowred
,
Virgin
humane
nature
;
the
second
Adam
revives
the
in●ocency
of
the
first
;
those
eyes
could
without
disparagement
behold
his
manhood
,
which
are
purer
than
to
behold
iniquity
;
and
even
in
their
sight
,
though
no
other
flesh
living
could
,
yet
this
flesh
must
be
justified
.
2.
In
that
humane
nature
is
in
him
dignified
with
union
to
the
divine
,
and
is
become
the
seat
and
mansion
of
the
Godhead
;
so
that
how
loathsome
soever
sin
hath
rendred
it
in
us
,
yet
in
him
it
is
highly
exalted
;
even
as
highly
,
as
the
Divine
Nature
in
him
was
abased
;
for
the
Humane
Nature
ascends
just
in
the
same
proportion
,
as
the
Divine
descended
,
that
is
,
to
the
utmost
possibility
;
for
God
could
stoop
no
lower
than
to
become
a
man
,
nor
man
rise
higher
than
to
be
personally
one
with
God
.
Thus
you
see
Christs
entering
into
his
state
of
Humiliation
,
hath
rendred
the
nature
of
man
very
considerable
againe
in
the
sight
of
God
;
so
that
he
can
now
with
honour
,
exercise
good
will
towards
it
.
Secondly
,
His
management
of
this
state
,
consists
in
his
active
and
passive
righteousnesse
.
By
his
active
Righteousnesse
,
I
mean
his
obedience
to
the
whole
Law
;
to
the
Ceremonial
,
in
being
circumcised
,
baptized
,
keeping
the
three
yearly
feasts
,
&c.
To
the
moral
,
in
not
committing
one
sin
,
or
neglecting
one
commanded
duty
,
even
to
subjection
to
his
Parents
,
and
paying
Tribute
to
Caesar
.
By
his
passive
Righteousnesse
,
I
mean
all
that
he
suffered
in
his
life-time
,
as
the
meannesse
of
his
birth
and
education
;
his
persecution
by
Herod
in
his
infancy
,
after
by
the
Scribes
and
Pharisees
,
his
hunger
and
temptation
in
the
Wildernesse
,
his
poverty
and
straits
,
he
had
not
where
to
lay
his
head
;
in
a
word
,
he
was
all
his
life
long
in
all
things
tempted
as
we
are
(
yet
without
sin
)
Heb.
4.15
.
but
especially
what
he
suffered
at
his
death
.
First
,
in
his
body
,
he
was
scourg'd
,
spit
upon
,
crown'd
with
Thornes
,
and
latength
crucified
;
which
was
,
1.
A
cruel
death
;
the
Latine
cruciari
,
to
be
tormented
,
is
derived
à
cruce
,
from
being
crucified
.
2.
A
reproachful
one
,
Gal.
3.13
.
Heb.
13.13
.
it
was
the
Roman
death
for
slaves
and
Malefactors
.
But
secondly
,
most
of
all
he
suffered
in
his
soule
,
witnesse
those
expressions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
26.37
.
Mark
14.33
.
adde
his
bemoaning
himself
to
his
Disciples
in
the
following
words
,
and
his
passionate
prayer
thrice
repeated
,
Abba
Father
,
if
it
be
p●ssible
let
this
cup
passe
;
Adde
further
yet
his
sweating
drops
of
blood
,
in
that
bitter
agony
which
so
spent
him
in
the
Garden
,
that
an
Angel
was
sent
to
comfort
him
;
but
above
all
,
his
desertion
upon
the
Crosse
witnesseth
that
he
suffered
unutterably
in
his
soule
,
when
he
cryed
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
The
Socinians
are
here
puzzled
to
give
any
tolerable
account
,
how
the
infinitely
good
God
could
find
in
his
heart
to
exercise
his
only
begotten
Son
,
that
never
sinned
,
with
all
these
horrours
in
his
soule
;
for
certainly
it
stood
not
with
his
goodnesse
,
had
not
Christ
as
the
second
Adam
been
a
publick
person
,
a
Representative
,
on
whom
the
Lord
laid
the
iniquities
of
us
all
,
Isa.
53.6
.
But
if
we
consider
(
which
they
deny
)
that
Christ
was
then
satisfying
his
Fathers
Justice
,
we
need
not
wonder
at
those
horrours
and
consternations
of
the
manhood
;
for
he
knew
the
vastnesse
of
his
undertaking
,
the
numberlesse
numbers
,
and
aggravations
of
sins
,
the
dreadful
weight
of
his
Fathers
wrath
,
the
sharpnesse
of
that
sword
,
Zech.
13.7
.
which
he
was
going
now
to
feele
(
not
that
God
was
angry
with
Christ
upon
the
Crosse
,
quoad
affectum
;
no
,
he
never
more
dearly
loved
him
;
but
quoad
effectum
)
adde
Christs
infinite
abhorrence
of
the
sins
he
bore
,
and
that
infinite
zeal
wherewith
he
was
inflam'd
to
vindicate
the
honour
of
Divine
justice
.
Now
his
infinite
love
to
his
Church
struggling
with
all
these
,
produc't
those
agonies
,
and
overcame
them
all
,
when
he
said
,
It
is
finished
,
Joh.
19.30
.
we
meet
him
next
triumphing
in
his
Resurrection
.
But
here
to
resolve
that
great
question
,
whether
Christs
passive
Righteousnesse
alone
,
or
active
and
passive
joyntly
,
are
the
matter
of
Christs
satisfaction
,
which
believers
plead
at
Gods
Bar
for
their
Justification
,
and
which
being
accepted
by
God
as
a
plea
good
in
Law
,
is
said
to
be
imputed
(
viz.
in
a
Law-sense
)
for
Righteousnesse
.
Let
these
Reasons
be
weighed
by
such
as
do
disjoyne
them
.
First
,
each
of
them
hath
its
proper
interest
in
,
and
its
respective
contribution
towards
the
satisfying
the
injur'd
honour
of
Gods
Law
.
For
the
honour
of
Gods
Law
,
is
the
equity
of
both
its
parts
,
its
command
,
and
its
threatening
;
Christs
active
Righteousnesse
honours
the
equity
of
the
first
,
which
man
had
dishonoured
by
his
disobedience
;
but
the
great
God-man
hath
repaired
the
honour
of
Gods
Commandments
,
by
yielding
a
most
perfect
obedience
to
every
one
of
them
,
and
therein
proclaimed
the
Law
to
be
holy
,
just
and
good
.
Then
Christs
passive
Righteousnesse
in
like
manner
honours
the
equity
of
the
threatening
;
for
as
by
obeying
,
he
acknowledged
Gods
authority
to
make
a
Law
,
and
his
unexceptionable
righteousnesse
in
every
single
Branch
of
the
Law
made
;
so
by
suffering
,
he
proclaimeth
that
man
is
bound
to
keep
it
;
or
if
he
do
not
,
to
beare
the
penalty
.
He
himself
dyes
to
justifie
that
the
sinner
is
worthy
of
death
,
and
offers
himself
upon
the
Crosse
as
a
Sacrifice
to
the
Divine
Justice
;
and
hereby
he
hath
proclaimed
sin
to
be
exceeding
sinful
,
and
God
to
be
so
jealous
a
God
,
as
rather
than
sin
should
go
unpunish'd
,
and
his
justice
want
its
glory
,
the
righteous
,
eternal
Son
of
God
must
be
made
an
example
,
what
guilty
man
had
deserved
.
Thus
God
by
two
equal
miracles
(
of
everlasting
astonishment
to
be
adored
)
hath
satisfied
both
his
contending
Attributes
,
and
rendred
each
of
them
Triumphant
,
in
making
his
righteous
Son
an
example
of
his
sin-avenging
justice
,
that
guilty
sinners
(
repenting
and
believing
)
might
be
made
examples
of
his
sin-pardoning-goodnesse
.
In
the
second
place
,
as
each
hath
its
respective
interest
in
satisfying
the
injur'd
Law
,
so
neither
of
them
can
be
anywhere
severed
from
the
other
;
and
those
which
God
hath
so
indissolubly
joyned
,
let
none
part
asunder
;
for
Christs
active
Righteousnesse
was
everywhere
passive
,
because
all
of
it
done
in
the
forme
of
a
servant
;
for
in
our
nature
he
obeyed
the
Law
,
but
in
his
very
incarnation
he
was
passive
,
for
therein
he
suffered
an
ecclipse
of
the
glory
of
his
Godhead
.
And
his
passive
Righteousnesse
was
everywhere
active
;
because
what
he
suffered
was
not
by
constraint
,
or
against
his
Will
;
no
,
it
was
his
own
voluntary
act
and
deed
all
along
;
let
me
instance
in
the
greatest
of
his
sufferings
;
his
very
dying
was
the
product
both
of
the
freenesse
of
his
love
,
and
the
Majesty
of
his
power
,
John
10.17
,
18.
Rev.
1.5
.
In
the
third
place
,
both
Christs
active
and
passive
Righteousnesse
,
what
he
did
,
and
what
he
suffered
,
partake
in
common
of
the
forme
of
●atisfaction
;
therefore
they
are
both
integral
parts
,
or
joynt
ingredients
thereof
;
for
forma
dat
esse
:
but
this
brings
me
to
the
second
enquiry
.
Query
.
2
What
is
the
forme
of
Christs
satisfaction
,
or
that
which
renders
it
satisfactory
?
I
answer
,
the
infinite
merit
of
what
he
did
and
suffered
;
which
infinite
merit
stands
,
1.
In
the
dignity
of
his
person
;
the
fulnesse
of
the
Godhead
dwelt
in
him
bodily
,
Col.
2.9
.
John
1.14
.
Now
for
the
work
of
a
servant
to
be
done
by
the
Lord
of
all
,
renders
his
active
;
and
for
him
to
suffer
as
a
Malefactor
between
Malefactors
,
who
was
God
blessed
for
evermore
,
renders
also
his
passive
righteousnesse
infinitely
meritorious
;
no
wonder
the
blood
of
Christ
cleanseth
from
all
sin
,
for
it
is
the
blood
of
God
,
Acts
20.28
.
1
Joh.
1.7
.
And
this
is
the
Reason
why
the
Righteousnesse
of
one
,
redounds
unto
all
for
the
justification
of
life
,
Rom.
5.18
,
19.
because
his
active
and
passive
Righteousnesse
is
infinitely
of
more
value
,
than
all
,
that
all
the
creatures
in
heaven
and
earth
could
have
done
or
suffered
to
eternity
;
the
very
man
Christ
Jesus
,
is
above
all
the
Angels
,
Heb.
1.6
.
for
he
is
the
man
that
is
Gods
fellow
,
Zechary
13.7
.
And
this
infinite
worthinesse
of
the
Redeemers
person
,
you
have
excellently
described
,
as
irradiating
and
infinitely
exalting
all
he
did
and
suffered
,
Phil.
2.6
,
7
,
8
,
9.
Heb.
7.24
,
25
,
28.
2.
The
active
and
passive
Righteousnesse
of
Christ
are
of
infinite
merit
,
because
not
at
all
due
,
but
both
meer
supererogations
of
an
infinitely
glorious
person
.
And
first
for
his
active
Ri●hteousnesse
,
i●
stood
in
his
obedience
to
the
Ceremonial
and
Moral
Laws
.
1.
His
obedience
to
the
Ceremonial
Law
was
a
meer
supererogation
,
for
the
substance
to
comply
with
the
shadows
,
the
Antitype
to
do
homage
to
its
ow●
types
;
besides
,
he
submitted
to
those
very
Ordinances
,
whose
end
and
institution
supposeth
guilt
,
and
wh●se
Nature
argues
them
designed
only
for
the
use
of
sinners
;
what
foreskin
of
impurity
had
he
to
be
cut
off
in
circumc●sion
?
what
filth
to
be
washt
aw●y
in
baptism
?
did
the
holy
childe
Jesus
defile
his
mothers
womb
,
as
common
mortals
do
that
are
conceiv'd
in
sin
,
and
brought
forth
in
iniquity
?
And
yet
he
was
circumcised
and
baptized
,
and
his
mother
offered
for
her
purification
,
Luke
1.21
,
22.
ch.
3.21
.
No
imaginable
obligation
lay
on
him
to
these
submissions
,
being
to
him
meer
ciphers
wholly
insignificant
.
2.
His
obedience
to
the
Moral
Law
;
Although
it
must
be
granted
that
as
man
it
was
his
duty
,
Gal.
4.4
.
yet
was
it
not
his
duty
to
become
man
.
True
,
a
creatures
homage
was
due
from
him
,
when
a
creature
;
a
servants
work
,
when
in
the
form
of
a
servant
;
but
the
whole
was
free
and
arbitrary
,
because
his
entring
into
that
state
was
so
;
for
what
but
his
own
infinite
love
could
ever
move
the
eternal
Word
to
pitch
his
Tent
in
our
Nature
?
what
obligation
lay
on
the
Heir
of
all
things
to
take
the
form
of
a
servant
?
who
bound
the
eternal
Son
of
God
to
become
in
the
fulnesse
of
time
the
Son
of
man
?
And
as
his
active
righteousnesse
,
so
secondly
,
his
passive
too
was
a
meer
supererogation
;
for
his
Almighty
Fathers
Holy
,
All-seeing
Eye
could
never
espy
the
least
iniquity
in
him
to
punish
;
what
had
the
Divine
Justice
to
do
with
him
?
for
he
was
a
sinlesse
person
,
he
suffered
not
for
himself
,
Dan.
9.26
.
No
,
for
us
;
2
Cor.
5.21
.
And
therefore
since
no
obligation
lay
on
him
to
do
what
he
did
,
or
to
suffer
what
he
suffered
,
he
may
impute
the
merit
both
of
the
one
,
and
the
other
,
to
whomsoever
,
and
upon
what
termes
soever
he
and
his
Father
please
.
But
before
I
come
to
consider
the
termes
upon
which
Christs
satisfaction
is
applied
,
I
must
answer
some
questions
,
and
clear
the
scruples
in
the
way
.
Object
.
1
1.
What
is
become
of
the
Law
of
that
first
Covenant
made
with
Adam
in
Paradise
?
Gen.
2.17
.
repeated
again
to
the
Jews
,
Deut:
27.26
.
The
sum
of
which
you
have
fully
expressed
,
Ezek.
18.4
.
The
soul
that
sinneth
,
it
shall
dye
.
I
answer
:
It
is
not
executed
nor
abrogated
,
but
released
,
or
dispensed
with
.
First
,
it
is
not
fully
executed
;
for
there
is
no
condemnation
to
them
that
re
in
Christ
Jesus
,
&c.
Rom.
8.1
.
Secondly
,
It
●s
not
abrogated
;
for
it
is
in
part
executed
upon
Believers
;
they
are
liable
to
the
first
,
or
natural
death
,
which
is
the
wages
of
sin
,
although
the
second
death
hath
no
power
over
them
;
besides
all
manner
of
chastisements
and
afflictions
,
Psal.
89.30
,
31
,
32.
And
also
that
Law
is
totally
executed
upon
finally
impenitent
unbelievers
,
over
whom
not
the
first
only
,
but
the
second
death
also
hath
power
,
2
Thess.
1.8
.
For
he
that
believeth
not
is
condemned
already
,
John
3.18
.
That
is
,
the
Gospel
finds
him
,
and
every
one
in
a
state
of
condemnation
;
but
those
who
believe
,
it
proclaims
deliverance
to
;
those
who
through
unbelief
reject
it
,
(
judging
themselves
unworthy
of
everlasting
life
,
see
Acts
13.46
.
)
it
leaves
such
as
it
found
them
;
viz.
under
the
condemnation
of
the
Old
Covenant
,
since
they
refuse
the
pardoning
mercy
of
the
New
.
Thirdly
,
I
answer
therefore
positively
,
that
the
first
Covenant
is
released
,
and
dispensed
with
,
by
super-inducing
a
New
Covenant
of
Grace
over
it
,
that
whosoever
closeth
with
,
and
comes
into
the
terms
of
the
New
,
should
be
exempted
from
the
rigour
and
extremity
;
i.
e.
from
the
eternal
condemnation
of
the
Old
,
Joh.
3.16
.
It
is
not
said
,
He
that
believes
shall
not
be
sick
,
shall
not
be
afflicted
,
shall
not
dye
;
No
,
but
he
shall
not
perish
.
Thus
you
see
the
Covenant
of
Works
as
to
its
execution
upon
such
as
are
in
the
Covenant
of
Grace
,
is
in
the
chief
part
restrained
;
but
yet
in
some
part
inflicted
:
They
never
shall
complain
under
the
eternal
and
destructive
;
yet
they
do
complain
under
the
temporal
and
corrective
punishment
of
their
sinnes
,
Lam.
3.39
.
Yet
more
particularly
for
the
clearer
understanding
of
this
,
we
must
consider
that
the
first
Covenant
lays
a
double
obligation
on
sinful
man
.
First
,
In
reference
to
what
is
past
;
and
here
it
requires
satisfaction
and
reparation
from
us
for
our
sin
in
breaking
it
.
And
secondly
,
In
reference
to
the
future
;
after
such
satisfaction
and
amends
made
,
it
requires
perfect
conformity
still
as
at
first
,
absolute
obedience
to
all
Gods
commands
being
the
eternal
debt
of
the
reasonable
creature
to
that
God
that
made
it
in
his
own
Image
;
if
therefore
we
could
(
which
hath
already
been
proved
to
be
impossible
)
ever
have
satisfied
Gods
injur'd
Law
for
our
past
breach
,
the
Law
would
still
have
come
upon
us
for
future
,
exact
conformity
to
pay
the
residue
of
that
eternal
debt
;
and
its
language
would
be
,
Sin
no
more
,
lest
a
worse
thing
befall
thee
;
as
a
Felon
,
though
butn't
in
the
hand
,
is
yet
bound
to
live
honestly
for
the
future
at
his
peril
.
Now
the
New
Covenant
of
Grace
relieves
us
as
to
both
these
cases
,
and
dispences
with
the
rigor
of
the
Law
.
As
to
the
first
,
It
comforts
us
with
the
good
news
,
that
the
Son
of
God
hath
satisfied
his
Fathers
Justice
;
and
if
we
believe
but
in
him
,
God
will
accept
of
us
,
as
if
we
had
satisfied
in
our
own
persons
.
The
case
the
Law
leaves
us
in
,
is
well
expressed
,
Isa.
33.14
.
&
Hebr.
10.31
.
But
the
relief
the
Gospel
brings
us
in
St.
Pauls
language
,
Rom.
8.33
,
34.
You
have
both
together
excellently
,
Ezek.
33.10
,
11.
As
to
the
second
Obligation
,
the
New
Covenant
dispenseth
with
the
rigor
of
that
too
;
for
woe
to
a
justified
and
pardoned
person
,
if
he
must
lose
all
again
,
upon
the
least
defailance
;
therefore
the
Gospel
proclaims
pardon
of
sin
upon
repentance
,
and
acceptance
of
sincere
endeavours
to
obey
him
.
Gods
language
now
is
,
Sinners
be
but
in
good
earnest
,
do
but
love
me
heartily
,
and
my
ways
;
let
me
but
see
a
childe-like
ingenuity
in
you
,
and
I
will
put
down
your
upright
,
though
imperfect
performances
,
in
the
book
of
my
remembrance
,
Mal.
3.16
.
and
blot
out
your
transgressions
when
repented
of
,
out
of
the
book
of
my
remembrance
.
Mandata
Dei
tanquam
facta
reputantur
,
Aug.
Retr
.
l.
1.
quando
quicquid
non
fit
ignoscitur
.
Thus
doth
the
candor
of
the
Gospel
dispence
with
the
rigor
of
the
Law
;
God
deals
not
with
us
as
an
Aegyptian
task-master
,
but
as
a
Father
with
his
children
whom
he
loves
:
Christs
yoke
is
easie
,
his
burden
light
.
Object
.
2
If
any
doubt
how
it
stands
with
Gods
veracity
and
immutability
,
having
once
declared
that
the
soul
that
sinneth
shall
dye
,
to
contradict
it
by
declaring
that
,
He
that
believeth
shall
never
dye
,
but
have
eternal
life
.
John
11.26
.
I
answer
:
We
must
look
upon
threatnings
as
a
part
of
the
Law
,
declaring
the
duenesse
of
the
punishment
,
what
the
offender
hath
deserved
to
suffer
;
not
as
predictions
of
the
event
,
any
more
than
Thou
shalt
,
and
Thou
shalt
not
in
the
command
,
are
predictions
:
but
only
are
expressive
of
the
duenesse
of
obedience
.
Nor
will
it
hence
follow
,
that
we
have
the
least
cause
once
to
suspect
that
God
may
(
if
he
please
)
revoke
his
promises
,
as
well
as
his
threatnings
;
and
then
what
would
become
of
us
?
for
there
is
a
wide
difference
in
their
essential
natures
and
properties
.
In
a
promise
,
the
obligation
lies
upon
the
party
promising
;
he
hath
past
away
his
own
liberty
,
and
the
thing
is
now
no
longer
his
,
but
the
others
,
who
may
if
he
please
,
release
and
quit-claim
to
his
pretensions
;
he
may
dispense
with
,
and
surrender
his
own
right
;
but
if
he
claime
his
right
to
,
and
interest
in
the
benefit
,
by
vertue
of
the
promise
,
it
cannot
be
detained
without
notorious
wrong
and
injury
,
which
God
forbid
we
should
charge
him
with
;
for
he
were
not
God
,
if
he
were
not
infinitely
true
and
faithful
.
How
should
he
●lse
judge
the
world
?
But
now
the
Obligation
unto
punishment
lies
contrarily
upon
the
sinner
threatned
;
he
hath
past
away
his
own
indemnity
,
and
given
God
the
right
of
punishing
him
:
I
say
the
right
,
not
the
necessity
;
if
God
will
claime
this
right
,
he
may
;
but
if
he
please
,
he
may
dispence
with
it
.
It
is
no
injury
if
he
punisheth
;
yet
no
Obligation
lies
upon
him
but
his
own
honour
:
And
that
indeed
obligeth
him
not
,
never
to
dispence
with
his
Law
;
but
never
to
dispense
with
it
upon
a
light
cause
,
or
upon
termes
misbecoming
his
Glorious
Attributes
.
And
the
dispensation
we
now
speak
of
is
an
honourable
one
;
for
1.
There
are
weighty
inducements
moving
God
hereunto
.
If
he
had
not
dispenc't
with
the
rigor
of
it
,
First
,
He
had
lost
the
opportunity
of
the
highest
possible
way
of
glorifying
his
own
goodnesse
,
which
now
so
infinitely
endears
him
to
the
world
,
and
lays
such
Obligations
on
us
to
admire
and
adore
him
.
Secondly
,
As
all
Israel
lamented
over
Benjamin
,
Judg.
21.6
.
that
a
Tribe
was
lost
;
so
the
Creation
would
have
mist
a
Tribe
;
which
is
the
reason
some
Divines
have
given
why
Christ
took
not
on
him
the
nature
of
Angels
,
but
the
seed
of
Abraham
;
because
only
some
of
the
Angelical
Tribe
lost
their
birth-right
;
only
some
kept
not
their
first
estate
;
but
man
being
in
honour
continued
not
,
but
became
like
the
Beast
that
perisheth
.
Thirdly
,
All
Religion
had
been
extinguish't
,
and
frozen
by
despair
unavoidably
;
if
there
had
been
no
hope
,
the
fear
of
God
,
his
worship
and
service
had
for
ever
utterly
perish't
from
off
the
earth
.
But
now
his
Name
is
excellent
in
all
the
earth
;
even
that
Name
Proclaimed
to
Moses
,
Exod.
34.6
.
The
Lord
is
known
in
Judah
,
and
his
Name
is
great
in
Israel
,
Psal.
79.1
.
2.
As
the
causes
inducing
are
weighty
,
so
the
terms
on
which
he
dispenseth
with
his
Law
are
as
honourable
;
which
was
our
third
Query
propounded
in
the
opening
the
point
.
For
since
Christ
Redeemed
us
,
not
by
way
of
Solution
(
strictly
)
as
a
Surety
,
paying
the
Debtors
proper
debt
to
the
Creditor
;
but
by
way
of
Satisfaction
,
as
a
Mediator
and
Intercessor
,
offering
a
valuable
consideration
to
the
offended
Judge
of
the
world
,
in
lieu
of
the
Laws
executing
the
penalty
threatned
upon
the
sin
er
:
It
necessarily
follows
that
no
right
at
all
in
the
benefits
of
this
satisfaction
can
accrue
to
the
Delinquent
,
but
upon
such
terms
precisely
as
the
offended
party
,
and
the
Mediator
that
satisfieth
him
,
shall
agree
unto
;
and
upon
mutual
treaty
and
compromise
,
joyntly
ratifie
;
so
that
justification
by
way
of
satisfaction
provides
no●
only
for
the
sinners
indemnity
,
but
in
such
a
manner
,
as
also
to
consult
the
interests
and
honour
both
of
the
party
sa●isfying
,
and
satisfied
;
and
this
latter
is
the
rule
and
measure
of
exhibiting
the
former
,
and
of
making
over
the
satisfaction
for
discharge
of
the
offender
.
Query
.
3
What
are
the
terms
therefore
upon
which
both
God
and
Christ
have
agreed
to
justifie
sinners
?
I
answer
:
first
,
faith
,
which
is
a
hearty
receiving
Christ
as
he
is
tendred
by
the
Gospel
,
and
here
the
soul
quits
all
pretensions
of
being
justified
by
any
righteousnesse
of
its
own
,
and
rolls
it self
upon
the
Lord
its
righteousnesse
;
and
therefore
hath
faith
the
honour
to
be
the
justifying
grace
,
because
it
so
highly
honoureth
Christ
;
it
is
the
nuptial
knot
whereby
the
soul
joyns
it self
to
its
Lord-Redeemer
in
an
everlasting
Marriage-Covenant
;
it
denies
its
self
,
and
forsakes
all
its
other
Lovers
,
and
clasps
about
its
Lord
and
Husband
,
as
its
all
in
all
.
Look
what
a
wife
doth
in
a
Marriage-Covenant
to
her
husband
,
that
doth
a
soul
in
believing
unto
Christ
,
it
saith
unto
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thou
art
my
husband
,
Hos.
2.16
.
And
he
saith
unto
his
Spouse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
you
are
my
people
.
But
then
this
justifying
faith
hath
two
daughters
that
inseparably
attend
her
.
1.
Repentance
:
Here
sinful
man
retracts
and
undoes
his
faults
,
cryes
peccavi
,
weeps
,
wrings
his
hands
,
smites
upon
his
breast
,
and
cryes
What
have
I
done
?
Laments
after
the
Lord
,
and
abhors
himself
in
dust
and
ashes
:
He
calls
himself
fool
,
mad
man
,
beast
,
traytor
to
his
God
,
and
to
his
soul
:
In
a
word
,
executes
the
Law
upon
himself
;
and
since
God
excuseth
him
from
the
punishment
,
he
accuseth
himself
of
the
guilt
,
and
condemns
himself
to
the
shame
of
his
sin
;
and
hereby
the
sinner
honours
the
equity
of
the
threatning
,
by
his
tears
acknowledging
that
his
blood
was
due
.
2.
Newnesse
of
life
;
here
the
sinner
acknowledgeth
perfect
obedience
to
be
still
his
duty
;
this
honours
the
equity
of
Gods
Commandments
.
And
the
Redeemer
by
making
this
one
of
the
conditions
of
the
Gospel-Covenant
,
hath
given
his
Father
his
Law
back
again
;
he
doth
not
repeal
it
;
no
,
it
s
still
the
rule
of
life
,
and
every
Commandment
still
obligeth
a
Believer
.
Christ
hath
only
released
us
from
the
condemning
power
of
it
,
not
the
commanding
power
of
it
.
We
must
still
presse
after
perfection
;
but
though
we
fall
short
of
it
,
we
shall
not
dye
for
it
:
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
;
but
hath
left
us
under
the
government
and
command
of
the
Law
.
The
whole
matter
is
excellently
expressed
,
1
John
2.1
.
My
little
children
,
these
things
I
write
unto
you
that
you
sin
not
;
and
if
any
man
sin
,
we
have
an
Advocate
with
the
Father
Jesus
Christ
the
righteous
.
3.
Having
thus
discoursed
to
the
three
general
points
first
propounded
,
and
shewed
that
the
person
justified
is
charg'd
with
guilt
:
And
secondly
,
that
he
pleads
to
the
charge
,
(
where
I
have
largely
opened
the
nature
of
that
plea
)
I
come
now
to
the
third
general
point
,
to
shew
how
upon
his
plea
he
is
discharged
or
justified
.
A
sinner
is
then
actually
justified
,
when
he
is
constituted
or
made
righteous
in
Law
.
Righteousnesse
is
a
conformity
to
the
Law
;
he
that
fulfills
the
Law
,
is
righteous
in
the
eye
of
that
Law
;
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
within
the
protection
of
it
;
as
he
that
transgresseth
the
Law
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
guilty
in
the
eye
of
the
Law
,
and
without
the
protection
of
it
.
Now
the
Law
of
the
New
Covenant
runs
thus
,
He
that
believeth
shall
not
perish
;
so
that
a
Believer
keeps
and
fulfills
this
Law
;
and
therefore
faith
is
imputed
to
him
for
righteousnesse
,
Rom.
4.22
,
23
,
24.
because
faith
is
the
keeping
of
the
New
Covenant
,
which
therefore
is
called
the
Law
of
faith
,
Rom.
3.27
.
in
opposition
to
the
Old
Covenant
,
called
there
by
the
Apostle
,
the
Law
of
Works
.
As
therefore
innocency
,
or
perfect
obedience
,
would
have
justified
Adam
,
had
he
stood
by
vertue
of
the
Law
of
Works
,
or
Old
Covenant
,
whose
tenor
is
Obey
and
live
,
for
then
he
had
fulfilled
that
Law
;
and
as
his
Disobedience
actually
condemned
him
by
vertue
of
the
same
Law
,
—
Disobey
,
and
dye
for
it
,
Gen.
2.17
.
So
now
believing
in
Christ
justifyeth
by
vertue
of
the
Law
of
faith
;
for
it
is
the
keeping
and
fulfilling
of
the
Gospel-Covenant
,
whose
tenor
is
,
Believe
in
the
Lord
Jesus
Christ
,
and
thou
shalt
be
saved
:
And
again
,
unbelief
actually
condemneth
by
vertue
of
the
same
Law
,
—
He
that
believeth
not
is
condemned
already
,
because
he
hath
not
believed
in
the
Name
of
the
only
begotten
Son
of
God
,
Joh.
3.18
.
That
is
,
because
the
unbeliever
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
the
protection
of
the
Gospel
,
or
Law
of
faith
,
he
cometh
not
up
to
its
righteousnesse
;
he
is
condemned
already
,
as
a
sinner
by
the
Law
of
Works
;
and
yet
once
more
with
a
witnesse
condemned
as
an
unbeliever
,
as
a
monster
that
hath
twice
been
accessory
to
his
own
murder
;
first
,
in
wounding
himself
,
and
secondly
,
in
refusing
to
be
healed
:
The
Law
of
works
includes
us
all
under
sin
,
we
are
all
dead
,
our
case
was
desperate
;
but
God
who
is
rich
in
mercy
,
through
his
great
love
wherewith
he
hath
loved
us
,
Ephes.
2.4
.
John
3.16
.
(
his
immense
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
when
we
were
dead
in
sins
and
trespasses
,
hath
sent
his
only
begotten
Son
,
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
everlasting
life
.
And
this
is
that
Law
according
to
which
he
will
judge
the
world
;
according
to
my
Gospel
,
saith
Paul
,
Rom.
2.27
.
Every
Believer
therefore
,
though
he
wants
the
righteousnesse
of
the
Law
of
Works
,
(
viz.
innocency
)
yet
he
shall
not
be
condemned
,
because
he
hath
the
righteousnesse
of
the
Gospel
,
(
viz.
faith
)
which
is
the
New
Law
in
force
,
according
to
which
God
now
dealeth
with
us
,
and
shall
judge
the
world
at
the
last
day
.
And
here
it
will
be
richly
worth
our
very
heedful
Observation
,
that
although
a
Believer
hath
not
the
righteousnesse
of
the
Law
of
Works
,
i●herent
in
himself
;
(
for
if
he
had
,
he
were
not
a
sinner
,
but
should
be
justified
by
that
Law
)
yet
by
faith
he
lays
hold
upon
Christs
satisfaction
,
which
in
the
very
eye
of
the
Law
of
Works
is
an
unexceptionably
perfect
,
an
infinitely
glorious
righteousnesse
:
So
that
faith
justifieth
us
even
at
the
Bar
of
the
Law
of
Works
,
Ratione
objecti
,
as
it
lays
hold
on
Christs
satisfaction
,
which
is
our
Legal
righteousnesse
;
it
justifieth
us
at
the
Bar
of
the
Gospel
,
or
Law
of
faith
;
formaliter
,
&
ratione
sui
,
as
it
is
Covenant-keeping
,
or
a
fulfilling
of
the
Gospel
Law
:
For
he
that
keeps
a
Law
is
righteous
,
where
that
Law
is
Judge
,
the
Law-Maker
by
his
very
making
of
the
Law
,
makes
him
righteous
,
and
the
Judge
that
pronounceth
according
to
the
Law
,
(
for
a
Judge
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
will
infal●ibly
pronounce
him
so
.
But
that
with
all
requisite
distinctnesse
we
may
apprehend
this
great
affair
,
let
us
take
a
view
of
some
of
the
most
considerable
and
important
causes
which
concur
to
the
producing
this
excellent
effect
,
the
discharge
and
justification
of
a
sinner
,
and
state
their
several
interests
and
concernments
in
their
respective
influences
upon
,
and
contributions
towards
it
.
1.
How
free
grace
justifieth
.
And
first
,
The
free
grace
of
God
is
the
first
wheel
that
sets
all
the
rest
in
motion
.
It
s
contribution
is
that
of
a
proegumenal
cause
,
or
internal
motive
,
disposing
God
to
send
his
Son
,
John
3.16
.
That
sinners
(
believing
)
might
be
justified
freely
by
his
grace
,
through
the
Redemption
that
is
in
Christ
Jesus
,
Rom.
3.24
.
For
Christ
dyed
not
to
render
God
good
,
(
he
was
so
eternally
)
but
that
with
the
honour
of
his
justice
he
might
exert
and
display
his
goodnesse
,
which
contriv'd
and
made
it self
this
way
to
break
forth
into
the
world
.
2.
How
Christs
satisfaction
.
Secondly
,
Christs
satisfaction
is
doubly
concern'd
in
our
Justification
.
1.
In
respect
of
God
,
as
a
procatartick
cause
of
infinite
merit
,
and
impetrative
power
;
for
the
sake
of
which
God
is
reconciling
himself
unto
the
world
in
Christ
,
not
imputing
their
trespasses
unto
them
,
2
Cor.
5.19
.
2.
In
respect
of
the
Law
of
Works
,
Christs
satisfaction
justifieth
us
formally
,
as
our
proper
Legal
righteousnesse
;
I
call
it
our
righteousness
,
because
it
becomes
imputed
to
us
upon
our
believing
;
faith
being
our
Gospel
title
,
by
pleading
which
,
we
lay
claim
to
all
the
benefits
accruing
from
the
merit
of
Christs
performance
,
to
a●l
effects
,
uses
and
purposes
,
as
if
it
had
been
personally
our
own
;
I
call
it
our
Legal
righteousnesse
,
because
thereby
the
Law
of
God
owns
it self
fully
apaid
,
and
acquiesceth
in
it
,
as
in
full
reparations
and
amends
made
unto
it
for
the
injury
and
dishonour
received
by
the
sin
of
man
.
We
must
plead
this
against
all
the
challenges
and
accusations
of
the
Law
:
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
it
is
Christ
that
dyed
,
&c.
Rom.
8.33
.
And
thus
our
Legal
righteousnesse
required
in
the
first
Covenant
,
that
of
Works
,
is
wholly
without
us
in
our
Redeemer
,
yet
imputed
upon
our
account
.
Thirdly
,
The
Gospel
justifieth
quâ
Lex
lata
,
3.
How
the
Gospel
.
as
it
is
the
Law
of
faith
;
for
the
very
tenor
of
the
Gospel-Covenant
is
,
Believe
,
and
thou
shalt
be
saved
.
Fourthly
,
Faith
justifieth
vi
Legis
latae
,
4.
How
faith
.
as
it
is
our
Evangelical
righteousnesse
,
or
our
keeping
the
Gospel-Law
;
for
that
Law
suspends
justification
upon
believing
.
Faith
pretends
to
no
merit
or
vertue
of
its
own
,
but
professedly
avows
its
dependance
upon
the
merit
of
Christs
satisfaction
,
as
our
Legal
righteousnesse
,
on
which
it
layeth
hold
,
nor
can
it
shew
any
other
title
to
be
it self
our
Evangelical
righteousnesse
,
but
only
Gods
sanction
,
who
chose
this
act
of
believing
to
the
honour
of
being
the
justifying
act
,
because
it
so
highly
honoureth
Christ
;
So
that
as
a
most
judicious
pen
expresseth
it
,
the
act
of
believing
is
as
the
silver
;
but
Gods
Authority
in
the
Gospel-sanction
,
is
the
Kings
Coyne
,
or
Image
stamp't
upon
it
,
which
gives
it
all
its
value
as
to
justification
.
Without
this
stamp
it
could
never
have
been
currant
;
and
if
God
had
set
this
stamp
on
any
other
grace
as
love
,
that
then
would
have
been
currant
,
and
have
justified
us
as
faith
doth
now
.
Fifthly
,
God
justifieth
in
a
proper
sense
two
ways
:
first
,
5.
How
God
.
As
a
Legislator
;
secondly
,
as
a
Judge
.
1.
As
a
Legislator
,
enacting
by
his
Soveraign
Authority
that
sweet
and
gracious
Law
of
the
New
Covenant
,
by
vertue
of
whose
tenor
,
every
sinner
that
believes
is
justified
from
the
guilt
of
sin
;
from
which
he
could
not
be
justified
by
the
Law
of
Moses
,
Acts
13.38
,
9.
This
Law
of
justification
by
faith
,
is
Gods
own
act
and
deed
,
the
great
Instrumentum
pacis
,
between
God
and
man
;
he
hath
proclaimed
his
Letters
Patents
;
the
King
of
heaven
and
earth
hath
in
the
Gospel
(
our
Magna
Charta
)
given
his
Warrant
under
his
own
broad
Seal
,
that
he
that
believeth
,
shall
not
be
condemned
.
2.
As
a
Judge
,
the
God
of
heaven
may
in
three
respects
be
said
to
justifie
a
Believer
.
First
,
Forthwith
upon
his
believing
,
God
owneth
him
secretly
within
himself
,
as
a
person
justified
;
God
esteems
and
approves
of
him
as
in
that
state
,
unto
which
he
hath
by
believing
a
title
good
in
Law
,
an
indefeasible
right
;
a
justified
estate
emergeth
actually
,
as
soon
as
faith
,
the
Law-title
thereunto
emergeth
as
a
necessary
resultance
by
vertue
of
the
tenor
of
the
Gospel-Law
,
which
only
justified
vertually
,
potentially
,
and
conditionally
before
every
Believer
in
general
;
but
now
actually
,
absolutely
,
and
in
particular
it
justifieth
him
as
a
Believer
,
when
he
is
so
.
Secondly
,
At
the
moment
of
dissolution
God
justifieth
as
the
Judge
of
all
the
earth
,
passing
a
private
sentence
and
award
unto
everlasting
life
upon
every
believing
soul
.
Thirdly
,
But
eminently
at
the
last
day
,
when
the
Ancient
of
days
shall
take
the
Throne
,
and
in
open
Court
,
before
the
whole
Creation
,
by
publick
sentence
for
ever
acquit
and
discharge
Believers
at
that
great
and
last
Assizes
.
6.
How
Works
.
Sixthly
,
Shall
I
need
to
adde
that
Works
are
said
to
justifie
us
?
Jam.
2.4
.
because
they
justifie
our
faith
,
or
demonstrate
before
God
and
man
,
and
to
our
own
consciences
that
our
faith
is
not
a
dead
and
barren
,
but
a
true
and
living
one
by
its
fruitfulness
in
well-doing
.
7.
How
the
Spirit
.
Seventhly
,
But
I
must
not
forget
,
lastly
,
that
the
Spirit
of
God
is
said
to
justifie
us
:
1
Cor.
6.11
.
and
that
two
ways
;
first
,
directly
,
by
working
faith
in
the
heart
,
which
is
one
of
the
fruits
of
the
Spirit
,
Gal.
5.22
.
Now
Causa
causae
est
etiam
causa
causati
;
the
Spirit
justifieth
as
it
is
the
Author
of
the
justifying
grace
.
Secondly
,
reflexively
:
The
Divine
Spirit
clears
up
justification
to
a
Believers
conscience
,
by
discovering
the
truth
of
faith
,
by
working
assurance
,
and
by
sealing
a
Believer
to
the
day
of
Redemption
.
The
Spirit
it self
beareth
witnesse
with
our
spirits
that
we
are
the
children
of
God
;
and
if
children
,
then
heirs
,
&c.
Rom.
8.16
,
17.
Thus
I
have
at
length
done
with
my
first
Task
,
the
opening
of
the
Point
,
which
finds
it self
summed
up
in
this
definition
.
Justification
is
a
judicial
act
of
God
,
as
Law-giver
and
Judge
of
the
world
,
gracioussly
discharging
a
Believer
for
the
sake
of
Christs
satisfaction
,
from
the
condemnation
of
the
Law
of
Works
,
by
the
tenor
of
the
Gospel-Law
,
or
New
Covenant
which
requireth
of
,
accepte
h
from
,
imputeth
unto
sinners
faith
in
Christ
Jesus
as
their
righteousnesse
;
see
Rom.
3.25
,
6
,
7
,
8.
Rom.
4.5
.
Phil.
3.9
.
To
improve
it
now
,
(
which
was
my
other
task
)
by
way
of
refutation
,
I
infer
against
the
Antimonians
,
first
,
Vse
.
Refut.
That
justification
is
not
from
eternity
.
1.
Because
a
person
must
be
charged
with
guilt
before
he
is
justified
or
discharged
;
but
nothing
can
be
before
eternity
;
if
discharg'd
from
eternity
,
when
was
he
charged
?
what
from
eternity
too
?
then
he
will
be
at
once
eternally
charged
with
,
and
discharged
from
guilt
,
which
if
any
excuse
from
a
contradiction
,
they
are
much
wiser
than
I
am
.
2.
My
Text
convinceth
them
,
actual
faith
is
not
from
eternity
,
therefore
not
justification
before
God
;
for
if
faith
justifie
us
not
before
God
,
but
only
at
the
bar
of
conscience
;
then
there
will
be
no
justification
at
Gods
bar
at
all
once
mention'd
in
Scripture
;
for
works
do
it
at
mans
bar
;
what
is
it
I
wonder
that
justifieth
from
eternity
?
Not
Gods
decree
to
justifie
;
for
then
his
decree
to
glorifie
,
would
make
glorification
from
eternity
too
;
—
but
Decreta
Dei
nihil
ponunt
actu
in
subjecto
.
Gods
decrees
are
immanent
acts
,
and
passe
nothing
actually
upon
the
creature
.
3.
A
justified
person
was
actually
under
condemnation
whil'st
he
was
an
unbeliever
,
Rom.
3.18
.
He
that
believeth
not
,
is
condemned
already
;
but
he
could
not
be
at
all
condemned
,
if
justified
from
eternity
.
4.
Saint
Paul
expressely
affirms
that
the
believing
Corinthians
were
not
once
,
but
now
were
justified
,
1
Cor.
6.11
.
Such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
in
the
name
of
the
Lord
Jesus
,
&c.
Secondly
,
I
infer
against
them
,
that
they
are
dangerously
mistaken
,
in
thinking
that
a
Believer
is
righteous
in
the
sight
of
God
,
with
the
self-same
active
and
passive
righteousnesse
wherewith
Christ
was
righteous
,
as
though
Believers
suffered
in
Christ
,
and
obeyed
in
Christ
,
and
were
as
righteous
in
Gods
esteem
as
Christ
himself
,
having
his
personal
righteousnesse
made
personally
theirs
by
imputa●ion
.
This
is
their
fundamental
mistake
,
and
from
hence
(
tanquam
ex
equo
Trojano
)
issue
out
a
throng
of
such
false
and
corrupt
deductions
and
consequences
as
these
.
That
God
sees
no
sin
in
his
children
;
that
affliction
and
death
are
not
proper
punishments
of
sin
to
Believers
;
that
all
future
sins
are
already
actually
forgiven
,
as
well
as
past
and
present
;
that
a
Believer
must
not
pray
for
the
pardon
of
sinne
,
but
only
for
the
manifestation
of
it
;
that
God
loved
Noah
when
drunk
;
Lot
when
so
,
and
besides
incestuous
;
David
,
when
acting
Adultery
and
Murther
;
Peter
,
when
he
was
cursing
and
swearing
,
and
denying
Christ
,
with
as
high
a
love
of
complacency
and
delight
,
as
when
co●versant
in
the
most
spiritual
exercises
of
grace
;
that
all
which
God
requires
as
a
sinners
duty
in
the
Gospel
,
is
to
believe
that
Christ
dyed
absolutely
for
him
in
particular
;
that
this
is
alone
true
Gospel
faith
;
and
the
doubting
or
questioning
this
,
the
unbelief
which
the
Gospel
so
much
condemneth
;
that
to
argue
our
justification
from
our
sanctification
,
and
gather
assurance
of
Gods
love
from
our
love
and
fear
of
him
,
is
a
Legal
principle
;
that
obedience
to
Gods
Commandments
is
not
properly
a
Believers
debt
,
but
that
all
the
obligation
which
lies
upon
him
to
holinesse
,
is
only
the
voluntary
expression
of
his
love
and
gratitude
to
God
,
not
as
what
is
due
,
but
what
is
comely
:
And
lastly
,
(
for
I
should
be
tyred
to
name
all
)
that
Christ
hath
kept
the
Gospel-Covenant
for
us
,
as
well
as
satisfied
the
Law
;
So
that
not
only
our
Legal
righteousnesse
is
without
us
in
Christ
our
Surety
,
but
our
Evangelical
righteousnesse
it self
also
.
Now
to
pluck
up
all
these
desperate
consequences
by
the
root
,
there
needs
no
more
than
a
right
understanding
of
the
true
and
proper
notion
,
and
manner
of
Christs
redeeming
us
;
it
is
not
by
way
of
Solution
,
but
of
Satisfaction
.
Clearly
thus
,
our
case
to
God
is
not
properly
that
of
debtors
,
but
that
of
criminal
Subjects
.
Gods
aspect
to
usward
,
not
properly
that
of
a
Creditor
,
but
that
of
a
Rector
and
Judge
:
The
person
Christ
sustained
,
and
the
part
he
acted
,
not
in
a
strict
sense
that
of
a
Surety
,
paying
the
very
debt
in
kind
,
and
so
discharging
a
bond
;
but
that
of
a
Mediator
expiating
our
guilt
,
and
making
reparations
to
Divine
Justice
another
way
than
by
the
execution
of
the
Law
.
And
indeed
the
very
nature
of
a
Law
is
such
,
as
it
is
quite
impossible
that
the
obligation
either
of
its
threatning
or
command
,
should
in
a
proper
sense
be
fulfilled
,
by
any
other
than
the
very
person
threatned
and
commanded
;
alius
here
makes
aliud
.
If
another
suffer
the
penalty
,
the
threatning
is
not
fulfilled
:
Nor
if
another
performs
the
duty
,
the
command
;
for
the
obligation
as
to
punishment
lies
on
the
person
threatned
,
(
noxa
caput
sequitur
)
and
that
to
duty
on
the
person
commanded
,
it
cannot
be
fulfilled
in
kind
by
another
,
but
it
ceases
to
be
the
same
thing
,
and
becomes
another
th●ng
from
that
in
the
Obligation
;
yet
it
may
be
such
another
thing
(
and
Christs
Righteousnesse
(
both
active
and
passive
)
really
is
such
)
as
the
Rector
or
Judge
may
accept
of
with
honour
,
and
be
satisfied
with
,
as
if
the
very
same
thing
had
been
suffered
and
done
just
in
the
same
manner
,
as
the
Law
threatned
and
commanded
it
.
That
Christ
hath
paid
not
the
idem
,
but
tantundem
,
i.
e.
not
fulfilled
the
Law
(
as
for
us
)
in
kind
,
but
satisfied
it
for
us
,
is
most
evident
.
For
,
1.
The
Law
obliged
the
sinners
person
to
suffer
;
Christ
was
no
sinner
.
2.
All
men
to
suffer
,
forasmuch
as
all
had
sinned
;
Christ
was
but
one
man
.
3.
The
punishment
due
by
Law
was
eternal
;
Christ
suffered
but
for
a
season
,
and
is
entered
into
his
glory
;
thus
Christ
paid
not
the
same
thing
that
was
in
the
Obligation
,
but
something
equivalent
thereunto
.
This
being
obtain'd
,
that
the
Lord
Christ
hath
Redeemed
us
,
not
by
way
of
solution
,
or
discharging
a
Bond
,
by
payment
in
kind
,
but
by
way
of
satisfaction
,
or
making
amends
to
the
injur'd
justice
of
the
Law
:
It
follows
from
the
reason
&
nature
of
the
thing
:
1.
That
God
pardons
freely
;
we
are
not
only
beholding
to
Christ
for
satisfying
,
but
to
God
too
infinitely
for
accepting
of
any
satisfaction
at
all
;
he
might
have
refused
it
;
he
had
done
sinners
no
wrong
if
he
had
executed
the
rigour
of
the
Law
,
without
hearkening
to
termes
of
Reconciliation
.
Quite
contrary
,
a
Creditor
doth
not
pardon
the
debtor
,
when
the
surety
hath
discharged
the
Bond
by
full
payment
in
kinde
;
the
Debtor
is
beholding
indeed
to
his
friend
the
Surety
,
but
not
at
all
to
the
Creditor
,
who
cannot
refuse
to
cancel
the
Bond
;
nay
,
it
were
wrong
and
injustice
in
him
if
he
did
.
2.
That
none
hath
or
can
have
actual
interest
in
,
or
benefit
by
this
Redemption
,
but
upon
such
termes
as
God
and
Christ
have
mutually
compromised
in
,
and
agreed
to
,
viz.
the
conditions
of
the
Gospel-Covenant
above
mentioned
.
See
the
answer
to
the
third
quere
.
1.
The
Reason
hereof
is
partly
from
God
,
the
injur'd
Law-giver
of
the
world
;
who
seeing
it
was
at
his
liberty
to
accept
of
satisfaction
or
no
,
hath
of
necessity
the
right
to
make
his
own
termes
,
when
,
and
how
far
forth
,
and
in
what
manner
and
method
he
will
condescend
to
admit
the
sinner
to
the
actual
benefit
of
Christs
satisfaction
.
2.
And
partly
too
from
Christ
;
for
as
he
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Mediator
between
God
and
man
,
a
friend
to
both
parties
;
nay
,
a
person
consisting
of
both
natures
;
the
offended
,
and
offending
;
he
is
engaged
necessarily
by
vertue
both
of
Office
and
person
,
to
espouse
with
equal
tendernesse
of
regard
he
interests
of
both
parties
;
for
he
is
really
concerned
in
them
both
;
they
are
his
concernments
as
well
as
theirs
.
True
indeed
,
a
Surety
that
dischargeth
a
Bond
by
full
payment
in
kinde
,
he
sustaines
and
beares
only
the
person
of
the
Debtor
,
minds
only
his
indemnity
;
doth
what
he
doth
upon
his
account
,
and
for
his
sake
.
But
our
great
Mediator
must
consult
not
only
our
impunity
,
but
his
Fathers
,
yea
,
and
his
own
honour
;
and
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
get
you
hence
all
you
that
either
yet
never
did
,
or
that
do
not
now
repent
,
believe
,
and
conscientiously
endeavour
to
obey
;
here
's
not
the
least
jot
of
benefit
for
you
in
the
case
you
are
in
,
from
this
Redemption
:
for
how
infinite
soever
the
merit
of
Christs
satisfaction
is
,
it
conferreth
nothing
actually
upon
any
person
that
hath
not
actually
a
Gospel-claime
and
title
to
plead
it
before
God
.
The
immediate
effect
actually
resulting
from
Christs
performance
,
is
the
procuring
the
Gospel-Covenant
to
be
ratified
by
his
Father
,
as
a
Law
,
whereby
sinners
upon
the
termes
propounded
,
become
reconcilable
unto
God
;
actually
it
is
of
force
to
all
that
have
,
but
to
none
that
want
the
conditions
of
it
.
Now
the
keeping
this
Gospel-Covenant
,
God
expects
from
us
in
person
(
though
by
the
assistance
of
his
Spirit
,
which
he
hath
promised
to
give
to
them
that
humbly
and
earnestly
ask
it
of
him
,
Luke
11.1
.
)
To
affirme
that
Christ
hath
kept
the
Gospel
for
us
too
,
is
to
utter
the
most
self-contradicting
blasphemy
and
absurdity
imaginable
;
as
if
he
could
repent
,
or
believe
in
himself
,
free
,
except
,
or
cancel
our
Obligation
to
obey
the
Moral
Law
,
by
his
own
obeying
it
;
as
if
Christ
had
so
done
all
,
that
nothing
remaines
to
be
done
on
our
part
.
Such
strange
extreames
do
some
men
run
into
,
that
to
avoid
Justification
by
works
(
by
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
are
as
extravagant
on
the
other
hand
,
thinking
the
grace
of
God
cannot
be
free
,
except
the
sinner
become
either
a
senselesse
statue
,
meerly
passive
,
or
(
which
is
yet
worse
)
have
a
Writ
of
ease
to
be
quite
idle
,
or
(
wich
is
worst
of
all
)
a
Licence
to
sin
by
Prerogative
.
Let
the
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chastise
this
insolence
.
Rom.
6.15
.
Shall
we
sin
because
we
are
not
under
the
Law
,
but
under
grace
?
God
forbid
.
If
Christ
had
obeyed
the
Law
for
us
in
the
sense
of
paying
a
debt
,
or
discharging
a
Bond
,
the
Apostles
answer
could
not
stand
,
Rom.
3.31
.
Do
we
then
make
void
the
Law
through
faith
?
yea
,
we
establish
the
Law
.
When
a
believer
breaks
the
Law
,
he
sins
(
for
sinne
is
the
transgression
of
the
Law
)
nay
,
he
cannot
break
it
wilfully
,
but
he
breaks
the
very
Gospel-Covenant
(
one
condition
whereof
is
sincere
obedience
)
and
the
guilt
of
that
sin
lieth
upon
him
unpardoned
,
untill
by
hearty
repentance
,
and
fresh
applications
by
faith
to
the
blood
of
sprinkling
(
which
are
the
only
Titles
good
in
Law
,
the
only
Gospel-claimes
to
pardon
)
he
hath
sued
out
a
new
pardon
(
for
actual
Remission
is
only
of
past
sins
,
Rom.
3.25
.
)
according
to
the
tenor
of
the
New
Covenant
,
which
is
a
perpetual
Law
of
pardoning
,
repenting
and
believing
sinners
,
whomsoever
,
whensoever
,
but
as
such
.
Neither
was
Christs
suffering
like
the
Cancelling
of
a
Bond
,
a
total
discharge
of
us
,
from
suffering
the
penalty
threatened
in
the
Law
;
we
dye
still
,
and
afflictions
are
punishments
still
.
True
,
indeed
upon
Christs
satisfaction
made
,
God
and
he
are
agreed
,
that
a
believing
sinner
should
not
be
punished
with
the
everlasting
destructive
penalty
threatened
(
for
whosoever
believes
shall
not
perish
)
but
they
are
not
,
that
he
shall
not
be
,
John
3.16
.
for
he
is
,
punished
with
the
temporal
corrective
punishments
of
the
threatening
,
as
sicknesse
,
and
natural
death
;
yet
even
these
(
through
infinite
goodnesse
so
ordering
and
disposing
it
)
prove
much
more
a
benefit
,
than
a
penalty
to
a
believer
.
Vse
2
Vse
2.
What
cause
have
we
then
with
the
lowest
and
profoundest
Humility
,
to
adore
the
Majesty
of
the
living
God
?
First
,
To
adore
his
holinesse
.
Reverence
those
eyes
of
his
,
that
are
purer
than
that
they
can
endure
to
behold
iniquity
,
Hab.
1.13
.
Let
this
God
be
thy
dread
and
awe
.
Dare
not
to
make
a
mock
of
sin
;
tremble
at
the
horrid
guilt
and
sinfulnesse
of
the
least
sin
;
look
upon
it
as
an
affront
and
treason
against
an
Eternal
Majesty
,
as
worthy
the
Curse
of
the
Law
,
and
the
wrath
of
an
Almighty
God
,
as
that
which
could
not
be
expiated
at
a
lesser
rate
than
the
blood
of
God
,
Acts
20.28
.
Secondly
,
to
adore
his
wisdome
in
finding
out
such
a
person
to
satisfie
his
justice
as
our
Redeemer
;
Consider
here
,
that
God
could
not
suffer
,
could
not
dye
;
Nay
,
could
not
(
properly
)
satisfie
himself
;
(
for
it
had
not
been
a
satisfaction
to
his
justice
at
all
,
but
meer
mercy
;
and
so
no
justification
of
a
sinner
,
but
meer
pardon
,
if
the
person
satisfying
had
been
only
God
.
)
Again
,
Consider
that
a
meer
creature
could
never
satisfie
,
as
I
before
demonstrated
,
a
meer
creature
had
perish't
in
the
attempt
,
would
have
been
overwhelmed
,
and
crush't
to
pieces
with
that
insupportable
load
,
the
guilt
of
sin
,
and
the
wrath
of
God
.
The
person
therefore
that
must
satisfie
,
must
neither
be
finite
,
nor
infinite
;
neither
the
creature
,
nor
the
Creator
;
neither
God
,
nor
man
;
yet
must
be
both
.
Here
now
,
the
understandings
of
men
and
Angels
must
have
been
tyred
to
all
eternity
,
Rom.
11.33
.
see
also
Eph.
1.7
,
8.
fully
hereunto
.
and
lost
for
ever
in
a
bottomlesse
gulf
of
horror
and
amazement
to
finde
out
such
a
person
.
O
the
depth
of
the
riches
of
the
wisdome
and
knowledge
of
God!
Thirdly
,
To
adore
the
infinite
riches
of
his
grace
,
Rom.
3.24
.
in
justification
;
and
here
consider
,
1.
God
might
have
let
man
alone
,
seized
the
forfeiture
;
as
the
Tree
fell
,
it
might
have
lain
for
ever
;
what
obliged
God
to
accept
of
satisfaction
?
2.
The
Redeemer
hath
trodden
the
wine-presse
alone
;
what
ever
was
done
in
this
satisfaction
,
he
did
it
;
Of
the
people
there
was
none
with
him
.
The
sinner
hath
not
the
least
hand
in
it
,
could
not
pay
one
,
Christ
paid
every
,
to
the
utmost
farthing
.
Thirdly
,
It
was
the
Judge
himself
who
contrived
this
way
to
justifie
us
,
and
it
was
at
his
cost
,
he
gave
his
Son
;
herein
God
commended
his
love
to
us
,
as
Abraham
once
did
his
faith
to
God
,
in
that
he
spared
not
his
son
,
his
only
begotten
son
whom
he
loved
.
So
that
if
we
rightly
weigh
it
,
it
will
appear
,
that
by
how
much
the
satisfaction
is
the
fuller
,
by
so
much
the
pardon
is
the
freer
;
by
how
much
his
justice
is
the
more
,
by
so
much
too
is
his
mercy
the
more
glorified
,
and
still
,
still
infinitely
the
more
are
we
obliged
.
Use
3.
Consol.
Here
's
unspeakable
comfort
for
every
humble
,
though
doubting
soul
,
every
contrite
spirit
that
hungers
and
thirsts
after
righteousnesse
.
Vse
3
First
,
Consider
how
full
satisfaction
Christ
hath
made
;
he
is
able
to
save
to
the
utmost
all
that
come
to
God
through
him
;
he
is
the
beloved
Son
in
whom
the
Father
is
well-pleased
;
all
power
is
committed
into
his
hands
;
God
hath
exalted
him
to
be
a
Prince
,
and
a
Saviour
to
give
Repentance
,
and
Remission
of
sins
.
Secondly
,
Consider
he
inviteth
thee
as
a
sinner
to
come
in
unto
this
Gospel-righteousnesse
,
in
the
general
tenor
of
his
Proclamation
,
Whosoever
believes
,
&c.
If
any
man
sin
,
1
John
2.1
,
2.
we
have
an
Advocate
with
the
Father
,
&c.
An
Whosoever
,
excludes
none
that
excludes
not
himself
.
Thirdly
,
Consider
,
Christ
assures
thee
,
(
that
art
the
person
I
now
speak
to
)
he
who
is
the
Truth
assures
thee
thou
shalt
be
welcome
:
Matth.
11.28
.
Come
unto
me
all
ye
that
labour
,
and
are
heavy-laden
,
and
I
will
give
you
rest
,
&c.
This
is
your
very
case
:
Heark
,
the
Master
call●th
you
,
will
you
not
be
of
good
courage
,
and
Go
,
when
he
saith
Come
!
he
that
never
yet
cast
out
any
that
came
unto
him
,
that
never
will
,
he
saith
so
himself
;
Thou
mayst
believe
him
,
he
never
broke
his
word
yet
,
he
will
not
begin
with
thee
,
he
cannot
deny
himself
.
Fourthly
,
Consider
those
standing
Monuments
of
Gods
free
justifying
grace
that
are
on
record
in
the
Scripture
.
What
hath
been
done
,
may
be
done
again
:
Nay
,
will
be
done
again
(
in
the
case
we
speak
of
)
by
the
God
that
changeth
not
;
God
hath
pardoned
as
great
sinners
;
see
Ephraims
case
,
Jer.
31.18
.
see
the
Corinthians
example
,
1
Cor.
6.10
,
11.
see
Pauls
,
1
Tim.
1.13
.
Whoever
goes
and
doth
likewise
,
shall
receive
likewise
;
for
Christ
is
yesterday
and
to
day
,
and
the
same
for
ever
.
Fifthly
,
Consider
it
is
the
very
designe
of
God
in
giving
his
Son
,
and
of
Christ
in
giving
himself
to
dye
for
us
,
to
justifie
such
as
thou
art
,
Isa.
16.1
.
Luke
4.19
,
20.
Jer.
3.12
.
1
John
5.9
.
Vse
4.
Exhort
.
First
,
To
the
Unconverted
.
Vse
4
Use
4.
Exhort
.
Let
me
then
beseech
sinners
not
to
love
death
;
Why
should
iniquity
be
your
ruine
?
There
is
balme
in
Gilead
,
there
is
a
Physitian
there
;
Why
are
ye
unwilling
to
be
healed
?
Turn
ye
,
Turn
ye
,
why
will
ye
dye
?
Would
it
be
a
hard
matter
to
perswade
a
condemned
person
to
be
willing
not
to
be
executed
,
were
he
not
distracted
?
if
having
a
pardon
offered
upon
the
easie
terms
of
confessing
his
fault
,
and
serious
promising
amendment
,
he
should
bid
the
Prince
keep
his
Pardon
to
himself
;
for
his
part
,
he
was
in
love
with
his
chains
,
he
would
not
be
released
,
he
would
dye
.
Thou
art
the
man
whoever
thou
art
that
neglectest
Gospel-grace
;
what
fury
and
raging
madnesse
is
it
that
thou
art
guilty
of
?
Thy
soul
with
all
its
eternal
interests
lies
at
stake
,
and
as
if
it
were
neither
here
nor
there
,
what
became
of
thee
for
ever
,
thou
despisest
the
riches
of
Gods
forbearance
,
after
thy
hardnesse
and
impenitent
heart
,
Rom.
2.4
,
5.
treasuring
up
wrath
against
the
day
of
wrath
.
Is
it
well
done
of
thee
sinner
?
is
this
thy
kindnesse
to
thy
own
soul
?
is
this
thy
thanks
to
thy
Redeemer
?
How
inexcusable
art
thou
?
thy self
being
Judge
,
thou
canst
not
answer
it
to
thy
conscience
,
to
thy
God
,
with
the
least
colour
or
shadow
of
a
reason
.
God
sends
his
Gospel
proclaiming
,
Acts
3.19
.
—
Repent
ye
,
and
be
converted
,
that
your
sinnes
may
be
blotted
out
:
His
Ministers
proclaiming
,
—
We
then
are
Embassadors
of
Christ
,
2
Cor.
5.
as
though
God
did
beseech
you
by
us
;
we
pray
you
in
Christs
stead
be
ye
reconciled
unto
God
.
Why
dost
thou
hate
thy
soul
,
and
say
I
will
not
?
why
wilt
thou
not
?
Is
it
because
it
doth
not
concern
thee
?
or
because
eternal
life
and
death
are
trifles
,
small
,
little
things
,
not
worth
thy
considering
?
or
doth
any
body
hinder
thee
?
No
,
no
;
our
Saviour
gives
the
true
account
,
Ye
will
not
come
unto
me
that
ye
might
have
life
.
Let
me
entreat
this
small
request
of
thee
for
Gods
sake
,
for
thine
own
,
take
the
next
opportunity
,
and
spend
half
an
houre
alone
;
let
thy
spirit
accomplish
a
diligent
search
,
pursue
this
inquiry
to
some
issue
;
am
I
justified
or
no
?
if
not
,
what
will
become
of
me
,
if
it
should
happen
(
sometimes
such
things
fall
out
)
that
I
should
dye
now
presently
?
I
cannot
promise
my self
that
I
shall
see
to
morrow
morning
.
Thus
go
on
,
and
bring
it
to
something
before
thou
leavest
;
give
not
over
till
thou
art
not
only
clearly
convinced
of
;
but
heartily
affected
with
thy
guilt
;
not
only
to
see
,
but
feel
thy self
to
be
the
man
who
art
undone
without
an
interest
in
this
justification
.
Be
in
good
earnest
;
thou
canst
not
mock
thy
God
;
and
is
there
any
wisdome
in
mocking
and
cheating
thy
own
soul
?
What
thou
dost
,
do
it
heartily
as
unto
the
Lord
,
as
for
thy
life
,
as
one
that
would
not
rue
thy
self-deceiving
folly
,
when
it
cannot
be
recalled
;
and
if
thou
art
hearty
and
serious
in
these
reflexions
;
1.
Thou
wilt
deeply
humble
thy self
before
the
Majesty
of
the
Judge
of
all
the
earth
,
with
that
self-abhorrence
and
confusion
,
that
becomes
one
who
feels
himself
(
even
himself
being
Judge
)
most
righteously
condemned
.
2.
Thou
wilt
sollicite
and
assail
the
Throne
of
Grace
with
all
redoubled
favours
,
and
holy
passionate
importunities
of
prayer
and
supplication
,
giving
God
no
rest
till
he
hath
given
thee
his
Spirit
,
according
to
his
own
promise
,
Luke
11.13
.
Ezek.
36.26
,
27.
To
help
thee
to
performe
the
conditions
of
the
Gospel-Covenant
,
plead
his
own
promise
with
him
.
Wrestle
with
him
for
a
broken
and
clean
heart
;
for
faith
,
for
repentance
unto
life
;
for
these
are
not
of
thy self
,
they
are
the
gift
of
God
,
let
him
not
go
till
he
hath
blessed
thee
with
these
blessings
in
Christ
Jesus
.
This
will
confound
every
sinner
at
the
day
of
Judgment
,
that
when
he
might
have
had
grace
;
yea
,
the
Spirit
of
grace
for
asking
;
he
either
asked
not
,
or
if
he
did
,
it
was
so
coldly
,
as
if
he
were
contented
enough
to
go
without
.
Now
if
thou
art
in
good
earnest
,
God
is
I
assure
thee
in
full
as
good
earnest
as
thou
;
he
is
ready
to
meet
thee
;
Try
but
once
whether
it
be
in
vain
to
seek
him
;
all
that
ever
tryed
,
found
it
good
to
draw
near
to
God
,
and
found
him
easie
to
be
entreated
;
he
useth
not
to
send
the
hungry
empty
away
.
He
that
commands
us
to
work
out
our
salvation
with
fear
and
trembling
,
he
it
is
that
worketh
in
us
both
to
will
and
to
do
of
his
own
good
pleasure
,
Phil.
2.12
,
13.
Secondly
,
To
them
that
are
the
children
of
God
by
faith
in
Christ
Jesus
.
Let
me
beseech
them
,
1.
To
walk
worthy
of
God
who
hath
called
them
to
his
Kingdome
and
Glory
,
to
adorn
their
holy
profession
;
take
the
Exhortation
in
Pauls
words
,
Col.
2.6
.
As
ye
have
received
Christ
Jesus
the
Lord
,
so
walk
ye
in
him
.
Receive
not
this
grace
of
God
in
vain
;
the
interest
of
your
comfort
obligeth
you
hereunto
;
hereby
you
will
know
that
you
know
him
,
that
you
are
in
Christ
Jesus
,
Rom.
8.1
.
that
there
is
no
condemnation
to
you
,
if
you
walk
not
after
the
flesh
,
but
after
the
Spirit
;
and
herein
will
your
Father
be
glorified
,
John
15.6
.
if
ye
bring
forth
much
fruit
.
2.
To
live
up
to
the
comfort
of
their
state
;
1
John
3.1
.
Ye
are
already
the
sons
of
God
,
it
doth
not
yet
appear
what
you
shall
be
.
Who
shall
lay
any
thing
to
your
charge
?
it
is
God
that
justifieth
,
who
is
he
that
condemneth
?
it
is
Christ
that
dyed
,
&c.
Rom.
8.33
.
Go
eat
thy
bread
with
joy
,
and
put
on
thy
white
rayment
,
God
now
hath
accepted
thy
works
,
Eccles.
9.7
,
8.
I
conclude
this
particular
(
and
the
whole
discourse
)
with
,
the
happy
effects
and
fruits
of
Justification
,
which
every
Believer
hath
as
good
a
right
and
title
to
,
as
the
Gospel
it self
,
the
Word
of
the
God
of
truth
can
give
him
,
as
I
finde
those
sweet
effects
and
consequences
set
down
in
my
Text
,
and
the
words
next
following
it
.
—
1.
Being
justified
by
faith
we
have
peace
with
God
through
our
Lord
Jesus
Christ
.
2.
By
whom
also
we
have
accesse
by
faith
into
this
grace
wherein
we
stand
,
and
rejoyce
in
the
hope
of
the
glory
of
God
,
3.
And
not
only
so
,
but
we
glory
in
tribulation
,
knowing
that
tribulation
worketh
patience
,
4.
And
patience
experience
,
and
experience
hope
,
5.
And
hope
maketh
not
ashamed
,
because
the
love
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
which
is
given
unto
us
.
Wherefore
,
the
righteous
shall
be
glad
in
the
Lord
,
and
all
the
upright
in
heart
shall
glory
,
Psal.
64.10
.
THE
BELIEVERS
DIGNITY
and
DVTY
,
LAID
OPEN
,
In
the
High-Birth
wherewith
he
is
PRIVILEDGED
,
And
the
honourable
Employment
to
which
He
is
called
.
John
1.12
,
13.
But
as
many
as
received
him
,
to
them
he
gave
power
to
become
the
Sons
of
God
,
even
to
them
that
believe
on
his
Name
:
Which
were
born
,
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
IN
this
Chapter
,
Christ
the
principal
Subject
of
the
Gospel
,
is
admirably
and
Seraphically
described
.
1.
By
his
Divintiy
,
as
co-eternal
and
co-essential
with
the
Father
,
verse
1.
&
2.
2.
By
his
discovery
or
manifestation
.
1.
In
the
work
of
Creation
,
ver.
3.
&
10.
2.
In
the
work
of
common
providence
,
ver.
4.5
,
9.
3.
In
the
work
of
gracious
providence
,
he
being
in
the
world
,
and
coming
to
his
Church
,
as
our
Immanuel
,
God
incarnate
,
ver.
11.
&
14.
3.
By
his
entertainment
;
which
was
1.
Passive
;
his
entertainment
was
poor
;
the
world
knew
him
not
,
ver.
10.
He
was
as
a
Prince
disguised
in
a
strange
Country
;
the
Church
sleighted
and
rejected
him
,
as
Rebels
do
their
natural
Prince
,
ver
11.
And
such
entertainment
Christ
meets
with
at
this
day
,
in
his
Truths
,
Ordinances
,
Graces
,
Ministers
,
and
his
poor
members
,
&c.
Object
.
Was
not
Christ
entertained
by
them
?
what
else
means
their
harbouring
him
at
Capèrnaum
,
their
flocking
after
him
,
admiring
of
him
,
seeking
to
make
him
a
King
?
&c.
Answ.
True
,
they
entertain'd
him
for
a
while
civilly
and
formally
upon
self-interest
,
but
not
spiritually
by
saving
Faith
,
Love
and
Obedience
,
John
6.26
.
Matthew
11.21
,
23.
Quest.
1.
Did
Christ
find
no
entertainment
at
all
?
Answ.
This
rejecting
of
Christ
was
not
universal
;
some
did
receive
him
cordially
,
verse
12.
and
were
more
graciously
entertained
by
him
,
ib.
and
this
was
his
active
entertainment
,
he
dignifying
all
who
received
him
with
the
priviledge
of
Adoption
,
ver.
12.
Quest.
2.
How
came
it
to
passe
that
some
received
Christ
,
when
the
generality
rejected
him
?
Answ.
Not
from
their
own
free
will
,
or
good
nature
,
but
from
the
especial
grace
of
God
regenerating
them
,
whereby
they
were
made
able
and
willing
to
close
with
Christ
,
whom
others
(
as
likely
,
or
more
likely
than
they
)
being
devoyd
of
grace
rejected
.
And
thus
I
have
brought
you
to
the
Text
,
as
it
stands
in
its
relative
consideration
.
In
the
words
absolutely
considered
,
you
have
a
singular
commendation
or
Encomium
of
Faith
.
1.
From
its
nature
,
a
receiving
of
Christ
.
2.
From
its
root
,
Regeneration
,
or
being
b●rne
of
God
.
3.
From
its
consequent
or
s●uit
.
Adoption
,
he
gave
them
power
to
be
the
Sons
of
God
.
Passing
sundry
useful
points
,
I
shall
pitch
only
upon
that
which
comprehends
the
marrow
and
substance
of
both
Verses
.
Doctr.
Every
true
Believer
is
a
childe
of
God
by
Regeneration
and
Adoption
.
They
were
born
of
God
,
and
so
were
Sons
by
Regeneration
;
they
had
a
great
priviledge
given
them
,
and
so
were
made
Sons
by
Adoption
.
In
handling
this
excellent
Doctrine
,
my
work
shall
be
Explication
,
Confirmation
,
Application
.
The
Explication
shall
be
first
general
;
secondly
,
particular
.
That
respects
the
doctrine
of
Filiation
or
Sonship
in
general
;
this
the
doctrine
of
Regeneration
and
Adoption
in
particular
,
they
being
distinct
kinds
of
Filiation
.
For
the
first
in
general
,
General
Explication
.
A
fourfold
Sonship
.
a
Person
may
be
a
Son
foure
wayes
.
1.
By
Creation
;
and
thus
,
1.
The
Angels
,
Job
38.7
.
2.
Adam
,
Luke
3.38
.
3.
Christ
according
to
his
Humane
Nature
was
the
Son
of
God
,
Luke
1.35
.
Not
that
Christs
Humane
Nature
was
a
Son
or
a
Person
,
lest
we
make
two
Sons
or
two
Persons
in
one
Christ
.
And
thus
believers
are
Gods
Children
,
by
virtue
of
their
new
and
spiritual
Creation
.
2.
By
Generation
;
and
this
is
,
1.
Eternal
or
temporary
;
eternal
,
as
in
Christ
,
John
1.
ver.
1
,
14
,
18.
compare
Isa.
53.8
.
Temporary
,
as
in
other
men
.
2.
Natural
or
spiritual
;
natural
,
as
in
the
Son
of
God
,
and
the
sons
of
men
,
though
with
infinite
disproportion
;
spiritual
,
as
in
Regeneration
,
James
1.18
.
3.
By
contract
of
Marriage
;
Or
as
some
think
,
the
legal
Son
of
Jacob
,
the
natural
Son
of
Heli.
and
thus
Joseph
was
the
Legal
son
of
Heli
,
Luke
3.23
.
but
the
natural
son
of
Jacob
,
Mat.
1.16
.
And
thus
we
are
Children
of
God
by
marriage
with
Christ
his
Natural
Sonne
;
as
Leah
and
Rachel
,
were
both
daughters
of
Isaac
by
marriage
with
Jacob
,
See
2
Cor.
11.2
.
4.
By
Adoption
;
which
is
,
1.
External
and
federal
,
Exod.
4.22
.
Rom.
9.4
.
by
virtue
of
external
profession
and
Church-member-ship
,
Gen.
6.1
.
compare
Job
1.6
.
By
Sons
of
God
in
this
last
place
,
may
be
understood
either
Professors
,
or
the
Angels
.
This
Sonship
may
be
lost
,
as
is
evident
by
the
Jews
who
are
now
cut
off
,
Rom.
9.7
,
8.
&
11.
ver.
15
,
19
,
20
,
23
,
31.
yet
so
high
is
this
priviledge
,
that
in
comparison
of
such
Adopted
Children
,
Persons
without
the
Pale
are
called
Dogs
,
Matthew
15.26
.
2.
Adoption
is
internal
and
real
,
which
leads
me
to
the
particular
Explication
.
Only
,
before
I
proceed
,
let
me
subjoyne
a
word
of
general
Application
,
in
two
Heads
.
General
Application
.
1.
What
comfort
doth
this
speak
to
every
Believer
,
who
bears
so
many
indearing
relations
to
God
in
point
of
filiation
and
otherwayes
!
Relations
,
we
say
,
are
minimae
entitatis
,
but
maximae
efficaciae
:
and
if
one
endearing
relation
draw
so
much
love
,
what
wi
l
all
do
?
especially
considering
God
and
Christ
will
be
sure
to
fill
every
relation
with
love
and
grace
;
the
Church
(
and
by
proportion
every
true
believer
)
is
Christs
childe
and
mother
,
his
brother
and
sister
,
his
Spouse
,
body
and
member
,
Cant.
5.1
.
Matth.
12.50
.
&
1
Cor.
12.27
.
Yea
,
his
Childe
not
one
way
,
but
every
way
,
by
Creation
,
Regeneration
,
Marriage
,
Adoption
external
and
internal
;
how
much
love
may
such
expect
from
Christ
in
every
kinde
?
No
wonder
Gods
people
are
such
gainers
by
their
losses
and
sufferings
for
Christ
,
who
is
an
hundred
fold
better
to
them
in
this
life
,
than
all
the
relative
comforts
they
part
with
for
his
sake
,
Matthew
19.29
.
2.
How
doth
this
by
proportion
,
oblige
us
in
point
of
reciprocal
duty
,
who
stand
in
all
relations
of
subjection
to
God
and
Christ
,
as
owing
to
him
all
the
duty
of
a
Creature
,
Servant
,
Chi●de
,
Subject
,
Friend
,
Wife
,
&c.
and
particularly
,
the
duty
of
foure
filial
relations
,
as
chi●dren
by
Creation
,
Marriage
,
Regenerat●on
and
Adoption
,
both
external
and
internal
!
Particular
Explication
.
I
shall
now
proceed
to
the
particular
Explication
:
and
open
,
1.
The
doctrine
of
Adoption
,
according
to
the
order
of
the
Text.
2.
The
doctrine
of
Regeneration
;
and
remember
we
are
now
speaking
of
internal
and
real
Adoption
.
Quest.
1.
What
is
this
Adoption
?
Answ.
It
's
considerable
;
1.
For
its
name
or
notion
.
2.
For
the
thing
it self
.
For
the
first
,
It
s
name
.
The
word
(
Adoption
)
is
used
but
five
times
in
the
New
Testament
,
Rom.
8.15
,
23.
&
9
,
4.
Gal.
4.5
.
&
Ephes.
1.5
.
In
the
Original
,
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
signifies
the
putting
or
placing
one
for
a
Son
.
It
's
applyed
to
other
things
besides
man
;
thus
we
are
said
to
Adopt
a
name
,
when
we
take
a
new
name
;
to
Adopt
a
Plant
when
we
give
it
a
name
,
as
Lysimachus
did
to
the
herb
Lysimachia
,
and
Artemisia
to
the
herb
Artemisia
;
and
thus
one
branch
is
said
to
adopt
another
by
inoculation
,
according
to
the
Poet
,
Venerit
insitio
,
fac
ramum
ramus
adoptet
;
which
Metaphor
,
as
it
is
very
elegant
,
so
it
serves
to
illustrate
the
Nature
of
Adoption
,
Compare
Rom.
11.24
.
For
the
thing
;
It
s
nature
.
Adoption
is
the
acceptance
of
a
stranger
into
the
Relation
and
Priviledges
of
a
Son
.
It
was
much
in
use
among
the
Romans
;
and
was
ratified
by
the
Law
of
the
chief
Magistrate
,
and
the
approbation
of
their
Pontifices
or
chief
Priests
;
wherein
great
respect
was
had
to
the
ho
inesse
and
dignity
of
persons
(
whence
a
Patrician
might
not
adopt
a
Plebeian
,
&c.
)
lest
the
dignity
of
the
Adopter
should
be
stain'd
by
the
meanness
of
the
Adopted
:
There
was
also
great
care
used
to
prevent
all
fraud
on
the
part
of
the
Adopter
or
the
Adopted
.
Thus
our
Adoption
is
ratified
by
the
Law
and
gracious
sentence
of
God
the
Father
,
and
by
the
Approbation
of
God
the
Son
our
High
Priest
;
without
any
fraud
on
Gods
part
,
or
any
reflection
on
the
dignity
of
God
,
and
the
holi●esse
of
Christ
;
though
in
this
gracious
act
those
two
most
glorious
persons
stoop
infinitely
below
themselves
.
Thus
Moses
was
the
adopted
son
of
Pharaohs
daughter
,
Exod.
2.10
.
and
Esther
was
the
adopted
childe
of
her
cousin
Mordecai
,
E●
her
2.7
.
both
which
illustrate
Gods
singular
grace
to
us
,
who
are
before
Adoption
Captives
,
slaves
,
and
lost
creatures
.
By
effectual
vocation
we
are
translated
into
a
twofold
state
.
1.
Absolute
,
namely
a
state
of
sanctification
and
glorification
.
2.
Relative
,
namely
a
state
of
Justification
and
Adoption
;
in
which
last
upon
our
believing
,
we
are
by
Gods
gracious
Sentence
,
accepted
into
the
number
,
and
have
a
right
to
all
the
Priviledges
of
the
Sons
of
God
.
Adoption
then
is
our
Relative
state
,
which
puts
no
real
worth
in
the
Adopted
,
though
it
presuppose
an
absolute
state
of
holinesse
,
and
a
double
act.
1.
Of
free
grace
,
on
the
Adopters
part
.
2.
Of
faith
,
on
the
part
of
the
adopted
.
From
all
hath
been
said
about
the
Nature
of
Adoption
,
note
these
following
Corollaries
.
Corollary
.
1.
Hence
it
follows
,
that
Adoption
presupposes
effectual
vocation
,
Regeneration
,
Faith
,
Justification
,
and
Reconciliation
,
which
are
(
as
it
were
)
its
secondary
foundations
;
compare
Rom.
8.30
.
&
5.
ver.
1.
&
2.
2.
Hence
it
follows
,
that
Believers
expect
heaven
by
a
double
Title
.
Besides
a
Title
of
Marriage-Joynture
.
1.
Of
Redemption
.
2.
Of
Adoption
.
See
both
together
,
Rom.
8.23
.
3.
This
shews
how
Christ
is
applyed
in
Justification
,
namely
as
a
fountaine
and
garment
:
how
in
Adoption
,
namely
as
an
elder
Brother
,
and
Prince
of
Salvation
,
Hebrews
2.
ver.
10
,
11
,
12.
4.
Hence
its
evident
,
our
Sonship
far
excels
Adams
filiation
.
He
indeed
was
Gods
Son
by
similitude
and
dependance
,
but
not
by
special
union
and
communion
with
Christ
the
Natural
Son
of
God
,
as
we
now
are
,
Gal.
4.
ver.
4
,
5.
5.
Hence
we
have
the
true
reason
,
why
Gods
Name
is
called
upon
us
(
Jerem.
14.9
.
&
1
John
3.1
.
compare
Gen.
48.5
,
6
,
16.
)
as
well
as
called
upon
by
us
,
1
Pet.
1.17
.
6.
This
shews
why
we
are
in
an
especial
manner
of
Gods
Houshold
,
Eph.
2.19
.
not
as
Bastards
,
Sojourners
,
Borders
,
Hirelings
,
Slaves
,
Exod.
12.45
.
Judg.
11.1
,
2.
Heb.
12.8
.
but
as
his
honourable
Servants
,
his
Spouse
,
and
his
Adopted
Children
.
Compare
2
Sam.
9.7
,
11
,
13
,
&
Esther
2.7
.
Quest.
2.
Wherein
doth
Divine
Adoption
differ
from
,
and
excell
Humane
adoption
?
This
Head
is
a
powerful
motive
.
Answ.
1.
In
its
properties
.
2.
In
its
Priviledges
:
both
which
concurre
in
the
substance
,
but
are
distinguished
here
for
Doctrines
sake
.
The
Properties
of
Adoption
are
foure
.
The
properties
of
Adoption
.
1.
It
's
a
precious
Relation
,
cost
as
much
as
our
Redemption
,
an
infinite
price
;
compare
1
Pet.
1.18
,
19.
&
Gal.
4.4
,
5.
allude
to
Acts
22.28
.
with
a
great
summe
Christ
obtain'd
us
this
Freedome
.
2.
It
's
an
high
and
honourable
Relation
.
Every
Believer
is
an
High-borne
Person
;
and
as
his
Birth
,
so
his
Adoption
is
high
,
even
as
high
as
heaven
,
John
1.12
,
13.
It
's
honourable
to
be
the
Son
of
a
King
,
much
more
to
be
the
Son
of
God
;
to
be
Gods
Servant
,
2
Sam.
7.5
,
8.
(
Witnesse
Theodosius
the
Emperour
)
much
more
to
be
Gods
Son
,
1
John
3.1
.
The
honour
of
Sonship
ever
rises
or
falls
with
the
honour
of
Fatherhood
.
This
second
property
flows
from
the
first
.
That
which
is
precious
must
needs
be
Honourable
,
Isa.
43.4
.
Whence
the
same
word
signifies
both
preciousnesse
and
honour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
compare
Psal.
45.9
.
3.
It
's
a
free
Relation
.
It
's
free
,
1.
In
an
active
sense
,
making
its
subject
free
,
Gal.
4.7
.
A
slave
adopted
,
is
by
that
act
made
a
Free
man
.
2.
In
a
passive
sense
;
and
first
as
to
the
Adopter
,
who
is
not
moved
by
any
thing
in
the
Creature
,
to
bestow
this
high
favour
,
Ephes.
1.
ver.
4
,
5.
God
adopts
not
out
of
necessity
,
but
liberty
;
who
can
compel
or
necessitate
him
?
not
out
of
indigency
(
he
had
a
Natural
Son
,
and
many
created
Sons
,
who
were
very
like
him
,
and
liking
to
him
)
but
out
of
redundancy
of
goodnesse
.
2.
In
a
passive
sense
its
free
also
as
to
the
adopted
,
without
,
yea
,
against
their
deservings
.
We
may
all
with
shame
take
up
the
words
of
Mephib●sheth
,
2
Sam.
9.8
.
&
19.28
.
This
property
flows
from
the
two
former
;
that
must
needs
be
freely
given
,
which
is
so
precious
and
honourable
.
None
is
worthy
to
be
the
Son
of
God
,
but
only
the
Natural
Son
of
God
.
He
that
cannot
deserve
a
bit
of
bread
,
much
lesse
can
deserve
this
Divine
Relation
;
we
deserve
an
hellish
,
not
an
heavenly
Sonship
,
each
of
us
being
by
Nature
children
of
Belial
.
4.
It
's
a
permanent
Relation
.
Once
a
child
and
for
ever
so
.
John
8.35
.
A
Servanr
,
a
created
Son
,
a
Natural
Son
may
sometimes
be
turned
out
of
doors
,
witnesse
the
Angels
,
and
Gen.
21.10
,
12.
But
an
adopted
Son
is
never
cast
off
,
Psalme
89.26
,
30
,
33
,
34.
and
that
upon
the
following
accounts
.
1.
From
the
freenesse
of
Adoption
;
God
chose
them
not
for
their
well-deservings
,
nor
will
he
reject
them
for
their
●ll-deservings
;
if
unworthinesse
foreseen
,
did
not
hinder
the
purpose
of
Adoption
,
then
unworthinesse
present
shall
not
hinder
the
compleating
of
Adoption
;
and
thus
the
fourth
Property
flows
from
the
third
.
2.
Divine
immutability
is
engaged
in
the
Covenant
of
grace
,
of
which
Adoption
is
one
great
Branch
.
Compare
Rom.
9.4
.
&
11.29
.
&
Heb.
6.17
,
18.
3.
If
any
thing
unchild
them
,
it
must
be
their
Apostacy
:
But
,
1.
They
can
fall
no
further
than
their
Father
permits
.
2.
Fall
they
never
so
foully
,
he
can
mend
and
recover
them
as
he
pleaseth
.
3.
He
will
never
permit
them
to
fall
finally
and
totally
,
Jer.
32.40
.
And
what
Parent
would
cast
off
a
son
,
had
he
this
power
over
him
?
We
never
cast
off
a
childe
unlesse
incorrigible
;
Deut.
21.18
,
19
20.
but
to
our
heavenly
Father
,
no
childe
is
incorrigible
.
The
Priviledge
of
Adoption
.
Likenesse
to
God
.
2.
Divine
Adoption
differs
from
,
and
excels
humane
,
in
its
Priviledges
,
as
well
as
in
its
Properties
.
The
General
Priviledge
is
,
Likenesse
to
God
.
All
Gods
adopted
Children
bear
their
Fathers
Image
,
as
Gideons
Brethren
d
d
his
,
And
1.
In
holinesse
.
Judg.
8.18
.
They
are
like
God
,
1.
In
holinesse
.
2.
In
dignity
.
In
holinesse
;
as
Christ
beares
their
Natural
,
so
they
bear
his
Spiritual
Image
.
Compare
Heb.
2.7
.
&
Rom.
8.29
.
Their
principles
and
actions
prove
them
the
children
of
their
heavenly
Father
,
Matth.
5.45
.
This
one
truth
unchilds
most
Professours
,
who
look
not
at
holinesse
as
a
Priviledge
:
with
Machiavels
Prince
,
they
like
the
shew
of
virtue
,
but
fly
virtue
it self
as
a
burthen
:
Such
bewray
themselves
to
be
Bastards
;
but
let
genuine
children
remember
,
that
holinesse
is
not
only
a
duty
,
1
Pet.
1.14
,
15
,
16.
but
also
a
prerogative
,
Exod.
19.5
,
6.
&
1
Pet.
2.9
.
Many
hope
to
be
like
God
hereafter
,
who
affect
not
to
be
like
him
here
;
but
genuine
Sons
affect
the
one
,
as
well
as
they
hope
for
the
other
,
1
Joh.
3.2
,
3.
The
hope
of
the
former
,
will
at
farthest
dye
with
themselves
,
Job
8.13
,
14
,
15
,
&
11
,
20.
2.
In
dignity
.
Next
,
Gods
adopted
children
are
like
him
in
Dignity
.
This
Dignity
appeares
,
Which
appears
1.
In
their
Titles
.
2.
In
their
Offices
.
3.
In
their
Dominion
.
In
their
Titles
,
they
are
called
his
treasure
,
1.
In
their
titles
.
Exod.
19.5
.
his
jewels
,
Mal.
3.17
.
his
first-fruits
,
and
holinesse
to
the
Lord
,
Jerem.
2.3
.
Heires
,
Gal.
3.19
.
first-born
Heires
,
Heb.
12.23
.
compare
Deutr.
21.16
.
yea
,
joynt-heires
with
Christ
,
Rom.
8.17
.
each
of
them
having
right
to
,
and
possession
of
that
Inheritance
which
hath
no
Corruption
,
Succession
,
Division
.
1.
No
corruption
,
1
Pet.
1.4
.
It
's
not
corrupted
by
outward
principles
,
as
fire
,
violence
,
&c.
Nor
by
inward
principles
,
as
sin
and
other
taints
which
defile
;
or
prutribility
,
as
the
best
things
here
below
,
are
from
their
own
or
their
subjects
innate
principles
,
Isa.
29.14
.
&
1
P●t.
1.18
.
compare
James
5.2
.
2.
It
hath
no
Succession
;
the
Father
and
Children
alwayes
living
upon
the
same
Inheritance
;
whence
,
as
Christs
Priesthood
,
so
their
inheritance
is
unchangeable
,
Hebrews
7.24
.
3.
It
hath
no
Division
;
for
every
Heire
enjoyes
the
whole
,
God
being
infinite
and
indivisible
:
as
every
eye
enjoyes
the
whole
Sun
,
&c.
Hence
there
will
be
no
occasion
of
jealousie
or
quarrelling
among
the
Brethren
;
for
,
let
others
have
never
so
much
,
I
shall
not
have
one
jot
the
lesse
.
To
his
Isaacs
,
his
Heires
,
his
Conquerours
,
God
gives
his
all
;
not
half
(
with
Ahashuerus
and
Herod
)
but
his
whole
Kingdome
.
Compare
Gen.
25.5
.
&
2
Chron.
21.3
.
&
Rev.
21.7
.
It
's
otherwise
with
Heires
and
Wives
here
below
,
because
their
interests
are
divisible
,
Luke
12.13
.
Gen.
30.15
.
&
1
Sam.
1.6
,
7.
Their
Dignity
appeares
,
2.
In
their
high
Offices
.
2.
In
their
Offices
.
Like
Christ
their
Head
,
they
are
Gods
anointed
ones
,
1
John
2.20
,
27.
and
that
to
a
threefold
Office
,
Prophetical
,
Priestly
,
Kingly
,
Psalme
105.15
.
Revel.
1.6
.
Where
the
Prophetical
Office
is
not
mentioned
,
probably
upon
this
account
,
because
included
in
the
Priestly
Office
.
The
first-born
in
every
Family
were
typical
Kings
,
Priests
and
Prophets
,
Exodus
24.5
.
which
therefore
were
the
Birth-right
of
Reuben
,
who
by
his
sin
forfeited
the
Government
to
Judah
,
the
Priest-hood
to
Levi
,
and
the
double
portion
or
inheritance
to
Joseph
,
1
Chron.
5.1
,
2.
see
Numb.
3.45
.
But
Gods
adopted
ones
shall
never
forfeit
their
Unction
.
3.
In
their
Dominion
.
Their
Dignity
appeares
,
3.
In
their
Dominion
;
and
this
by
five
particulars
.
1.
By
their
Ministers
or
attendance
,
an
heavenly
Guard
,
Heb.
1.14
.
2.
By
the
extent
of
their
property
,
they
are
Lords
of
all
,
1
Cor.
3.21
,
—
23.
Compare
Psalme
8.
Their
Title
is
as
good
,
as
large
,
they
holding
all
in
Capite
,
which
is
the
worst
Title
among
the
Sons
of
men
,
but
the
best
among
the
Sonnes
of
God
.
3.
By
their
Right
,
and
pure
use
of
all
,
Tit.
1.15
.
Job
5.24
.
4.
By
the
benefit
and
advantage
redounds
to
them
out
of
all
,
Rom.
8.28
.
There
's
no
creature
but
owes
homage
,
and
payes
Tribute
to
these
Lords
.
A
Saint
gets
more
good
by
other
mens
estates
,
than
the
Possessours
themselves
.
The
first-fruits
,
and
fat
of
all
,
come
to
those
who
are
the
first
fruits
of
God
and
of
the
Lamb.
5.
By
their
immunities
.
Kings
children
have
great
immunities
,
Matth.
17.25
,
26.
but
Gods
children
have
all
immunities
,
being
priviledged
from
the
hurt
of
every
thing
,
Luke
10.19
.
Rom.
8.35
,
38
,
39.
Second
branch
of
the
doctrine
.
This
for
the
Explication
of
the
first
Branch
of
the
Doctrine
:
The
second
Branch
is
,
That
every
true
Believer
is
a
child
of
God
by
Regeneration
.
Explication
.
I
shall
first
explain
this
Head
;
then
prove
and
apply
both
together
.
Quest.
What
is
Regeneration
?
Here
I
shall
endeavour
to
open
,
First
,
The
Name
.
Secondly
,
The
Thing
.
The
Name
.
The
Name
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
's
used
but
twice
in
the
New
Testament
,
Matthew
19.28
.
&
Tit.
3.5
.
haply
in
several
senses
;
the
one
glorious
,
the
other
gracious
.
Yet
both
may
very
well
be
understood
in
a
gracious
sense
;
and
so
in
the
former
place
Judas
is
excluded
,
as
having
no
hopes
of
a
glorious
Session
,
because
he
wanted
a
gracious
Regeneration
.
It
s
Synonima's
in
Scripture
are
very
Emphatical
.
Thus
it
s
called
a
quickening
,
Ephes.
2.1
.
a
formation
,
Gal.
4.19
.
a
Birth
,
John
3.3
,
8.
a
Baptizing
,
Matth.
3.11
.
a
renewing
of
the
minde
,
Rom.
12.2
.
a
new
heart
and
spirit
,
Ezek.
36.26
.
that
being
renewed
by
saving
knowledge
,
this
by
saving
grace
;
a
new
creature
,
which
is
the
product
of
Omnipotency
,
Gal.
6.15
.
2
Cor.
5.17
.
The
new
man
,
it
renewing
the
whole
,
Ephes.
4.24
.
and
the
Divine
Nature
,
in
respect
of
its
transcendent
excellency
,
2
Pet.
1.4
.
For
the
thing
it self
;
Regeneration
is
taken
,
1.
Absolutely
,
The
thing
.
and
so
it
's
really
the
same
with
effectual
vocation
,
both
which
are
either
active
or
passive
;
that
in
Relation
to
the
party
Regenerating
and
calling
,
this
in
reference
to
the
party
Regenerated
and
called
.
2.
It
's
taken
Relatively
;
and
so
it
's
the
foundation
of
our
first
Filiation
or
Sonship
,
whereby
we
are
begotten
Sons
:
Generation
is
the
foundation
,
as
of
humane
,
so
also
of
Divine
Filiation
;
and
as
by
faith
we
are
adopted
Sons
,
so
by
Regeneration
we
are
begotten
Sons
.
Quest.
What
is
Regeneration
?
Answ.
It
's
the
production
of
a
new
and
spiritual
being
,
by
the
Introduction
of
a
new
and
spiritual
forme
.
It
s
nature
.
As
therefore
Isaac
before
generation
,
was
a
non
entitie
in
nature
;
so
every
child
of
the
promise
before
Regeneration
,
is
a
non
entity
in
grace
,
1
Cor.
13.2
.
Gal.
6.3
.
and
as
in
Generation
there
is
a
formation
,
or
the
introduction
of
a
new
forme
,
which
gives
being
,
distinction
and
operation
;
so
is
it
likewise
in
Regeneration
,
Gal.
4.19
.
This
forme
is
nothing
else
but
truth
of
grace
infused
.
3.
As
in
nature
the
corruption
of
one
thing
is
the
Generation
of
another
;
so
in
grace
,
the
corruption
of
the
old
man
,
is
the
Generation
of
the
New
,
Rom.
6.4
,
6
,
11.
And
lastly
,
as
in
natural
Generation
no
forme
is
introduced
but
by
various
preparations
and
previous
dispositions
;
so
in
Regeneration
,
much
Legal
and
Evangelical
preparation
ushers
in
the
New
Birth
;
which
preparation
consists
especially
in
Conviction
,
Illumination
,
&c.
The
Nature
of
Regeneration
will
appeare
more
distinctly
,
by
comparing
it
more
particularly
with
natural
Generation
;
The
termes
of
conveniency
.
and
1.
In
the
termes
of
conveniency
or
similitude
.
2.
In
the
terms
of
difference
or
dissimilitude
.
They
agree
,
1.
In
the
causes
.
2.
In
the
manner
of
production
.
3.
In
the
matter
produced
.
For
the
first
;
in
both
there
is
,
1.
A
principal
cause
;
and
thus
God
is
the
Regenerate
mans
Father
,
witnesse
the
Text
,
Isa.
6.9
.
&
Heb.
2.11
,
13.
the
Church
is
his
Mother
,
Gal.
4.26
,
27.
2.
There
are
subordinate
and
instrumental
causes
;
such
are
Christs
Ministers
,
who
are
therefore
sometimes
called
Fathers
,
1
Cor.
4.15
.
and
sometimes
Mothers
,
Gal.
4.19
.
Compare
1
Thes.
2.7
.
3.
The
constitutive
cause
;
a
seed
,
which
is
partly
material●
,
namely
the
Word
,
1
Pet.
1.23
.
partly
spiritual
,
the
influence
and
efficacy
of
the
Holy
Ghost
,
John
3.5
.
without
which
the
material
seed
or
letter
is
ineffectual
,
2
Cor.
3.6
.
2.
They
agree
,
2.
In
the
manner
of
production
.
In
both
there
is
,
1.
A
conception
;
Christ
spiritual
(
as
well
as
personal
)
is
ever
conceived
by
the
power
and
overshadowing
of
the
Holy
Ghost
.
This
holds
true
in
other
Generations
,
Matth.
13.23
.
unlesse
the
seed
of
the
Word
be
received
and
retained
,
there
can
be
no
new
man
,
no
good
and
honest
heart
.
2.
There
is
a
formation
.
Gods
Art
is
wonderful
in
the
formation
of
our
outward
man
,
Psalme
139.14
,
15
,
16.
but
far
more
stupendious
in
the
formation
of
our
inward
man
,
Gal.
4.19
.
which
is
no
mean
part
of
the
mystery
of
godlinesse
,
1
Tim.
3.16
.
3.
Quickening
,
1
Cor.
15.36
.
Eph.
2.2
.
Gal.
2.20
.
which
is
perceived
by
spiritual
motion
.
4.
Longing
.
Sometimes
the
Parents
long
,
sometimes
the
childe
;
here
both
Parents
and
childe
;
How
doth
God
,
Christ
and
his
Ministers
long
for
the
natural
mans
conversion
?
Ezek.
18.23
.
Luke
13.34
.
Phil.
1.8
.
Never
did
a
teeming
woman
long
more
for
fruit
,
or
deliverance
,
than
these
do
for
a
new-born
babe
in
Christ
.
I
,
but
this
is
not
all
,
the
Babe
himself
longs
also
,
1
Pet.
2.2
.
Compare
2
Cor.
7.11
.
5.
Travaile
with
paine
.
Oh
the
pangs
of
our
spiritual
Mothers
,
Gal.
4.19
.
do
not
increase
them
by
sticking
in
the
birth
!
Hosea
13.13
.
Compare
2
Kings
19.3
.
Oh
the
feare
and
danger
of
miscarriage
,
both
before
and
after
this
spiritual
childing
!
Gal.
4.20
,
11.
&
1
Thes.
3.5
.
and
in
this
miscarrying
age
,
how
frequent
is
the
curse
of
Ephraim
?
Hosea
9.13
,
14.
But
is
the
Babe
exempted
from
paine
,
sorrow
and
danger
?
In
no
wise
.
Every
new-born
babe
comes
crying
into
the
world
:
The
New
,
as
well
as
the
Old
Creation
,
travails
with
paine
,
Rom.
8.22
,
23.
The
foundation
of
the
second
Temple
,
is
ever
laid
in
weeping
,
Ezra
3.12
,
13.
and
God
still
layes
the
beames
of
his
Chambers
in
the
waters
,
&c.
Psalme
104.3
.
Each
of
these
may
be
a
taste
and
touch
of
our
new-birth
;
and
prove
the
greatest
part
of
Professors
to
be
in
an
unregenerate
estate
.
3.
They
agree
in
the
Subject
produced
,
the
new
creature
with
new
actions
and
new
Priviledges
.
As
in
Generation
,
so
in
Regeneration
,
there
is
,
1.
A
new
nature
with
new
principles
,
2
Cor.
5.17
.
Gal.
6.15
.
In
Generation
there
is
still
the
same
first
matter
,
but
under
several
and
successive
formes
;
and
when
ever
a
new
forme
is
introduced
,
the
Subject
is
called
new
:
so
in
Regeneration
,
Old
things
passe
away
,
behold
all
things
b
come
new
,
ib.
2.
There
are
new
actions
or
operations
,
2
Cor.
4.16
.
&
Ephes.
4.22
,
24.
There
's
a
new
eye
,
a
Circumcised
eare
,
a
spiritual
taste
,
appetite
,
language
,
motion
,
&c.
3.
And
lastly
.
There
are
new
priviledges
.
According
to
the
degrees
of
Generation
the
degrees
of
Priviledge
vary
;
a
plant
hath
higher
Priviledges
than
an
Element
,
a
beast
than
a
plant
,
and
a
man
than
a
beast
:
But
how
transcendent
are
the
prerogatives
of
the
new
man
?
Heb.
12.22
.
—
24.
See
more
of
this
Head
in
the
Explication
of
Adoption
.
Next
follow
the
termes
of
difference
or
dissimilitude
,
The
termes
of
difference
.
which
may
be
applyed
to
each
of
the
Heads
of
Agreement
,
the
second
Birth
far
excelling
the
first
Birth
,
even
in
those
Termes
wherein
both
agree
.
But
I
passe
that
for
brevities
sake
,
and
shall
content
my self
to
note
the
difference
of
both
Births
in
four
Properties
.
And
,
1.
Regeneration
is
rare
:
As
few
men
are
generated
in
comparison
of
all
other
creatures
,
so
few
persons
are
new
borne
,
in
comparison
of
those
who
are
borne
:
No
more
are
Regenerated
,
than
shall
be
saved
,
and
those
are
but
few
in
comparison
,
Mat.
7.14
.
compare
Luke
13.23
.
2.
It
s
far
more
secret
than
the
natural
birth
;
compare
Eccl.
11.5
.
Joh.
3.8
.
&
Colos.
3.3
.
John
3.4
,
9.
Whatever
Solomon
might
understand
of
Generation
,
both
he
and
every
man
else
is
very
purblinde
in
discerning
the
nature
of
Regeneration
;
nor
could
the
wisest
or
the
holiest
(
excepting
Christ
)
ever
fathom
either
the
mystery
of
iniquity
,
or
this
mystery
of
godlinesse
.
3.
Regeneration
is
constant
and
progressive
;
once
born
,
and
ever
born
;
once
born
,
and
always
bearing
.
It
s
like
the
Generation
of
the
Son
of
God
,
who
was
begotten
from
eternity
,
and
is
still
a
begetting
,
Psal.
2.7
.
Hebr.
13.8
.
In
natural
Generation
,
sooner
or
later
,
death
marrs
the
birth
;
but
it
s
otherwise
in
Regeneration
,
he
that
is
born
again
shall
never
dye
;
the
soul
and
body
may
part
;
but
Christ
,
grace
and
the
soul
shall
never
part
.
4.
Regeneration
is
spiritual
;
the
very
soul
it self
is
carnal
,
if
compared
to
the
Spirit
of
Grace
communicated
in
Regeneration
,
Zech.
12.10
.
John
3.6
.
The
grace
of
Regeneration
,
though
but
a
quality
,
far
exceeds
the
most
refined
substance
,
humane
or
angelical
,
as
is
evident
in
the
Apostate
Angels
,
who
by
their
losse
of
holinesse
became
Fiends
and
Divels
;
yea
,
worse
than
nothing
.
This
for
the
Explication
of
the
termes
in
general
,
and
in
particular
.
Proof
of
the
Doctrine
.
I
proceed
to
the
proof
and
demonstration
of
the
doctrine
;
In
the
management
whereof
I
shall
need
to
go
no
further
than
my
Text.
1.
Adoption
and
Regeneration
are
distinct
Sonships
.
And
First
,
It
will
appear
from
the
Text
,
that
the
Sonship
by
Adoption
and
Regeneration
are
distinct
filiations
,
though
never
separated
as
to
the
subject
;
for
whoever
is
a
Childe
by
Adoption
,
is
also
a
Childe
by
Regeneration
,
and
contra
.
That
they
are
distinct
filiations
is
evident
;
1.
Because
they
are
noted
as
distinct
;
ver.
12.
&
13.
2.
Their
foundations
are
distinct
;
the
one
is
of
gift
,
and
by
actual
faith
;
the
other
is
of
birth
.
There
's
a
wide
difference
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
applied
to
Adoption
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
expresses
Regeneration
;
compare
Matth.
2.1
.
Joh.
1.2.14
.
&
Gal.
4.4
.
where
both
words
are
joyned
together
.
An
adopted
person
is
made
a
Son
;
but
he
is
not
born
a
Son
as
to
the
Adopter
.
It
s
evident
then
these
two
relations
are
distinct
.
Secondly
,
It
appears
also
from
the
Text
,
2.
Believers
are
Gods
children
by
both
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
every
Believer
is
a
childe
of
God
by
both
these
filiations
;
Namely
,
by
Adoption
and
Regeneration
.
The
former
is
evident
,
because
Believers
are
dignified
with
a
sonship
which
follows
as
a
priviledge
upon
their
faith
,
and
that
by
deed
of
gift
,
which
can
be
no
other
than
the
Sonship
of
Adoption
;
for
the
Sonship
of
Regeneration
precedes
actual
believing
.
The
second
is
as
evident
;
for
they
who
are
born
of
God
must
needs
be
Sons
by
Regeneration
,
as
he
that
is
born
of
man
,
is
a
Son
by
Generation
:
But
Believers
are
expressely
said
to
be
born
of
God
,
as
is
evident
by
comparing
both
the
Verses
of
the
Text
,
and
therefore
are
Gods
Sons
by
Regeneration
as
well
as
by
Adoption
.
If
you
ask
further
,
Whence
it
is
that
Believers
are
Sons
of
God
by
this
double
filiation
;
the
Text
holds
forth
a
foure-fold
ground
,
partly
explicite
,
and
partly
implicite
.
The
first
ground
is
free-grace
;
Adoption
is
a
gift
therefore
not
deserved
;
Regeneration
cannot
be
deserved
;
1.
Because
all
merit
is
impossible
to
the
creature
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
Because
before
Regeneration
the
creature
was
in
a
state
of
Corruption
;
and
what
can
a
corrupted
creature
deserve
but
wrath
and
curse
?
The
second
ground
is
Christs
merit
,
whence
probably
the
bestowing
of
the
priviledge
of
Adoption
is
singularly
attributed
to
Christ
,
because
he
purchased
our
Adoption
as
well
as
our
Regeneration
,
Ephes.
1.5
.
Tit.
3.5
,
6.
The
third
ground
is
Divine
glory
,
which
is
the
end
of
all
Gods
Works
,
much
more
of
such
gracious
Dispensations
as
are
Regeneration
and
Adoption
,
Ephes.
1.5
,
6.
Isaiah
43.21
.
The
fourth
ground
is
encouragement
unto
faith
by
the
favours
and
priviledges
vouchsafed
unto
Believers
,
1
Tim.
1.16
.
And
these
are
more
implied
than
expressed
in
the
Text
,
yet
flow
naturally
enough
out
of
it
.
Use
1
1.
Of
Information
:
About
the
sad
condition
of
all
unbelievers
,
by
rule
of
contraries
.
Are
all
Believers
Gods
children
,
&
c
?
Then
no
unbeliever
is
a
childe
of
God
either
by
Regeneration
or
Adoption
:
Not
by
Regeneration
,
as
having
no
life
of
grace
,
which
initially
infused
is
the
new
birth
.
And
hence
every
unbeliever
is
,
First
,
A
dead
man
,
as
dead
in
Law
,
Joh.
3.18
.
dead
in
sin
,
Ephes.
2.1
.
dead
under
wrath
and
curse
,
Joh.
3.36
.
Gal.
3.10
.
compared
with
Gen.
2.17
.
dead
in
expectation
and
fear
,
Hebr.
10.27
.
Whoever
hath
not
a
part
in
the
second
Birth
,
shall
be
sure
to
have
a
part
in
the
second
Death
.
Secondly
,
Unbelievers
being
not
children
of
God
,
can
expect
nothing
from
God
as
a
Father
.
Now
the
state
of
unregeneracy
excludes
them
from
both
filiations
;
for
unlesse
God
be
a
Father
by
Regeneration
,
he
will
be
no
Father
by
Adoption
.
Nor
can
unregenerate
persons
be
children
by
Adoption
because
they
have
no
faith
.
Hence
they
are
Orphans
,
and
so
helplesse
;
for
God
will
be
no
Father
to
such
fatherlesse
Children
.
But
are
they
altogether
fatherlesse
?
No
verily
;
therefore
Thirdly
,
They
have
woful
parents
;
namely
,
sin
and
disobedience
,
Ephes.
2.2
.
wrath
and
curse
,
Ephes.
2.3
.
&
2
Pet.
2
,
14.
and
lastly
,
Satan
,
Joh.
8.44
.
who
is
also
their
God
,
2
Cor.
4.4
.
as
God
is
the
Believers
Father
.
Oh
miserable
wretches
as
destitute
of
an
heavenly
Father
;
and
more
miserable
as
the
woful
children
of
most
hellish
and
cursed
Parents
,
who
have
nothing
to
make
over
to
them
but
sin
and
cutse
,
and
that
they
will
do
with
a
vengeance
.
Use
2
2.
Of
Humiliation
:
And
that
not
only
for
profane
Esau's
,
who
despise
their
birthright
;
nor
only
for
barely
nominal
and
foederal
children
,
Deut.
32.5
,
19.
compared
with
1
Cor.
7.14
.
but
even
for
such
as
groundedly
call
God
Father
,
yet
carry
not
themselves
as
children
to
such
a
Father
.
They
are
children
of
the
greatest
,
wisest
,
and
most
Ancient
King
,
(
allude
to
Isa.
19.11
.
)
yet
walk
not
up
to
their
principles
as
Regenerate
Sons
,
nor
up
to
their
priviledges
as
Adopted
Sons
,
as
is
evident
by
the
following
particulars
.
1.
They
think
not
of
,
rejoyce
not
,
glory
not
in
,
nor
walk
up
to
the
dignity
of
Divine
filiation
;
but
are
mean-spirited
,
and
sink
almost
at
every
difficulty
,
Isa.
49.14
,
15.
the
natural
Son
of
God
did
not
so
.
2.
They
are
palpably
worldly
,
as
if
they
had
no
Father
to
care
for
them
,
no
hope
nor
portion
but
in
this
life
,
Jerem.
45.5
.
Matth.
6.28
,
30.
That
worldlinesse
which
reigns
in
Natural
men
,
tyrannizeth
too
often
in
Regenerate
men
.
3.
They
behave
not
themselves
as
Brethren
of
Christ
,
and
as
Children
of
one
Father
;
compare
Hebr.
2.11
.
with
Ephes.
4.
ver.
3.
to
ver
.
6.
&
Malach.
2.10
.
How
do
Brethren
fall
out
by
the
way
?
how
great
is
their
difference
,
when
the
matter
of
difference
is
so
little
?
what
quarrelling
about
the
hedge
,
when
both
agree
about
the
inheritance
:
We
all
professe
to
believe
the
holy
Catholick
Church
,
yet
minde
not
the
Unity
of
the
Church
;
but
rather
the
promoting
of
a
party
and
faction
in
the
Church
,
to
the
shame
of
Religion
,
the
scandal
of
the
weak
,
(
who
by
reason
of
our
differences
are
puzled
which
way
to
choose
)
and
the
opening
of
the
mouth
of
the
enemy
.
May
we
not
justly
feare
(
as
one
notes
well
)
that
the
neglect
of
true
Religion
,
and
true
Catholick
unity
is
making
way
for
Atheisme
,
or
for
Popish
Catholick
unity
?
Exhort
.
and
1.
Unto
strangers
.
Use
3
3.
Of
Exhortation
:
And
first
,
unto
strangers
;
secondly
,
unto
children
.
For
the
first
,
Art
thou
an
Alien
?
Oh
never
rest
till
thou
get
into
a
state
of
Sonship
;
and
to
this
end
,
1.
Be
convinced
of
thy
Orphanhood
,
and
hellish
Filiation
.
2.
Make
good
thy
effectual
vocation
,
justification
,
and
reconciliation
;
this
is
done
outwardly
by
consciencious
attendance
on
the
Ordinances
;
inwardly
by
the
spiritual
Baptisme
and
faith
,
Gal.
3.
ver.
25.
to
ver.
29.
2.
Unto
children
.
Secondly
,
If
thou
be
a
childe
of
God
,
then
1.
Evidence
thy
Sonship
;
this
is
done
by
evidencing
thy
vocation
,
2
Pet.
1.10
.
and
is
necessary
.
First
,
In
order
to
Gods
glory
.
Secondly
,
In
order
to
thy
duty
and
comfort
.
Thirdly
,
In
order
to
others
conversion
and
edification
;
neither
of
which
will
proceed
to
purpose
,
without
some
comfortable
evidence
of
thy
filiation
.
2.
Carry
thy self
as
a
child
of
God
.
This
will
blow
up
the
fire
of
grace
,
light
the
candle
of
comfort
,
and
beam
forth
in
thy
conversation
to
the
conviction
,
conversion
and
edification
of
others
.
To
this
end
;
First
,
Honour
thy
Father
,
Directions
.
Mal.
1.6
.
acknowledge
and
testifie
his
dignity
and
excellency
.
This
do
,
1.
Negatively
;
take
heed
of
dishonouring
God
passively
,
by
omission
:
What
childe
can
see
or
hear
his
father
wronged
?
or
converse
needlesly
with
dishonourers
of
his
father
?
2
Cor.
6.17
,
18.
2.
Affirmatively
;
dishonour
not
God
actively
by
commission
,
as
David
,
Peter
,
and
others
did
.
How
many
,
not
only
Bastards
,
but
genuine
Children
are
either
ashamed
of
,
or
shame
to
their
heavenly
Father
?
especially
in
evil
company
.
●econdly
,
Obey
thy
Father
,
1
Pet.
1.14
.
this
flowes
from
the
former
,
and
is
part
of
the
honour
Children
owe
to
their
Parents
,
(
Ephes.
6.1
,
2.
Colos.
3.20
.
)
and
much
more
we
to
our
heavenly
Father
,
Hebr.
12.9
.
whose
commands
are
all
of
them
so
holy
,
equitable
,
profitable
;
compare
2
Kings
5.13
.
Thirdly
,
Imitate
thy
Father
,
Ephes.
5.1
,
2.
This
flows
from
both
the
former
;
and
by
it
we
do
both
honour
and
obey
God
.
Children
are
apt
to
follow
their
Parents
in
Naturals
,
in
Civils
,
in
Morals
;
and
if
we
be
Gods
children
,
wee
must
walk
not
only
with
him
,
but
also
like
him
,
1
Joh.
4.17
.
&
2.6
.
Especially
imitate
God
in
endeavouring
to
bring
many
to
glory
,
Hebr.
2.10
.
Our
imitation
of
God
is
a
great
part
of
our
following
the
Lord
,
Ephes.
5.1
,
2.
Fourthly
,
Submit
to
his
chastisements
,
Hebr.
12.7
.
As
afflictions
,
piously
born
,
are
evidences
of
our
Sonship
,
so
the
holy
,
humble
,
and
fruitful
bearing
of
them
,
is
our
duty
as
Children
.
Fifthly
,
Depend
universally
upon
Divine
provision
and
protection
;
casting
all
thy
fears
,
cares
and
burdens
upon
thy
Father
,
Matth.
6.25
.
&
1
Pet.
5.7
.
Psal.
55.22
.
Faith
is
both
the
mother
and
nurse
of
Adoption
.
Be
not
worse
than
thy
own
Child
,
who
can
live
without
carking
upon
thy
fatherly
love
and
providence
.
Sixthly
,
Abound
in
filial
affections
;
as
love
,
delight
,
and
fear
to
offend
thy
Father
.
Thy
sin
is
exceedingly
aggravated
by
the
d●gnity
of
the
party
offended
,
and
offending
,
(
as
well
as
by
Gods
singular
love
to
thee
)
Lev.
4.3
,
13
,
22
,
27.
&
21.9
.
God
may
well
say
to
thee
,
Et
tu
fili
!
Seventhly
,
Wait
and
long
for
the
perfecting
of
thy
Adoption
,
Rom.
8.23
.
Here
below
,
children
cannot
without
impiety
desire
and
long
for
the
full
inheritance
.
Filius
ante
diem
patrios
inquirit
in
annos
.
But
it
s
otherwise
with
heavenly
heires
,
who
could
have
no
inheritance
unlesse
their
Father
lived
,
who
inherit
the
whole
together
with
their
Father
;
yea
,
their
Father
is
their
main
inheritance
,
all
other
Comforts
being
but
accessory
.
Use
4
4.
Of
Consolation
,
to
Gods
children
;
for
the
effectual
application
of
which
comfort
,
two
things
are
very
considerable
.
First
,
The
grounds
of
Consolation
.
Secondly
,
The
tryals
and
discoveries
of
our
filiation
whereby
we
may
be
assured
of
our
r●ght
to
,
and
interest
in
these
comforts
.
The
general
ground
of
Consolation
,
is
our
filial
priviledges
;
Filial
priviledges
are
.
which
are
more
particularly
.
1.
Fatherly
affections
,
which
for
tendernesse
and
vehemency
,
are
called
mothers
bowels
,
Isa.
49.15
.
As
a
Father
God
pities
his
children
,
Psal.
103.13
.
and
spares
them
,
Mal.
3.17
.
Parents
bowels
yearn
most
towards
their
weakest
Children
;
and
such
a
Father
is
Christ
,
Matth.
12.20
.
We
pity
a
Childe
that
is
poysoned
,
not
so
a
Serpent
to
whom
poyson
is
natural
.
If
thou
favour
not
thy self
in
sin
,
God
will
favour
and
pity
thee
because
of
thy
very
infirmities
,
Hebr.
4.15
.
2.
Fatherly
provision
;
God
will
never
fall
under
the
foule
aspersion
of
being
worse
than
an
Infidel
,
which
he
blames
so
much
in
unnatural
Christians
,
1
Tim.
5.8
.
This
priviledge
Relates
to
the
necessities
of
Gods
Children
.
It
s
well
observed
by
a
Modern
Writer
,
To
have
no
necessity
at
all
,
is
Gods
sole
priviledge
;
To
have
necessities
immediately
supplied
,
is
the
happinesse
of
glorified
Saints
;
To
have
necessities
mediately
supplyed
,
is
the
comfor
of
Saints
on
earth
;
To
have
necessities
without
any
supply
,
is
the
misery
of
the
damned
.
Now
Divine
provision
undertakes
for
all
these
supplies
,
mediately
here
,
immediately
hereafter
.
Fatherly
provisions
are
fourefold
,
answerable
to
the
proportionable
wants
of
Children
.
First
,
for
maintenance
;
and
God
provides
no
lesse
than
all
good
things
for
his
Children
,
Psal.
34.9
,
10.
&
1
Tim.
4.8
.
especially
the
best
things
.
Compare
Matth.
7.11
.
&
Luk.
11.13
.
Secondly
,
A
calling
.
Gods
care
extends
to
the
particular
calling
of
every
one
of
his
Children
,
much
more
to
their
general
calling
,
1
Cor.
7.20
.
Rom.
1.7
.
Thirdly
,
Marriage
;
their
civil
marriages
are
made
in
heaven
,
Prov.
19.14
.
much
more
their
spiritual
match
with
Christ
,
Joh.
17.6
,
9.
Fourthly
,
an
inheritance
:
Though
their
portion
be
not
here
below
,
yet
God
gives
them
portion
in
things
here
below
,
which
sweetens
and
sanctifies
all
their
enjoyments
,
Gen.
33.5
.
But
the
best
portion
here
is
nothing
to
their
heavenly
inheritance
,
1
Pet.
1.4
.
3.
Fatherly
protection
,
Deut.
32.6
,
10
,
11
,
12.
which
is
ever
seasonable
for
time
,
sutable
for
kinde
,
proportionable
for
degree
,
universal
against
every
danger
,
and
constant
as
long
as
danger
threatneth
:
immediate
by
God
himself
,
Isa.
27.3
.
Or
mediate
by
Creatures
,
Ordinances
,
Providences
,
Comforts
,
Crosses
,
Graces
,
Temptations
,
&c.
2
Cor.
12.7
.
4.
Fatherly
education
,
with
all
requisites
thereunto
;
for
which
this
Father
alone
can
undertake
;
as
First
,
Dociblenesse
;
God
alone
can
make
his
children
apt
to
learn
:
Secondly
,
Teaching
,
by
precepts
,
direction
,
examples
,
illumination
,
manuduction
,
exercise
and
inclination
,
making
them
willing
to
learn
,
Job
36.22
.
Thirdly
,
Correction
,
and
that
1.
By
chastisements
,
bodily
or
spiritual
.
2.
By
crossing
their
will
and
worldly
designs
.
3.
By
teaching
them
to
crosse
their
own
wills
,
Psal.
94.12
.
This
correction
is
a
great
branch
of
the
Covenant
,
Psal.
89.30
.
—
34.
All
these
priviledges
God
affords
them
gratis
.
Children
pay
nothing
for
provision
,
protection
,
education
,
&c.
Matth.
17.26
.
5.
Fatherly
Communion
.
A
Father
is
very
familiar
:
First
,
With
his
little
Children
.
Secondly
,
With
his
grown
Children
.
To
assure
us
hereof
,
God
is
pleased
to
take
upon
him
a
threefold
Relation
.
1.
Of
a
Friend
.
2.
Of
an
Husband
.
3.
Of
a
Father
;
compare
John
14.21
,
23.
&
Revel.
3.20
.
This
for
the
grounds
of
Consolation
,
which
every
one
is
ready
to
catch
at
;
but
only
children
have
a
right
unto
:
This
makes
way
for
the
last
head
,
and
a
grand
case
of
conscience
;
Namely
,
How
shall
I
make
it
out
that
I
am
a
genuine
Son
,
and
not
a
Bastard
or
Stranger
?
In
managing
this
discovery
I
shall
mix
together
the
tryals
of
both
filiations
,
by
Regeneration
and
Adoption
.
And
first
,
Sons
are
like
their
Father
;
1.
Tryals
of
our
sonship
.
they
are
usually
the
Natural
and
Moral
Pictures
of
their
Parents
.
This
in
its
measure
holds
true
of
Gods
Children
,
who
resemble
their
Father
.
1.
In
light
,
Ephes.
5.8
.
2.
In
love
,
1
John
4.7
.
3.
In
life
,
Ephes.
4.18
.
&
5.1
.
Secondly
,
Children
honour
their
Parents
,
2.
Obedience
is
both
a
negative
and
affirmative
tryal
,
John
8.47
.
Mal.
1.6
.
and
that
1.
By
Reverence
,
1
Pet.
1.17
.
2.
By
Obedience
,
1
Pet.
1.14
.
3.
By
pliablenesse
,
Rom.
8.14
.
Slaves
are
driven
,
but
Children
are
led
.
4.
By
coming
oft
into
,
and
delighting
in
his
presence
;
Compare
Job
1.6
.
&
P●al
.
139.18
.
Thirdly
,
We
may
know
our
Sonship
by
our
spirit
;
every
Childe
of
God
hath
1.
A
Spirit
of
faith
and
dependance
,
2
Cor.
4.13
.
2.
A
Spirit
of
prayer
,
Rom.
8.15
.
The
first
cry
after
the
New
Birth
,
is
Abba
,
Father
,
Acts
9.11
.
God
hath
no
Childe
but
can
ask
his
heavenly
Father
blessing
.
3.
A
Spirit
of
Evidence
,
Rom.
8.16
.
Ephes.
1.13
,
14.
&
4.30
.
The
Spirit
alwayes
witnesseth
,
though
his
witnesse
be
not
alwayes
heard
.
4.
A
Spirit
of
liberty
,
2
Cor.
3.17
.
of
liberty
from
the
bondage
of
sin
,
Satan
,
the
world
and
fear
,
Joh.
8.32
.
Hebr.
2.15
.
of
liberty
to
Christ
and
duty
,
Psal.
119.32
.
5.
A
Spirit
of
waiting
,
Rom.
8.23
.
Sixthly
and
lastly
,
A
Spirit
of
love
;
not
only
to
God
and
his
children
,
1
John
5.2
.
but
also
to
our
very
enemies
,
Mat.
5.44
,
45.
Hence
Gods
Children
,
(
like
their
Father
)
are
peace-makers
,
Mat.
5.9
.
To
conclude
;
Art
thou
like
God
?
dost
thou
honour
God
as
a
Father
?
hast
thou
the
Spirit
of
God
?
then
mayst
thou
comfortably
claime
and
enjoy
all
the
forementioned
priviledges
,
and
infinitely
more
than
heart
can
conceive
,
or
tongue
expresse
.
Art
thou
covetous
?
here
is
a
treasure
for
thee
;
Art
thou
ambitious
?
here
is
the
highest
honour
.
Art
thou
voluptuous
?
here
is
an
Ocean
of
pleasure
.
Art
thou
in
danger
?
here
is
an
Ark
and
Haven
of
security
;
all
these
in
the
hand
of
filiation
,
and
that
above
any
created
desire
or
comprehension
,
with
infinite
security
to
all
eternity
.
OF
Saving
Faith
.
ACTS
16.31
.
Believe
on
the
Lord
Jesus
Christ
,
and
thou
shalt
be
saved
.
THe
words
are
the
satisfactory
Answer
of
Paul
and
Silas
to
their
Keepers
serious
demand
,
to
whose
strictest
care
and
custody
they
were
committed
by
the
Magistrates
of
Philippi
upon
the
complaint
of
the
covetous
Masters
of
a
gainful
Servant-maid
possessed
with
a
spirit
of
Divination
,
upon
whom
the
Apostle
wrought
an
undesired
and
displeasing
cure
,
after
eminent
Testimony
born
by
her
to
them
and
their
Doctrine
;
God
answereth
their
couragious
singing
in
Prison
by
an
earthquake
shaking
the
foundations
of
the
house
,
and
the
stout
heart
of
the
Jaylor
;
the
doors
were
opened
to
,
and
fetters
fell
off
from
the
prisoners
,
and
therewith
the
door
of
the
keepers
soul
was
opened
,
and
his
fetters
of
ignorance
and
corruptions
in
which
he
was
holden
captive
by
Satan
were
broken
.
At
first
(
poor
man
!
)
he
was
afflicted
with
fear
of
his
Prisoners
escaping
,
so
as
to
make
attempt
against
his
own
natural
life
;
not
knowing
that
God
intended
good
by
all
,
and
to
make
his
Prisoners
his
Releasers
and
Deliverers
;
But
by
and
by
his
amazement
and
trouble
strikes
the
right
way
,
and
he
is
not
only
willing
to
keep
a
natural
life
,
but
is
desirous
of
,
and
inquisitive
after
an
eternal
life
;
Sirs
,
what
must
I
do
to
be
saved
?
And
they
said
,
Believe
,
&c.
My
allotted
work
at
this
time
is
from
this
clear
and
full
Text
to
speak
of
Saving
Faith
;
in
the
entry
whereof
let
me
once
for
all
premise
;
First
,
I
purposely
wave
Controversies
,
as
wanting
both
time
and
fitness
to
be
an
Umpire
,
and
give
a
final
decision
.
Secondly
,
I
shall
endeavor
to
confine
my
discourse
to
my
Subject
,
without
trespassing
upon
others
ground
,
by
repeating
what
belongs
to
preceding
,
or
preventing
what
belongs
to
following
Subjects
.
Thirdly
,
I
am
not
solicitous
about
,
nor
is
it
possible
to
please
all
in
method
and
terms
belonging
to
it
(
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
)
Method
and
words
I
always
account
are
servants
to
matter
.
Fourthly
,
In
this
great
part
of
the
Body
of
Christian
Religion
,
I
can
only
shew
the
Sceleton
,
without
reading
an
Explanatory
Lecture
;
or
give
the
bones
and
sinews
without
cloathing
them
with
a
due
proportion
of
flesh
,
for
that
would
take
up
too
much
room
.
To
engage
attention
,
consider
,
This
is
that
great
[
](A81247-e144290-b)a
a
Joh.
6.29
.
Work
of
God
,
a
main
part
of
the
[
](A81247-e144310-b)b
b
1
Tim.
3.16
.
Mystery
of
Godliness
,
a
[
](A81247-e144330-b)c
c
Heb.
6.1
.
Principle
and
foundation
;
at
this
when
excelling
,
[
](A81247-e144360-b)d
d
Mat.
8.10
.
Christ
wondered
;
by
this
[
](A81247-e144380-b)e
e
Rom.
4.20
.
Glory
is
every
way
given
to
God
;
to
this
[
](A81247-e144410-b)f
f
Mark
9
23.
Heb.
11.33
.
all
things
are
possible
(
it
sharing
with
God
in
his
otherwise
[
](A81247-e144440-b)g
g
Mat.
19.26
.
incommunicable
Omnipotency
)
and
accordingly
the
[
](A81247-e144450-b)h
h
Mat.
9.22
.
Effects
of
the
Divine
Power
are
attributed
unto
Faith
;
[
](A81247-e144480-b)i
i
2
Pet.
1.1
.
Pretious
and
[
](A81247-e144500-b)k
k
Jam.
2.5
.
enriching
Faith
,
though
in
it self
,
and
to
its
Subject
the
most
indigent
and
emptying
Grace
;
Poor
,
yet
making
rich
;
having
nothing
,
yet
entitling
to
all
things
.
This
is
that
which
all
the
promises
,
types
,
and
prefigurations
of
the
Messiah
did
lead
the
Patriarchs
unto
,
and
by
which
they
obtained
a
good
report
:
Heb.
11.2
.
This
is
the
end
of
the
Law
(
subordinate
unto
Christ
,
Rom.
10.4
.
)
and
the
sum
of
the
Gospel
,
commonly
named
and
pretended
to
,
but
little
known
,
and
rightly
understood
,
Luk.
18.8
.
less
enjoyed
and
exercised
in
the
World
.
I
shall
reduce
all
to
these
Six
Heads
,
-
The
Nature
,
-
Subject
,
-
Causes
,
-
Effects
,
-
Properties
,
-
and
Opposites
of
Faith
.
To
open
the
Nature
of
it
,
1.
Nature
.
I
shall
remove
the
ambiguity
of
phrase
,
and
state
what
I
shall
prosecute
by
giving
the
Distinctions
and
Description
of
it
.
Fides
quae
creditur
;
Distinctions
Faith
which
we
believe
is
the
Doctrine
of
the
Gospel
,
or
any
word
of
God
;
yea
,
the
essential
Word
of
God
,
Gal.
3.23
.
the
promised
Seed
,
the
Object
of
Faith
,
is
by
that
word
understood
by
learned
persons
.
1.
Fides
qua
creditur
,
Faith
by
which
we
believe
;
and
this
(
to
begin
at
the
remotest
and
meanest
)
is
either
First
,
Without
knowledge
,
the
ignorant
implicite
Faith
and
profession
of
many
owning
Christ
as
the
founder
of
their
Order
and
way
;
but
this
is
not
right
,
which
only
distinguisheth
Christians
from
others
.
Secondly
,
With
some
knowledge
without
assent
(
which
scarce
deserves
the
name
of
Faith
)
and
this
is
a
Profession
of
the
Faith
,
either
customary
,
following
education
and
example
;
or
compulsive
,
through
fear
;
or
gainful
,
for
outward
advantages
,
as
theirs
that
followed
Christ
for
the
loaves
,
and
Simon
Magus's
.
Thirdly
,
With
knowledge
and
assent
,
of
which
some
Faith
respecteth
the
Truth
of
God
(
for
Doctrine
sake
I
may
thus
distinguish
)
which
is
called
Historical
;
Jam.
2.19
.
thus
the
Devils
believe
and
tremble
;
wicked
men
believe
and
sometimes
tremble
,
and
sometimes
rejoyce
as
if
they
had
enough
;
the
only
difference
is
the
want
of
applicability
to
the
Devils
;
in
neither
is
affection
to
the
Revealer
or
things
revealed
:
This
is
not
right
though
it
believe
never
so
rightly
concerning
Christs
Person
,
Natures
,
Offices
,
&c.
Some
Faith
respecteth
the
Truth
and
power
of
God
,
and
hath
for
its
ground
ordinarily
some
special
Word
,
Mat.
10
8.
and
this
is
called
Faith
of
Miracles
;
and
this
is
either
active
,
Matth.
17.20
.
(
which
is
peculiarly
the
Faith
of
Miracles
,
and
that
to
which
the
special
Word
refers
)
or
passive
,
Act.
14.9
.
and
3.16
.
and
which
the
woman
with
the
bloody
issue
had
.
The
Promises
that
were
the
ground
of
this
Faith
,
were
peculiarly
suitable
to
those
times
,
and
now
not
improveable
,
or
not
ordinarily
;
and
the
Faith
it self
though
grounded
on
a
special
word
,
yet
is
but
a
common
gift
(
in
it self
)
as
opposed
to
saving
;
as
appeareth
in
Judas
,
and
those
that
at
last
would
cry
Lord
,
Mat.
7.22
.
Lord
;
and
in
the
nine
Lepers
:
Though
sometimes
indeed
it
had
the
actings
of
the
best
,
even
Saving
Faith
twisted
with
it
,
Mat.
8.10.15.28
.
Some
Faith
respecteth
the
Truth
,
Power
,
and
Goodness
of
God
,
and
this
grounded
upon
General
Promises
,
and
words
of
encouragement
of
an
unlimited
truth
and
concernment
to
time
and
persons
:
Mat.
6.
from
vers.
25.
Now
this
respecteth
either
the
General
love
of
God
to
his
Creatures
,
and
Man
as
a
peculiar
one
,
affording
support
,
preservation
,
provision
necessary
;
or
the
peculiar
love
of
God
to
man
through
the
undertakings
of
Christ
,
making
man
to
look
for
better
things
than
the
effects
of
common
providence
,
even
God
himself
for
his
portion
,
and
full
happiness
in
him
.
Now
that
bold
affian●e
is
not
true
Faith
,
whereby
men
carry
it
at
that
rate
of
confidence
as
if
Christ
died
to
save
all
from
hell
,
that
are
not
willing
to
go
thither
;
for
in
some
it
is
without
savor
and
affections
suitable
(
which
I
may
call
altogether
fained
Faith
)
as
in
the
generality
of
Formalists
now
,
who
presume
all
is
well
,
God
loveth
them
,
and
Christ
died
for
them
.
In
others
it
is
joyned
with
a
savory
gust
and
relish
of
the
Word
and
Promise
;
which
in
regard
of
its
continuance
,
and
thereby
usefulness
to
its
end
Salvation
(
though
I
make
not
that
the
only
difference
)
is
called
either
temporary
,
springing
from
sleighty
and
perishing
causes
,
as
that
of
the
[
](A81247-e145570-b)a
a
Luk.
8.13
.
stony
ground
,
and
the
[
](A81247-e145590-b)b
b
Mat.
25.8
.
Virgins
:
Or
else
lasting
,
durable
,
altogether
true
and
[
](A81247-e145630-b)c
c
1
Tim:
1.5
.
unfeigned
,
justifying
and
saving
Faith
.
This
indeed
is
but
[
](A81247-e145660-b)d
d
Ephes:
4.5
.
one
,
as
well
as
the
Object
;
and
therefore
those
Peter
wrote
to
,
had
[
](A81247-e145680-b)e
e
2
Pet:
1.1
.
obtained
like
precious
Faith
;
yet
differeth
in
degrees
and
[
](A81247-e145700-b)f
f
Rom:
12.3
.
measure
;
in
some
it
is
[
](A81247-e145710-b)g
g
Mark
9.24
.
small
and
[
](A81247-e145720-b)h
h
Isa:
42.3
.
weak
,
as
a
bruised
reed
;
through
dimness
and
scantiness
of
knowledge
;
(
as
a
building
laid
upon
a
weak
or
narrow
foundation
cannot
be
strong
)
weakness
of
assent
;
strength
of
temptations
;
natural
timorousness
,
Rom:
4.19
,
20.
Act:
6.
suspiciousness
and
lowness
of
spirit
:
In
others
it
is
strong
,
and
they
are
full
of
Faith
,
as
Steven
,
having
clear
and
large
knowledge
,
&c.
Both
weaker
and
stronger
may
be
considered
either
as
Habitual
in
the
root
and
principle
,
or
Actual
as
exercised
toward
Christ
and
the
promises
.
For
the
Definition
or
Description
of
Faith
,
I
shall
not
heap
up
words
in
mentioning
many
,
but
take
up
with
that
full
and
excellent
one
of
the
late
Judicious
Assemb●y
,
in
their
larger
Catechism
(
that
Christians
may
with
more
readiness
and
safety
entertain
it
.
)
Description
.
Faith
is
a
Saving
Grace
,
wrought
in
the
heart
of
a
sinner
by
the
Spirit
and
Word
of
God
,
whereby
he
being
convinced
of
his
sin
and
misery
,
and
of
the
disability
in
himself
and
all
other
creatures
to
recover
him
out
of
that
lost
condition
,
not
only
assenteth
to
the
truth
of
the
promise
of
the
Gospel
,
but
receiveth
and
resteth
upon
Christ
and
his
righteousness
therein
held
forth
for
pardon
of
sin
,
and
for
the
a
cepting
and
accounting
of
his
person
righteous
in
the
sight
of
God
for
salvation
.
It
hath
here
for
its
Genus
(
or
general
and
common
nature
)
a
Grace
,
it
being
compared
with
Love
,
Hope
,
&c.
they
herein
agree
.
The
word
Grace
distinguisheth
it
from
other
Habits
even
good
and
vertuous
that
are
acquired
;
this
is
a
Grace
or
gracious
disposition
or
habit
infused
.
A
Saving
Grace
to
distinguish
it
from
,
and
set
it
above
common
Grace
,
and
make
it
one
of
those
better
things
that
accompany
salvation
.
Heb:
6.9
.
The
Subject
is
twofold
,
Subjectum
Recipiens
,
&
Occupans
;
2.
Subject
.
Subjectum
recipi
ns
.
The
first
the
Subject
receiving
it
,
or
in
which
it
is
,
most
ordinarily
called
the
Subject
,
and
this
is
The
heart
of
man
,
a
sinner
elected
and
called
.
1.
It
is
Man
that
believeth
,
not
Angels
;
for
of
their
Faith
we
have
no
ground
to
speak
.
It
is
Man
;
not
God
,
and
the
Spirit
in
us
,
but
man
through
them
.
Yea
,
Man
singularly
,
not
of
another
,
but
of
him
that
hopeth
for
life
;
the
Just
shall
live
by
HIS
Faith
,
not
by
anothers
.
2.
It
is
the
Heart
of
man
;
with
the
heart
man
believeth
;
Rom:
10.10
.
the
Heart
includeth
Will
and
Affections
;
it
is
not
the
Vnderstanding
onely
,
nor
so
much
,
though
that
necessarily
makes
way
;
Coming
to
Christ
is
a
spontaneous
motion
of
Will
and
Affections
renewed
,
and
this
is
beleiving
:
there
is
assent
to
things
revealed
as
true
;
and
acceptance
of
things
offered
as
good
,
receiving
,
Joh:
1.12
.
embracing
with
suitable
affections
to
the
Revealer
and
things
revealed
.
3.
The
heart
of
a
man
a
sinner
;
for
man
upright
is
not
capable
of
this
Faith
,
which
is
in
God
through
a
Mediator
:
Believing
the
word
of
another
concerning
restoral
and
reparation
speaketh
loss
and
decay
;
acceptance
of
alms
,
poverty
.
Indeed
Adam
might
and
must
thus
far
exercise
Faith
in
beleiving
and
trusting
God
(
it
belongeth
to
the
first
commandment
)
that
he
continuing
upright
,
there
would
be
a
continuation
of
Gods
love
and
his
happiness
;
but
Faith
apprehending
the
promise
of
God
of
acceptation
through
the
righteousness
of
another
,
necessarily
speaketh
man
a
sinner
,
Rom.
4.5
.
as
Justification
which
is
by
Faith
is
of
the
ungodly
.
Rom.
11.7
.
4.
The
heart
of
man
a
sinner
elected
;
the
election
obtained
it
,
the
rest
were
hardned
,
Tit.
1.1
.
and
therefore
is
it
called
the
Faith
of
Gods
elect
.
Remarkable
is
that
expression
,
As
many
as
were
ordained
unto
life
beleived
;
Act.
13.48
.
and
our
Lord
saith
,
all
that
the
Father
giveth
him
come
unto
him
;
Joh
6.37
.
and
the
Jews
not
believing
was
because
they
were
not
his
sheep
,
and
therefore
heard
not
his
voyce
.
5.
The
heart
of
man
a
sinner
elected
and
called
,
is
the
Subject
of
Faith
.
Rom.
10.17
.
Faith
is
by
hearing
;
it
is
the
souls
answer
to
,
and
compliance
with
Gods
call
;
God
vailing
his
omnipotency
under
,
and
putting
it
forth
with
words
of
command
.
Uncalled
and
unbelievers
are
the
same
;
and
therefore
calling
is
one
of
the
links
of
the
golden
chain
of
Salvation
,
Rom.
8.28
,
30.
and
goeth
before
Justification
by
Faith
;
in
which
Call
,
the
Terminus
â
quo
is
Satan
,
sin
,
misery
,
death
,
we
are
called
from
;
and
the
Terminus
àd
quem
we
are
called
to
,
Christ
,
God
,
Holiness
,
and
Life
.
Subjectum
Occupans
.
Materiale
.
The
Subject
about
which
Faith
is
employed
,
or
Object
;
that
which
and
in
which
we
believe
,
is
not
God
immediately
though
primarily
,
Heb.
6.1
.
but
Christ
immediately
,
and
the
Promises
which
are
in
him
yea
and
amen
,
2
Cor.
1.20
.
and
God
through
Christ
,
1
Pet.
1.21
.
he
that
believeth
not
in
the
Son
,
believeth
not
in
the
Father
;
and
he
that
hath
not
the
Son
hath
not
the
Father
;
Act.
20.21
.
Repentance
is
peculiarly
referred
to
God
,
and
Faith
to
the
Lord
Jesus
Christ
.
Faith
also
and
the
Promises
,
Heb.
10.23
.
or
God
through
Christ
promising
,
are
Correlates
;
and
of
all
Promises
those
that
concern
righteousness
and
life
through
the
blood
of
a
Mediator
,
are
the
peculiar
object
.
Act.
10.43
.
1
Joh.
5.10
,
11.
Believing
the
witness
of
remission
,
and
the
recrod
of
giving
eternal
li
e
is
mentioned
:
it
is
called
beleeving
the
Gospel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
glad
tidings
in
the
Gospel
,
promises
of
remission
and
salvation
.
Mark
1.16
.
It
is
true
that
Faith
doth
believe
and
apply
every
word
of
God
:
Some
things
reductively
and
secondarily
are
the
object
of
Faith
in
a
sequacious
Spirit
,
credulous
to
whatever
is
contained
in
Scripture
,
as
that
Abimelech
had
a
wife
,
&c.
Gen:
20.
Some
things
are
more
directly
the
Word
of
God
expressed
and
asserted
in
the
History
of
the
Bible
,
yet
being
believed
have
not
an
immediate
connexion
with
Justification
and
Salvation
thereby
:
But
the
grand
testimony
of
and
through
Christ
,
Faith
as
saving
principally
respecteth
,
and
as
assenting
in
the
mind
looks
upon
the
Promise
,
as
accepting
in
the
Will
and
Affections
respecteth
Christ
.
The
ground
on
which
we
believe
,
Formale
.
called
the
Formal
Object
of
Faith
,
shall
be
referred
to
the
Externally
moving
Cause
to
believe
;
of
which
afterwards
.
Of
all
Four
Causes
I
shall
speak
in
order
,
3.
Causes
.
Efficient
.
Principal
.
and
first
of
the
Efficient
,
which
is
either
Principal
or
less
Principal
.
The
Principal
Cause
may
be
considered
,
as
that
from
which
the
beginning
,
acting
,
continuance
,
growth
,
and
perfection
of
Faith
do
proceed
;
and
this
is
the
Blessed
Trinity
,
or
God
the
Father
through
the
Son
by
the
Spirit
.
1.
The
beginning
,
root
,
and
habit
of
Faith
is
from
God
;
if
of
every
[
](A81247-e147710-b)a
a
Phil:
1.6
.
good
work
,
and
[
](A81247-e147730-b)b
b
Jam
:
1.17
.
gift
,
then
this
;
and
therefore
it
is
called
the
[
](A81247-e147750-b)c
c
Ephes:
2.8
:
gift
of
God
;
and
to
you
it
is
[
](A81247-e147770-b)d
d
Phil:
1.29
.
given
to
believe
;
[
](A81247-e147790-b)e
e
Heb:
12.2
.
Jesus
also
is
called
the
Author
;
this
is
wrought
by
the
Spirit
,
it
is
called
one
of
the
[
](A81247-e147830-b)f
f
Gal:
5.22
:
2
Cor:
4.13
.
fruits
thereof
,
and
he
called
the
(g)
Spirit
of
Faith
,
for
indeed
the
word
and
letter
is
dead
,
the
Spirit
quickneth
;
and
this
powerfully
and
certainly
,
yet
sweetly
,
making
willing
to
beleive
in
the
day
of
his
power
;
Psal:
110.3
.
2
Cor:
6.7
.
&
10.4
.
for
it
is
not
the
Word
of
truth
only
,
but
the
power
of
God
that
made
the
Apostles
warfare
so
victorious
in
subduing
souls
to
the
obedience
of
the
Faith
;
It
is
so
great
a
thing
to
bring
blind
,
proud
,
self-destroying
man
to
own
Gods
way
of
Salvation
by
the
righteousness
of
another
,
to
accept
all
from
another
,
and
him
a
crucified
Saviour
,
that
it
is
a
great
part
of
the
great
mystery
of
godliness
,
1
Tim:
3.16
.
that
Christ
should
be
believed
on
in
the
world
;
so
that
it
needs
an
exceeding
greatness
of
Divine
Power
,
Ephes
;
1.19
.
the
working
of
a
mighty
power
in
them
that
beleive
,
even
such
as
raised
Christ
from
the
dead
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
est
facultas
ipsa
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ipsius
sese
exerentis
virtus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ipsisius
effectus
sive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Bez
:
in
loc
.
though
other
sence
is
put
upon
that
place
,
yet
by
many
judicious
Expositors
is
this
sence
followed
,
which
we
find
in
the
Gr.
Schol.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
None
can
come
to
the
Son
except
the
Father
draw
them
,
Joh.
6.44
.
in
which
the
Author
and
powerful
manner
of
operation
in
causing
Faith
are
contained
.
And
all
this
in
effectual
calling
and
regeneration
,
(
before
which
is
no
part
and
degree
,
no
act
and
demonstration
of
spiritual
life
,
Ephes.
2.1
.
Joh.
1.12
,
13.
Act.
14.27
.
for
we
are
dead
:
)
which
is
not
of
him
that
willeth
,
not
of
flesh
and
blood
,
and
the
will
of
man
,
but
of
God
,
and
this
is
spoken
of
the
Believer
,
to
whom
God
opens
the
door
of
Faith
.
2.
The
actings
,
and
operations
of
Faith
are
from
God
;
as
in
him
we
live
,
Joh.
15.5
.
so
we
move
,
and
without
him
can
do
nothing
;
he
worketh
to
will
and
to
do
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Velle
bonum
,
aeque
ac
voluntatem
bonam
)
he
worketh
habit
and
principle
,
and
by
supervening
Grace
exciteth
to
,
and
assisteth
in
acting
it
.
3.
The
continuance
and
perseverance
of
Faith
are
from
above
:
Christ
causeth
our
Faith
not
to
fail
,
Luk.
22.32
.
1
Pet.
1.5
.
and
we
are
kept
by
Gods
mighty
power
through
Faith
unto
Salvation
,
and
Faith
is
by
the
same
preserved
:
The
[
](A81247-e148560-b)a
a
1
Thess.
5.23
,
24.
faithful
God
,
that
effectually
calls
,
will
safely
keep
,
in
[
](A81247-e148600-b)b
b
Jude
8.
Jesus
Christ
[
](A81247-e148620-b)c
c
1
Cor.
1.8
.
and
confirm
to
the
end
;
for
this
is
the
[
](A81247-e148640-b)d
d
Joh.
17.11
,
12
,
24.
desire
of
the
Son
unto
the
Father
,
and
[
](A81247-e148670-b)e
e
Joh.
6.39
.
Mar.
9.24
.
Luk.
17.5
.
will
of
the
Father
concerning
the
Son
.
4.
The
growth
and
increase
of
Faith
are
from
God
,
who
giveth
all
increase
;
and
therefore
it
was
well
prayed
for
unto
the
Lord
to
help
unbelief
,
and
to
increase
Faith
.
5.
The
perfection
of
Faith
is
from
God
and
Christ
;
Jesus
is
as
the
author
,
Heb.
12.2
.
so
the
finisher
of
our
Faith
;
and
this
either
by
bringing
it
to
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
highest
degree
it
can
reach
,
or
is
necessary
for
the
Saints
it
should
reach
to
in
the
world
,
fulfilling
all
the
good
pleasure
of
his
goodness
,
and
the
work
of
Faith
with
power
,
Phil.
1.6
.
and
because
he
hath
begun
,
perfecting
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Or
by
perfecting
it
in
vision
,
1
Pet.
1.9
.
for
it's
God
that
gives
the
end
of
our
Faith
,
Salvation
.
Less
Principal
.
The
Less
Principal
Efficient
Causes
are
either
Impulsive
or
Instrumental
.
Impulsive
.
The
Impulsive
or
Moving
Cause
,
is
either
External
or
Internal
.
The
Inwardly
moving
Cause
,
Proegumena
,
is
1.
On
Gods
part
,
his
free
grace
and
love
,
self-moving
goodness
;
in
which
sence
it
is
called
the
[
](A81247-e149090-b)a
a
Ephes.
2.8
.
gift
of
God
,
and
the
[
](A81247-e149110-b)b
b
Rom.
11.7
.
election
obtain
it
,
even
those
that
are
ordained
to
life
believe
.
Act.
13.48
.
Not
improvement
of
Reason
,
not
use
of
means
appointed
for
the
attainment
of
Faith
,
that
merit
this
gift
,
but
God
worketh
all
of
his
own
good
pleasure
,
Phil.
2.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
appears
in
that
not
many
noble
,
and
wise
,
but
poor
receive
the
Gospel
.
2.
On
the
sinners
part
,
who
doth
believe
,
and
being
quickned
,
moveth
;
acted
,
acteth
,
and
that
freely
,
the
moving
Cause
is
sence
of
misery
,
and
undonness
without
Christ
,
and
interest
in
the
promise
through
Faith
,
there
being
no
other
name
,
Act.
4.12
.
Joh.
3.18
.
and
he
that
believeth
not
being
condemned
:
So
that
here
is
the
necessary
condition
,
and
causa
sine
qua
non
,
of
Faith
,
sense
of
misery
and
inability
in
self
,
and
all
creatures
to
recover
a
man
out
of
his
lost
estate
,
whence
ariseth
renouncing
and
throwing
away
all
our
own
righteousnesses
,
those
filthy
rags
,
Isa.
64.6
.
Phil.
3.9
.
not
having
or
not
depending
upon
our
own
righteousness
,
or
any
thing
short
of
Christ
.
The
outwardly
Moving
Cause
,
Procatarctica
.
1.
On
Gods
part
to
give
Faith
,
is
Christ
and
his
merit
;
for
every
good
gift
is
through
Christ
:
Omne
donum
gratiae
Dei
in
Christo
est
.
Ambr.
in
Ephes.
1.
As
from
the
father
of
lights
,
so
through
the
the
Sun
of
righteousness
;
none
come
to
the
Father
,
nothing
cometh
from
the
Father
but
by
him
,
whom
by
this
means
the
Father
will
make
to
be
honored
as
himself
.
Joh.
5.23
.
As
salvation
was
purchased
by
Christ
upon
terms
of
believing
,
so
Faith
also
whereby
we
lay
hold
upon
Christ
for
Salvation
:
and
therefore
that
Spirit
which
is
called
the
Spirit
of
Faith
is
by
Christ
promised
,
upon
his
purchase
making
and
ascending
to
be
sent
to
convince
the
world
of
that
great
sin
of
unbelief
.
Joh.
16.9
.
2.
The
externally
moving
Cause
to
believe
on
the
sinners
part
(
which
may
be
called
the
Formal
Object
)
is
twofold
.
1.
As
to
God
and
his
Word
,
Gods
Veracity
,
and
infallible
truth
,
Heb.
4.13
.
&
6.18
.
Titus
1.2
.
1
Thess.
2.13
.
Joh.
3.33
.
Heb.
10.23
.
he
can
neither
be
deceived
,
nor
deceive
;
God
which
cannot
lye
hath
promised
,
is
joyned
to
Hope
,
and
therefore
Faith
.
He
that
believeth
receiveth
the
Word
of
God
as
the
word
of
God
,
and
seteth
to
his
seal
that
God
is
true
,
accounting
him
faithful
that
hath
promised
;
the
ground
of
Faith
being
Gods
faithfulness
,
and
the
object
the
Promise
.
God's
having
spoken
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
enough
to
Abraham
,
Rom.
4.17
,
18.
in
a
difficult
case
.
Here
is
the
Resolutio
fidei
into
its
stable
foundadation
,
Gods
unquestionable
Truth
,
who
is
Prima
veritas
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Joh:
5.10
:
so
that
the
believer
hath
the
witness
in
himself
,
and
his
evidence
is
better
,
and
assent
stronger
,
as
to
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
than
any
ones
,
as
to
things
apprehended
by
sence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
by
reason
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Therefore
sometimes
divine
testimony
is
added
to
rational
discovery
(
as
in
this
point
,
that
there
is
another
life
,
&c.
)
because
of
the
certainty
and
distinctness
of
knowledge
by
revelation
,
above
all
other
ways
.
2.
As
to
Christ
offered
in
and
by
the
Promise
(
for
more
full
explanations
sake
,
I
sever
the
consideration
of
God
promising
,
and
Christ
offered
,
which
otherwise
I
would
always
unite
)
the
moving
Cause
of
Faith
in
the
sinner
,
Heb:
7.25
.
is
his
power
,
as
an
All-sufficient
Saviour
,
able
to
save
to
the
uttermost
,
being
anointed
with
authority
and
abilities
,
commission
and
qualifications
for
that
work
:
and
his
love
to
sinners
,
having
laid
down
his
life
for
them
,
Joh:
6.37
.
he
will
in
no
wise
cast
them
out
that
come
to
him
by
Faith
.
These
are
the
solid
props
of
a
true
Christians
Faith
,
which
make
the
former
(
believing
God
and
the
Word
)
not
to
be
a
wavering
opinion
,
and
the
latter
(
believing
in
Christ
)
not
an
adventurous
hazard
.
Instrumental
Cause
.
The
Instrumental
Cause
of
Faith
,
is
either
the
begetting
or
preserving
Cause
.
1.
The
Instrument
by
which
the
Spirit
of
God
produceth
Faith
is
the
Word
of
God
,
in
whatever
way
coming
to
us
,
to
be
[
](A81247-e149950-b)a
a
Joh:
5.38
.
Luke
2.19
:
51.
considered
and
meditated
on
by
us
:
The
Word
[
](A81247-e149960-b)b
b
1
Joh:
3.15
.
read
by
us
or
to
us
,
the
Word
expounded
and
enforced
by
the
Publick
Ordinance
,
preaching
Ex
Officio
;
the
private
Ordinance
,
conference
ex
fraternâ
charitate
.
By
believing
the
soul
answereth
to
Gods
call
,
which
supposeth
a
Word
,
Ro.
10.8
,
14
,
17
therefore
it
is
called
the
Word
and
Doctrine
of
Faith
;
and
Faith
cometh
by
hearing
,
men
cannot
believe
in
him
of
whom
they
have
not
heard
:
Christ
must
be
preached
,
1
Tim:
3.16
,
Rom:
1.16
.
before
believed
on
;
for
by
the
Gospel
preached
,
God
puts
forth
his
power
in
making
men
believe
to
salvation
,
the
efficacy
whereof
(
it
being
accompanied
with
that
spiritual
and
powerful
demonstration
,
1
Cor:
1.18
,
21
&c.
mentioned
1
Cor.
2.4
.
)
the
Apostle
to
the
Corinthians
explaineth
and
extolleth
,
God
having
in
due
time
manifested
his
Word
through
preaching
.
Tit.
1.3
.
Act:
24.14
.
Now
this
Instrument
is
All
the
word
of
God
,
not
excluding
the
Law
from
being
the
means
as
well
as
the
object
of
Faith
;
Gal:
3.21
,
22.
for
the
Law
is
a
useful
Schoolmaster
to
prepare
us
for
Christ
,
driving
us
out
of
our selves
,
and
following
us
with
the
lashes
of
the
Curse
,
that
we
may
run
to
the
Grace
of
the
Gospel
,
and
make
mention
of
Christs
righteousness
only
.
Psal:
71.16
.
So
that
knowledge
must
alway
go
before
Faith
;
we
must
know
whom
,
what
,
and
wherefore
we
believe
,
2.
Tim:
1.12
.
Ephes:
1.18
,
19
and
give
a
reason
of
our
faith
and
hope
:
the
eyes
of
the
mind
enlightning
,
goes
before
the
working
of
Gods
power
in
our
believing
:
so
Pauls
sending
was
to
turn
from
darkness
to
light
,
before
Faith
in
Christ
is
mentioned
:
Act:
26.18
.
Joh:
6.40
.
every
one
that
seeth
the
Son
and
believeth
on
him
,
&c.
a
seeing
in
Scripture
light
makes
way
:
In
so
much
that
the
knowledge
of
the
Word
and
Christ
,
as
the
means
to
get
Faith
,
Joh:
17.3
.
Isa:
53.11
.
is
highly
advanced
and
called
life
eternal
;
yea
,
put
for
believing
to
which
it
leads
,
by
his
knowledge
,
Objectivè
.
Or
the
knowledge
of
him
,
shall
my
servant
justifie
many
.
Secondly
,
The
Instrumental
Causes
of
Faiths
maintenance
and
encrease
are
,
1.
The
Word
of
God
,
Causa
procreans
&
conservans
:
Ab
iisdem
nutrimur
ex
quibus
constamus
,
It
is
seed
to
beget
,
1
Pet:
2.2
.
and
milk
for
growth
in
babes
;
yea
,
strong
meat
for
strong
ones
in
Christ
.
2.
Sacraments
,
as
Seals
of
the
righteousness
of
Faith
,
Tesserae
,
and
pledges
of
Gods
love
superadded
to
his
promise
.
They
signifie
and
help
to
clear
the
understanding
,
and
so
consequently
promote
Faith
:
they
seal
and
confirm
(
seals
are
for
this
end
to
confirm
the
Faith
of
him
to
whom
the
Deed
is
delivered
:
)
and
(
't
is
usually
said
by
learned
Divines
)
they
actually
exhibit
for
our
growth
by
feeding
.
3.
Prayer
,
as
in
that
man
,
Lord
help
mine
unbelief
;
Mark
9.24
.
2
Thes:
1.10
,
11
and
the
Disciples
,
Lord
encrease
our
faith
;
and
St.
Paul
for
the
Thessalonians
.
Quoties
de
Fidei
constantia
(
&
incremento
)
agitur
,
ad
preces
confugiendum
est
.
Calv.
in
Jud.
20.
v.
I
might
add
another
Ternary
of
means
for
the
encrease
of
faith
,
inferior
to
the
former
.
1.
The
Cross
,
Afflictions
,
Temptations
;
1
Pet:
1.7
.
Therefore
the
trial
of
Faith
is
called
pr
cious
,
because
it
burnisheth
and
encreaseth
precious
Faith
;
the
trial
of
Faith
worketh
patience
,
Jam
:
1.3
.
patience
experience
,
and
that
is
a
good
ground
for
more
Hope
and
Faith
;
Rom:
5.4
.
they
are
conjoyned
,
2
Thess.
1.3
,
4.
2.
By
frequent
actings
and
exercise
,
Faith
is
encreased
:
though
Graces
beginning
is
different
,
yet
their
improvement
is
in
great
measure
after
the
way
of
other
habits
.
3.
By
seeing
and
considering
the
Example
of
others
,
the
cloud
of
Witnesses
,
Heb.
12.1
,
2.
Heb.
13.7
.
whose
Faith
the
Apostolical
command
is
that
we
follow
:
Thus
many
were
of
weak
made
strong
,
beholding
the
faith
of
the
Martyrs
,
and
the
eminent
effects
of
it
.
Material
Cause
.
For
the
Material
Cause
of
Faith
;
Genus
habet
rationem
materiae
;
that
which
is
its
general
and
common
nature
,
wherein
it
agrees
with
others
is
the
matter
of
it
;
Now
as
Saving
Grace
in
the
Description
was
the
Genus
wherein
it
agrees
with
other
Graces
;
so
comparing
true
Saving
Faith
with
other
Faiths
,
that
may
tolerably
pretend
to
the
name
,
Assent
is
the
common
nature
and
matter
of
it
,
even
the
nearest
and
immediate
Genus
;
Faith
historical
,
of
miracles
,
temporary
,
all
have
Assent
,
but
not
all
Assent
belongeth
to
true
Faith
.
There
must
not
only
be
knowledge
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
acknowledgement
,
as
necessary
and
essential
to
Faith
,
Col.
2.2
.
2
Tim.
3.14
.
and
that
arising
from
the
full
assurance
of
understanding
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
There
must
be
a
Faith
Doctrinal
and
Assertive
,
as
the
foundation
of
Faith
applicative
and
fiducial
:
if
I
assent
not
to
the
promise
of
another
as
true
,
I
cannot
rely
upon
the
person
for
the
good
mentioned
.
There
is
a
double
acknowledgement
(
I
mean
not
verbal
profession
,
)
1.
That
the
things
revealed
in
Scripture
,
and
by
us
known
are
of
God
:
2.
That
they
are
true
(
which
naturally
floweth
from
the
former
)
and
shall
all
be
fulfilled
:
Rom.
4.21
.
Abraham
was
perswaded
before
he
trusted
.
Now
to
this
end
that
this
full
assent
and
acknowledgement
of
the
mind
,
which
is
a
necessary
ingredient
of
true
Faith
,
may
be
had
,
The
Divine
Authority
of
the
Scriptures
,
confirmed
by
miracles
and
other
characters
,
is
to
be
studied
,
that
we
may
build
our
Assent
,
and
thereby
our
Faith
upon
a
stable
foundation
.
Formal
Cause
.
The
Formal
Cause
,
which
doth
straiten
the
general
nature
of
Faith
,
and
distinguish
true
Saving
Faith
from
all
other
Faiths
(
forma
vel
aliquid
formae
analogum
ponitur
differentiae
loco
)
in
which
may
be
Notitia
&
Assensus
,
is
Fiducial
receiving
of
Christ
offered
by
God
in
the
Promises
of
the
Gospel
.
In
which
are
two
things
formally
constitutive
of
Saving
Faith
.
1.
Acceptation
of
Christ
and
the
Promises
;
Faith
is
that
hand
which
doth
touch
the
top
of
the
golden
Scepter
,
or
that
closeth
with
and
entertaineth
what
God
offereth
,
receiving
Christ
;
hence
a
weak
Faith
is
true
Faith
and
saving
,
Joh.
1.12
.
as
well
as
strong
,
because
it
indeed
receiveth
the
gift
,
though
with
a
trembling
hand
:
This
is
the
coming
unto
Christ
,
Joh.
6.35
.
and
appropriating
what
before
lay
in
common
;
the
applying
what
before
was
only
applicable
,
making
the
soul
to
say
with
Thomas
,
believing
,
Joh.
20.28
.
My
Lord
and
my
God
.
Zanch.
in
Coloss.
2.6
.
Sicut
accepistis
,
&
quomodo
accipitur
?
Fide
.
So
the
good
things
purchased
by
Christ
,
and
following
upon
our
receiving
of
Christ
,
are
said
to
be
received
as
the
atonement
,
abundance
of
grace
,
the
gift
of
righteousness
,
Ro.
5.11.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fidei
videl.
manu
oblata
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
expresly
remission
of
sin
,
is
said
to
be
received
by
Faith
.
Act.
26.18
.
2.
Innitency
,
recumbency
of
soul
upon
a
Christ
received
,
entrusting
him
entirely
with
,
2
Tim.
1.12
.
Isa.
50.10
.
Cant.
8.5
.
and
committing
to
him
the
care
of
Soul
and
salvation
,
staying
the
soul
upon
him
,
leaning
upon
the
beloved
,
rouling
the
soul
upon
him
,
resting
with
whole
weight
upon
him
,
as
faithful
,
able
,
loving
:
and
this
is
truly
fiducia
;
this
is
truly
Credere
in
Christum
,
To
believe
in
or
upon
Christ
;
more
than
Credere
Christum
,
&
Christo
,
to
believe
a
Christ
(
that
he
is
)
and
to
believe
Christ
(
or
his
word
.
)
It
is
a
phrase
in
Prophane
writers
unusual
,
as
the
thing
it self
,
salvation
by
Faith
was
unknown
.
To
this
belong
those
expressions
of
the
eyes
being
toward
God
,
2
Chron.
20.12
Psal.
123.2
.
Isa.
45.22
.
Joh.
3.14
,
15.
and
looking
to
him
:
even
as
the
Serpent
was
lifted
up
,
to
be
looked
upon
with
expectation
of
healing
vertue
;
so
Christ
to
be
looked
unto
by
the
Soul
,
with
a
longing
expectation
and
confident
dependance
.
The
End
of
Faith
is
the
glory
of
God
in
mans
salvation
,
Final
Cause
.
the
one
as
supream
and
ultimate
,
the
other
as
subordinate
:
that
God
might
save
his
Creature
to
whom
he
wished
well
in
a
way
of
demonstration
and
exaltation
of
his
glorious
justice
and
mercy
,
therefore
was
Saving
Faith
and
Salvation
by
Faith
ordained
.
Justice
,
that
he
might
be
just
,
Rom.
3.26
.
that
is
demonstrated
and
declared
to
be
just
(
as
Psal
,
51.6
.
)
both
in
not
pardoning
without
satisfaction
,
and
therefore
punishing
sin
upon
the
Surety
;
and
then
in
pardoning
the
sinner
through
faith
,
uniting
to
,
and
interesting
in
the
Surety
,
therefore
saith
the
Apostle
,
God
is
faithful
and
just
to
forgive
.
Me●cy
,
in
that
he
accepteth
the
satisfaction
of
another
,
and
imputeth
his
righteousness
to
the
sinner
,
by
Faith
receiving
it
:
and
that
he
found
out
and
provided
alone
this
way
of
salvation
by
Faith
:
It
was
of
Faith
,
that
it
might
be
of
Grace
,
Rom.
4.16
.
Ephes.
2.8
.
for
by
Grace
are
we
saved
through
faith
:
and
thereby
works
,
as
meriting
,
and
so
mans
confidence
in
,
and
boasting
of
himself
are
excluded
,
Rom.
27.
and
Gods
glory
entirely
secured
and
advanced
by
mens
submit●ing
to
the
righteousness
of
God
by
Faith
;
Rom:
10.3
.
Hab
:
2.4
.
Faith
and
Pride
being
utterly
inconsistent
.
Indeed
trusting
God
upon
his
bare
word
,
not
having
merit
nor
humane
probability
,
Rom:
4.20
.
Heb:
10.39
.
1
Pet:
1.9
.
giveth
great
glory
to
God
.
That
Mans
Salvation
is
an
end
of
Faith
,
all
the
New
Testament
witnesseth
,
even
that
we
believe
to
the
saving
of
our
souls
,
and
receive
the
end
of
our
Faith
,
in
the
salvation
of
our
Souls
.
4.
Effects
.
The
Effects
(
more
proper
or
less
proper
)
and
Consequents
of
true
Faith
.
Col:
3.4
.
1.
Union
with
Christ
,
who
is
our
life
,
and
so
we
live
by
Faith
:
What
can
more
necessarily
and
immediately
follow
upon
the
offer
on
Gods
part
in
the
Gospel
of
Christ
to
be
ours
,
and
our
receiving
him
by
Faith
,
than
union
to
his
person
,
though
no
personal
union
.
2
Cor:
13.5
.
Ephes:
3.17
.
Hence
having
Christ
in
us
,
and
our
being
in
the
Faith
,
are
made
the
same
,
because
Christ
dwelleth
in
our
hearts
by
Faith
.
Whatever
the
Spirit
on
Christs
part
doth
before
by
way
of
uniting
us
to
Christ
,
apprehending
us
for
Christ
Jesus
(
as
some
understand
,
Phil.
3.12
.
)
Faith
is
the
hand
on
our
part
that
receives
,
and
the
band
that
fastneth
Christ
to
us
:
This
I
take
to
be
the
fruit
of
the
first
consummate
Vital
act
of
the
quickned
soul
;
and
then
is
the
mariage
knot
tied
.
2.
Hence
follow
Remission
of
sins
,
and
justification
of
the
person
through
Christ
and
his
righteousness
apprehended
and
appropriated
.
This
Peter
testifies
to
be
the
witness
of
the
Prophets
,
Act:
10.43
.
even
that
through
his
name
,
whosoever
believeth
in
him
,
shall
receive
remission
of
sins
:
The
pardoned
alone
live
,
for
the
guilty
are
dead
in
Law
,
which
the
people
sensibly
bewailed
in
saying
,
if
our
iniquities
be
upon
us
,
Ezek:
33.10
.
and
we
pine
away
in
them
,
how
shall
we
then
live
?
Joyn
this
with
our
living
by
Faith
,
and
you
see
Faiths
necessity
and
efficacy
towards
pardon
.
It
was
St.
Pauls
ardent
desire
,
that
he
having
won
Christ
(
got
him
,
been
united
to
him
)
might
be
found
in
him
,
having
the
righteousness
which
is
of
God
through
faith
in
Christ
.
Nothing
more
frequent
than
the
assertions
and
demonstrations
of
Justification
by
Faith
;
in
S.
Pauls
Epistles
,
especially
to
the
Romans
and
Galatians
:
The
manner
of
Faiths
efficacy
wherein
,
is
by
a
judicious
person
of
our
own
well
expressed
,
for
the
cutting
off
those
two
eager
controversies
about
the
Instrumentality
and
conditionality
of
Faith
.
It
is
(
saith
he
)
the
general
opinion
of
the
Orthodox
,
wherein
all
agree
,
That
Faith
is
a
means
appointed
by
God
,
in
the
use
whereof
the
chi
dr
n
of
men
are
made
partakers
of
Justification
.
3.
Adoption
;
That
our
receiving
into
the
number
,
and
having
a
right
to
the
Priviledges
of
the
Sons
of
God
(
the
Spirit
of
Adoption
,
boldness
at
the
Throne
of
Grace
,
present
supply
,
future
inheritance
)
is
the
fruit
and
product
of
Faith
,
appears
from
Scripture
and
consequence
.
To
as
many
as
received
him
,
Joh.
1.12
.
or
believed
on
his
name
,
gave
he
power
to
become
the
Sons
of
God
.
For
indeed
we
being
by
Faith
united
to
Christ
,
and
the
faultiness
of
our
persons
taken
away
through
Christ
,
what
more
immediately
follows
from
this
loveliness
in
him
,
and
oneness
with
him
,
than
communication
of
Sonship
,
which
cannot
be
in
that
way
that
Christ
is
a
Son
,
Ephes.
1.5.6
.
and
therefore
is
by
the
Adoption
of
children
by
Jesus
Christ
:
Adoption
therefore
is
the
effect
of
Faith
,
through
union
to
,
and
Justification
through
Christ
,
intermediately
caused
thereby
;
Causa
causae
est
causa
causati
.
4.
Audience
and
answer
of
prayer
:
Our
Lord
hath
given
universal
proof
to
this
,
Mat.
21.22
.
in
assuring
that
all
things
whatsoever
shall
be
asked
in
prayer
,
believing
,
shall
be
received
:
By
St.
James
,
Jam.
1.6
,
7.
asking
in
Faith
,
without
wavering
,
is
required
,
and
he
that
wavereth
is
bid
not
to
think
he
shall
receive
any
thing
.
Yea
,
Jam.
5.15
.
the
efficacy
of
the
prayer
of
Faith
is
by
him
asserted
;
and
throughout
Scripture
by
remarkable
expressions
and
instances
abundantly
confirmed
and
proved
.
Fidelem
si
putaveris
,
facies
,
is
true
as
to
God
,
Sen.
as
well
as
man
.
And
that
of
the
Roman
Historian
,
Liv.
Vult
sibi
quisque
credi
,
&
habita
fides
ipsam
plerumque
obligat
fidem
.
But
it
doth
not
produce
this
eminent
effect
,
as
to
Prayer
only
,
rendring
it
acceptable
;
but
also
,
5.
Acceptance
to
the
person
in
all
services
,
together
with
the
distinction
of
,
and
denomination
of
Good
given
to
habits
and
actions
flowes
from
Faith
.
Heb.
11.6
.
vers.
4.
vers.
5.
Without
Faith
it
is
universally
and
utterly
impossible
to
please
God
.
By
Faith
our
Sacrifices
become
excellent
,
and
we
with
them
,
we
and
they
please
God
;
and
therefore
it
is
not
without
good
reason
usually
accounted
that
Wedding
garment
which
renders
our
presence
welcome
to
the
Lord
in
any
Ordinance
or
service
.
Mat.
22.11
.
Faith
taketh
away
the
savor
of
the
flesh
(
which
whatsoever
is
born
of
the
flesh
hath
)
and
gives
a
divine
tincture
and
relish
:
it
is
like
a
vein
of
gold
running
through
all
duties
,
which
makes
them
precious
,
though
still
they
be
somewhat
earthly
.
That
it
is
Characteristically
denominative
of
other
Graces
,
and
distinctive
of
them
f●om
moral
vertues
,
those
splendida
vitia
,
may
appear
,
if
it
be
considered
,
That
even
that
eminent
Grace
of
Love
is
nothing
without
Faith
,
1
Cor.
13.2
.
Gal.
5.6
.
(
as
no
Faith
without
it
could
be
any
thing
)
and
doth
nothing
without
it
,
Faith
worketh
by
Love
;
not
Love
,
but
Faith
by
it
;
Faith
being
first
and
chief
in
being
and
working
:
Humility
was
eminent
in
the
woman
and
Centurion
,
Mat.
15.27
,
28
Mat.
8.8
,
10.
yet
not
Humility
,
but
Faith
was
taken
notice
of
;
this
being
the
main
tree
,
that
a
sprig
from
its
root
,
receiving
its
excellency
from
it
,
and
by
faith
accompanying
and
overtopping
it
,
becoming
true
humility
,
and
not
a
degenerate
meanness
,
and
abject
lowness
of
Spirit
.
Sorrow
for
sin
would
not
deserve
the
name
of
Repentance
,
nor
Confession
be
ingenuous
,
but
for
the
hand
of
Faith
laid
on
the
head
of
the
Scape-goat
:
Faith
believing
Gods
promise
,
concerning
the
Moderation
,
Sanctification
,
removal
of
Affliction
,
worketh
in
a
way
of
Patience
,
Jam.
1.3
.
and
this
Faith
accompanying
ennobles
Christian
Patience
,
and
makes
it
not
to
be
Obstinacy
,
or
Insensibility
:
So
it
makes
a
Christians
contempt
of
the
World
,
not
to
be
a
Vain-glorious
pretence
,
or
a
sullen
morose
reservedness
:
Thus
might
we
run
through
many
more
.
6.
Conquest
over
Adversaries
,
and
hinderances
in
the
way
to
heaven
.
Isa.
9.6
.
Heb.
2.10
.
Ephes:
6.16
.
Faith
in
the
mighty
God
,
the
Captain
of
our
salvation
,
who
hath
led
captivity
captive
,
disarmed
the
powers
of
darkness
,
and
triumphed
over
them
(
and
we
in
him
our
head
)
makes
couragious
,
and
that
victorious
,
for
if
we
resist
,
the
General
of
the
adverse
party
will
flee
;
Jam.
4.7
.
1.
Pet.
5.9
.
only
we
must
resist
him
stedfast
in
the
Faith
,
holding
up
that
shield
,
that
will
repel
and
quench
all
his
darts
:
For
the
life
of
sence
,
in
the
lusts
of
the
flesh
and
of
the
eye
,
2
Cor.
5.7
.
and
the
pride
of
life
;
the
life
of
Faith
is
diametrically
opposite
thereto
,
(
by
Faith
not
sight
,
&c.
)
&
doth
necessarily
weaken
it
,
as
we
find
in
those
Worthies
,
Heb.
11.
that
by
Faith
denied
themselves
in
so
many
things
pleasing
to
flesh
and
blood
,
and
did
and
suffered
so
many
things
contrary
thereto
.
For
the
World
,
as
that
same
eleventh
of
the
Hebrews
giveth
remarkable
instance
;
so
St.
John
beareth
testimony
in
most
significant
phrase
to
the
power
of
Faith
herein
,
1
Joh.
5.4
.
calling
it
the
Victory
whereby
we
overcome
the
world
,
because
certain
victory
attends
,
and
shall
crown
all
that
fight
the
good
fight
of
faith
against
the
World
;
as
the
God
and
Prince
of
this
world
;
so
the
pleasures
of
the
world
,
the
honors
,
the
profits
,
the
friendship
of
the
World
,
with
their
contrary
troubles
,
and
the
snares
and
temptations
of
both
.
7.
Confession
and
profession
of
the
Faith
.
This
is
an
inseparable
adjunct
and
consequent
of
true
Faith
,
though
I
call
it
not
a
property
,
because
this
may
be
where
true
faith
is
not
,
but
where
Faith
is
this
will
be
also
;
all
is
not
gold
that
glisters
,
but
that
is
not
gold
that
doth
not
glister
.
Can
a
man
carry
fire
in
his
bosom
and
not
discover
it
?
Can
a
man
have
the
Spirit
of
Faith
,
2
Cor.
5.13
.
and
believe
,
yet
not
speak
?
The
Apostolical
command
is
,
not
only
that
we
stand
fast
in
the
Faith
,
1
Cor.
16.13
.
Heb.
10.23
.
Rom.
10.10
.
but
also
that
we
hold
fast
the
profession
of
our
Faith
;
for
as
with
the
heart
man
believeth
to
justification
,
so
with
the
mouth
confession
is
made
to
salvation
.
Let
our
unchristianly
and
irrational
deriders
of
Professors
and
Profession
,
consider
this
.
8.
It
giveth
the
soul
a
sight
of
things
invisible
,
Heb.
11.27
.
Joh.
1.18
.
Exod.
33.20
.
2
Cor.
4.18
.
and
an
enjoyment
of
things
to
come
:
By
Faith
Moses
saw
him
that
is
invisible
,
Jehovah
,
whom
otherwise
no
man
hath
seen
,
nor
can
see
and
live
.
Yea
,
by
the
same
St.
Paul
and
others
of
the
faithful
looked
at
those
eternal
good
things
which
are
not
seen
,
&
5.7
.
for
they
walked
by
Faith
and
not
by
sight
.
By
this
the
Saints
can
look
within
the
vail
:
By
Faith
the
soul
takes
a
prospect
of
the
promised
Canaan
,
this
being
the
Pisgah
of
its
highest
elevation
:
Joh.
8.56
.
By
this
Abraham
saw
Christs
day
and
rejoyced
:
It
gives
a
present
subsistence
to
certain
futures
,
and
is
the
evidence
of
things
hoped
for
,
Heb.
11.1
.
and
not
seen
;
for
which
cause
the
believers
conversation
will
be
in
heaven
,
where
he
seeth
his
treasure
is
,
and
where
therefore
his
heart
is
.
9.
Joy
and
Peace
in
some
degree
is
an
immediate
effect
of
true
Faith
,
(
and
no
true
Joy
is
without
Faith
)
though
higher
degrees
flow
through
Assurance
.
Rom.
15.13
.
There
is
joy
and
peace
in
believing
;
and
a
joy
of
Faith
,
especially
when
conjoyned
with
growth
,
Phil.
1.25
.
It
is
expressed
by
leaning
and
staying
upon
the
Lord
;
which
speaks
support
,
fixation
,
quietation
of
mind
:
For
which
cause
a
childe
of
God
under
desertions
prefers
his
life
of
Dependance
,
before
the
Worldlings
life
of
enjoyment
,
and
findes
some
satisfaction
in
present
unsatisfiedness
,
hath
some
glimmerings
of
light
in
the
dark
night
of
unassuredness
.
God
hath
promised
to
keep
him
in
peace
,
in
peace
(
translated
perfect
peace
)
whose
mind
is
staid
on
him
,
2
Isa.
26
3.
Ch
ron.
20.20
because
he
trusteth
in
him
:
Believing
in
the
Lord
brings
establishment
,
not
only
as
to
the
condition
and
state
of
the
person
,
but
also
as
to
the
disposition
and
frame
of
the
mind
.
We
finde
it
in
other
cases
,
believing
the
promise
,
and
relying
on
the
power
and
love
of
another
,
affords
a
great
calm
,
and
some
secret
joy
to
a
mind
otherwise
disturbed
and
perplexed
.
Thus
Faith
in
its
own
nature
,
and
direct
tendency
:
But
still
understand
Faith
as
acting
,
Faith
as
exercised
produceth
this
effect
;
the
Christian
,
so
far
forth
as
he
lives
by
Faith
,
and
in
the
Improvement
of
Faith
,
enjoys
this
quiet
sedate
minde
,
even
when
he
wants
the
full-blown
joy
of
a
life
of
Spiritual
sence
.
And
not
only
from
the
nature
of
Faith
doth
this
arise
,
but
also
as
Faiths
hand
casts
out
the
Anchor
of
Hope
which
keeps
the
soul
steddy
;
and
also
as
it
represents
and
foretastes
the
recompence
and
joy
to
come
.
This
leads
to
the
next
Effect
of
Faith
.
10.
Assurance
and
further
joy
thereby
.
I
make
not
this
Constitutive
of
Faith
,
nor
inseparable
from
Faith
,
lest
I
condemn
and
sadden
causelesly
the
Generation
of
the
just
,
but
whereever
it
is
it
proceeds
from
Faith
.
Vnbelief
is
shut
out
from
the
Promise
,
and
can
have
no
true
Hope
,
much
less
Assurance
:
Heb.
10.22
.
Therefore
it
is
called
The
full
assurance
of
Faith
;
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
boldness
and
access
with
confidence
and
assurance
is
by
faith
in
Christ
.
Ephes.
3.12
.
And
thus
believing
doth
through
assurance
(
the
soul
by
a
reflex
act
preceiving
its
own
Faith
,
and
thence
interest
in
the
O
ject
of
Faith
)
brings
the
joy
unspeakable
and
full
of
glory
.
This
,
though
not
absolutely
necessary
,
1
Pet.
1.8
.
all
believers
should
labor
after
,
that
the
comfort
of
it
may
confort
(
according
to
the
notation
of
the
word
)
and
strengthen
them
,
Nehem.
8.10
.
2
Pet.
1.10
.
2
Joh.
5.13
.
for
the
joy
of
the
Lord
is
our
strength
.
The
Apostle
P●ter
bids
,
give
diligence
to
make
our
calling
and
election
sure
,
even
to
our selves
rather
than
in
it self
.
And
St.
John
wrote
to
those
that
believed
,
that
they
might
know
they
had
eternal
life
.
11.
And
lastly
,
Salvation
is
the
effect
and
inseparable
consequent
of
true
Faith
,
according
to
the
Text.
Now
this
being
that
great
and
last
effect
which
the
others
made
way
for
,
the
object
of
our
desires
,
the
reward
of
our
endeavours
,
the
only
and
perfect
happiness
of
man
:
I
shall
speak
more
distinctly
to
the
connexion
between
Faith
and
Salvation
under
these
three
heads
,
That
,
How
,
Why.
First
,
That
Faith
and
Salvation
are
conjoyned
;
and
this
is
peculiarly
one
of
those
things
which
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
6.9
.
having
,
accompanying
,
laying
hold
of
salvation
.
It
is
the
Testimony
of
Truth
it self
,
John
3.16
.
that
this
is
Gods
great
end
in
sending
his
Son
into
the
world
,
that
whosoever
believeth
might
have
eternal
life
:
The
Purchaser
of
salvation
,
John
6.40
.
declares
this
to
be
the
Will
of
him
that
sent
him
,
that
every
one
that
seeth
the
Son
,
and
believes
on
him
,
might
have
eternal
life
;
Accordingly
he
that
hath
all
power
committed
to
him
,
giveth
commission
and
command
to
his
Disciples
to
preach
,
that
whosoever
believeth
shall
be
saved
:
Mark
16.16
.
And
ascertaines
their
salvation
by
his
prayer
for
all
that
should
believe
through
his
Disciples
word
,
John
17.20
.
Saint
Paul
testifies
,
Rom.
10.9
,
10.
Rom.
5.17
.
he
that
believeth
in
his
heart
shall
be
saved
;
declares
that
they
that
have
the
gift
of
righteousness
(
which
he
defends
to
be
by
Faith
)
shall
reign
in
life
,
Rom.
8.30
.
and
accordingly
conjoynes
justified
(
viz.
by
Faith
)
and
glorified
;
and
asserteth
this
to
be
according
to
Gods
design
in
Election
,
and
terms
in
Vocation
;
2
Thes.
2.13
,
14.
1
Tim.
1.14
,
15
,
16.
sets
forth
himself
as
an
encouraging
example
of
the
exceeding
abundant
grace
of
our
Lord
through
Faith
,
to
all
though
great
sinners
like
himself
,
that
should
believe
on
Christ
to
life
everlasting
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
.
This
Saint
John
accounts
so
clear
and
unquestionable
,
that
he
writes
to
them
that
believe
,
1
John
5.13
.
that
they
may
know
that
they
have
eternal
life
:
So
unlimitedly
true
is
that
of
Habakkuk
,
The
Just
shall
live
by
his
Faith
.
Hab.
2.4
.
Deus
oleum
misericordiae
(
&
gloriae
)
ponit
in
vase
fiduciae
.
Bern.
Secondly
,
How
Salvation
is
the
effect
of
Faith
.
Here
consider
these
three
things
.
1.
The
natural
aptitude
and
fitnesse
of
this
grace
of
Faith
,
to
be
made
use
of
in
the
way
of
saving
man
that
had
broken
the
first
Covenant
,
and
could
not
be
saved
thereby
;
yea
,
so
fit
is
faith
as
to
be
necessary
upon
supposition
of
Gods
saving
sinners
by
a
New
Covenant
in
the
hands
of
a
Mediatour
,
and
Surety
,
and
his
Righteousnesse
:
There
must
be
an
appropriation
of
that
to
the
sinner
,
and
making
all
his
own
;
and
this
must
be
by
voluntary
acceptance
;
self-confidence
and
boasting
must
be
prevented
;
now
faith
alone
could
do
this
,
as
before
hath
been
shown
.
2.
The
institution
of
God
making
this
fitnesse
of
Faith
useful
and
effectual
to
this
end
Salvation
;
for
be
it
never
so
fit
,
yea
,
necessary
,
so
that
Salvation
could
not
be
brought
about
without
it
;
and
suppose
(
per
hypothesin
impossibilem
)
which
yet
could
not
be
,
that
man
had
believed
upon
the
Redeemer
,
and
God
had
not
said
,
Believe
,
and
thou
shalt
be
saved
,
Faith
had
not
reached
Salvation
;
Phil.
3.9
.
therefore
it
is
called
the
righteousness
of
God
,
which
is
by
Faith
in
the
Son
of
God
,
even
of
his
finding
out
and
appointing
.
Even
as
Sacramental
signes
,
are
and
must
be
fit
to
represent
what
they
are
appointed
for
;
(
as
Aug.
Epist.
23.
ad
Bonif.
Oportet
similitudinem
habeant
earum
rerum
,
quarum
sunt
Sacramenta
,
quam
si
non
haberent
,
non
essent
Sacramenta
)
yet
they
work
not
naturally
,
but
by
Divine
institution
,
as
a
means
of
Faiths
maintaining
and
increase
;
so
Faith
to
Salvation
.
3.
The
Dignity
and
Merit
of
the
object
of
Faith
is
to
be
considered
;
for
though
it
be
said
,
1
Pet.
1.9
.
Receiving
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mercedem
,
as
Beza
rendreth
it
)
the
end
,
the
reward
of
your
Faith
;
yet
is
it
not
of
merit
;
for
the
way
of
Salvation
by
Faith
,
is
altogether
of
Grace
,
as
Saint
Paul
industriously
and
abundantly
proveth
.
Faith
therefore
may
be
considered
either
qualitativè
,
or
relativè
;
in
it
self
,
or
with
respect
to
its
object
:
Now
not
as
an
habit
in
us
,
or
act
exerted
by
us
,
(
though
acting
,
not
dead
faith
saveth
)
not
as
a
work
of
the
Law
required
in
the
first
Commandment
doth
faith
save
,
but
through
the
righteousness
of
Christ
which
it
apprehends
and
appropriates
:
in
it self
it
is
the
most
indigent
and
soul-emptying
grace
that
is
,
and
cannot
by
its
own
merit
do
this
;
for
it
is
due
,
being
by
God
commanded
,
(
Luke
17.10
.
)
imperfect
in
it self
;
for
who
attaines
the
highest
degrees
of
faith
?
and
if
perfect
in
its
kind
,
yet
but
an
imperfect
Righteousnesse
,
being
the
fulfilling
but
of
one
Gospel-command
.
Thirdly
,
Why
there
is
this
undivided
connexion
between
Faith
and
Salvation
The
Prime
reason
,
and
that
which
it
must
be
ultimately
resolved
into
,
is
the
good
pleasure
of
God
,
according
to
which
he
worketh
all
things
.
There
is
nothing
in
faith
bearing
proportion
to
this
effect
and
attainment
,
so
that
we
may
admiringly
say
,
Even
so
Father
,
because
it
pleaseth
thee
.
Secondary
and
Subordinate
reasons
:
First
,
On
Gods
part
,
upon
supposition
of
his
institution
.
1.
His
Justice
,
having
received
a
valuable
price
for
Salvation
;
and
this
price
being
made
the
sinners
own
in
the
way
of
Gods
own
appointment
;
so
that
believing
sinners
may
humbly
plead
with
God
as
a
righteous
Judge
for
their
Crown
,
2
Tim.
4.8
.
Rom.
3.26
.
Gods
justice
being
not
only
secured
,
but
obliged
(
in
a
sense
)
by
Faith
.
2.
His
faithfulness
,
having
in
his
Word
promised
Salvation
to
Faith
,
as
hath
been
shown
.
Secondly
,
On
Faiths
part
;
the
reason
why
God
hath
conjoyned
certain
Salvation
with
it
,
is
,
because
it
giveth
most
glory
to
God
of
any
thing
;
Rom.
4.20
.
1
Sam.
2.30
.
therefore
God
entailes
glory
on
it
peculiarly
;
it
honoureth
God
,
and
God
will
honour
them
that
have
it
.
He
that
believeth
,
sets
to
his
seal
that
God
is
true
,
John
3.33
.
and
every
way
justifieth
and
advanceth
him
.
Properties
and
notes
of
Trial
,
convertible
with
true
Faith
,
5.
Properties
.
and
reciprocal
(
where
Faith
is
,
there
is
this
and
that
;
where
this
and
that
are
,
there
is
Faith
;
where
Faith
is
not
,
there
these
are
not
,
&c.
)
and
farther
differencing
it
from
other
Faith
,
2
Cor.
13.5
.
which
is
a
needful
work
;
for
there
is
true
and
false
,
feigned
and
unfeigned
,
alive
and
dead
;
Of
these
some
indeed
belong
to
the
former
Head
of
Effects
;
and
some
of
them
seem
not
altogether
unsuitable
to
be
referred
to
this
Head
.
The
First
shall
be
a
more
general
Note
.
True
and
saving
faith
receiveth
a
whole
Christ
upon
judgement
and
choice
on
Gods
term●s
.
Lord
to
rule
as
well
as
Jesus
to
save
,
the
object
of
Faith
in
the
Text
;
no
separating
what
God
hath
joyned
,
and
to
have
a
divided
Christ
,
not
a
whole
Christ
;
salvation
,
but
not
self-denial
,
&c.
True
Faith
is
a
considerate
thing
,
(
that
which
hath
least
depth
,
Mat.
13
5.
springs
up
most
suddenly
)
the
soul
sits
down
,
and
weigheth
,
and
casteth
up
all
accompts
,
and
compareth
all
things
together
,
misery
by
sin
,
undonnesse
in
self
,
termes
of
salvation
,
self-denial
a
fundamental
one
,
taking
up
the
Crosse
,
following
Christ
,
universally
sincere
obedience
,
and
what
the
world
,
lust
,
or
Satan
can
say
to
the
contrary
,
and
saith
CONTENT
to
Gods
terms
,
and
here
the
bargain
is
made
;
the
soul
trusts
God
contentedly
for
his
part
,
even
priviledge
,
and
resolvedly
sets
about
its
own
part
,
even
duty
.
Hence
true
faith
proceeding
deliberately
upon
Gods
termes
,
is
willing
to
be
tryed
by
the
Word
declaring
those
terms
:
which
farther
tryal
according
to
the
Word
follows
.
Secondly
,
True
and
saving
Faith
is
ush●r'd
in
by
godly
sorrow
,
and
humility
in
a
good
degree
,
though
they
are
farther
compleated
afterward
upon
the
sense
of
Gods
pardoning
and
accepting
love
;
Ezek.
16.63
.
Mark
1.15
.
Acts
20.21
.
Then
shalt
thou
be
ashamed
,
&c.
Repent
and
believe
;
Repentance
towards
God
,
and
Faith
in
our
Lord
Jesus
Christ
,
this
is
Gospel
order
:
The
inconsistency
between
Faith
and
Pride
,
Hab.
2.4
.
is
evident
in
that
opposition
of
the
souls
lifting
up
,
and
living
by
Faith
;
and
the
hinderance
of
the
Jews
believing
,
John
5.44
.
The
Centurions
and
womans
Faith
were
attended
with
eminent
humility
.
Did
not
humility
and
godly
sorrow
accompany
and
bring
in
faith
,
the
Law
could
not
be
our
School-master
to
bring
us
to
Christ
.
This
shutteth
out
that
easie
,
merry
,
proud
faith
,
that
springs
up
without
the
dunging
of
humility
,
or
watering
of
sorrow
according
to
God
.
Thirdly
,
True
and
saving
Faith
is
abiding
and
perseverant
,
and
this
upon
supposition
of
temptations
and
assaults
;
for
otherwise
a
mock-faith
may
have
a
continuance
,
and
men
dye
in
a
pleasing
dream
of
ungrounded
presumptuous
confidence
.
Now
it
must
be
such
,
or
cannot
be
saving
;
for
as
it
is
said
,
He
that
believeth
shall
be
saved
:
Mark
.
16.16
.
Mat.
24.13
.
so
he
that
endureth
to
the
end
shall
be
saved
.
They
that
have
true
Faith
,
have
the
seed
of
God
abiding
in
them
,
the
prayer
of
Christ
for
them
,
are
kept
by
the
power
of
God
;
for
he
that
hath
begun
a
good
work
will
finish
it
,
his
gifts
being
without
repentance
.
Believing
and
sealing
for
security
are
conjoyned
:
Eph.
1.13
.
The
true
believer
is
the
wise
man
that
built
on
the
Rock
,
Mat.
7.24
,
25.
his
house
therefore
stood
;
the
good
ground
that
hath
de●th
of
earth
,
Mat.
13.
Heb.
10.38
,
39.
that
what
springs
may
not
wither
.
The
just
shall
live
by
his
faith
,
continue
therein
,
and
so
believe
to
the
saving
his
soul
,
being
rooted
and
established
therein
through
Christ
.
Col.
2.7
.
See
more
of
this
before
under
the
efficient
cause
,
principal
and
instrumental
.
Fourthly
,
True
and
saving
Faith
is
growing
,
though
this
growth
be
not
alway
discernable
,
or
alike
:
That
prayer
for
encrease
of
Faith
,
flowed
from
the
very
nature
of
Faith
;
Luk.
17.5
.
it
is
the
good
fight
,
which
must
be
carryed
on
to
a
compleat
conquest
;
running
a
race
,
1
Tim.
6.12
.
2
Tim.
4.7
.
Prov.
4.18
.
speaking
progresse
to
the
finishing
our
course
;
for
the
way
of
the
just
is
as
light
that
shineth
more
and
more
to
a
perfect
day
.
Whatever
hath
life
hath
growth
,
till
it
reach
a
state
of
consistency
.
1
John
5.13
.
Saint
John
wrote
to
those
that
did
believe
,
that
they
might
believe
,
Vt
credatis
,
credere
pergatis
(
which
belongs
to
the
last
Head
)
&
fide
crescatis
.
Beza
in
loc.
i.
e.
grow
in
faith
,
according
to
the
general
Apostolical
precept
of
growing
in
all
grace
.
The
same
Author
accounts
this
the
most
plain
and
natural
interpretation
of
that
of
Paul
,
from
Faith
to
Faith
,
Fide
,
Rom.
1.17
.
quae
quotidiè
incrementum
accipiat
;
confirming
it
by
that
of
Clement
of
Alexandria
,
The
Apostle
speaks
not
of
a
double
Faith
,
but
of
one
,
and
that
receiving
growth
and
perfecting
.
The
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
furtherance
of
faith
,
Col.
2.7
.
Phil.
1.25
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
establishing
and
abounding
in
the
Faith
;
speak
encrease
and
growth
in
root
and
branches
;
more
fixed
habit
,
more
frequent
acts
.
They
therefore
that
have
believed
ever
since
they
were
born
,
and
alway
alike
,
never
believed
at
all
truly
.
Fifthly
,
True
and
saving
Faith
is
Purging
;
Act
1
Rom
8.1
,
4
purifying
their
hearts
by
Faith
:
Believing
and
walking
not
after
the
flesh
are
joyned
:
where
there
is
Faith
(
and
much
more
assurance
of
Faith
)
there
will
be
heart
and
body
cleansed
and
washed
;
Heb.
10.22
,
23
2
Cor.
7.1
.
1
Pet.
1.4
.
1
John
3.3
.
pollutions
of
flesh
and
spirit
taken
away
by
faith
,
receiving
the
promise
of
the
undefiled
inheritance
;
the
believer
will
purifie
himself
,
as
he
is
pure
in
whom
he
trusteth
and
hopeth
.
Living
flesh
will
purge
out
the
Sanies
and
corruption
in
it
;
a
living
Fountain
,
the
mud
that
's
stirred
up
;
so
living
faith
:
And
indeeed
hereby
it
is
permanent
,
for
purity
preserveth
;
pure
Faith
cannot
be
kept
but
in
a
good
,
even
a
cleane
conscience
.
1
Tim.
1.19
.
Sixthly
,
True
and
saving
faith
hath
other
graces
accompanying
it
,
in
a
good
measure
,
with
a
proportionable
encrease
,
strength
and
activity
;
I
know
some
are
more
eminent
for
this
,
others
for
that
grace
;
as
Moses
for
meekness
,
Job
patience
,
Abraham
Faith
,
&c.
yet
in
good
measure
must
other
graces
accompany
;
for
this
is
an
indispensable
duty
,
to
add
to
Faith
temperance
,
2
Pet.
1.5
.
patience
,
brotherly
kindnesse
.
Faith
with
many
other
graces
,
are
called
in
the
singular
number
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
fruit
of
the
Spirit
,
because
connex
and
inseparable
,
Gal.
5.22
.
Besides
that
the
growth
,
and
strength
,
and
activity
of
other
graces
have
dependance
upon
it
;
both
as
it
pleads
with
Christ
in
prayer
for
all
,
and
pleads
with
the
soul
to
act
,
stir
up
,
and
abound
in
all
.
Abrahams
faith
had
self-denial
accompanying
it
;
there
will
be
patience
,
for
he
that
believeth
will
not
make
hast
.
See
more
tending
to
this
under
the
fifth
effect
of
faith
.
Let
not
men
speak
of
their
faith
then
,
when
other
graces
are
no
way
suitable
.
Seventhly
,
True
and
saving
Faith
is
working
and
fruitful
;
though
love
and
good
works
are
not
the
form
of
it
,
(
as
the
Papists
plead
)
yet
it
alway
hath
love
accompanying
.
Gal.
5.6
.
James
2.17
.
Eph.
1.15
.
and
worketh
by
love
,
and
without
works
is
dead
.
Per
opera
consummatur
fides
,
non
ut
formatum
per
suam
formam
,
sed
ut
forma
per
suas
operationes
,
actus
primus
per
actum
secundum
.
Alting
.
Faith
alone
justifieth
,
but
Faith
which
justifieth
is
not
alone
.
Bona
opera
non
praecedunt
justificandum
,
sed
sequuntur
justificatum
.
They
that
are
in
Christ
Jesus
by
Faith
,
are
described
by
walking
in
Christ
,
and
according
to
the
Spirit
:
Quomodo
accipitur
?
fide
:
quomodo
ambulatur
in
eo
?
ad
praescriptum
voluntatis
ejus
vitam
instituendo
,
&
ex
ejus
Spiritu
vivendo
.
Zanch.
in
Col.
2.6
.
Faith
is
obediential
,
Rom.
16.26
.
and
cannot
but
be
so
;
for
he
that
believeth
really
,
his
labour
shall
not
be
in
vain
in
the
Lord
,
cannot
in
reason
and
holy
ingenuity
,
1
Cor.
15.58
.
but
think
it
meet
he
be
fruitful
and
abounding
alway
in
the
work
of
the
Lord
;
Alii
cogitant
,
pii
credunt
.
Aug.
for
others
they
do
but
think
,
not
know
the
greatness
and
certainty
of
the
reward
.
Yea
indeed
that
assurance
I
before
spake
of
,
proceeds
from
Faith
through
obedience
;
By
this
we
know
that
we
know
him
(
know
put
for
believe
,
Zanch.
in
loc.
as
Isa.
53.11
.
)
if
we
keep
his
Commandments
:
I
shall
therefore
,
according
to
St.
Pauls
command
to
Titus
,
affirm
constantly
this
as
a
faithful
saying
,
Tit.
3.8
.
That
they
which
have
believed
,
must
be
careful
to
maintain
good
works
.
Eighthly
,
True
and
saving
Faith
trusting
God
for
the
greater
,
will
trust
him
for
lesser
mercies
.
To
them
that
through
Christ
do
believe
in
God
,
1
Pet.
1.21
.
this
will
seem
forcible
arguing
,
and
a
necessary
inference
,
He
that
spared
not
his
own
Son
,
but
delivered
him
up
(
I
believe
)
for
me
,
Rom
8.32
.
how
will
he
not
with
him
give
me
also
all
things
freely
?
God
hath
made
all
sorts
of
promises
to
true
Faith
;
and
accordingly
many
of
the
Servants
of
God
have
expressed
confidence
in
God
when
things
have
gone
worst
with
them
;
they
would
not
be
afraid
what
man
can
do
unto
them
,
nor
of
evil
tidings
;
Psal.
11.7
.
their
hearts
were
fixed
trusting
in
the
Lord
:
The
just's
living
by
Faith
is
true
in
this
sence
also
:
Gal.
2.20
.
and
that
of
Pauls
living
the
life
in
the
flesh
by
the
Faith
of
the
Son
of
God
,
hath
much
in
it
.
Though
I
know
natural
timorousness
,
and
living
too
much
the
life
of
sense
may
occasion
some
worldly
fears
in
a
Believer
;
as
boldness
of
temper
,
carelesness
,
false
confidence
may
much
bear
up
an
unbeliever
:
Yet
in
great
measure
their
pretences
to
faith
are
questionable
(
I
might
say
their
faith
is
but
pretence
)
who
say
they
can
trust
God
with
their
Souls
,
but
will
not
trust
him
with
bodies
and
estates
.
Ninthly
,
1
Pet.
2.7
.
Vers.
8.
Isa.
53.2
.
Cant.
5.9
.
True
and
Saving
Faith
makes
Christ
very
precious
to
them
that
believe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
to
the
unperswadable
,
he
is
a
stone
of
stumbling
,
without
form
or
comeliness
;
they
ask
the
believer
What
is
thy
beloved
more
than
another
?
And
no
wonder
;
for
none
but
the
believer
hath
a
cleared
eye
to
behold
things
that
a●e
spiritually
discerned
:
Tolle
meum
&
tolle
Deum
.
Psal.
34.8
.
Psal.
104.34
.
None
but
he
hath
that
special
interest
which
inhanceth
the
price
and
valuation
:
None
but
he
hath
that
experience
,
by
which
it
is
tasted
and
seen
that
the
Lord
is
good
:
But
sight
,
propriety
,
and
experience
will
make
him
inestimably
precious
,
and
the
meditation
of
him
sweet
;
Faith
that
seeth
his
necessity
,
seeth
also
his
excellency
,
and
takes
him
not
upon
constraint
but
choyce
.
Those
things
that
are
●pposite
to
true
Faith
,
are
of
two
sorts
.
6.
Opposites
.
First
,
Such
as
speak
the
soul
void
of
it
,
and
are
simply
inconsistent
with
it
.
Secondly
,
Such
as
actively
war
against
it
,
and
repel
it
.
These
I
shall
call
Contrarily
Opposite
,
those
Privatively
Opposite
;
though
the
terms
may
seem
not
fully
suitable
to
all
the
particulars
.
Some
things
are
Privatively
Opposite
to
true
and
Saving
Faith
,
Privatively
.
as
relating
to
the
Vnderstanding
;
others
as
to
the
Will
;
others
as
to
the
Life
.
First
,
As
to
the
Vnderstanding
and
Assent
.
1.
Ignorance
,
bilndness
,
darkness
(
of
the
inconsistency
of
which
with
Faith
,
see
before
of
the
Word
,
the
Instrumental
Cau●e
)
This
either
is
invincible
Ignorance
,
Act.
17.30
.
where
means
of
cure
are
wanting
:
Or
Vincible
,
which
carelesness
,
sloath
,
or
affectation
causeth
;
for
there
are
some
persons
willingly
and
wilfully
ignorant
,
2
Pet.
3.5
.
Joh.
3.19
.
and
love
darkness
.
2.
Unperswadableness
to
assent
to
the
truth
of
the
Word
and
Promise
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Impersuasibilitas
:
Rom
,
11.30
,
31
When
men
are
not
satisfied
in
the
grounds
of
believing
,
and
so
assent
not
:
wherein
yet
somtimes
there
is
a
battery
shaking
the
Assent
,
and
by
parley
bringing
near
a
surrender
;
Act.
26.28
.
an
almost
perswasion
,
which
yet
is
ineffectual
.
3.
Error
in
Fundamentals
;
especially
those
that
concern
Faith
,
Christ
,
the
Promises
,
Justification
and
salvation
.
Corrupt
minds
are
reprobate
concerning
the
Faith
,
2
Tim.
3.8
.
Therefore
doubtful
Disputations
,
Rom.
14.1
.
where
on
one
side
is
error
,
are
dangerous
to
the
weak
.
Secondly
,
As
to
the
Will
,
Affections
and
Consent
.
Heb.
2.3
.
1.
Unbelief
,
not
accepting
the
good
things
promised
through
ignorance
or
careless
neglect
of
great
salvation
.
2.
Disbelief
,
when
men
through
dissatisfaction
with
the
reasons
to
believe
,
or
through
pride
,
stubbornn●ss
,
uncompliance
of
spirit
,
Joh:
5
:
39
,
40
,
44.
WILL
not
come
to
Christ
for
life
,
will
not
submit
to
the
righteousness
of
God
.
Thirdly
,
As
relating
to
Life
,
practice
and
profession
.
1.
Heresie
is
Privatively
Opposite
:
Such
as
joyn
obstinacy
and
promulgation
to
their
errors
,
2
Tim:
2.16
.
whose
words
eat
like
a
gangrene
,
Tit:
3.10
.
are
to
be
rejected
,
as
men
void
of
,
and
enemies
to
the
Faith
.
2.
Apostasie
from
the
truth
and
profession
of
the
Gospel
called
denial
,
viz.
after
knowing
and
owning
.
These
never
were
of
the
Faith
,
1
Joh:
2.19
.
else
would
they
not
have
gone
from
it
.
This
is
a
dangerous
thing
,
drawing
back
to
perdition
;
in
such
God
hath
no
pleasure
:
Heb:
10.38
.
2
Pet:
2.21
.
It
had
been
better
for
them
never
to
have
known
,
&c.
This
commonly
ends
in
bitterest
enmity
to
the
Faith
and
true
professors
of
it
.
3.
All
sins
laying
waste
the
Conscience
are
inconsistent
with
faith
:
because
Faith
and
a
good
conscience
are
inseparable
companions
.
2
Tim:
3.9
.
Contrarily
.
By
way
of
Contrariety
,
there
may
be
considered
these
things
(
possibly
some
also
under
the
former
head
,
in
part
,
)
as
Opposite
to
true
Faith
.
First
,
Flesh
and
blood
;
these
cannot
enter
into
the
kingdom
of
G
d
,
and
oppose
faith
that
would
bring
thither
.
I
name
this
first
,
because
it
is
the
greatest
enemy
,
and
gives
advantage
to
all
others
,
and
then
indeed
are
we
tempted
(
to
unbelief
,
or
any
thing
else
)
when
we
●re
drawn
aside
of
our
own
hearts
.
By
Flesh
and
blood
is
meant
Sense
,
2
Cor:
5.7
.
living
by
sence
is
the
great
hinderer
and
supplanter
of
Faith
:
Also
Carnal
reason
judging
every
thing
by
its
own
unsuitable
apprehensions
,
and
so
misrepresenting
the
things
of
God
:
to
it
the
Gospel
is
foolishness
,
though
it
is
the
wisdom
and
power
of
God
to
them
that
believe
:
This
taketh
notice
of
the
meanness
of
the
faithful
in
the
world
,
and
stumbleth
at
it
,
&c.
Abraham
left
both
these
Servants
below
when
he
went
up
into
the
Mount
to
the
Lord
,
to
exercise
that
eminent
Faith
of
his
:
Rom:
4.18.19
,
&c.
Yea
indeed
Sense
and
Rea●on
appeared
eminently
contrary
to
him
in
his
entertaining
the
●romise
at
first
;
else
had
not
the
great
strength
of
his
Faith
been
manifested
,
nor
God
glorifi
d
so
much
.
Secondly
,
Satans
assaults
:
He
not
only
at
first
keeps
out
Faith
,
by
blinding
mens
minds
,
2
Cor:
4.4
.
but
afterwards
doth
with
Faith
as
the
King
of
S
ria
charged
his
Captains
to
do
with
the
King
of
Israel
:
He
knows
what
an
enemy
to
h●s
kingdom
Faith
is
;
1
King
.
22.31
.
by
it
we
resist
him
,
and
consequent●y
put
him
to
flight
and
quench
his
darts
:
He
knows
if
our
Faith
fail
,
all
fails
,
Luke
22.31
.
Luke
8.12
.
and
therefore
he
desires
to
winnow
the
soul
,
and
get
the
go●d
seed
out
of
our
hearts
,
lest
we
should
believe
and
be
saved
.
Thirdly
,
The
World
is
a
great
adversary
:
1
John
5.4
.
Why
else
is
Faith
called
the
Victory
over
the
world
,
but
that
there
is
hostility
between
the
world
and
it
?
Fourthly
,
I
might
add
m
ns
own
delays
.
1.
Causing
hardness
in
their
hearts
from
themselves
:
To
day
,
to
day
believe
,
Heb:
2.15
.
Joh:
12.38
,
39
,
40.
unless
you
would
harden
your
hearts
.
2.
Provoking
God
to
seal
men
up
under
their
injudicious
unperswadable
minds
,
for
their
long
opposition
to
the
light
and
word
of
Faith
.
Gen:
6.3
.
Act:
7.51
.
The
Spirit
of
Faith
will
not
alway
strive
,
when
men
still
resist
him
.
I
shall
improve
all
that
hath
been
spoken
by
some
few
Uses
,
and
conclude
.
Vses
.
The
first
sort
of
Uses
shall
be
Corollaries
for
Information
.
1.
Of
the
certain
and
u
●peakable
misery
of
●he
unbeliever
,
Information
.
from
the
sure
happiness
of
the
believer
.
Contrariorum
contraria
est
consequentia
.
Remember
what
hath
been
spoken
before
of
the
excellent
Effects
and
Consequents
o●
Faith
,
Union
with
Christ
,
Justification
,
Adoption
,
&c.
and
that
great
and
everlasting
fruit
Salvation
:
upon
all
which
we
may
co●clude
with
the
Apostle
,
Gal:
3.9
.
blessed
are
they
w●ich
be
of
F●ith
(
or
believe
)
with
faithful
Abraham
:
Luk
45.
yea
therefore
blessed
is
he
tha
b●liev●th
,
because
there
shall
be
a
performan●e
of
●ll
tho
e
things
which
have
been
spoken
of
the
Lord
:
Now
turn
the
Table
,
invert
the
sense
,
read
all
backward
,
understand
all
contrary
of
the
unb●liever
:
No
union
with
,
but
separation
and
distance
fr●m
Christ
:
No
pardon
of
sin
,
reconciliation
and
justification
,
but
guilt
in
fu
l
force
,
the
curse
of
the
Law
,
John
3●
.
36
.
(
and
so
he
is
left
to
stand
or
fall
by
himself
)
and
the
wrath
of
God
are
upon
him
:
No
Adoption
of
Sons
,
but
rejection
as
spurious
,
and
a
Sonship
to
the
Devil
,
the
god
of
this
world
,
&c.
No
Salvation
,
Mark
.
16.16
.
Joh.
3.18
.
but
inevitable
condemnation
;
He
that
believeth
not
shall
be
condemned
,
yea
is
condemned
already
,
because
he
believeth
not
in
the
name
of
the
only
begotten
Son
of
God
:
i.
e.
his
present
state
is
a
state
of
certain
damnableness
,
as
sure
as
if
he
were
condemned
already
:
Not
that
there
can
be
no
believing
afterward
,
and
recovery
thereby
;
1
Cor.
6.11
.
for
who
then
should
be
saved
?
for
such
were
some
(
yea
all
)
of
them
that
are
justified
by
faith
in
the
name
of
the
Lord
Jesus
,
as
the
Apostle
speaks
of
other
sinners
.
He
that
believeth
not
maketh
God
a
liar
;
1
Joh.
5.10
.
Joh.
3.36
.
but
he
shall
find
him
exactly
true
to
his
cost
,
in
such
words
as
these
,
He
that
believeth
not
the
Son
shall
not
see
life
:
The
unbelieving
(
as
well
as
more
carnal
sinners
)
shall
have
their
part
in
the
lake
which
burneth
with
fire
and
brimstone
,
Rev.
21.8
.
which
is
the
second
death
.
Heb.
3.12
.
Joh.
5.40
.
Act.
13.46
.
Matth.
13.58
.
Men
by
unbelief
depart
from
the
living
God
;
will
not
come
for
life
;
and
judge
themselves
unworthy
of
eternal
life
;
and
bring
a
kind
of
impotency
upon
the
Omnipotent
as
to
the
doing
them
any
good
:
No
wonder
then
if
Jesus
wondered
at
their
unbelief
that
held
his
hands
from
helping
them
.
Mark
6.5
,
6.
Oh!
how
much
better
were
it
for
them
among
us
that
believe
not
,
that
they
had
never
had
offers
of
Salvation
,
never
heard
the
Gospel
of
the
Grace
of
God!
2.
It
is
no
small
matter
to
be
saved
,
since
Faith
is
such
a
thing
as
before
described
,
and
without
it
there
is
no
Salvation
:
Should
Christ
now
come
,
should
he
finde
Faith
on
the
earth
?
Alas
,
the
small
number
of
those
that
shall
be
saved
,
there
being
so
few
Believers
,
though
so
many
Professors
of
Faith
among
Christians
!
This
is
sadly
manifest
in
the
gross
Ignorance
of
the
most
,
and
suitable
apprehensions
in
the
Doctrine
of
Faith
of
very
few
:
In
the
Errors
,
Heresies
,
Apostasies
of
many
,
even
denying
the
Lord
that
bought
them
:
In
the
altogether
contradictory
life
of
most
to
that
Faith
they
pretend
to
have
,
which
(
as
well
as
Repentance
)
should
have
fruits
meet
for
it
brought
forth
,
and
accordingly
it
is
known
.
No
wonder
if
they
that
take
true
Saving
Faith
to
be
no
more
than
Assent
,
a●d
a
professed
owning
the
Doctrine
of
the
Gospel
,
a
Confidence
(
at
all
adventures
)
of
Gods
love
,
&c.
or
some
such
thing
,
think
the
way
to
heaven
broad
,
and
wonder
at
any
speaking
of
the
paucity
of
those
that
shall
be
saved
.
3.
Hence
take
notice
of
the
Reasonableness
of
the
Christian
Religion
.
1.
That
God
requireth
no
more
but
Believe
:
Other
things
indeed
are
required
,
but
they
naturally
flow
from
faith
,
are
inseparably
linked
with
faith
,
and
faith
cannot
be
without
them
;
faith
is
the
great
work
of
God
,
and
command
of
the
Gospel
.
2.
That
this
is
so
suitable
:
Without
faith
no
salvation
can
be
apprehended
as
attainable
by
the
new
Covenant
;
by
it
comes
union
to
,
and
interest
in
the
person
of
the
Mediator
;
by
it
is
the
appropriation
and
application
made
of
what
he
hath
done
and
suffered
in
sinners
behalf
;
by
it
is
acceptance
given
to
Gods
gracious
offers
in
the
Gospel
.
What
more
meet
,
and
just
,
and
necessary
?
are
not
Gods
ways
in
requiring
faith
equal
?
4.
Behold
the
danger
of
ignorance
,
or
mistake
in
this
great
fundamental
point
,
upon
which
salvation
or
damnation
have
such
immediate
and
necessary
dependance
;
in
other
matters
not
so
great
danger
:
How
justly
censurable
then
is
the
folly
of
those
that
cannot
patiently
hear
the
doctrine
of
faith
,
but
think
of
time
laid
out
upon
it
,
as
Judas
of
the
ointments
expence
,
What
needs
this
waste
?
But
truly
,
if
you
are
ignorant
of
Gods
righteousnesse
(
which
is
by
faith
in
the
Son
of
God
)
you
will
take
other
ways
in
which
ye
cannot
find
salvation
,
ye
will
ye
will
go
about
to
establish
your
own
righteousnesse
,
Rom.
10.3
.
5.
The
usefulnesse
and
needfulnes
of
a
Gospel-Ministry
is
hence
manifest
.
Faith
cometh
by
hearing
;
Rom.
10.14
,
15.
How
shall
they
believe
on
him
of
whom
they
have
not
heard
?
and
how
shall
they
hear
without
a
Preacher
?
&c.
How
beautiful
upon
the
Mountains
are
their
feet
,
that
bring
the
glad-tidings
of
salvation
,
and
as
workers
together
with
God
,
build
up
precious
souls
in
their
holy
Faith
.
The
second
sort
of
Uses
shall
be
made
up
of
conjoyned
Exhortation
and
Admonition
;
Admonitory
exhortations
.
Exhort
.
First
,
Labour
after
this
Faith
,
Heb.
3.12
and
take
heed
lest
there
be
in
you
an
evil
heart
of
unbelief
;
Evil
it
is
to
God
,
it
dishonoureth
him
,
and
disappointeth
him
;
Evil
to
us
,
deprives
us
of
our
offered
happinesse
,
and
bringeth
upon
us
swift
destruction
;
certain
and
aggravated
condemnation
;
take
heed
of
this
grosse
self-murder
of
unbelief
;
make
use
of
the
means
before
prescribed
for
the
begetting
and
increase
of
Faith
,
&
beware
&
oppose
those
things
that
are
Opposite
unto
faith
:
This
Exhortation
is
to
al.
Secondly
,
To
those
that
pretend
they
have
faith
.
Try
wh●ther
your
faith
be
right
or
no
:
and
to
th●s
end
make
use
of
,
and
apply
those
notes
and
properties
of
faith
before
handled
:
Yet
spend
not
so
much
time
in
trying
whether
you
have
it
,
as
in
exercising
it
,
(
in
this
many
weak
Christians
are
very
faulty
;
)
and
this
will
be
the
way
to
make
all
sure
for
you
,
and
in
due
time
clear
to
you
.
Thirdly
,
To
those
that
upon
trial
find
they
have
this
excellent
grace
of
faith
.
1.
Rejoyce
and
comfort
your selves
against
all
your
sins
,
fears
,
the
worlds
troubles
,
Satans
temptations
;
for
as
to
all
thou
art
more
than
Conquerour
.
Rom.
5.2
.
If
thou
believest
,
rejoyce
in
hope
of
the
glory
of
God
;
for
he
that
believeth
shall
be
saved
.
2.
Bless
God
and
boast
not
;
there
's
no
cause
of
boasting
,
faith
is
the
gift
of
God
;
there
's
cause
of
thansgiving
,
it
's
the
hand
to
receive
all
other
gifts
.
If
ye
hope
for
salvation
by
faith
,
be
humble
and
glory
not
,
for
boasting
is
excluded
by
the
Law
of
Faith
,
Rom.
3.27
the
constitution
of
faith
for
the
salvation
of
sinners
thereby
.
If
ye
stand
by
Faith
,
be
not
high-minded
;
if
ye
abound
in
Faith
,
Col.
2.7
.
abound
therein
with
thanksgiving
,
for
ye
ow
the
more
.
Rom.
1.17
3.
Live
by
faith
.
Paul
from
Habakkuk
asserts
the
just
shall
live
by
faith
,
and
propounds
his
own
example
of
living
by
the
faith
of
the
Son
of
God
.
Be
much
in
the
actings
and
exercise
of
Faith
,
and
make
your
lives
full
of
the
fruit
and
efficacy
of
faith
;
yea
,
peculiarly
exercise
faith
in
dependance
upon
God
for
the
support
and
perseverance
of
your
faith
.
Draw
down
to
practice
what
you
know
of
faith
,
and
ye
shall
know
more
satisfactorily
the
Doctrine
of
faith
,
than
the
wisest
in
the
world
according
to
the
letter
.
Live
by
the
Faith
of
the
Son
of
God
(
it
is
not
notion
,
but
action
;
not
word
,
but
life
)
and
then
wait
till
faith
shall
be
turned
into
vision
,
and
being
perfected
be
abolished
,
having
done
its
work
,
and
then
at
least
ye
shall
be
fully
satisfied
concerning
it
.
2
Tim.
2.1
.
4.
Labour
to
be
strong
in
the
grace
of
Faith
that
is
in
Christ
Jesus
;
not
only
for
your
own
sakes
,
to
avoid
those
anxieties
which
weakness
of
faith
causeth
;
but
for
Gods
sake
,
that
by
strong
faith
ye
may
with
Abraham
the
father
of
the
faithful
,
Rom.
4.20
.
give
much
glory
to
God
,
who
hath
annexed
glory
to
believing
.
5.
Pity
them
that
do
not
believe
,
and
labour
to
propagate
your
faith
.
Whose
soul
,
that
by
faith
are
themselves
secured
,
would
not
bleed
in
consideration
of
the
dangerous
,
yea
,
certainly
miserable
estate
(
as
before
described
)
of
unbelieving
friends
,
relations
,
acquaintance
?
Warn
them
,
exhort
them
while
it
is
called
to
day
,
pray
for
them
;
yea
,
strengthen
the
weak
in
faith
,
and
offend
them
not
by
going
to
the
utmost
bounds
of
your
Christian
liberty
.
6.
Esteem
them
precious
that
have
this
precious
faith
,
and
have
not
the
Faith
of
Christ
with
respect
of
persons
:
Jam.
2.1
.
Verse
5.
Let
the
poor
of
the
world
that
are
rich
in
faith
,
and
heires
of
the
Kingdome
,
be
honourable
in
your
esteem
,
as
they
are
in
Gods
.
REPENTANCE
NOT
TO
BE
Repented
,
Plainly
Asserted
,
and
Practically
Explained
.
Acts
5.31
.
Him
hath
God
exalted
with
his
right
hand
to
be
a
Prince
and
a
Saviour
,
for
to
give
repentance
to
Israel
,
and
forgivenesse
of
sins
.
REpentance
being
the
Subject
of
this
day
,
in
the
course
of
this
moneths
exercise
to
be
discussed
:
I
must
wave
the
Coherence
and
Connexion
of
the
Text
;
only
desire
you
to
note
,
that
the
Apostles
assert
the
prerogative
of
Christ
,
as
their
Apology
for
their
disobedience
to
humane
commands
;
when
they
forbidden
,
did
proceed
to
preach
,
and
a
reason
thereof
is
demanded
;
the
answer
is
made
in
short
,
Whether
we
obey
God
or
man
,
judge
ye
:
Jesus
Christ
is
exalted
to
be
a
Prince
and
a
Saviour
,
to
subdue
his
enemies
by
Repentance
,
and
support
his
Subjects
by
Remission
of
sin
.
The
Text
presents
us
with
two
parts
considerable
.
1.
A
Donor
,
Jesus
Christ
exalted
to
be
a
Prince
and
a
Saviour
.
2.
The
Donation
,
and
that
is
double
.
-
Repentance
.
-
Remission
of
sin
.
Answerable
to
the
parts
of
the
Text
,
the
Doctrines
which
might
be
inferred
to
our
instruction
,
would
be
two
.
Doct.
1.
Repentance
and
Remission
of
sinnes
,
are
the
especial
acts
and
advantages
of
Jesus
Christ
his
exaltation
.
Doct.
2.
It
is
the
sole
prerogative
of
the
Lord
Jesus
,
to
give
Repentance
and
Remission
of
sins
.
But
I
must
not
insist
on
a
formal
discussion
of
either
of
these
doctrines
;
my
work
and
intention
being
to
unfold
,
and
practically
explaine
the
nature
of
that
most
necessary
(
at
all
times
,
though
now
more
especially
)
grace
of
true
Gospel-Repentance
;
And
therefore
praetermitting
the
doctrines
,
let
me
propound
to
your
serious
consideration
,
these
four
things
,
viz.
the
,
-
1.
Nature
Of
Gospel-Repentance
.
-
2.
Necessity
Of
Gospel-Repentance
.
-
3.
Notes
or
Characters
Of
Gospel-Repentance
.
-
4.
Next
way
or
means
Of
Gospel-Repentance
.
First
then
of
the
nature
of
Repentance
;
and
in
opening
it
I
shall
not
trouble
you
with
the
curious
and
critical
considerations
of
the
word
,
or
the
various
descriptions
of
the
thing
set
down
by
many
sound
and
pious
[
](A81247-e160670-b)*
*
Ambrose
de
poenit
.
Aretii
problem
.
tom.
1.
l.
3.
Dani.
Dike
.
Stock
,
with
many
others
.
Repen
.
de
fin
.
Authours
:
but
briefly
propound
unto
you
this
general
description
,
as
that
which
comprizeth
in
it
the
nature
and
particular
parts
of
true
Repentance
,
viz.
Repentance
is
a
grace
sup●rnatural
,
whereby
the
believing
sinner
sensibly
affected
with
,
and
afflicted
for
his
sin
as
committed
against
God
;
freely
confessing
,
and
fervently
begging
pardon
,
turneth
from
all
sin
to
God
.
Instead
of
a
logical
division
,
and
discussion
of
this
description
,
I
shall
distribute
it
into
these
Theological
conclusions
,
as
most
proper
for
your
capacities
,
and
profitable
for
your
instruction
.
1.
Repentance
is
a
grace
supernatural
.
2.
The
believing
sinner
is
the
subject
of
true
Gospel-Repentance
,
whereby
the
believing
sinner
,
&c.
3.
Sense
of
,
and
sorrow
for
sin
as
committed
against
God
,
are
the
precursive
acts
of
true
Repentance
:
sensibly
affected
with
,
and
afflicted
for
his
,
&c.
4.
A
turning
from
all
sin
to
God
,
is
the
formality
of
true
Repentance
.
5.
Confession
of
guilt
and
supplication
for
pardon
,
are
constant
concomi●ants
of
Gospel-Repentance
.
These
several
Conclusions
I
shall
briefly
and
distinctly
explain
,
whereby
I
hope
you
will
well
understand
the
nature
of
Repentance
;
and
first
of
the
first
,
(
viz.
)
Conclusion
.
1
Repentance
is
a
grace
supernatural
.
It
is
a
grace
in
its
nature
,
supernatural
in
its
Authour
,
Original
,
quality
and
operation
;
Repentance
is
a
grace
in
its
nature
;
not
only
as
it
is
freely
given
us
of
God
,
without
the
least
merit
of
ours
,
but
also
as
it
is
a
gift
animating
and
enabling
unto
action
;
That
which
I
intend
you
especially
to
note
,
when
we
say
Repentance
is
a
grace
,
is
this
,
(
viz.
)
that
it
is
an
habit
,
power
,
principle
,
spring
,
root
,
and
disposition
;
not
a
bare
,
single
,
and
transient
action
,
as
the
Papists
,
and
some
ignorant
souls
do
imagine
:
Repentance
is
different
and
distinct
from
all
penitential
acts
;
sighing
,
self-castigation
,
and
abstinence
from
all
sinful
actions
,
are
fruits
and
expressions
of
repentance
,
but
not
the
grace
it self
;
for
that
diffuseth
it self
into
the
heart
,
and
disposeth
,
habituateth
,
and
enableth
to
all
acts
of
sorrow
for
,
and
cessation
from
sin
:
The
repentance
which
is
given
of
God
,
is
not
an
action
,
but
power
,
principle
,
and
frame
of
spirit
:
The
power
and
principle
is
divine
,
but
act
and
exercise
of
repentance
is
humane
;
God
plants
the
root
whereby
man
brings
forth
fruit
worthy
repentance
,
Matth.
3.8
.
Repentance
is
no
other
but
a
spirit
of
grace
,
animating
men
to
mourn
,
Zech.
12.10
.
Repentance
is
not
the
work
of
an
houre
,
or
a
day
,
but
a
constant
frame
,
course
and
bent
of
the
soul
,
on
all
renewed
guilt
flowing
afresh
,
and
bringing
forth
renewed
acts
.
When
the
mighty
hand
of
God
doth
smite
the
flinty
heart
of
man
,
it
loseth
its
stone
and
hardinesse
,
becomes
pliable
to
divine
pleasure
,
is
inclined
to
relent
,
and
prone
to
distill
its
heavenly
dew
:
and
therefore
it
is
called
a
grace
;
as
in
its
nature
Repentance
is
a
grace
,
so
in
its
Original
and
operation
it
is
supernatural
;
a
grace
freely
given
from
above
,
not
acquired
by
any
means
or
merit
of
our
own
,
but
springing
into
the
soule
by
the
meer
good
Will
of
God
,
and
immediate
power
of
the
holy
Ghost
;
however
Repentance
must
be
acted
,
it
cannot
be
acquired
by
man
;
it
lieth
out
of
the
reach
of
humane
arme
,
and
must
be
the
effect
of
an
Almighty
hand
,
even
the
influence
of
God
himself
;
there
is
not
in
man
the
least
merit
of
condignity
or
congruity
,
that
can
engage
divine
justice
to
bestow
it
:
No
;
it
is
a
good
and
perfect
gift
,
James
1.17
.
and
cometh
down
from
above
,
and
is
given
by
the
Father
of
lights
.
In
vain
do
men
seek
Repentance
in
any
natural
meanes
;
for
birth
,
breeding
,
education
,
instruction
,
art
,
knowledge
,
moral
swasion
,
friendly
advice
,
1
Cor.
3.6
,
7.
and
Gospel
Ministry
it self
cannot
work
it
,
without
the
immediate
operation
of
an
omnipotent
Spirit
;
that
will
,
and
that
indeed
only
can
work
above
,
and
contrary
to
the
course
of
Nature
;
God
only
can
take
away
the
stony
heart
,
and
give
an
heart
of
flesh
.
Ezek.
36.26
.
It
is
the
sole
and
singular
prerogative
of
Christ
Jesus
exalted
,
to
give
Repentanc
;
all
means
and
Ministry
are
but
a
Moses
Rod
,
a
meer
passive
instrument
;
only
the
might
of
Gods
hand
can
make
mans
Rocky
heart
relent
;
Ministers
must
indeed
preach
in
season
and
out
of
season
,
yet
it
is
but
a
peradventure
that
God
will
give
repentance
,
2
Tim.
2.25
.
In
vain
do
men
dally
with
,
and
delay
repentance
,
when
God
calleth
,
determining
to
themselves
time
wherein
to
repent
,
as
if
it
were
within
the
reach
of
their
own
arme
,
or
at
the
command
of
corrupt
nature
,
whil'st
(
God
knoweth
)
they
may
see
their
set
time
(
though
that
it self
is
doubtful
)
and
yet
find
no
place
for
repentance
,
though
they
seek
it
with
teares
;
Repentance
is
not
the
result
of
purest
nature
,
nor
yet
the
effect
of
the
Law
,
but
a
pure
Gospel
grace
;
preached
by
the
Gospel
,
Dykes
Treat
.
of
Rep.
p
3
,
4.
promised
in
the
Covenant
,
sealed
in
Baptisme
,
produced
by
the
Spirit
,
properly
flowing
from
the
blood
of
Christ
,
a●d
so
is
every
way
supernatural
;
so
that
every
returning
sinner
must
pray
to
God
,
Je●
.
31.18
,
19.
Turn
thou
me
,
and
I
shall
be
●urned
;
and
the
praise
of
Repentance
obtained
,
must
be
returned
to
God
alone
,
1
Pet.
1.3
.
as
him
from
whom
it
hath
been
derived
;
for
't
is
a
grace
supernatural
;
But
secondly
,
Conclusion
.
2
The
believing
sinner
is
the
subject
of
Gospel-repentance
.
Whosoever
repenteth
,
chargeth
himself
with
guilt
,
and
must
needs
be
a
sinner
.
Adam
in
innocency
had
no
repentance
,
because
no
sin
;
and
the
Lord
Jesus
saith
,
he
came
not
to
call
the
righteous
,
but
the
sinner
to
repentance
,
Matth.
9.12
.
Returns
do
follow
upon
deviations
,
remorse
upon
disobedience
,
and
repentance
is
the
work
of
a
transgressor
.
But
the
Subject
of
Gospel-Repentance
,
must
be
a
believ●ng
sinner
;
a
sinner
not
only
of
sense
,
but
also
of
hope
;
not
only
of
conviction
,
but
also
of
confidence
,
seeing
a
pardon
procured
for
sin
committed
.
Faith
must
be
the
formal
qualification
of
a
Gospel-penitent
,
as
the
very
foundation
and
fountain
of
true
repentance
;
unbelief
is
the
very
ground
of
impenitency
,
and
lock
of
obduracy
.
Gods
common
complaint
of
impenitent
Israel
,
is
,
they
believed
not
,
Psal.
78.
Then
faith
must
needs
unlock
and
release
the
soule
unto
its
returne
to
God
;
for
contrariorum
eadem
est
ratio
,
the
reason
is
the
same
to
contraries
.
Saint
Ambrose
calls
faith
incendium
poenitentiae
,
the
spur
of
repentance
;
and
the
Scripture
doth
suggest
to
be
the
pumpe
of
repentance
.
Psal.
130.4
.
There
is
mercy
with
thee
,
that
thou
shouldest
be
feared
.
Hence
it
is
that
the
objects
of
faith
become
arguments
,
and
the
promises
of
grace
,
perswasions
to
repentance
,
Jer.
3.13
.
The
approach
of
the
Kingdome
of
God
,
is
the
only
argument
urged
by
John
the
Baptist
,
and
our
Saviour
,
Mat.
3.2
,
4
,
17.
to
enforce
Repentance
;
mercy
apprehended
,
animateth
the
miserable
sinner
to
returne
to
God
.
Israel
mourned
,
but
made
no
returne
untill
Shecaniah
cryed
,
There
is
yet
hope
in
Israel
concerning
this
thing
,
Ezra
10.2
.
The
Assyrians
put
halters
on
their
necks
,
knowing
that
the
Kings
of
Israel
are
merciful
.
The
Law
shutting
the
door
of
hope
,
may
stir
up
grief
,
and
horrour
,
but
it
staveth
off
Repentance
;
sin
seeming
unpardonable
,
sets
the
soule
at
a
distance
from
God
,
and
sinks
it
in
despaire
,
whil'st
the
pardon
proclaimed
provoketh
Rebells
submission
.
Nemo
possit
poenitentiam
agere
nisi
qui
speraverit
indulgen
iam
;
no
hope
,
no
help
to
repentance
,
saith
Saint
Ambrose
.
Repentance
is
argued
from
,
Gerhard
.
meditat
.
secund.
Exercitium
poenitentiae
ex
dominica
passione
.
and
effected
by
the
death
of
Christ
;
Mount
Calvary
is
the
proper
Bochim
;
the
sufferings
of
a
Saviour
the
sad
comments
upon
sin
;
the
sighs
and
groanes
of
a
Redeemer
,
most
rending
to
r●gardlesse
hearts
;
and
the
sweat
and
blood
of
the
Lord
most
soaking
and
suppling
to
an
Adamantine
soul
;
but
faith
only
apprehendeth
and
applyeth
a
crucified
Christ
:
Repentance
the
souls
Pump
is
drie
,
and
distills
no
water
,
untill
faith
poure
in
the
blood
of
Christ
,
and
water
of
Gospel-promises
;
so
that
Faith
must
precede
Repentance
,
as
the
cause
to
the
effect
,
the
mother
before
the
daughter
;
for
it
must
qualifie
the
true
Penitent
:
It
is
a
mystery
beyond
the
reach
of
nature
,
that
a
Son
should
coexist
in
time
with
the
Father
;
but
neither
reason
nor
faith
can
allow
a
priority
of
the
daughter
before
the
mother
.
I
well
know
many
Divines
assert
the
precedency
of
Repentance
unto
faith
;
but
to
my
judgment
it
is
more
than
probable
,
yea
,
positively
clear
,
that
in
order
of
time
,
Faith
and
Repentance
are
infused
together
into
the
soul
;
in
order
of
sense
,
and
mans
feeling
,
Repentance
is
indeed
before
faith
;
but
in
Divine
method
,
and
the
order
of
nature
,
Faith
is
before
Repentance
,
as
the
Fountaine
is
before
the
Stream
.
But
it
is
objected
that
the
order
of
Scripture
doth
set
Repentance
before
faith
;
so
in
preaching
,
Mark
1.15
.
Mat.
3.2
.
Luke
3.3
.
Acts
2.38
.
&
3.19
.
And
Repentance
is
required
as
the
qualification
which
must
entitle
to
the
promises
,
remission
of
sinne
is
onely
offered
to
the
penitent
;
so
that
Repentance
is
the
reason
of
faith
,
and
ground
on
which
we
believe
sin
is
pardoned
.
In
Answer
to
this
Objection
;
I
shall
propound
unto
your
Observation
three
Rules
which
make
a
full
and
ready
resolution
to
it
.
Rule
.
1
1.
Order
of
Scripture
doth
not
alwayes
conclude
order
of
nature
;
in
2
Pet.
1.10
.
Calling
is
mentioned
before
Election
,
yet
who
will
deny
Election
to
be
first
in
nature
?
for
whom
God
predestinated
,
them
he
also
called
,
Rom.
8.30
.
Again
,
in
1
Tim.
1.5
.
Acts
15.9
.
The
pure
heart
,
and
good
conscience
is
mentioned
before
faith
;
yet
none
can
deny
them
to
be
the
effects
of
faith
,
which
purifieth
the
heart
;
for
to
the
unbelieving
,
nothing
is
pure
,
but
their
very
minde
and
conscience
is
defiled
,
Tit.
1.15
.
Rule
.
2
2.
Humane
sense
is
in
many
things
the
Dictator
of
Scripture
order
:
The
Holy
Ghost
speaketh
of
things
as
they
are
,
obvious
to
our
sense
and
capacity
,
rather
than
as
they
are
in
themselves
,
and
their
own
order
:
Hence
it
is
that
the
promises
of
peace
,
pardon
,
and
the
like
priviledges
are
propounded
unto
Repentance
,
as
a
qualification
obvious
to
our
sense
,
and
evidencing
our
faith
:
Faith
and
Election
must
be
known
à
posteriori
,
by
their
effects
,
Repentance
and
Vocation
,
and
therefore
are
mentioned
after
them
:
For
though
we
Believe
before
we
Repent
,
we
Repent
before
we
know
that
we
do
Believe
.
Rule
.
3
3.
Misappreh●nsion
of
the
nature
of
Grace
,
doth
easily
lead
into
a
mistake
of
the
order
of
Grace
.
Such
as
deem
common
illumination
and
conviction
to
be
Repentance
,
and
Assurance
of
pardon
,
joy
and
peace
to
be
the
formality
of
faith
,
may
very
well
place
Repentance
before
Faith
;
but
such
as
understand
the
acceptance
of
Christ
in
order
to
pardon
,
to
be
true
and
saving
faith
;
and
a
ceasing
from
sin
,
and
serious
application
of
our selves
to
piety
,
to
be
the
formality
of
Repentance
,
will
plainly
see
that
faith
uniting
us
to
Christ
,
and
deriving
to
us
the
efficacy
of
his
death
and
sufferings
,
that
we
may
be
holy
,
doth
Precede
,
and
must
needs
be
the
cause
of
true
Repentance
.
Let
me
then
dismisse
this
Rule
with
this
Note
or
Observation
.
Note
.
Faith
in
its
existence
and
essential
acts
,
but
without
its
reflexion
,
fruits
and
effects
,
is
the
foundation
and
fountain
of
true
Repentance
.
Such
therefore
on
the
one
hand
,
as
apprehend
and
assent
unto
the
History
of
the
Gospel
,
and
are
sometimes
affected
with
,
and
afflicted
for
their
sin
,
but
do
not
accept
of
Jesus
Christ
as
tendred
to
be
Lord
and
Saviour
,
do
fix
their
Engine
too
low
to
force
the
waters
of
Repentance
into
the
soul
;
yet
this
Divels
faith
may
produce
a
Judas
Repentance
;
for
an
Hypocritical
Repentance
is
the
result
of
an
Historical
faith
.
And
on
the
other
hand
,
he
that
seeks
assurance
of
his
sin
pardoned
as
an
argument
of
Repentance
,
maketh
the
effect
both
cause
and
effect
,
and
concludeth
himself
into
a
condition
not
needing
Repentance
,
whilst
he
pretendeth
to
enforce
it
;
but
the
true
frame
of
a
Gospel
Penitent
,
is
by
saving
faith
to
see
salvation
(
through
the
satisfaction
of
Christ
our
Saviour
)
extended
to
sinners
,
himself
not
excluded
;
and
so
closing
with
,
accepting
of
,
and
appropriating
to
himself
the
general
tenders
of
grace
,
and
terms
of
the
Covenant
,
to
prostrate
himself
at
the
feet
of
mercy
,
and
pursue
his
pardon
,
untill
by
acts
of
sincere
Repentance
,
he
assure
himself
his
aimed
at
happinesse
is
attained
,
and
shall
with
certainty
be
possessed
;
and
so
he
experienceth
in
himself
,
and
evidenceth
unto
all
others
,
that
the
believing
sinner
is
the
subject
of
Gospel
Repentance
;
and
now
I
passe
to
the
third
Conclusion
considerable
in
the
nature
of
Repentance
.
Conclusion
.
3
Sense
of
,
and
sorrow
for
sin
as
committed
against
God
,
are
the
procursive
acts
of
true
Repentance
.
True
Repentance
(
as
most
Divines
determine
)
doth
consist
in
two
parts
;
(
viz.
)
Humiliation
and
Conversion
;
the
casting
down
the
heart
for
sin
,
2
Cor.
12.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Revel.
9.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
the
casting
off
sin
:
A
Repenting
for
uncleannesse
and
sin
,
with
grief
,
shame
and
anguish
;
and
Repenting
from
iniquity
,
Acts
8.22
.
and
from
dead
works
,
Hebr.
6.1
.
This
distinction
,
or
rather
distribution
of
Repentance
,
is
not
only
dictated
by
the
denominations
of
Repentance
,
which
in
the
Hebrew
is
called
Nacham
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
An
irking
of
the
soul
;
and
Teshubba
,
A
t
rning
from
iniquity
;
so
in
the
Greek
,
Metamelia
,
After-grief
;
and
Metanoia
,
After-wit
;
and
in
the
Latine
,
Paenitentia
,
and
Resipiscentia
;
the
one
expressing
the
sense
and
sorrow
of
the
soul
;
the
other
,
the
retrogradations
and
returns
of
it
from
sin
;
but
the
Scripture
also
doth
clearly
suggest
,
nay
,
speak
out
these
distinct
parts
of
Repentance
,
Humiliation
and
Conversion
;
requir●ng
sometimes
the
one
,
sometimes
the
other
,
when
Repentance
is
the
duty
to
be
discharged
;
calling
sometimes
for
fasting
,
weeping
,
and
walking
in
sackcloth
and
ashes
;
nay
,
the
rending
of
the
heart
,
and
not
the
garmen●s
,
Joel
2.11
,
12.
and
sometimes
,
and
that
very
commonly
,
for
turning
to
the
Lord
;
nay
,
the
whole
work
of
Repentance
is
in
Scripture
expressed
by
Humiliation
;
in
the
promise
of
pardon
to
the
penitent
,
their
Repentance
is
described
to
be
an
humbling
of
the
uncircumcised
heart
,
and
acceptance
of
the
punishment
of
their
sin
,
Lev.
26.41
.
So
when
Rehoboam
and
Manasseh
Repented
,
they
are
only
said
to
humble
themselves
,
2
Chron.
12.6
.
&
33.2
.
And
under
the
Gospel
we
read
of
Repentance
for
sin
,
as
well
as
from
sin
;
and
't
is
denominated
godly
sorrow
,
which
worketh
Repentance
:
2
Cor.
7.10
.
Working
not
only
as
a
cause
but
complement
,
perfecting
,
finishing
,
and
compleating
Repentance
,
and
therefore
the
Apostle
James
requires
them
that
draw
nigh
to
God
,
and
clean
their
heart
,
and
purifie
their
hands
,
that
they
be
afflicted
,
mourn
and
weep
,
and
humble
themselves
under
the
hand
of
God
,
James
2.8
,
9
,
10.
And
the
Covenant
of
Grace
promising
Repentance
,
doth
expresse
it self
by
these
two
acts
;
you
shall
see
the
evil
of
yo
r
wayes
,
and
loa
h
y●ur
selves
because
of
your
iniquities
and
ab●minations
:
And
I
w●ll
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
ways
,
Ezek.
36.27
,
31.
So
that
according
to
the
expressions
of
Scripture
,
as
well
as
the
experiences
of
the
Saints
,
Humi●iation
of
the
s●ul
is
an
essential
act
,
and
eminent
part
of
Repentance
;
and
this
is
that
which
I
in
the
description
do
denominate
sense
of
,
and
sorrow
for
sin
,
as
committed
against
God
,
thereby
intending
to
note
unto
you
,
that
the
soul
must
be
humbled
that
will
be
lifted
up
by
the
Lord
;
and
his
humiliation
doth
,
and
must
consist
of
these
two
parts
,
Conviction
and
Contrition
,
sight
of
,
and
sorrow
for
sin
.
The
first
part
of
humiliation
is
,
A
Spirit
of
Conviction
,
First
part
of
humiliation
.
or
sight
of
sin
in
every
penitent
soul
,
which
is
no
other
than
the
operation
of
the
Holy
Ghost
opening
the
blinde
eye
to
see
the
deviations
of
the
soul
,
and
the
destruction
inevitably
attending
the
persistance
in
it
;
this
act
of
Repentance
and
Humiliation
,
is
no
other
but
the
Prodigals
return
to
himself
in
sense
of
his
own
starving
condition
,
whil'st
his
fathers
servants
have
bread
enough
;
Luke
15.17
.
Rom.
7.9
.
the
arrival
of
the
Law
unto
the
reviving
of
sin
in
Pauls
sense
and
feeling
;
the
communing
with
our
hearts
,
that
we
may
tremble
,
Psal.
4.5
.
and
not
sin
;
a
searching
and
trying
our
ways
,
that
we
may
return
unto
the
Lord
;
a
smiting
on
the
thigh
,
with
a
What
have
we
done
?
Lam.
3.39
.
the
smiting
of
Davids
heart
,
2
Sam
24.10
.
with
an
I
have
sinned
against
the
Lord
;
the
judging
of
our selves
,
that
we
may
not
be
judged
of
the
Lord
;
the
Spirit
of
bondage
,
which
goeth
before
the
Spirit
of
Adoption
:
In
a
word
,
it
is
the
souls
serious
erection
of
a
Court
in
its
own
breast
,
and
setting
conscience
in
the
Throne
,
and
making
a
judicial
processe
to
descry
and
determine
its
eternal
condition
;
in
order
to
which
1.
It
spreads
before
it self
the
Law
of
God
,
as
that
wh●ch
must
be
the
Rule
of
life
,
and
reason
of
death
and
condemnation
;
the
will
of
God
dictating
duty
,
and
disswading
iniquity
;
awarding
recompence
according
to
obedience
or
disobedience
:
In
a
word
,
determining
of
men
,
Thus
do
and
live
,
or
thus
do
and
dye
;
thus
I
will
be
worshipped
,
and
you
shall
be
rewarded
;
in
this
if
you
transgresse
,
you
shall
be
thus
punished
;
the
soul
seeth
clearly
that
the
Law
is
in
nature
and
necessity
,
a
Schoolmaster
to
bring
us
unto
Christ
,
whil'st
by
serious
consideration
of
its
genuine
sense
,
and
due
extent
the
soul
standeth
convinced
this
is
du
y
enjoyned
;
this
is
sin
inhibited
;
herein
if
I
offend
,
not
only
in
deed
and
word
,
but
thought
or
imagination
,
I
am
a
Transgressor
bound
under
guilt
,
and
the
expectation
of
judgment
;
thus
the
coming
of
the
Law
into
Pauls
minde
,
becomes
the
revival
of
sin
;
and
Josiah
his
reading
in
the
Law
of
Moses
,
led
him
to
the
tremblings
of
heart
,
and
renting
his
garment
before
the
Lord
,
2
Chron.
34.18
,
19.
For
as
indeed
wi●hout
the
Law
there
is
no
transgression
,
so
without
the
knowledge
of
the
Law
there
can
be
no
conviction
;
ignorance
of
Divine
pleasure
is
the
great
obstruction
of
Repentance
;
and
therefore
the
Prince
of
this
world
doth
daily
endeavour
to
blow
out
the
light
of
the
Word
,
or
to
blinde
the
eyes
of
the
sons
of
men
,
that
they
may
not
see
,
and
be
converted
;
but
God
sends
his
Prophets
rising
up
early
,
and
sending
them
to
read
the
Law
in
the
ears
of
men
,
that
Israel
may
see
his
sinne
,
and
Judah
her
transgression
:
The
first
act
of
Repentance
,
is
the
falling
of
the
scales
from
off
the
sinners
eyes
;
the
first
language
of
a
turning
soul
,
is
Lord
,
what
wouldest
thou
have
me
to
do
?
So
that
the
soul
humbling
,
self-examinant
,
seeing
the
Law
to
be
holy
,
just
and
good
,
that
which
must
be
the
rule
and
reason
of
its
condition
,
it
being
to
arraign
and
condemn
it self
,
becomes
studious
of
the
Law
in
its
full
sense
,
and
due
extent
,
in
commands
,
prohibitions
,
promises
and
threats
,
and
sets
before
its
eye
every
particular
precept
,
and
pondereth
the
righteousnesse
of
that
God
who
hath
declared
a
curse
against
every
one
that
continueth
not
in
the
Law
to
do
it
;
and
so
by
the
justification
of
,
and
insight
to
the
Law
of
God
,
exciteth
the
soul
to
self-reflexion
,
and
is
constrained
to
cry
out
What
have
I
done
?
whereupon
it
2.
Surveigheth
the
past
course
of
his
own
life
;
summoneth
together
all
faculties
,
powers
and
members
of
both
soul
and
body
,
to
make
rehearsal
of
his
past
conversation
,
in
word
,
thought
and
deed
,
and
to
give
an
exact
account
of
their
conformity
or
disagreement
with
the
Law
of
God
established
,
and
rule
by
which
it
must
be
judged
;
and
now
he
communeth
with
his
hear●
,
considereth
his
ways
,
examineth
him
●l●
,
makes
an
exact
comparison
of
his
life
with
Gods
Law
,
layeth
the
li●e
close
to
his
carriage
:
and
so
convinceth
himself
of
his
deviations
and
●rregularities
,
insomuch
that
sin
reviveth
,
and
he
dyeth
;
guilt
appeareth
,
and
grief
and
shame
aboundeth
;
his
own
heart
condemns
him
as
disobedient
,
and
a
Transgressor
of
the
Law
,
that
he
is
constrained
to
c●y
out
,
What
I
sh●uld
do
,
I
have
not
done
;
and
I
have
left
undone
what
I
ought
to
have
done
.
Rom.
7.19
.
I
have
sinned
against
the
Lord
;
if
God
be
severe
to
mark
what
is
amisse
,
I
cannot
abide
in
his
presence
;
for
I
have
not
only
offended
in
part
of
his
holy
Law
,
and
broken
the
least
of
his
Commandments
,
but
I
have
violated
the
whole
Law
,
and
am
a
Transgressor
against
every
Command
;
nay
,
he
cometh
on
this
consideration
to
be
convinced
of
his
anomy
and
ataxy
,
the
pravity
of
his
nature
,
that
enmity
to
the
Law
,
which
is
implanted
in
his
very
being
,
and
that
irregularity
whereby
evil
is
ever
present
;
but
to
do
good
he
hath
no
minde
;
so
that
he
must
needs
cry
out
,
I
have
sinned
,
and
must
return
,
or
else
I
perish
;
now
reproof
finds
ready
acceptance
from
him
;
the
Ministers
of
God
shall
meet
with
no
murmuring
,
if
they
cry
unto
him
Thou
art
the
man
;
for
he
is
apt
and
ready
to
draw
up
a
Bill
of
Inditement
,
and
read
a
large
accusation
against
his
own
soul
,
his
iniquities
now
finds
him
out
,
and
followeth
him
every
where
,
that
it
becomes
alive
,
and
appears
against
him
with
vigour
,
not
admitting
the
least
of
Apology
,
but
leading
him
to
Condemnation
,
and
laying
him
open
to
the
Curse
due
unto
them
that
break
the
Law
,
and
therefore
he
now
3.
Sentenceth
himself
as
accursed
of
God
,
and
bound
over
to
Divine
fury
;
the
conscience
of
his
guilt
concludes
him
under
the
condemnation
of
the
Law
,
that
he
seeth
cause
to
wonder
at
his
very
being
,
concludeth
himself
unworthy
the
least
of
mercy
,
and
God
to
be
just
in
the
greatest
of
judgments
which
lie
upon
him
;
and
so
proceedeth
to
judge
himself
,
and
seal
up
his
own
soul
under
the
curse
,
standing
under
the
continual
expectation
of
Gods
fiery
indignation
to
be
revealed
from
heaven
;
determining
it self
a
debtor
to
the
Law
,
and
as
such
,
liable
to
justice
,
and
in
it self
unable
to
make
the
least
satisfaction
;
so
that
now
the
soul
doth
not
only
assent
unto
the
Law
as
true
in
all
its
threats
,
but
applyeth
them
unto
himself
,
confessing
unto
him
belongs
shame
and
confusion
,
hell
and
horrour
,
wo
and
eternal
misery
,
that
he
knoweth
not
how
to
escape
,
but
if
God
proceed
against
him
,
he
is
most
miserable
and
undone
forever
;
and
so
is
constrained
with
anguish
of
soul
to
cry
out
,
What
shall
I
do
to
be
saved
?
This
is
then
the
first
part
of
humiliation
,
when
the
soul
in
this
due
order
,
and
judicial
method
of
conviction
,
is
brought
to
a
sight
of
sin
,
to
see
God
offended
,
the
Law
violated
,
the
soul
damned
and
destinated
to
everlast●ng
woe
,
if
not
Redeemed
by
the
mercy
of
a
God
,
who
hath
established
Jesus
Christ
his
Son
to
be
a
Lord
and
Saviour
,
to
g
ve
Remissi●n
and
Repentance
,
and
so
it
proceeds
to
the
sorrow
for
his
sin
as
committed
against
God
.
Second
part
of
humiliation
.
The
second
part
then
of
penitential
humiliation
,
is
contrition
,
or
sorrow
for
sin
as
committed
against
God
:
Herein
the
soul
is
not
only
acquainted
with
,
but
afflicted
for
its
guilt
,
seeeth
not
only
that
it
is
a
sinner
,
but
sorroweth
under
,
and
is
ashamed
of
so
sad
and
sinful
an
estate
;
the
stony
heart
is
broken
,
the
Adamantine
soul
dissolved
;
he
rends
not
his
garment
,
but
his
heart
,
and
goeth
out
and
weepeth
bitterly
:
He
seeth
with
shame
his
many
abominations
,
and
rendeth
with
soul-distressing
sorrow
and
anguish
,
the
Curse
of
the
Law
that
is
due
unto
him
;
and
considereth
with
almost
soul-distracting
despaire
,
the
doleful
estate
into
which
his
sin
hath
resolved
him
;
for
he
seeth
God
with
whom
he
is
not
able
to
plead
,
to
be
highly
offended
,
and
therefore
must
with
Job
confesse
that
he
is
n
t
able
to
answer
when
God
reproveth
;
Job
40.4
,
5.
he
is
vile
,
and
must
lay
his
hand
on
his
mouth
;
though
in
his
pride
he
hath
once
spoke
,
yet
now
he
hath
no
answer
;
yea
,
twice
,
but
he
dare
proceed
no
further
.
Well
,
seeing
that
all
contending
with
God
,
is
but
a
da
kening
counsel
by
words
wi
hout
knowledge
,
and
so
he
becomes
submisse
and
silent
under
the
saddest
of
affliction
inflicted
by
God
;
Psal
51.4
.
Lam
3.39
.
Crying
out
,
Against
thee
,
thee
only
have
I
sinned
.
And
why
should
a
living
man
complaine
for
the
punishment
of
his
sin
?
the
soul
is
in
it self
,
confounded
on
the
sense
that
God
claps
his
hands
against
him
for
his
sin
,
therefore
his
hea●t
cannot
endure
,
or
his
hands
be
strong
,
Ezek.
22.13
,
14.
Compunction
of
spir●t
is
the
only
condition
of
the
convinced
Penitent
;
he
seeth
he
is
liable
to
the
curse
of
the
Law
,
and
his
only
outcry
is
,
What
shall
we
do
to
be
saved
?
He
being
convinced
that
he
hath
crucified
the
Lord
of
life
,
is
pricked
at
the
heart
;
and
in
all
approaches
unto
God
he
is
ashamed
and
amazed
,
bec●use
a
man
o●
polluted
lips
;
nay
,
Isa.
6.6
.
sadly
seeing
that
sin
overspreads
him
,
Isa.
64
6.
his
very
righteousnesse
is
as
a
menstruous
cloth
;
he
like
the
poor
Publican
,
stands
afar
off
,
and
dares
not
so
much
as
lift
up
his
eyes
to
heaven
;
and
his
only
note
and
eccho
is
,
Lord
,
be
merciful
to
me
a
sinner
;
Luke
18.13
.
he
humbleth
himself
under
the
hand
of
God
,
as
having
deserved
the
most
heavy
of
plagues
;
his
haughty
spirit
is
now
laid
low
within
him
,
he
is
wholly
resolved
into
sorrow
,
even
godly
sorrow
;
it
is
his
grief
that
guilt
is
on
his
spirit
;
but
his
greater
grief
,
that
his
sin
is
gone
out
against
God
,
a
gracious
and
an
holy
God
,
a
just
and
an
holy
Law
;
his
sorrow
is
a
sorrow
of
candor
and
ingenuity
;
not
so
much
that
he
is
liable
to
the
lash
,
and
obnoxious
to
the
curse
,
as
that
a
Father
is
offended
,
the
image
of
his
God
defaced
;
his
grand
complaint
is
,
I
have
sinned
against
God
;
his
soul-affliction
,
and
heart-trembling
is
,
God
is
offended
;
the
frownes
of
God
sink
deeper
,
and
seize
more
sadly
on
his
spirit
,
than
the
sharpest
of
his
sufferings
;
his
earnest
cry
is
for
the
joy
of
Gods
salvation
;
he
is
not
only
afflicted
with
the
terrours
of
the
Law
,
Psal.
51
12.
which
he
confesseth
belongeth
to
him
,
but
is
melted
with
merciful
Ministrations
of
the
Gospel
of
which
he
is
so
unworthy
;
he
cannot
look
unto
Christ
but
with
a
spirit
of
mourning
,
moved
by
the
strength
of
the
remedy
,
to
see
the
heighth
of
his
malady
,
and
by
the
dolor
of
a
Saviour
,
Zech.
12.10
.
made
sensible
of
the
depth
of
his
miserie
;
by
the
mercy
and
love
manifested
to
so
great
a
sinner
,
he
is
led
to
mourn
over
a
gracious
Saviour
,
like
Mary
Magdalene
,
he
loveth
much
,
and
manifesteth
it
by
lamenting
much
,
Luke
7.47
.
because
much
is
forgiven
.
Thus
then
the
believing
sinner
comes
home
by
weeping-crosse
,
findes
conviction
,
and
contrition
,
antecedaneous
acts
unto
his
conversion
,
a
sense
of
,
and
sorrow
for
his
sin
,
precursive
parts
of
his
Repentance
;
and
God
holds
this
method
in
giving
Repentance
for
sundry
wife
and
gracious
ends
which
he
hath
propounded
to
be
effected
.
As
,
1.
To
suit
them
for
,
and
engage
them
to
set
an
esteem
on
Christ
Jesus
,
and
the
Remission
of
sin
in
him
.
The
whole
need
not
the
Physician
,
but
the
sick
,
and
Christ
came
not
to
call
the
righteous
to
repentance
,
but
the
sinner
,
Mat.
9.12
.
The
hunted
beast
flees
to
his
Den
,
and
the
pursued
Malefactor
to
the
hornes
of
the
Altar
,
the
chased
man-killer
to
his
City
of
Refuge
,
so
the
humbled
sinner
unto
Jesus
Christ
;
like
Paul
slaine
with
the
sense
of
sin
,
and
constrained
to
cry
out
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
sin
?
Rom
7.24
,
25.
it
soon
seeth
and
saluteth
Christ
for
his
Saviour
,
with
an
,
I
thank
God
through
Jesus
Christ
,
I
have
gained
the
victory
.
The
weary
and
heavy
laden
are
the
men
invited
to
Christ
for
ease
and
refreshment
;
Mat.
11.28
.
for
indeed
such
on●y
seek
him
,
and
can
be
satisfied
in
him
,
and
duly
savour
him
;
the
full
stomach
of
a
proud
Pharisee
,
loaths
the
honey-comb
of
Christ
his
righteousnesse
;
whil'st
to
the
hungry
appetite
of
the
humbled
sinner
,
the
bitterest
passions
of
a
Saviour
are
exceeding
sweet
;
the
deeper
the
sense
of
misery
,
the
sweeter
is
the
sense
of
mercy
.
How
acceptable
is
the
fountain
of
living
waters
to
the
chased
panting
heart
,
Deus
oleum
non
infundit
nisi
in
vas
contritum
.
Bern.
and
the
blood
of
Christ
to
the
thirsty
soul
and
conscience
scorched
with
the
sense
of
Gods
wrath
!
the
broken
and
the
contrite
heart
is
the
only
Sacrifice
acceptable
to
God
;
the
wounded
Samaritan
is
the
fit
object
of
his
compassion
;
a
Mary
Magdalene
cannot
but
love
much
,
when
looking
on
her
sins
,
she
seeth
much
is
forgiven
.
2.
To
set
them
at
enmity
with
sin
,
and
in
due
submission
to
his
sacred
Will.
Sin
is
natural
to
the
sons
of
men
,
and
only
smart
for
it
will
make
us
sick
,
and
willing
to
be
rid
of
it
:
untill
God
bring
Israel
into
affliction
,
they
regard
him
not
,
but
then
they
seek
him
daily
,
Hosea
5.14
.
An
unbroken
sinner
is
as
unfit
for
Gods
instruction
,
as
an
unbroken
Colt
for
the
saddle
,
or
unfallowed
ground
for
seed
.
Manasseh
his
Bonds
break
in
him
the
power
of
his
sin
;
●
Chron.
33.12
and
the
shakings
of
the
prison
to
the
heart-ake
of
the
Jaylor
,
makes
him
pliable
to
divine
pleasure
,
Act.
16.30
.
What
shall
I
do
to
be
saved
?
Sense
of
sin
is
a
principle
of
submission
under
affliction
;
Why
should
a
living
man
complaine
for
the
punishment
of
his
sin
?
Sins
revival
unto
remorse
of
conscience
,
constrains
Pauls
outcry
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
corruption
!
the
humbled
heart
gives
an
heedy
eare
to
divine
instruction
;
They
are
not
stiff-necked
,
but
give
their
hand
to
the
Lord
to
be
led
by
him
,
2
Chron.
30.8
.
and
therefore
God
will
teach
the
humbl●
his
way
,
Psal.
25.9
.
A
bruised
heart
is
like
soft
waxe
prepared
for
divine
impression
;
so
that
to
the
end
Christ
may
be
of
esteem
as
a
Lord
and
Saviour
,
the
penitent
soul
must
on
due
conviction
cry
out
,
Wherewith
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
High
God
?
shall
I
come
before
him
wit●
burnt-offerings
,
with
Calves
of
a
year
old
?
will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
ten
thousand
rivers
of
oyle
?
shall
I
give
my
fi●st-born
for
my
transgression
,
or
the
fruit
of
my
body
for
the
sin
of
my
soul
?
Micah
6.6
,
7.
And
to
the
end
we
may
be
set
against
sin
,
it
must
sting
the
conscience
,
and
so
work
us
into
a
willingnesse
to
do
or
suffer
the
Will
of
God
,
making
us
with
earnestnesse
and
resolution
,
cry
when
pricked
at
the
heart
,
What
shall
we
do
to
be
saved
?
so
that
a
sight
of
,
and
sorrow
for
sin
as
committed
against
God
,
are
parts
of
,
and
essential
to
true
repentance
;
only
before
I
passe
from
this
Conclusion
,
let
it
be
noted
,
that
they
are
precursive
acts
:
Repentance
cannot
be
constituted
without
them
;
but
they
are
precursive
,
such
as
alwayes
go
before
;
sometimes
,
yea
,
too
often
(
at
least
in
shew
and
appearance
)
without
true
Repentance
.
Judas
is
convinced
of
,
and
cast
down
for
sin
unto
utter
despaire
,
crying
out
,
I
have
sinned
in
betraying
innocent
blood
.
And
Ahab
may
humble
himself
in
all
external
expressions
,
and
many
internal
operations
of
the
soul
,
and
yet
never
be
turned
unto
the
Lord
.
We
may
not
indeed
deny
that
humiliation
,
especially
in
the
external
acts
and
expressions
goeth
many
times
without
conversion
and
compleated
repentance
,
and
so
we
must
needs
conclude
,
Conviction
is
not
true
grace
,
or
an
estate
of
saving
holinesse
;
but
that
sad
complaints
of
guilt
may
passe
from
Reprobates
and
damned
soules
;
yet
we
must
remember
,
Repentance
or
conversion
never
goeth
without
humiliation
,
sight
of
,
and
sorrow
for
sinne
.
In
the
order
of
nature
men
must
be
convinced
of
,
and
confounded
for
the
evil
from
which
they
are
converted
;
we
cannot
hate
and
avoid
the
evil
we
do
not
know
,
and
know
to
afflict
us
;
and
the
order
of
Scripture
doth
alwayes
call
to
a
communing
with
our
hearts
,
that
we
may
stand
in
awe
,
and
not
sin
;
Psal.
4.5
.
a
searching
and
trying
our
wayes
,
before
we
turn
unto
the
Lord
;
the
Law
must
do
its
work
,
as
a
Schoolmaster
,
to
every
soule
that
is
brought
to
Christ
;
and
the
Gospe●
ever
sends
the
prick
into
the
h
art
of
such
as
repent
unto
remission
of
sin
,
Acts
2.37
,
38.
and
the
spirit
of
bondage
,
before
the
spirit
of
Adoption
,
of
power
,
love
,
and
a
sound
minde
,
Rom.
8.15
.
Preaching
Repentance
is
the
opening
the
blind
eye
,
and
the
bringing
the
Prodigal
into
his
right
minde
,
that
in
the
sense
of
his
sad
estate
,
he
may
go
unto
his
father
and
seek
mercy
.
The
work
of
the
Word
,
is
to
make
them
sinners
of
sense
,
that
shall
come
to
Christ
for
cure
,
to
cast
down
all
proud
imaginations
,
and
every
high
thought
which
exalteth
it self
,
and
so
to
bring
into
obedi●nce
to
Christ
,
2
Cor.
10.5
.
to
affect
men
with
guilt
and
danger
,
that
they
may
with
fervency
cry
,
What
shall
we
do
to
be
saved
?
to
convince
that
the
issues
of
death
,
will
be
the
end
of
the
way
in
which
they
now
walk
,
that
they
may
flee
with
desire
,
and
returne
without
delay
.
In
a
word
,
to
affect
the
heart
with
the
high
transgressions
of
Gods
holy
Law
,
the
disobedience
of
a
gracious
Father
,
and
offence
done
to
infinitenesse
,
that
the
soule
may
down
on
its
knees
,
prostrate
it self
at
the
foot-stoole
of
mercy
,
fly
to
Jesus
Christ
as
its
Redeemer
,
Surety
,
and
alone
satisfaction
,
and
so
sue
out
its
pardon
by
a
serious
return
to
God
;
and
these
are
as
it
were
,
the
pangs
of
the
New
Birth
,
natural
,
and
necessary
,
though
sometimes
abortive
and
miscarrying
;
the
first
part
of
sincere
repentance
,
though
not
alwayes
successeful
to
perfect
and
compleat
it
;
for
although
we
must
not
call
the
convinced
conscience
a
Gospel-Convert
,
yet
the
Convert
is
alwayes
convinced
;
sense
of
,
and
sorrow
for
sin
,
is
no
infallible
sign
of
saving
grace
;
yet
saving
grace
and
sincere
repentance
,
is
never
wrought
without
a
sight
of
,
and
sorrow
for
sin
as
committed
against
God
;
for
this
is
the
precursive
act
of
true
repentance
;
and
whenever
God
will
seale
up
under
impenitency
,
he
stops
the
passage
and
possibility
of
humility
,
making
the
eare
heavy
,
and
the
eye
dim
,
and
the
heart
hard
,
lest
they
should
see
with
their
eyes
,
hear
with
their
eares
,
and
be
of
humbled
hearts
,
and
so
be
converted
,
Mat.
13.15
.
And
so
much
for
the
third
Conclusion
;
but
again
,
in
the
nature
of
repentance
we
must
Note
,
Conclusion
.
4
Turning
from
all
sin
to
God
,
is
the
formality
of
true
repentance
.
Sincere
conversion
is
the
summa
totale
,
and
ratio
formalis
of
a
Gospel-penitent
;
Remorse
for
sin
without
a
returne
from
sin
,
will
afford
you
no
comfort
;
sin
is
an
aversion
from
God
;
and
repentance
a
conversion
to
God
;
the
common
call
of
sinners
unto
repentance
,
is
to
turn
,
and
return
to
G
d
,
Isa.
44.22
,
55
,
7.
Jer.
4.1
,
18
,
11.
and
many
other
places
;
whenever
repentance
is
promised
or
predicated
,
and
spoken
of
in
Scripture
,
it
is
ordinary
by
this
terme
,
of
turning
,
and
returning
to
the
Lord
,
Isa.
19.22
.
Isa.
59.20
.
and
that
not
only
in
the
Old
,
but
also
in
the
New
Testament
,
1
Pet.
2.25
.
We
were
like
sheep
that
were
going
astray
,
but
are
now
returned
unto
the
Shepherd
and
Bishop
of
our
soules
.
Every
sinner
is
towards
God
,
like
Hagar
resisting
the
Will
,
and
then
running
from
the
presence
of
her
Mistresse
,
untill
by
the
Angel
of
the
Covenant
,
called
to
repentance
,
and
caused
to
return
by
weeping-crosse
,
and
submit
under
his
hand
.
Like
Travellers
we
are
out
of
the
way
,
and
running
upon
our
ruine
,
and
had
need
to
call
one
on
another
,
Come
,
and
let
us
return
to
our
God
,
Hos.
6.1
.
Like
the
Prodigal
we
are
out
of
our
wits
,
untill
by
a
spirit
of
repentance
we
recover
our
sound
mind
,
and
return
to
our
Father
,
from
whom
we
have
madly
run
away
,
so
that
the
very
formality
of
repentance
,
is
returning
.
All
Judas
conviction
and
confession
,
nay
,
contrition
and
condemnation
will
not
constitute
a
Gospel-penitent
for
want
of
conversion
.
Repentance
when
it
is
true
and
saving
,
makes
the
sinner
sadly
smite
on
his
thigh
,
and
say
,
What
have
I
done
?
and
speedily
to
face
about
and
say
,
I
will
do
so
no
more
;
the
Gospel-penitent
is
a
positive
Changeling
,
no
more
the
same
he
was
,
Old
things
are
done
away
,
all
things
are
become
new
;
he
is
really
and
throughly
changed
;
not
in
his
substance
,
as
the
Familists
fondly
fancy
;
nor
in
quantity
,
measure
,
and
degree
,
as
common
Christians
too
commonly
dreame
,
but
in
quality
,
nature
,
frame
,
and
disposition
;
the
soul
and
body
in
regard
of
their
essence
,
powers
,
faculties
,
proper
and
natural
actions
,
remaine
the
same
after
that
they
were
before
repentance
;
sorrow
,
fear
,
joy
,
love
,
desire
,
natural
passions
and
affections
,
are
indeed
altered
,
not
annihilated
,
restrained
,
nay
,
regulated
,
not
ruined
;
but
the
whole
man
is
in
respect
of
property
,
bent
and
disposition
no
more
the
same
,
but
a
very
Changeling
,
that
it
may
be
said
of
them
as
of
Onesimus
in
time
past
,
unprofitable
,
but
now
profitable
,
Philem.
11.
Or
as
of
the
Corinthians
,
they
were
Thieves
,
Fornicators
,
Idolaters
,
Adulterers
,
Effeminate
,
Covetous
,
Drunkards
,
Revilers
,
Extortioners
,
What
not
;
but
they
are
washed
,
they
are
cleansed
,
they
are
sanctified
;
the
very
best
of
men
before
the
grace
of
God
their
Saviour
appear
,
by
the
working
of
Repentance
,
and
renewing
of
the
Holy
Ghost
,
are
as
the
Apostles
themselves
were
,
Foolish
,
Disobedient
,
Deceived
,
serving
divers
lusts
and
pleasures
,
rebellious
to
Gods
holy
will
,
running
from
his
gracious
presence
,
and
continually
going
astray
;
but
when
by
the
grace
of
Repentance
they
see
,
and
are
sadned
for
their
aberrations
,
and
sinful
course
,
they
speedily
return
from
all
sin
to
God
;
so
that
turning
is
their
general
act
and
businesse
,
and
it
consists
of
two
parts
answerable
to
the
terms
about
which
it
is
conversant
,
and
they
are
,
-
Recession
from
sin
.
-
Reversion
to
God
.
Or
as
the
Prophet
(
in
the
Name
of
the
Lord
)
phraseth
it
,
a
ceasing
to
do
evil
,
and
learning
to
do
well
,
Isa.
1.16
.
Or
the
wicked
mans
forsaking
his
evil
way
,
and
the
unright●ous
man
his
thoughts
,
and
returning
to
the
Lord
,
Isa.
55.7
.
Or
as
the
Apostle
James
,
a
cleansing
your
hands
you
sinners
,
and
purging
your
hearts
you
double-minded
;
and
drawing
nigh
unto
the
Lord
,
James
4.8
.
The
work
of
Regeneration
doth
consist
in
putting
off
the
Old
,
and
putting
on
the
New
man
.
It
is
not
being
conformed
to
the
World
,
or
fashioned
ac●ording
to
the
lust
of
ignorance
;
but
being
transformed
by
the
renewing
of
our
minde
,
to
be
holy
as
God
is
holy
,
Rom.
12.2
.
1
Pet.
1.14
,
15.
First
part
of
conversion
.
So
that
the
first
part
of
Conversion
is
a
Recession
from
all
sin
;
which
the
Psalmist
calleth
,
a
departing
from
iniquity
,
Psal.
34.14
,
37.27
.
as
the
original
word
will
bear
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
substracting
from
sin
,
that
the
number
and
increase
of
it
may
be
small
,
and
at
the
length
amount
to
just
nothing
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
as
the
Prophet
Isaiah
,
a
ceasing
from
evil
;
as
the
Septuagint
rendreth
it
,
a
resting
,
and
being
quiet
from
the
practice
of
iniquity
,
so
in
Isa.
1.16
.
and
at
after
a
forsaking
of
his
evil
ways
,
utterly
deserting
and
relinquishing
sin
,
Isa.
55.7
.
this
is
that
which
the
Apostle
calleth
a
casting
off
,
flinging
from
us
with
detestation
,
and
anger
the
works
of
darkness
,
Rom.
13.12
.
so
as
never
more
to
have
f●llowship
with
the
unfruitful
works
of
darknesse
,
but
rather
reprove
them
,
Ephes.
5.8
.
Nay
,
it
is
an
Apostasie
from
sin
to
break
League
with
,
and
violate
all
those
bonds
in
which
we
stand
bound
to
profanesse
;
and
with
rage
and
resolution
rebel
against
the
Soveraignty
of
sin
which
it
hath
exercised
over
us
;
if
we
will
call
on
the
Name
of
the
Lord
,
and
become
his
Subjects
,
we
must
recede
,
rebel
against
sin
,
bid
open
defiance
,
and
proclaime
open
war
against
it
,
notwithstanding
all
those
engagements
that
lie
upon
us
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
let
him
depart
saith
our
Translation
,
in
the
Original
,
Apostatize
from
unrighteousnesse
,
2
Tim.
2.19
.
Sin
hath
an
interest
in
,
and
engagement
upon
men
,
by
nature
they
are
obliged
to
follow
it
,
and
the
whole
man
is
too
much
devoted
to
pursue
and
obey
the
dictates
of
lust
;
but
Repentance
dischargeth
all
,
and
turneth
the
whole
man
into
an
estrangednesse
to
,
nay
,
enmity
against
sin
;
so
that
both
soul
and
body
in
faculties
and
members
do
withdraw
from
sin
,
the
thoughts
are
now
no
more
engaged
to
contrive
and
devise
iniquity
,
nor
the
heart
to
embrace
it
,
or
hands
to
act
it
;
the
members
of
the
body
are
no
longer
yielded
to
be
the
instruments
of
unrighteousnesse
;
but
the
contrary
is
now
effected
by
Repentance
.
In
a
word
,
the
penitent
soul
recedes
and
turns
from
all
sin
.
First
,
By
the
apprehension
of
his
minde
,
seeing
sin
and
its
sinfulnesse
,
he
discerns
the
contrariety
of
it
to
the
Image
of
God
,
by
the
Law
,
which
is
by
the
Spirit
of
Repentance
engraven
on
his
heart
;
he
now
knows
sin
,
which
he
never
knew
before
;
he
discovereth
abundance
of
evil
,
in
what
he
deemed
exceeding
good
;
he
now
seeth
he
sinned
to
the
damnation
of
his
soul
,
in
what
he
thought
to
have
been
good
service
to
God
;
he
is
now
freed
from
error
,
and
readily
disowns
,
and
damneth
as
desperately
wicked
what
he
sometimes
allowed
and
argued
for
as
eminently
good
;
with
Jobs
proud
friends
,
when
penitent
,
seeth
he
hath
need
of
Gods
pardon
,
and
Jobs
prayer
for
the
very
things
he
spake
for
God
;
and
like
pharisaical
Paul
,
seeth
horrid
unrighteousnesse
in
all
his
self-righteousnesse
of
which
he
had
vaunted
;
so
that
sin
shall
no
more
impose
on
his
judgment
,
but
he
will
try
all
its
dictates
,
and
discover
the
falsehood
that
is
therein
.
Secondly
,
By
the
alteration
of
his
will
and
affections
;
that
he
shall
not
more
disallow
,
than
detest
the
sinfulnesse
of
sin
;
he
no
sooner
seeth
his
iniquity
,
but
he
loatheth
himself
because
of
his
abominations
;
sin
was
never
so
much
the
object
of
his
affections
,
as
now
it
is
the
object
of
his
passions
;
what
he
before
loved
,
desired
,
delighted
in
,
he
now
by
Repentance
hateth
,
feareth
,
envieth
with
David
,
he
hateth
every
false
way
,
and
the
very
workers
of
iniquity
;
if
he
be
surprised
by
the
difficulty
of
his
estate
,
or
distemper
of
his
minde
,
with
an
act
of
sin
,
he
loatheth
himself
because
of
it
,
and
with
Paul
professeth
,
I
do
the
things
that
I
would
not
do
;
the
very
existency
of
sin
in
him
,
is
his
intolerable
burden
,
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
corruption
,
is
his
out-cry
?
death
is
desired
,
because
he
would
sin
no
more
;
he
would
rather
be
redeemed
from
his
vain
conversation
,
than
from
wrath
to
come
;
penitent
An●elme
had
rather
bein
hell
without
,
than
in
heaven
with
his
iniquity
,
and
therefore
he
yet
recedes
.
Thirdly
,
Into
an
abstinence
from
,
nay
,
actual
resistance
of
sin
;
he
puts
away
the
evil
of
his
doings
,
forsakes
his
way
,
abstains
from
the
appearances
of
evil
;
he
is
now
ashamed
of
what
he
hath
sometimes
acted
with
eagernesse
;
he
now
preacheth
the
Gospel
he
sometime
destroyed
;
and
blesseth
the
name
he
blasphemed
;
he
is
not
only
restrained
himself
,
but
he
labours
to
reclaime
others
from
iniquity
;
nay
,
not
only
is
his
hand
with-held
from
sin
,
but
his
heart
is
set
against
it
;
his
study
is
to
mortifie
his
earthly
members
,
and
his
resolution
that
sin
shall
not
raigne
in
his
mor●al
body
,
that
he
should
obey
it
in
the
lust
thereof
;
he
is
careful
to
avoid
all
occasions
and
inducements
unto
evil
,
he
feareth
to
make
provision
for
the
flesh
,
to
fulfill
the
lust
thereof
;
his
hearty
prayer
is
,
that
he
may
not
fall
into
temptation
,
but
be
delivered
from
evil
;
he
resisteth
all
sinful
assaults
,
striveth
against
sin
unto
very
blood
;
his
righteous
soul
is
grieved
for
the
sins
of
others
;
all
his
complaint
under
sorrows
is
against
sin
;
his
care
is
to
be
rid
of
sin
,
his
fear
of
falling
into
sin
.
So
that
the
Gospel-penitent
maketh
a
perfect
recession
from
sin
,
all
sin
,
sin
in
its
kinde
,
not
in
its
species
or
degree
;
not
only
this
and
that
sin
,
but
sin
which
is
contrary
to
Gods
Law
and
Image
,
be
it
sin
small
or
great
,
natural
,
and
near
allied
unto
him
,
it
is
his
care
to
keep
himself
from
his
own
iniquity
;
the
sin
of
his
complexion
,
calling
,
constitution
,
or
condition
;
he
will
not
indulge
his
right
eye
,
or
right
hand
in
opposition
to
Gods
holinesse
:
No
pleasure
,
profit
or
honour
shall
willingly
hi●e
him
to
the
least
iniquity
;
the
penitent
eye
judgeth
sin
by
its
complexion
,
not
its
composition
;
by
its
colour
,
not
by
its
weight
;
he
determines
of
it
,
not
by
comparison
with
it self
,
but
its
non-conformity
to
Gods
Law
;
so
that
if
you
say
of
any
thing
there
is
sin
in
it
,
you
have
said
enough
to
set
the
Gospel
penitent
against
it
;
for
he
is
turned
from
all
evil
;
yet
take
along
with
you
this
cautionary
Note
,
that
you
run
not
into
sinful
despaire
and
despondency
,
in
observing
your
penitent
Recession
from
sinne
.
(
viz.
)
Sins
existency
,
and
sometimes
prevalency
,
Caution
.
is
consistent
with
a
penitent
recession
,
and
turning
from
it
.
Sin
may
remain
,
though
it
doth
not
raigne
in
a
gracious
soul
.
Who
is
there
that
lives
,
and
sins
n●t
:
If
we
say
sin
is
not
in
us
,
we
are
lyars
,
and
the
truth
is
not
in
us
.
The
righteous
themselves
often
fall
;
Noah
,
the
Preacher
of
Repentance
to
the
old
World
,
becomes
the
sad
pattern
of
impiety
to
the
new
World
.
Penitent
Paul
hath
cause
to
complain
,
when
I
would
do
good
,
evil
is
present
with
me
:
Sin
abides
in
our
souls
,
whil'st
our
souls
abide
in
our
bodies
;
so
long
as
we
live
we
must
expect
to
bear
the
burden
of
corruption
;
sin
exists
in
the
best
of
Saints
by
way
of
suggestion
,
natural
inclination
,
and
violent
instigation
,
and
enforcement
of
evil
;
and
so
taking
advantage
of
the
difficulty
of
our
estate
,
and
distemper
of
our
minds
,
it
drives
us
sometimes
into
most
horrid
actions
,
even
Davids
Adultery
,
or
Peters
denial
of
Christ
;
which
of
the
Saints
have
not
had
a
sad
experience
hereof
;
nor
must
it
seem
to
us
strange
;
for
Repentance
doth
not
cut
down
sin
at
a
blow
;
no
,
it
is
a
constant
militation
,
and
course
of
mortification
;
an
habit
and
principle
of
perpetual
use
,
not
action
of
an
houre
,
o●
little
time
,
as
we
have
Noted
before
;
it
is
a
recession
from
si●
all
our
days
,
though
sin
run
after
us
;
if
once
we
be
perfectly
freed
from
sins
assaults
,
we
shake
hands
with
Repentance
,
for
we
need
it
no
more
;
so
that
let
it
not
be
the
trouble
of
any
that
sin
is
in
them
,
but
let
it
be
their
comfort
that
it
is
shunned
by
them
;
that
you
fall
into
sin
,
faile
not
in
your
spirits
,
let
this
be
your
support
,
that
you
flie
from
,
fall
out
with
,
and
fight
against
sin
;
the
true
penitent
doth
evidence
the
truth
and
strength
of
his
Repentance
,
by
not
admiting
sins
dictates
without
resi●●ance
;
not
acting
sins
precepts
without
reluctance
;
when
he
deviseth
evil
,
his
minnde
is
to
serve
the
Law
of
God
;
and
he
approveth
of
that
as
good
;
he
doth
what
he
would
not
;
the
Law
in
his
members
rebels
against
the
Law
of
his
minde
,
and
leadeth
him
captive
;
and
therefore
he
abides
not
under
sins
guilt
or
power
without
remorse
;
if
he
be
drawn
to
deny
his
Master
,
he
goeth
out
,
and
weepeth
bitterly
;
he
is
in
his
own
eye
a
wretched
man
,
whil'st
oppressed
with
a
body
of
corruption
;
nay
,
he
retireth
not
into
sinful
society
without
repining
;
his
soul
soon
thinks
he
hath
dwelt
too
long
in
Meshech
,
and
in
the
Tents
of
Kedar
;
the
wicked
are
to
him
an
abomination
;
whil'st
then
any
soul
maintaineth
this
conflict
,
and
so
visibly
disalloweth
what
he
sometime
doth
;
he
may
safely
say
it
is
no
more
I
,
but
sin
that
dwelleth
in
me
;
for
his
servants
you
are
to
whom
you
yield
your selves
servants
,
Rom.
6.16
.
and
comfortably
conclude
that
as
a
Gospel-penitent
he
turneth
from
all
sin
;
and
that
is
the
first
part
of
the
formality
of
Repentance
,
the
second
naturally
followeth
,
and
that
is
,
Second
part
of
conversion
.
Reversion
to
God
,
a
reception
of
God
,
God
and
God
only
,
becomes
the
adequate
object
of
Gospel
Repentance
;
man
by
sin
hath
his
back
on
God
;
by
Repentance
he
faceth
about
;
all
sin
doth
agree
in
this
,
that
it
is
an
aversion
from
God
,
and
the
cure
of
it
by
Repentance
must
be
conversion
to
God
;
when
God
calls
for
true
Repentance
,
it
is
with
an
if
thou
wilt
return
O
Israel
,
return
unto
me
;
Jer.
4.1
.
and
when
Repentance
is
promised
,
it
is
promised
that
the
children
of
Israel
shall
return
,
and
seek
the
Lord
their
God
,
and
David
their
King
,
and
shall
fear
the
Lord
and
his
goodnesse
,
Hosea
3.5
.
And
when
they
provoke
one
another
to
Repentance
,
it
is
with
a
come
let
us
return
unto
the
Lord
;
and
when
provoked
by
others
,
it
is
to
return
to
the
Lord
their
God
,
Hosea
14.1
.
and
when
God
calleth
,
and
chargeth
their
Repentance
with
hypocrisie
,
it
is
with
this
complaint
,
They
cryed
,
but
nat
unto
me
;
and
they
returned
,
but
not
unto
the
most
High
,
Hosea
7.14
,
16.
The
Gospel
penitent
turneth
not
from
sin
to
sin
,
as
do
the
profane
;
nor
from
sinful
rudenesse
to
common
civility
,
or
only
moral
honesty
,
as
do
the
civil
honest
man
;
but
unto
piety
,
acts
of
Religion
,
unto
God
:
God
is
the
sole
object
of
his
affection
and
adoration
;
the
true
penitent
is
prostrate
at
the
feet
of
God
,
as
him
only
that
pardoneth
iniquity
,
transgression
and
sin
:
And
pliable
to
the
pleasure
of
God
,
as
him
only
that
hath
prerogative
over
him
;
the
whole
man
,
soul
and
body
is
bent
for
God
,
and
pursueth
communion
with
,
and
conformity
to
God
;
not
only
doth
Repentance
turn
us
from
what
is
grievous
and
contrary
to
God
;
but
unto
that
which
is
agreeable
,
and
acceptable
God
,
the
minde
returneth
from
the
devising
of
evil
,
to
the
review
of
the
minde
,
and
will
of
God
;
Psal.
1.
v.
1
,
2.
from
sitting
in
the
seat
of
the
scorneful
,
unto
meditating
on
the
Law
of
God
night
and
day
,
his
earnest
out-cry
is
,
Lord
,
Acts
9.6
.
what
wouldest
thou
have
me
to
do
?
for
he
is
transformed
in
the
spirit
of
his
minde
to
prove
what
is
the
good
and
acceptable
will
of
the
Lord
!
Rom.
12.3
.
and
full
well
knoweth
it
is
life
eternal
to
know
God
,
1
Pet.
2.2
.
and
Jesus
Christ
,
and
therefore
having
once
tasted
that
the
Lord
is
gracious
,
he
as
a
new-born
babe
desireth
the
sincere
milk
of
the
Word
;
Gods
Word
is
his
great
delight
,
and
beautiful
in
his
eyes
are
their
feet
that
bring
glad
tydings
from
Zion
.
Rom.
10.15
.
The
will
and
affections
return
from
all
evil
,
unto
a
resolution
,
and
ready
acceptance
of
the
good
,
and
acceptable
will
of
God
;
not
only
doth
the
Gospel
penitent
pray
,
Wherein
I
have
done
amiss
do
thou
shew
it
me
,
I
will
do
so
no
more
;
but
also
speak
Lord
,
for
thy
servant
heareth
;
for
it
is
wholly
resolved
into
the
will
of
God
approving
what
is
good
,
prizing
every
act
of
worship
,
and
purposing
an
exact
observance
of
it
,
sincerely
praying
,
Let
thy
will
be
done
on
earth
as
it
is
in
heaven
;
and
accounting
it
his
meat
and
drink
to
do
the
will
of
God
;
his
desires
and
affections
run
out
to
God
,
and
God
alone
,
there
is
nothing
in
all
the
earth
to
be
compared
with
God
,
nor
any
in
heaven
acceptable
to
the
soul
besides
God
,
Psal.
73.25
.
The
Lord
becomes
his
very
dread
and
delight
;
he
rejoyceth
in
the
Lord
,
and
continually
feareth
before
him
;
such
are
his
affections
now
towards
God
,
that
he
can
leave
all
to
follow
him
,
father
,
mother
,
sisters
,
brethren
,
wife
,
children
,
lands
,
houses
;
nay
,
life
it self
becomes
nothing
in
respect
of
God
.
A
Gospel
penitent
stands
convinced
,
that
if
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
,
1
Joh.
2.15
.
And
if
any
man
love
any
thing
better
than
Christ
,
he
is
not
worthy
of
him
,
Matth.
10.37
.
and
so
he
accounteth
all
things
drosse
and
dung
in
comparison
of
Christ
,
Phil.
3.7
.
The
Lord
is
his
chiefest
among
ten
thousand
,
his
all
in
all
;
and
so
his
outward
man
is
ready
in
the
utmost
of
endeavours
to
do
the
will
of
God
;
he
is
wholly
resigned
to
Divine
pleasure
,
to
do
or
suffer
any
thing
:
God
shall
not
enjoyne
what
his
attempts
and
utmost
industry
shall
not
be
to
performe
,
or
inflict
what
he
shall
not
in
patience
and
silent
submission
endure
;
Repentance
is
no
other
than
the
obedience
of
faith
;
1
Pet.
1.2
.
the
penitent
Romans
do
obey
from
the
heart
the
forme
of
sound
words
unto
them
delivered
;
or
as
the
Greek
bears
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
into
which
they
are
delivered
;
as
in
a
mold
which
leaves
its
shape
and
impression
on
that
which
passed
through
it
,
Rom.
6.17
.
For
the
stony
heart
removed
,
the
Law
of
God
is
imprinted
in
the
soul
,
the
Spirit
of
Repentance
maketh
us
walk
in
Gods
way
,
Ezek.
3.26
.
and
to
do
his
Statutes
.
The
command
of
God
carrieth
the
truly
penitent
contrary
to
the
commands
of
men
;
nay
,
corrupt
dictates
of
their
own
soul
.
J
seph
dare
not
sin
against
God
for
all
Potiphars
possession
;
nor
Daniel
slack
his
devotion
for
fear
of
a
Lyons
Den
;
nay
,
it
is
irksome
to
a
penitent
Peter
,
to
be
once
and
again
provoked
to
obedience
,
as
half
angry
,
he
cannot
but
cry
out
,
John
21.17
.
Why
Lord
,
thou
knowest
I
love
thee
;
he
is
ready
to
execute
Divine
prescription
against
the
utmost
of
opposition
;
he
never
desireth
other
Apology
than
whether
we
obey
God
or
man
judge
ye
;
for
Christ
is
exalted
to
be
Lord
and
King
,
to
give
Repentance
,
&c.
Not
only
doth
he
believe
,
but
is
also
ready
to
suffer
for
the
sake
of
Christ
;
he
is
contented
to
be
at
Gods
carving
,
as
unworthy
any
thing
;
under
sharpest
sorrows
he
is
dumb
,
Psal.
39.9
.
and
openeth
not
his
mouth
because
God
did
it
;
in
saddest
disasters
he
complains
not
,
because
he
hath
sinned
against
the
Lord
;
2
Sam.
16.10
.
let
Shimey
curse
him
,
he
is
quiet
;
nay
,
grieved
at
the
instigations
of
revenge
,
for
that
God
hath
bid
Shimey
curse
;
in
all
his
actions
and
enjoyments
,
he
is
awed
by
,
and
argueth
not
against
God
.
However
he
may
with
Hezekiah
,
slip
and
fall
in
his
life
time
,
yet
the
support
of
his
soul
at
death
is
,
Lord
,
Remember
I
have
walked
before
thee
with
an
upright
and
perfect
heart
,
and
have
done
that
which
was
right
in
thine
eyes
,
Isa.
38.3
.
And
with
Paul
,
he
may
finde
a
Law
in
his
members
rebelling
against
the
Law
of
his
minde
,
yet
can
thank
God
,
that
with
his
minde
he
serves
the
Law
of
God
,
Rom.
7.25
.
So
that
true
Gospel
Repentance
doth
not
only
convince
and
cast
down
,
but
change
and
convert
a
sinner
,
sense
of
,
and
sorrow
for
sin
as
committed
against
God
,
are
necessary
and
essential
parts
,
but
not
the
whole
,
or
formality
of
Repentance
;
no
,
that
is
a
turning
from
sin
,
all
sin
unto
God
,
only
unt●
a
God
;
it
indulgeth
not
the
least
iniquity
,
nor
taketh
up
short
of
the
Lord
;
it
stayeth
not
with
Jehu
at
the
extirpation
of
Baal
;
but
with
Hezekiah
and
Josiah
,
Rest
reth
the
Passeover
,
the
worship
of
the
Lord
;
and
that
is
the
fourth
thing
considerable
in
the
nature
of
Repentance
.
Conclusion
.
5
The
fifth
and
last
conclusion
is
,
Confession
of
sin
,
and
prayer
for
its
pardon
,
are
constant
concomitants
of
true
Repentance
.
The
true
penitent
is
not
only
the
sinner
of
sense
,
but
of
hope
,
and
therefore
a
supp●iant
at
the
Throne
of
Grace
,
prostrate
at
the
foot-stool
of
mercy
,
confessing
sin
,
and
suing
for
pardon
,
freely
accusing
,
and
fully
condemning
it self
before
God
;
every
penitent
soul
comes
to
God
,
like
Benhadad
to
the
King
of
Israel
,
wi●h
an
Halter
about
his
Neck
,
praying
,
Forgive
us
our
trespasses
.
David
is
no
sooner
brought
to
Repentance
by
Nathan
,
but
he
is
brought
on
his
knees
before
the
Lord
,
with
an
I
hav●
sinned
before
the
Lord
,
2
Sam.
12.13
.
Returning
Israel
must
take
with
them
words
,
and
say
,
Receive
us
graciously
,
take
away
all
iniquity
;
Ashur
shall
not
save
us
,
we
will
not
ride
upon
Horses
,
neither
will
we
say
any
more
to
the
work
of
our
hands
,
ye
are
our
gods
,
Hos.
14.3
.
When
the
Prodigal
comes
to
himself
,
he
goe●h
to
his
father
,
and
cryeth
,
I
have
sinned
against
heaven
,
and
against
thee
;
I
am
no
more
worthy
to
be
counted
thy
son
;
make
me
as
one
of
thy
hired
servants
,
Luk.
15.21
.
Confession
of
,
and
prayer
for
sins
pardon
,
are
such
inseparable
concomitants
of
Repentance
,
that
the
whole
work
of
Repentance
is
expressed
by
them
,
as
if
they
were
the
formality
thereof
;
thus
when
Repentance
is
the
result
of
Gods
chastisements
,
God
observes
,
if
they
shall
confesse
their
iniquity
,
and
the
iniquity
of
their
Fathers
,
their
trespasse
whereby
they
have
trespassed
against
me
,
and
that
they
have
walked
contrary
unto
me
,
then
will
I
be
merciful
,
Levit.
26.40
.
When
Achan
is
called
to
Repentance
,
he
is
required
to
give
glory
to
God
,
and
confesse
his
iniquity
,
Josh.
7.18
.
and
so
Israel
is
required
only
to
acknowledge
her
iniquity
,
that
she
hath
transgressed
against
the
Lord
her
God
,
and
hath
scattered
her
wayes
to
the
strangers
,
&c.
Nay
,
the
very
promise
of
pardon
to
the
penitent
,
is
entailed
on
an
humble
suppliant
confession
of
sin
;
if
we
confesse
our
iniquity
,
he
is
merciful
and
gracious
,
ready
to
forgive
us
our
sins
,
1
Joh.
1.8
.
So
that
there
is
no
coming
to
God
but
with
confession
of
sin
,
and
prayer
for
its
pardon
,
and
indeed
there
is
great
reason
that
these
should
accompany
true
Repentanee
,
because
confession
and
supplication
are
;
First
,
The
vent
of
grief
;
they
give
ease
and
quiet
to
the
penitent
perplexed
soul
;
conviction
concealed
,
is
like
a
burning
bile
,
in
which
the
ill
humours
in
a
mans
body
do
rancour
and
swell
,
burn
and
pain
the
whole
body
,
as
willing
to
be
gone
,
and
only
giveth
ease
by
being
lanced
,
open'd
,
and
let
out
by
confession
and
supplication
;
guilt
concealed
,
is
like
the
winde
confined
in
the
bowels
of
the
earth
,
making
roaring
ruptures
and
dreadful
earthquakes
;
unconfest
sin
is
the
spring
of
horror
,
and
principle
of
all
amazement
;
David
found
it
so
on
his
sad
experience
,
Psal.
32.3
.
When
I
kept
silence
,
my
bones
waxed
old
through
my
roaring
all
the
day
long
,
but
I
acknowledge
mine
iniquity
;
untill
then
he
could
find
no
comfort
.
Secondly
,
The
vomit
of
sin
,
so
Origen
did
usually
call
confession
;
for
it
is
the
loathsome
rejection
of
sin
,
an
easing
of
the
soul
by
evacuation
of
what
burdened
it
;
casting
up
with
grief
and
pain
what
we
cast
off
with
detestation
;
confession
is
the
emptying
the
soul
of
sin
by
expression
of
all
passion
against
it self
;
accusation
and
condemnation
turn
the
heart
and
whole
man
against
sin
;
shame
makes
us
shun
evil
;
the
penitents
in
the
Primitive
times
did
confesse
their
iniquities
to
God
in
the
sight
of
the
Church
,
and
if
they
again
relapsed
into
the
same
sin
,
and
apostatized
to
their
old
course
,
were
said
to
return
with
the
Dog
to
his
vomit
,
and
the
Sow
to
her
wallowing
in
the
mire
,
2
Pet.
2.22
.
Thirdly
,
The
vindication
of
Gods
justice
in
all
the
afflictions
by
him
inflicted
.
David
acknowledgeth
,
and
cryeth
out
,
Against
thee
,
thee
onely
have
I
sinned
,
and
done
this
evil
in
thy
sight
,
that
thou
mayst
be
justified
when
thou
speakest
,
and
clear
when
thou
judgest
,
Psal.
51.3
.
and
therefore
confession
is
said
to
be
a
giving
glory
to
God
.
Josh.
7.19
.
Jerem.
13.16
.
Lam.
3.39
.
It
quells
all
quarrelling
passions
against
God
,
Why
should
a
living
man
complain
?
a
man
for
the
punishment
of
his
sinne
.
The
language
of
a
confessing
penitent
is
,
Thou
hast
punished
us
lesse
then
our
Iniqui
ies
do
deserve
,
Ezra
9.13
.
And
to
us
belong
Confusion
of
face
,
but
to
the
Lord
belongeth
Righteousnesse
,
Daniel
9.
〈…〉
Fourthly
,
The
voice
in
which
God
is
well-pleased
;
God
loves
to
see
his
people
with
ropes
about
their
necks
.
Only
acknowledge
thine
iniqu●ty
is
Gods
demand
;
this
soon
meeteth
with
acceptance
.
I
have
sinned
,
is
no
sooner
spoken
by
David
,
2
Sam.
12.13
.
but
the
Lord
also
hath
taken
away
thine
iniquity
is
replied
by
the
Prophet
;
nay
,
Psal.
32.5
.
David
can
witnesse
,
I
but
said
I
will
confess
,
and
thou
forgavest
mine
iniquity
.
God
will
nor
stay
his
correcting
hand
,
untill
the
stubborn
heart
acknowledge
his
iniquity
;
but
then
he
will
do
it
;
Levit.
26.
the
compassions
of
God
give
an
affectionate
check
to
the
sharpest
corrections
of
his
children
,
if
but
moved
by
their
confession
and
complaint
;
Ephraim
cannot
sooner
relent
under
Gods
hand
,
than
he
repent
of
his
anger
.
I
heard
Ephraim
bemoaning
himself
,
saying
,
I
was
as
a
Bullock
unaccustomed
to
the
yoke
,
I
was
ashamed
,
I
was
confounded
;
turn
me
,
and
I
shall
be
turned
,
moves
Gods
very
bowels
to
pity
,
Is
not
Ephraim
my
dear
son
?
Is
he
not
a
pleasant
childe
?
I
will
surely
have
mercy
upon
him
,
Jer.
31.18
,
19
,
20.
We
see
then
that
there
is
much
reason
why
the
Gospel-penitent
must
be
a
confessing
suppliant
;
but
before
I
passe
this
Conclusion
,
let
me
briefly
propound
unto
you
the
Rules
which
must
guide
our
Confession
,
evidencing
and
accompanying
our
Repentance
;
and
they
are
these
.
1.
Confession
must
spring
from
Conviction
,
and
spread
it self
unto
Condemnation
.
Soul-sense
of
guilt
unto
sighing
,
must
make
the
tongue
speak
of
it
unto
shame
;
compunction
of
spirit
must
be
expressed
by
supplication
:
Then
shall
you
remember
your
own
evil
wayes
,
and
your
doings
that
were
not
good
,
and
shall
loath
your selves
;
our
common
Translation
reads
it
,
But
shall
judge
your selves
not
worthy
to
live
,
as
other
and
better
Translations
read
,
for
your
iniquities
,
and
your
abominations
,
is
the
promise
of
the
Covenant
of
Grace
,
Ezek.
36.13
.
Confession
of
sin
which
springs
not
from
sensible
conviction
,
and
spreads
not
to
self-condemnation
,
is
an
historical
narration
,
&
verbal
recitation
of
sin
;
like
the
cursory
reading
of
an
ordinary
Inditement
,
no
penitential
confession
of
sin
;
the
penitent
prodigal
begins
with
I
have
sinned
,
and
ends
with
I
am
not
worthy
;
it
is
an
easie
matter
for
Saul
to
say
I
have
sin●ed
,
I
have
transgressed
the
Commandment
of
the
Lord
,
but
still
he
staves
off
the
sense
of
it
,
and
not
only
disputeth
against
reproof
,
but
at
length
diverts
his
conviction
by
an
Apology
,
I
feared
the
people
,
and
obeyed
their
voice
,
1
Sam.
15.24
.
Conscience
is
placed
in
us
,
the
Law
spread
before
us
,
and
self-scrutiny
imposed
on
us
,
as
precursive
to
our
repenting
confessions
;
we
are
required
to
judge
our selves
,
which
imports
to
be
convinced
,
we
deserve
to
die
,
and
so
to
put
halters
on
our
own
necks
.
2.
God
alwayes
,
and
men
ordinarily
must
be
the
object
of
our
confessions
and
supplications
.
Whatever
sin
is
committed
,
God
is
the
object
of
it
;
his
holy
Law
is
violated
by
it
;
though
some
sins
are
committed
against
God
immediately
,
and
extend
not
unto
men
,
as
all
breach
of
the
first
Table
of
the
Law
,
and
miscarryings
of
acts
of
Religion
;
yet
all
sins
against
men
,
are
also
against
God
,
who
is
no
lesse
concerned
in
the
second
than
the
first
Table
of
the
Law
.
If
David
sin
against
Bathsheba
her
chastity
,
or
Vriah
his
life
,
yet
he
must
confesse
unto
God
,
Against
the
have
I
sinned
,
and
wrought
this
wickednesse
in
thy
sight
;
however
the
trespasse
is
against
man
,
the
transgression
is
against
God
;
the
sin
which
is
committed
against
God
,
is
to
be
only
confessed
unto
God
,
not
unto
man
;
but
the
sin
which
is
committed
against
man
,
must
be
confessed
unto
God
,
and
likewise
unto
men
;
to
God
alwayes
who
can
pardon
the
eternal
punishment
;
to
men
ordinarily
,
as
when
the
Church
is
scandalized
,
or
the
particular
person
is
offended
and
damnified
;
James
5.16
.
and
in
this
last
case
,
restitution
must
be
added
to
our
confession
,
Luke
19.
Zacheus
like
;
where
we
have
wronged
any
,
we
must
make
acknowledgement
and
reparation
;
and
in
all
offences
to
men
,
when
we
come
before
God
,
we
must
consider
,
whether
our
brother
hath
ought
against
us
,
Mat.
5.24
.
and
go
and
be
reconciled
;
the
God
that
binds
men
to
forgive
till
seventy
times
seven
times
,
binds
the
offendor
so
,
often
to
return
and
say
,
I
have
offended
.
Luke
17.4
.
The
auricular
confession
of
the
Papists
,
is
vanity
,
superstition
,
and
evil
;
but
particular
acknowledgements
of
sin
to
God
,
and
sometimes
to
men
,
is
duty
indispensable
;
in
vain
doth
Saul
say
to
Samuel
,
I
have
sinned
,
whilst
he
never
seeks
to
God
for
the
pardon
.
3.
Confession
of
sin
and
prayer
for
pardon
must
be
free
,
and
not
extorted
.
The
natural
,
not
forced
language
of
the
penitent
;
the
confession
of
constraint
,
falleth
equally
under
suspicion
with
the
unrequired
accusations
of
malice
,
both
which
are
frequently
false
;
true
repentance
doth
convince
of
the
sinfulnesse
of
sin
,
and
constraine
the
soule
to
confesse
it
with
candor
,
ingenuity
and
freedome
,
as
weary
of
it
,
as
the
stomach
of
nauseous
matter
,
that
it
naturally
without
any
co-action
casts
up
.
Confession
springs
from
the
Saints
,
as
Elihu
his
plea
for
God
against
Job
,
I
am
full
of
matter
,
the
Spirit
of
the
Lord
constraineth
me
,
saith
he
to
Job
,
Job
32.18
,
19
,
20.
The
confession
of
the
wicked
is
constrained
,
and
no
longer
doth
he
cry
to
God
,
than
he
is
under
the
cudgel
of
his
judgements
,
or
on
the
Rack
of
his
own
conscience
;
so
Pharaoh
his
plagues
,
and
Judas
his
anxiety
may
extort
an
I
have
sinned
;
however
the
children
of
God
must
be
sometimes
pinched
and
whipped
into
their
complaints
,
yet
their
cry
is
natural
,
and
confessions
free
and
voluntary
,
a
ready
eccho
to
the
least
reproof
,
Psal.
141.5
.
and
desiring
that
the
righteous
may
smite
,
and
God
shew
them
their
iniquity
.
4.
Confession
and
supplication
must
not
be
more
free
than
full
;
not
straitned
any
more
than
extorted
;
sin
must
be
confest
,
not
only
in
general
,
and
in
the
lump
,
with
a
Lord
have
mercy
upon
us
miserable
sinners
;
but
in
its
particular
species
and
parts
;
as
Israel
,
We
have
forsaken
the
Lord
,
and
served
Baal
;
in
Judg.
10.10
.
and
we
have
to
all
our
sins
added
this
evil
,
to
ask
us
a
King
,
to
go
about
to
change
our
Government
,
1
Sam.
12.19
.
not
only
open
,
known
,
hainous
,
and
flagitious
offences
,
but
even
secret
and
particular
lusts
.
David
bewails
,
and
confesseth
not
only
his
murther
executed
on
Uriah
,
but
his
self-revenge
intended
against
Nabal
,
and
the
very
cutting
off
the
lap
of
Sauls
garment
;
not
only
sin
simply
in
it self
,
but
with
all
its
aggravations
of
time
,
place
,
manner
,
occasion
;
sinne
must
be
taken
up
by
the
roots
,
and
spread
before
God
in
all
its
branches
,
In
iniquity
was
I
conceived
,
in
sin
brought
forth
;
as
well
as
against
thee
have
I
sinned
.
In
vaine
doth
Caine
confesse
his
cruelty
to
A●el
,
and
conceale
his
irreligion
to
God
;
or
Judas
complaine
of
betraying
innocent
bl●od
,
whilst
he
makes
no
mention
of
his
covetousnesse
.
5.
Shame
and
sorrow
must
seize
on
the
confessing
suppliant
for
sinnes
pardon
.
Contrition
of
heart
,
and
confusion
of
face
,
must
be
the
result
of
confession
;
dayes
of
atonement
,
Lev.
23.27
,
28.
were
dayes
of
soul-affliction
,
because
of
confession
of
sin
;
Davids
complaints
makes
him
water
his
couch
,
and
mingle
his
bred
with
teares
;
lying
in
the
dust
,
and
renting
of
Garments
,
were
required
from
such
as
came
to
confesse
iniquity
;
the
spirit
of
repentance
is
a
spirit
of
mourning
.
6.
Confession
must
be
made
with
confidence
and
supplication
in
hope
of
pardon
;
the
true
penitent
is
prostrate
before
God
as
a
Father
,
not
as
a
Judge
;
men
may
confesse
and
be
hanged
,
but
the
children
of
God
cry
with
Shecaniah
,
We
have
transgressed
,
but
yet
there
is
hope
in
Israel
concerning
this
thing
,
Ezra
10.2
.
they
pray
in
faith
,
Father
forgive
us
our
trespasses
;
not
in
feare
;
mercy
my
Lord
mercy
.
Judas's
confession
was
therefore
false
,
because
fearful
,
and
flying
to
his
own
destruction
,
not
the
innocent
blood
by
him
betrayed
,
that
he
might
have
been
saved
;
we
have
shewed
you
the
subject
of
repentance
must
be
the
believing
sinner
;
hopes
of
mercy
puts
halters
on
our
necks
;
confidence
of
pardon
seats
us
in
Gods
Chair
to
condemne
our selves
;
the
confessions
of
despair
,
are
the
outcries
of
the
damned
in
hell
.
Thus
then
Beloved
,
I
have
laid
before
you
the
true
nature
of
true
repentance
.
I
well
know
it
is
a
common
Theme
,
and
much
Treated
of
,
but
little
practiced
;
nay
,
indeed
little
considered
and
understood
:
How
many
pretenders
are
there
among
us
,
that
may
yet
ponder
the
nature
of
Gospel-repentance
?
which
if
it
be
well
understood
,
will
neither
appeare
to
be
so
lightly
come
by
,
nor
sleightly
performed
,
as
it
is
deemed
;
we
must
know
that
every
common
repentance
will
not
serve
our
turn
unto
the
Remission
of
sin
;
but
that
repentance
which
Christ
gives
,
is
in
respect
of
nature
,
1.
A
grace
supernatural
,
without
the
reach
of
mans
arme
or
acquirement
.
2.
Whereby
the
believing
sinner
apprehensive
of
his
own
guilt
and
Gods
grace
,
in
and
through
Jesus
Christ
;
3.
Sensibly
affected
with
,
and
afflicted
for
his
sin
as
committed
against
God
,
under
conviction
and
contrition
for
all
his
sin
as
sin
;
4.
Doth
return
from
sin
,
all
sin
,
unto
God
,
and
God
only
as
his
all
in
all
.
5.
Freely
confessing
,
and
frequently
begging
pardon
for
his
iniquity
.
Consider
my
Brethren
this
description
of
Repentance
you
have
had
unfolded
,
and
the
nature
of
the
grace
discovered
;
for
it
will
be
very
useful
to
you
as
a
touchstone
of
doctrine
and
practice
;
for
the
confutation
of
all
false
notions
about
Repentance
;
as
that
,
1.
Repentance
is
the
result
of
nature
,
and
at
mans
command
;
we
may
repent
when
we
will
,
as
the
Arminians
teach
;
but
you
must
remember
its
supernatural
.
2.
That
pennance
is
a
transient
act
of
confession
and
self-castigation
,
as
the
Papists
teach
;
you
must
know
it
is
a
grace
or
habit
.
3.
That
repentance
is
before
faith
,
and
not
the
result
of
the
Gospel
,
and
effect
of
the
blood
of
Christ
,
as
some
Divines
suggest
.
4.
That
c●nviction
,
contrition
,
and
confession
,
are
not
necessary
to
repentance
,
as
the
Antinomians
teach
;
or
sufficient
repentance
,
as
the
Legalist
and
Pharisee
teach
;
that
a
turning
from
sin
to
sin
,
or
at
least
not
to
God
and
holinesse
,
as
the
Quakers
,
and
our
sinful
age
suggest
,
is
the
formality
of
repentance
:
but
you
may
find
and
make
it
specially
useful
to
conviction
,
and
discovery
of
false
repentance
,
with
which
men
are
apt
to
take
up
and
content
themselves
;
and
if
this
which
you
have
heard
be
the
nature
of
true
Repentance
,
then
these
are
false
Repentances
,
with
which
take
heed
you
be
not
deceived
.
1.
Popish
pennance
,
1.
False
repentance
.
which
is
indeed
scrued
very
high
by
the
Church
of
Rome
,
unto
a
detracting
from
the
satisfaction
of
Jesus
Christ
,
and
making
mans
own
sufferings
,
Partners
and
Peers
to
Christ
his
satisfaction
;
wherein
it
is
not
only
Heretical
,
but
blasphemous
;
but
indeed
in
it self
is
very
low
and
weak
,
not
able
to
afford
us
the
least
of
comfort
,
because
a
false
and
fained
repentance
,
consisting
in
auricular
confession
to
the
Priest
,
never
instituted
by
God
;
and
self-castigation
in
a
most
cruel
and
violent
manner
,
or
Pilgrimages
interdicted
by
the
very
light
of
nature
,
and
never
enjoyned
by
the
Lord
,
and
is
different
from
true
Repentance
,
in
that
it
is
meerly
external
on
the
body
,
not
at
all
seizing
on
the
soul
;
chastisements
of
the
outward
,
without
any
serious
conviction
or
contrition
of
the
inward
man
;
tearing
the
flesh
without
renting
the
heart
;
nay
,
and
that
in
a
way
of
superstition
,
and
will-worship
like
the
self-cuttings
,
and
torments
of
the
Priests
of
Baal
,
1
King
.
18.27
,
28.
and
like
to
finde
the
same
acceptance
;
and
a
transient
action
,
without
any
inward
principle
,
habit
,
and
disposition
;
and
too
often
under
the
p●rpose
of
continuing
in
sinne
;
nay
,
many
times
making
way
to
sin
,
as
the
Popish
Conspirators
in
the
Gun-powder
Treason
confessed
,
and
did
pennance
for
the
wickednesse
they
intended
;
so
that
it
is
every
way
inconsistent
to
the
nature
of
true
repentance
;
for
it
hath
man
,
not
God
for
its
object
;
nature
,
nay
,
lust
for
its
principle
;
action
,
not
frame
and
disposition
,
for
its
forme
;
is
external
in
its
property
and
intention
of
sinne
for
its
end
;
and
so
must
needes
be
sinful
,
and
soul-damning
Repentance
in
its
quality
.
2.
False
repentance
.
Pagans
Repentance
,
which
is
effected
in
men
as
men
,
without
any
the
least
respect
unto
Religion
;
all
men
have
a
natural
conscience
,
and
some
remainders
of
the
Law
of
God
discovering
a
Deity
,
and
directing
duties
of
preservation
to
themselves
and
humane
Society
;
by
this
they
are
checked
on
all
miscarriages
,
and
grosse
exorbitancies
;
and
not
only
grieved
and
offended
at
the
present
,
but
also
curbed
and
restrained
for
the
future
.
Thus
Alexander
when
sober
,
repents
the
slaughter
of
his
friend
Clitus
,
in
a
drunken
humour
,
and
consults
the
Philosophers
as
so
many
Ministers
for
the
pacification
of
his
conscience
;
and
so
Polemo
though
in
his
drunken
fit
,
he
came
to
the
Schoole
of
Xen●crates
,
and
heard
him
read
of
sobriety
,
yet
went
home
,
and
repenting
his
drunkennesse
became
sober
ever
after
;
yet
this
is
no
other
than
a
false
repentance
effected
by
the
only
power
of
nature
,
whose
best
things
are
but
splendida
peccata
,
shining
sins
,
and
is
meerly
a
restraint
of
action
,
no
renewing
of
disposition
;
it
wants
both
principle
and
power
to
make
it
saving
;
this
light
within
them
without
supernatural
grace
,
doth
but
lead
them
a
smoother
way
to
hell
;
for
at
the
best
,
vertue
contrary
to
their
natural
vice
,
not
God
and
his
Will
is
the
object
of
their
conversion
.
3.
False
repentance
.
The
prophane
mans
repentance
,
Pharaoh-like
,
repenting
of
good
,
and
returning
to
evil
;
having
let
Israel
go
,
pursueth
them
to
bring
them
againe
to
bondage
;
and
like
the
children
of
Israel
,
Jer.
34.12
,
13
,
14
,
&c.
who
let
every
man
his
servant
go
free
,
and
then
fetch
them
back
againe
.
Like
the
repentance
of
Ananias
and
Saphira
,
who
run
as
farre
as
others
in
selling
their
estates
for
the
common
good
of
the
Church
,
Acts
5.5
.
but
soon
repent
to
the
retaining
some
part
,
and
lying
to
the
holy
Ghost
.
How
many
amongst
us
do
now
repent
their
sighing
and
sad
thoughts
that
their
sin
hath
cost
them
,
and
the
serious
discharges
of
holy
duties
,
fasting
,
praying
,
reading
,
hearing
,
and
the
like
,
which
they
have
done
;
bewailing
themselves
that
ever
they
looked
towards
heaven
,
or
left
the
way
of
hell
;
this
is
a
most
sad
and
sinful
repentance
,
in
every
respect
opposite
to
the
nature
of
repentance
,
being
an
inversion
of
the
very
termes
;
instead
of
turning
from
sin
to
God
,
a
turning
from
God
to
sin
;
these
mens
latter
end
must
needs
be
worse
than
their
beginning
,
because
having
begun
in
the
spirit
,
they
end
in
the
flesh
;
and
it
is
hapned
unto
them
according
to
Proverb
,
The
dog
is
returned
to
his
vomit
,
and
the
sow
to
her
wallowing
in
the
mire
.
The
formalist
and
legal
repen●ance
;
these
men
are
eminent
,
4.
False
repentance
.
and
exact
in
the
external
and
precursive
acts
of
repentance
;
they
humble
themselves
before
God
,
and
confesse
iniquity
,
and
seek
for
pardon
of
sin
;
rent
their
garments
,
and
●ie
in
sack-cloth
;
Ahab-like
they
are
alarum'd
by
the
Prophet
Elijah
for
their
sin
,
1
Kings
.
21.27
.
and
therefore
humble
themselves
before
the
Lord
;
they
are
full
of
conviction
and
seeming
contrition
,
but
never
reach
unto
conversion
;
they
lament
sin
,
but
lie
in
sin
;
like
Herod
,
heare
John
gladly
,
but
retain
their
Herodias
;
and
like
Foelix
,
tremble
to
heare
of
righteousnesse
,
temperance
,
Act.
24.25
,
26
,
27.
and
judgement
to
come
;
but
yet
look
for
a
bribe
,
and
dismisse
Paul
till
some
other
time
,
that
so
they
may
quiet
conscience
,
and
grant
a
truce
to
the
Devil
;
those
like
the
young
man
in
the
Gospel
,
are
not
far
from
the
Kingdom
of
God
,
but
yet
fall
short
;
they
never
come
at
repentance
.
The
Slaves
repentance
,
which
is
extorted
and
extenuated
,
5.
False
repentance
.
neither
free
nor
full
;
like
the
repentance
of
Saul
or
Pharaoh
;
so
long
as
they
are
constrained
,
they
confesse
their
guilt
;
when
they
can
no
longer
hide
their
villany
they
own
it
,
though
with
an
endeavour
to
extenuate
it
;
thus
Saul
by
the
dint
of
Argument
,
is
at
length
driven
to
confesse
to
Samuel
,
I
have
sinned
;
yet
he
that
staved
off
the
Prophets
reproof
as
long
as
he
could
,
at
last
stifleth
his
conscience
,
by
pleading
the
feare
of
the
people
whom
he
pretended
to
fear
and
obey
;
and
seeks
no
more
than
to
avoid
the
present
blow
;
Hon●ur
me
,
saith
he
to
Samu
l
,
in
the
sight
of
the
people
.
So
Pharaoh
when
under
the
cudgel
,
will
confesse
he
hath
sinned
,
and
will
let
Israel
go
;
but
Gods
hand
is
no
sooner
staid
,
but
his
obduracy
returns
;
it
were
well
for
many
penitents
,
if
they
could
go
from
a
sick
bed
,
a
prison
,
an
anxious
conscience
to
heaven
;
for
so
long
as
they
are
in
this
condition
,
they
are
in
a
good
mood
,
but
no
longer
;
these
men
like
flint
stones
flie
in
sunder
by
the
hammer
,
but
still
retain
their
hardnesse
;
there
is
in
them
no
principle
that
may
make
them
candid
in
confession
,
or
free
in
the
forsaking
of
sin
.
6.
False
repentance
.
A
sullen
and
self-destructive
repentance
;
these
men
in
an
angry
humour
,
and
by
the
anxiety
of
conscience
are
constrained
to
repent
of
their
miscarriage
,
like
Shimei
his
repentance
for
cursing
David
,
occasioned
only
by
the
change
of
Davids
condition
,
2
Sam.
19.20
.
1
King
.
2.39
,
40.
and
crosse
of
his
own
expectation
,
which
yet
at
length
leads
him
to
sin
against
his
soul
,
and
break
his
bounds
unto
his
own
ruine
;
and
like
Judas
in
a
dogged
humour
,
deploring
his
sin
unto
self-destruction
;
many
men
turn
out
of
sin
,
because
it
turns
Wife
and
children
out
of
doors
,
deprives
them
of
expected
preferment
,
disposeth
them
into
distresse
and
anguish
of
soul
or
body
,
or
both
;
these
men
have
no
natural
enmity
to
sinne
;
but
are
like
a
Bowle
turned
out
of
its
Biasse
by
some
more
than
ordinary
rub
to
their
desires
.
Give
me
leave
to
adde
one
more
,
and
that
is
the
Quakers
Repentance
,
7.
False
Repentance
.
not
fit
to
be
mentioned
,
nor
worthy
the
least
refutation
,
it
is
so
notoriously
prophane
and
ridiculous
,
were
it
not
too
much
successeful
in
these
sad
times
,
in
which
God
hath
given
us
up
to
a
spirit
of
delusion
,
so
as
that
the
most
palpable
of
errours
finde
entertainment
;
this
is
the
Repentance
whereby
men
following
the
pretended
light
within
them
,
are
suddenly
converted
from
extreame
loosenesse
,
to
extreame
strictnesse
of
behaviour
;
it
is
to
be
wondred
at
,
to
see
what
a
sudden
leap
the
lewdest
men
make
by
this
rude
spirit
,
from
the
most
horrid
lewdnesse
,
to
the
most
strange
,
solitary
,
and
self-affected
way
of
behaviour
;
these
men
we
must
not
deny
to
be
changed
,
unlesse
we
will
deny
our
senses
;
nor
own
to
be
Gospel-penitents
,
unlesse
we
deny
our
Religion
,
and
very
reason
;
for
themselves
professe
it
to
be
from
no
other
principle
than
the
light
within
th●m
,
which
they
say
also
is
common
to
all
men
;
and
so
is
at
the
best
but
natural
,
though
in
them
plainly
visible
to
be
diaboli
al
,
whilst
it
carrieth
not
so
far
as
the
light
of
nature
,
but
is
contrary
to
the
dictates
thereof
in
natural
and
civil
society
,
darkening
,
nay
,
declaiming
against
those
very
notes
of
distinction
,
which
God
and
nature
hath
in
all
Nations
made
between
man
and
man
;
being
violent
,
sudden
,
and
precipitate
by
some
absession
or
enthusiastique
impulse
as
from
the
Devil
,
not
by
any
moral
swasion
or
intellectual
conviction
,
which
is
proper
to
a
reasonable
soule
,
and
therefore
acts
wilfully
with
rage
and
rabid
expressions
,
not
able
,
and
so
refusing
to
render
a
reason
of
their
actions
or
perswasions
;
but
with
obduracy
persisting
in
their
own
self-affected
profession
,
without
the
least
possibility
of
conviction
,
or
capacity
of
discourse
,
reducing
them
into
a
direct
Bedlam
temper
,
fit
for
nothing
but
Bedlam
Discipline
,
so
that
in
the
very
forme
thereof
,
men
of
reason
and
the
least
measure
of
Religion
,
must
needs
conclude
their
conversion
Devilish
,
not
Divine
;
yet
in
the
effect
of
it
,
their
repentance
must
needs
appear
not
to
be
true
Gospel
,
and
saving
repentance
,
as
being
dissonant
to
the
nature
in
the
very
formality
thereof
;
for
however
it
turns
them
from
sin
,
yet
not
with
due
contrition
and
confession
,
or
on
due
conviction
,
not
from
sin
as
sin
;
they
retain
pride
,
railing
,
disrespect
to
men
,
are
void
of
natural
affection
,
despise
dominion
,
speak
evil
of
dignities
,
whilst
they
damne
drunkennesse
,
swearing
,
and
other
the
like
abominations
;
but
it
never
turnes
them
unto
God
,
nay
,
it
keeps
them
at
an
equal
,
nay
,
a
greater
distance
from
God
,
than
from
the
Devil
,
from
heaven
than
hell
,
whilst
they
deny
civility
,
and
the
common
reverence
children
owe
to
Parents
,
Servants
to
Masters
,
and
all
Inferiours
to
Superiours
,
decline
God
,
disown
and
declaime
against
holinesse
,
praying
,
hearing
Sabbath
and
Sacraments
are
to
them
as
the
vices
they
do
detest
;
Gospel-Ministers
and
Ministrations
,
are
to
them
an
abomination
;
whilst
they
refuse
to
sweare
,
they
refuse
to
pray
;
drunkennesse
and
devotion
are
equal
in
their
account
;
if
with
Jehu
they
drive
furiously
against
Baal
and
Ahab
,
yet
they
mind
not
to
walk
with
God
,
but
follow
the
way
of
Jeroboam
,
both
for
Rebellion
towards
men
,
and
confusion
in
the
Church
,
so
that
they
appeare
farre
from
Gospel-penitents
.
I
have
done
with
the
first
general
part
considerable
,
viz.
the
nature
of
repentance
,
and
shall
now
proceed
to
the
second
,
and
that
is
,
The
NECESSITY
of
Repentance
.
Repentance
in
the
very
nature
of
it
,
which
hath
been
explained
,
doth
appeare
useful
and
necessary
.
It
is
not
a
thing
base
and
vile
,
to
be
despised
,
neglected
,
and
contemned
,
but
admirably
excellent
,
and
to
be
prized
and
pursued
by
every
soul
that
is
studious
of
true
excellency
;
for
however
proud
men
prophanely
deem
and
damne
it
as
a
puling
property
,
and
pusillanimous
temper
of
spirit
,
below
a
man
,
on
every
ordinary
action
to
sit
drooping
and
pensive
,
and
not
dare
to
do
as
nature
dictates
,
and
good
company
requires
;
yet
the
children
of
wisdome
well
pondering
what
hath
already
been
spoken
of
it
,
cannot
but
see
it
sparkle
with
such
splendid
notes
,
as
engage
them
to
esteem
it
,
and
employ
themselves
in
it
night
and
day
;
making
it
their
work
and
businesse
,
saying
as
Tertullian
,
Nulli
rei
natus
nisi
poenitentiae
,
I
am
born
for
nothing
but
to
repentance
.
For
from
what
hath
already
been
spoken
,
it
is
apparantly
excellent
:
in
its
First
,
Nature
;
being
a
remorse
for
guilt
,
and
return
from
sin
;
which
who
even
among
the
Heathen
did
not
esteem
;
remorse
for
guilt
is
the
rejoycing
of
heaven
;
returns
are
the
delights
of
God
;
in
Luke
15.7
,
10.
rhe
teares
of
sinners
is
the
wine
of
Angels
,
saith
Bernard
.
Secondly
,
Authour
and
Original
,
a
grace
supernatural
grows
not
in
natures
Garden
,
cannot
be
acquired
by
the
most
accurate
industry
or
endowments
of
nature
;
it
is
from
heaven
by
the
immediate
operation
of
the
holy
Spirit
;
Christ
himself
is
exalted
to
be
a
Prince
and
a
Saviour
,
to
give
repentance
;
Shall
divine
works
,
celestial
influences
lose
their
esteem
?
Thirdly
,
Ground
and
principle
;
●t
flowes
from
faith
,
and
is
the
result
of
hope
;
it
is
not
the
lamentation
of
despaire
,
but
complaint
of
candor
and
confidence
affording
comfort
;
streami
g
with
pleasure
from
the
soule
;
the
priviledge
of
the
Gospel
,
and
Covenant
of
grace
;
it
flowes
from
the
fountaine
of
Divine
favour
.
4.
Concomitants
;
Confession
and
Supplication
;
accesse
to
God
with
assurance
of
acceptance
.
Confession
is
the
souls
physick
,
saith
Nazianzen
;
and
Supplication
is
the
Childs
portion
.
And
indeed
what
is
there
in
the
Nature
of
Repentance
,
which
rendreth
it
not
desirable
by
every
gracious
heart
,
or
good
nature
?
so
that
to
men
that
seek
excellent
endowments
,
and
are
for
high
and
honourable
atchievements
,
I
must
say
,
Repent
,
Repen●
:
This
is
Alexanders
honour
,
this
is
the
only
ornament
of
nature
;
the
way
to
highest
preferment
,
is
to
be
humbled
under
the
hand
of
God
.
But
not
only
is
it
in
it self
excellent
,
and
to
be
esteemed
by
such
as
can
,
and
do
obtain
it
,
but
also
necessary
;
not
of
indifferency
,
but
of
absolute
and
indispensable
necessity
;
men
may
not
choose
whether
or
no
they
will
repent
,
but
must
do
it
with
all
care
and
diligence
,
with
all
speed
and
alacrity
;
and
amongst
the
many
Demonstrations
which
might
be
urged
,
I
shall
enforce
the
necessity
of
Repentance
from
these
two
grounds
.
1.
The
Anticipation
,
and
removal
of
Gods
wrath
and
judgments
.
2.
The
Answer
unto
the
call
of
the
Gospel
.
First
,
Then
Repentance
is
necessary
to
anticipate
,
and
remove
the
wrath
and
judgments
of
God
.
Repentance
is
the
only
fence
to
be
made
against
feared
judgments
;
there
is
no
way
to
appease
Divine
fury
,
but
by
Repentance
;
judgments
threatned
may
be
thus
diverted
and
prevented
,
and
evil
inflicted
may
be
thus
removed
;
the
Lord
threatens
before
he
striketh
,
that
the
fear
of
approaching
evil
might
force
men
to
Repentance
;
thus
God
sent
Jonah
to
cry
to
Nineveh
,
Yet
forty
days
,
and
Nineveh
shall
be
destroyed
;
and
so
the
Lord
sent
his
Prophets
,
Rising
up
early
,
and
sending
them
to
Judah
,
and
to
Samaria
.
The
threatnings
of
God
are
but
Summons
unto
Repentance
,
that
his
hand
might
be
stayed
;
and
therefore
every
threat
doth
either
expresse
or
imply
a
promise
of
escape
on
the
condition
of
Repentance
,
and
an
assurance
is
given
by
the
Lord
that
Repentance
shall
appease
his
anger
,
and
anticipate
the
denounced
judgments
.
Behold
,
at
what
time
I
shall
speak
against
a
Nation
or
Kingdome
,
if
that
Nation
against
whom
I
have
pronounced
,
shall
turn
from
their
evil
,
I
will
repent
of
the
evil
I
thought
to
do
unto
it
,
Jerem.
18.8
.
Accordingly
Gods
hand
is
stayed
by
the
but-seeming
Repentance
of
men
;
Ahabs
formal
Repentance
procureth
a
reprieve
of
the
judgment
,
though
not
a
remission
of
sin
;
because
Ahab
humbleth
himself
before
me
,
I
will
not
bring
the
evil
in
his
days
,
saith
th●
Lord
to
the
Prophet
,
1
Kings
21.29
.
And
so
Nineveh
repenting
at
the
preaching
of
Jonah
were
spared
,
Jonah
3.10
.
God
saw
that
they
repented
,
and
turned
from
their
evil
way
,
and
God
repented
of
the
evil
that
he
said
he
would
do
unto
them
,
and
he
did
it
not
.
Impenitency
is
the
enforcement
of
Divine
plagues
;
for
all
denunciations
run
with
an
unlesse
ye
repent
,
ye
shall
likewise
perish
.
Repentance
is
the
main
errand
of
Gods
judgments
,
and
if
it
will
be
effected
by
reproof
and
threatning
,
God
will
never
handle
the
rod
,
or
inflict
evil
;
the
judgments
of
God
thunder
not
over
Jerusalem
,
untill
they
mocked
the
messengers
of
God
,
despised
his
Word
,
and
misused
his
Prophets
;
and
then
the
wrath
of
the
Lord
was
kindled
,
and
arose
against
his
people
untill
there
was
no
remedy
,
2
Chron.
36.16
.
God
is
so
solicitous
of
Repentance
,
that
like
the
Lord
of
the
Vineyard
,
he
sends
his
servants
one
after
another
to
the
rebellious
husbandmen
,
and
at
length
his
Son
,
whom
he
expects
they
should
reverence
,
to
call
them
to
Repentance
,
before
he
come
with
force
and
armes
to
subdue
them
,
Mat.
21.36
,
37
,
38
,
39
,
40.
Gods
judgments
are
never
inflicted
,
untill
mens
impenitency
be
upbraided
;
he
always
begins
his
corrections
with
an
how
often
would
I
have
gathered
you
,
Mat.
23.37
.
and
ye
would
not
;
and
aggravates
the
affliction
with
a
thy
destruction
is
of
thy self
;
and
enforceth
his
utter
rejection
with
an
Oh
that
thou
hadct
known
,
Luke
19.42
.
at
least
in
this
thy
day
,
the
things
which
concern
thy
peace
!
but
now
they
are
hid
from
thine
eyes
;
he
drowns
not
the
old
world
without
the
warnings
of
an
hundred
and
twenty
years
;
he
damned
not
the
souls
which
are
now
in
Prison
,
untill
by
Noah
the
Preacher
of
Righteousnesse
,
he
had
called
them
to
Repentance
,
and
sealed
them
up
under
disobedience
.
We
are
now
the
Subjects
of
sin
,
and
that
stirs
up
Gods
wrath
;
if
we
will
escape
that
,
we
must
return
from
this
;
Sin
kindleth
,
and
Repentance
quencheth
Gods
fury
.
Man
is
not
bound
to
pardon
and
pretermit
an
offence
,
but
on
Repentance
of
the
offender
;
neither
Nature
nor
Scripture
doth
require
it
;
how
much
lesse
is
the
Lord
thereunto
obliged
;
therefore
agree
with
thine
adversary
quick●y
,
whil'st
th
u
art
in
the
way
with
him
,
lest
he
bring
thee
before
the
Judge
,
and
the
Judge
deliver
thee
over
to
the
Jaylor
,
and
thou
be
cast
into
Prison
.
How
many
plagues
are
there
impending
over
our
Nation
,
Families
,
Persons
?
how
high
are
the
provocations
of
our
sins
?
have
we
any
heart
to
escape
evil
,
and
fear
of
the
judgments
impending
,
deserved
,
and
ready
to
fall
on
our
heads
?
Let
us
humble
our selves
under
Gods
hand
;
let
the
Nation
repent
,
every
Family
repent
,
and
every
particular
soul
repent
;
for
Repentance
is
our
onely
remedy
of
absolute
necessity
to
divert
the
denounced
judgments
,
and
anticipate
impending
plagues
.
Repentance
is
not
only
a
means
to
prevent
judgments
threatned
,
but
to
remove
them
when
inflicted
.
Impenitency
kindles
Gods
fury
,
but
obduracy
maketh
it
flame
.
Impenitency
pulls
the
judgments
of
God
on
us
,
but
obduracy
sealeth
us
under
them
to
our
ruine
;
it
is
the
very
heighth
of
obduracy
not
to
repent
under
the
Rod
;
they
that
fear
not
,
yet
cannot
but
relent
when
they
feel
the
smart
of
Gods
anger
;
the
proudest
Pharaoh
that
can
out-face
a
threat
with
a
What
is
the
Lord
that
I
should
let
Israel
go
,
is
yet
apt
to
cry
under
his
plagues
poured
out
,
I
have
sinned
against
the
Lord
.
Gods
wrath
is
never
so
severe
,
or
his
hand
so
smarting
,
but
it
will
be
stayed
by
sincere
Repentance
;
but
never
without
it
;
Repentance
is
the
errand
of
his
Rod
,
as
well
as
of
his
reproof
;
where
this
prevaileth
not
,
that
must
walk
;
I
will
go
and
return
unto
my
place
;
Hosea
5.15
.
for
in
their
affliction
they
will
seek
me
early
.
The
least
remorse
of
a
repenting
Ephraim
moves
God
to
pity
and
Repentance
,
and
stayeth
his
correcting
hand
;
but
stubbornnesse
in
sin
must
meet
with
bitternesse
and
severity
in
God
;
when
God
takes
stubborn
hearts
to
task
,
he
addes
to
the
number
and
nature
of
his
chastisements
,
untill
their
sturdy
stomacks
are
taken
down
.
He
walks
contrary
unto
them
that
walk
contrary
unto
him
,
Lev.
4.26
.
and
comes
on
them
with
seven
times
more
plagues
,
untill
the
uncircumcised
heart
be
humbled
,
and
they
confesse
their
iniquities
;
this
God
will
effect
,
or
he
will
break
in
pieces
;
none
must
strive
against
him
,
and
prosper
;
they
that
are
hardened
under
his
hands
,
he
handleth
to
their
utter
ruine
;
Repentance
is
the
natural
genuine
result
of
the
Rod
;
of
heart-rending
plagues
;
it
is
a
note
of
the
highest
impiety
to
persist
in
sin
under
punishment
;
of
all
the
Kings
of
Israel
,
Ahaz
is
marked
with
this
brand
of
incorrigiblenesse
:
This
is
that
King
Ahaz
,
who
in
his
distresse
did
trespass
yet
more
against
the
Lord
,
2
Chron.
28.22
.
Where
there
is
any
ingenuity
,
there
will
be
a
repenting
under
the
Rod
by
them
that
resisted
the
Word
.
It
is
the
ordinary
note
of
most
obstinate
Israel
,
when
he
slew
them
,
then
they
sought
him
,
Psal.
78.34
.
Though
they
were
not
good
any
longer
than
whil'st
they
were
beaten
;
yet
they
were
indeed
exceeding
bad
,
when
they
resisted
correction
;
the
worst
tale
that
ever
was
told
against
Gods
children
,
is
that
by
the
Prophet
Jeremy
,
Thou
hast
stricken
them
,
and
they
have
not
grieved
;
Thou
hast
consumed
them
,
but
they
have
refused
to
receive
correction
,
and
have
made
their
faces
harder
than
a
Rock
,
they
have
refused
to
return
,
Jerem.
5.3
.
Well
may
the
Prophet
conclude
,
They
are
poor
and
foolish
,
and
know
not
the
Lord
,
o●
the
judgment
of
their
God
,
ver.
4.
For
even
iron
and
steel
is
soft
whil'st
in
the
fire
;
and
impenitency
under
the
Rod
exposeth
unto
inevitable
ruine
;
they
are
reprobate
from
Gods
favour
who
repent
not
in
the
time
of
his
fury
;
the
saddest
symptom
of
displeasure
,
is
to
hear
God
determine
,
You
shall
be
smitten
no
more
,
Isa.
1.5
.
for
ye
will
revolt
still
more
and
more
.
God
sealeth
up
to
everlasting
vengeance
by
a
spirit
of
impenitency
,
My
people
would
not
hearken
to
my
voice
,
and
Israel
would
none
of
me
;
so
I
gave
them
up
to
their
own
hearts
lusts
,
and
they
walked
in
their
own
cuonsels
,
Psal.
81.11
,
12.
The
proud
Pharaoh
that
is
not
melted
by
,
and
repents
not
under
Gods
many
judgments
,
is
raised
for
this
very
purpose
,
that
God
might
shew
his
power
,
and
make
known
his
minde
unto
the
ends
of
the
earth
by
their
certain
and
severe
destruction
.
Rom.
9.
Whil'st
then
the
sons
of
men
are
by
nature
the
children
of
wrath
,
subjects
of
sin
,
and
liable
to
sorrows
,
obnoxious
to
Gods
chastising
hand
,
and
land-destroying
judgments
,
provoking
Divine
displeasure
,
and
Repentance
the
only
means
to
divert
or
remove
the
same
,
must
they
not
call
one
upon
another
?
Come
let
us
return
unto
the
Lord
;
though
he
have
wounded
,
he
will
heal
us
,
Hos.
6.1
,
2
,
3.
And
for
us
in
this
Land
and
Nation
,
Are
we
not
the
subjects
of
sin
,
and
most
horrid
,
God-provoking
sins
which
God
cannot
but
punish
!
pride
and
perfidiousnesse
,
profanesse
and
perjury
,
blasphemy
,
and
base
contempt
of
his
Ordinances
,
and
what
not
!
iniquity
unto
the
very
despising
the
Word
of
the
Lord
,
and
mocking
his
Messengers
,
that
his
wrath
could
no
longer
forbear
,
but
hath
made
us
the
subjects
of
shame
and
sorrow
.
The
furious
footsteps
of
an
angry
God
are
to
be
found
among
us
;
God
hath
smitten
us
with
pest●lence
,
after
the
manner
of
Egypt
,
our
young
men
have
been
slain
with
the
edge
of
the
Sword
,
and
yet
his
wrath
is
not
turned
away
.
Our
Fou●dations
are
removed
,
Laws
violated
,
and
Liberties
invaded
;
his
Name
and
Truth
blasphemed
,
his
Church
laid
waste
,
and
his
People
sadly
subjected
to
a
spirit
of
delusion
:
And
what
Confusions
,
Commotions
,
sad
because
sinful
Revolutions
compasse
us
about
,
making
us
a
shame
among
the
Nations
,
and
a
burden
to
our selves
:
And
yet
his
wrath
is
not
turned
away
,
but
his
anger
is
stretched
out
still
,
because
we
have
not
returned
unto
the
Lord
.
How
many
,
and
heavy
judgments
hang
over
our
heads
?
threatning
the
extirpation
of
the
Church
,
eradication
of
the
Gospel
,
and
desolation
of
our
Nations
:
And
what
is
our
remedy
to
remove
what
we
feel
,
or
prevent
what
we
fear
?
is
it
not
Repentance
?
is
not
this
ENGLANDS
Unum
Necessarium
,
One
thing
necessary
?
Should
not
all
the
Ministers
of
God
cry
,
Repent
ENGLAND
,
Repent
,
Repent
?
Must
not
all
conclude
in
this
respect
,
Repentance
is
a
grace
of
absolute
necessity
;
but
Secondly
,
Repentance
is
necessary
to
answer
the
call
of
the
Gospel
.
We
are
called
Christians
,
and
do
professe
subjection
to
the
Gospel
of
Jesus
Christ
;
our
care
must
be
in
all
things
to
walk
as
becometh
the
Gospel
.
Hippocrates
took
an
oath
of
his
followers
,
Phil.
1.27
.
to
keep
their
profession
unstained
,
and
their
lives
unblameable
:
Sure
I
am
,
that
in
our
Baptisme
we
are
dedicated
,
and
engaged
to
yield
obedience
to
the
Gospel
,
and
shew
forth
its
holinesse
and
power
by
due
acts
of
Repentance
,
renouncing
the
flesh
,
the
world
,
and
the
Divel
;
for
indeed
Repentance
is
the
great
duty
imposed
by
the
Gospel
;
and
all
such
as
will
conform
unto
the
commands
of
the
Gospel
must
repent
.
Acts
17.30
.
Now
God
commandeth
all
men
everywhere
to
repent
.
The
light
of
Nature
,
and
of
the
Law
,
did
direct
men
unto
Repentance
;
but
the
light
of
the
Gospel
,
is
a
loud
call
unto
all
men
to
repent
;
times
of
past
ignorance
,
were
times
of
Divine
Indulgence
;
but
these
Gospel-days
are
seasons
of
imperious
injunction
;
God
now
c●mmandeth
all
men
;
not
pity
or
patience
must
now
be
expected
without
serious
pennance
;
there
are
many
things
considerable
in
the
Gospel
,
whereby
it
calls
to
Repentance
,
which
doth
evidence
the
indispensable
necessity
thereof
,
and
binds
all
men
to
answer
;
viz.
1.
The
positive
duty
directed
in
,
and
required
by
the
Gospel
,
is
Repentance
.
This
is
the
main
matter
prescribed
in
it
,
and
preached
by
it
;
John
the
Baptist
,
the
harbinger
of
the
Messiah
,
and
first
publisher
of
the
Gospel
,
came
preaching
Repentance
;
and
therefore
his
whole
Doctrine
and
Administration
,
is
called
the
Baptisme
of
Repentance
,
Mark
1.4
.
And
the
Lord
Jesus
,
the
great
Prophet
and
Apostle
of
the
Gospel
,
made
his
first
appearance
in
the
world
,
at
the
imprisonment
of
John
,
preaching
Repentance
,
for
that
th●
Kingdome
of
God
was
at
hand
;
and
the
great
disrespect
he
chargeth
on
the
Jews
,
was
,
that
they
repented
not
,
either
at
the
preach●ng
of
John
,
or
himself
,
though
both
differently
administred
;
to
anticipate
their
caption
;
so
that
the
great
work
of
both
appeareth
to
have
been
to
bring
men
to
Repentance
.
The
first
Sermon
that
ever
Peter
preached
after
Christ
his
Ascension
,
was
to
perswade
Repentance
;
this
was
,
and
is
the
matter
of
all
Preaching
,
and
the
main
end
of
all
Ministry
;
for
the
sole
errand
of
the
Gospel
,
is
to
open
the
blinde
eyes
,
Acts
26.18
.
to
turn
men
from
darknesse
to
light
,
and
from
the
power
of
Satan
unto
God
;
and
hence
Repentance
from
dead
works
is
reckoned
as
one
of
the
first
,
and
foundation
principles
of
the
Gospel
,
Hebr.
6.1
.
And
certainly
principles
are
positively
necessary
,
undeniable
,
and
indispensable
truths
;
Contra
principia
negantem
non
est
disputandum
;
he
is
to
be
declined
as
mad
that
denieth
principles
;
so
that
Repentance
is
the
first
,
chief
,
and
main
lesson
taught
by
the
Gospel
,
and
its
call
thereunto
then
must
needs
be
great
.
2.
The
prime
priviledge
of
the
Gospel
is
Repentance
.
This
is
the
royal
gift
of
our
Redeemer
Jesus
Christ
;
he
is
exalted
and
made
a
Prince
,
and
a
Saviour
to
give
Repentance
;
the
prime
grace
conveyed
unto
us
by
the
Covenant
of
grace
contained
in
the
Gospel
,
is
Re
entance
;
he
taking
away
the
st●ny
heart
,
and
giving
us
hearts
of
flesh
,
making
us
to
see
the
evil
of
our
ways
and
doings
:
The
great
Errand
for
which
the
Gospel
is
se●t
into
the
world
,
is
Repentance
;
they
that
receive
the
Gospel
and
not
Repentance
by
it
,
shall
be
upbraided
as
were
Bethsaida
,
Matth.
11.
Chorazin
,
and
Capernaum
,
as
unworthy
so
high
a
favour
;
nay
,
they
shall
have
their
torments
aggravated
by
the
enjoyment
,
but
non-improvement
of
so
high
a
favour
.
It
shall
be
more
tolerable
for
Tyre
and
Sidon
,
Sodom
and
Gomorrah
;
they
never
enjoyed
a
Gospel
to
call
to
Repentance
;
this
is
the
end
of
all
the
promises
of
God
;
to
make
us
partakers
of
the
Divine
nature
,
escaping
the
corruptions
that
ar●
in
the
world
through
lust
,
2
Pet.
7.4
.
The
proposals
of
glory
and
happinesse
,
are
the
principles
of
purity
and
holinesse
;
we
have
these
great
and
precious
promises
,
that
we
may
cleanse
our selves
from
all
filthinesse
of
flesh
and
spirit
,
and
perfect
holinesse
in
the
fear
of
God
.
2
Cor.
7.1
.
The
whole
work
of
the
Gospel
is
to
carry
on
,
and
compleat
Repentance
,
this
is
the
profit
to
be
reaped
by
every
Ordinance
;
the
Word
preached
,
perswades
Repentance
;
th●
Sacraments
received
,
stir
up
and
seal
Repentance
;
the
communion
of
the
Saints
carrieth
on
the
work
of
Repentance
,
Exhorting
one
another
daily
,
lest
any
be
hardened
by
the
deceitfulness
of
sin
,
Hebr.
3.13
.
The
Gospel
is
the
great
Charter
of
our
priviledges
purchased
by
Jesus
Christ
,
and
they
all
run
into
this
,
Repentance
;
this
is
the
benefit
by
Christs
death
,
Resurrection
and
Ascension
;
this
is
the
fruit
of
the
Spirit
of
Adoption
,
Zech.
12.10
.
it
is
a
Spirit
of
prayer
and
mourning
over
him
whom
we
have
pierced
;
in
brief
,
Repentance
is
the
contract
of
the
Covenant
of
Grace
;
the
Law
cannot
give
it
,
and
the
light
of
nature
cannot
give
it
;
only
the
Gospel
can
effect
it
;
the
Covenant
of
Grace
confers
on
us
,
an
accesse
to
,
and
communion
with
God
;
as
our
God
,
not
as
we
are
innocent
;
for
we
are
guilty
of
the
breach
of
the
first
Covenant
;
but
as
we
are
penitent
,
sorrowful
for
,
and
turned
from
the
evil
of
our
ways
;
so
that
in
this
respect
we
must
needs
conclude
Repentance
is
a
grace
of
great
necessity
;
we
reap
no
benefit
,
enjoy
no
priviledge
of
the
Gospel
but
by
Repentance
;
the
mystery
of
Redemption
,
Christs
Incarnation
,
Death
,
Resurrection
,
Ascension
and
Exaltation
,
and
all
the
Ministrations
of
the
Gospel
,
are
in
vain
to
the
impenitent
.
3.
Most
pregnant
Arguments
perswading
to
Repentance
,
are
proposed
in
and
by
the
Gospel
;
this
is
light
so
powerfully
convincing
,
that
all
others
which
past
before
it
,
is
but
darknesse
in
comparison
of
it
;
whether
it
be
the
light
of
nature
,
making
known
sin
as
it
is
specifical
and
particular
,
contrary
to
certain
standing
dictates
;
not
in
its
contrariety
to
the
image
and
holinesse
of
God
;
and
that
without
any
clear
and
certain
way
of
escape
,
and
Repentance
;
or
the
light
of
the
Law
,
which
layeth
men
under
full
,
plain
,
and
clear
conviction
,
even
unto
self-condemnation
,
but
coucheth
the
pardon
and
possiibility
of
Redemption
,
under
such
dark
figures
and
expressions
,
that
with
much
difficulty
it
may
direct
and
provoke
Repentance
;
but
in
the
Gospel
,
the
Sun
of
r
ghteousnesse
shines
brightly
unto
conviction
,
and
self-condemnation
,
nay
,
unto
speedy
and
chearful
conversion
.
There
is
no
Argument
in
Nature
,
or
in
the
Law
to
enforce
Repentance
,
but
it
is
urged
in
the
Gospel
;
I
,
and
much
more
:
doth
Nature
stir
up
Repentance
by
sins
inconveniency
to
mans
state
,
or
the
Law
by
sins
incongruity
to
the
holy
,
just
,
and
good
command
of
God
;
the
Gospel
doth
the
same
;
nay
,
and
further
addeth
its
inconsistency
with
that
estate
int●
which
we
are
resolved
by
the
Redemption
of
Jesus
Christ
;
and
so
it
presenteth
us
with
two
most
pregnant
,
Powerfully
Convincing
,
and
Perswasive
Arguments
unto
Repentance
;
such
which
no
Professed
Religion
in
the
World
(
it
self
excepted
)
doth
propound
,
and
they
are
these
:
1.
The
death
of
Jesus
Christ
.
2.
The
day
of
Judgment
.
The
first
Argument
propounded
in
the
Gospel
to
perswade
Repentance
,
is
,
The
death
of
the
Lord
Jesus
Christ
;
This
is
an
Argument
potent
in
operation
to
every
true
believer
;
faith
doth
no
sooner
touch
the
hem
of
its
garment
,
but
it
cureth
;
like
the
bones
of
Elisha
,
quickens
the
dead
man
that
is
but
let
down
into
this
Grave
;
and
pregnant
in
perswasion
to
every
rational
soul
that
is
but
candid
,
and
ingenuous
.
It
is
storied
of
Antonius
the
Senator
of
Rome
,
that
he
intending
to
provoke
the
people
to
r●venge
the
death
of
Caesar
slain
at
the
Senate
by
Brutus
and
Cassius
,
brought
out
his
bloody
Robe
,
and
cryed
out
,
Here
is
the
bloody
Robe
of
your
Quondam
Emperour
.
Thus
the
Gospel
presents
to
our
faith
a
crucified
Christ
,
and
slain
Saviour
,
slain
for
,
and
by
our
sins
,
that
we
may
look
on
him
whom
we
have
pi●rced
,
and
mourn
over
him
;
that
we
may
see
him
whom
our
lusts
have
slain
,
and
be
revenged
on
them
by
Repentance
.
The
contemplations
of
a
crucified
Christ
,
cannot
but
constrain
Repentance
.
Mount
Calvary
is
a
place
of
heart-melting
to
every
ingenuous
soul
that
makes
it
his
walk
;
for
that
it
presents
unto
his
observation
a
man
;
nay
,
more
than
a
man
,
a
God
under
the
most
grievous
sufferings
,
not
for
his
own
,
but
the
sins
of
others
,
exposed
unto
that
sad
estate
,
not
by
any
constraint
or
necessity
,
but
his
own
choice
,
pity
and
compassion
,
in
whom
we
reads
these
three
heart-moving
,
Repentance-provoking
considerations
:
(
viz.
)
1.
The
great
severity
of
offended
justice
,
and
fury
provoked
by
his
iniquity
.
Here
he
seeth
the
vilenesse
of
his
sin
,
and
fiercenesse
of
Gods
anger
,
who
would
not
,
nay
,
in
justice
could
not
spare
man
without
satisfaction
;
he
had
said
it
,
and
now
seeth
it
executed
:
In
the
day
thou
eatest
thereof
,
thou
shalt
dye
the
death
.
Here
is
furious
justice
which
falls
fearfully
on
a
Surety
,
a
Mediator
;
and
fierce
fury
that
favours
not
a
Son
,
an
only
begott
n
Son
.
Surely
sin
is
hainous
,
greatly
provoking
to
God
,
that
his
displeasure
thus
rageth
.
It
is
sure
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
who
makes
the
Son
of
his
love
thus
roare
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Oh
Impiety
,
horrid
Impiety
,
that
cannot
be
expiated
by
any
thing
,
but
the
very
heart-blood
of
God!
O
fury
!
fearful
fury
!
that
forsakes
a
Son
,
(
only
)
become
a
Surety
for
sinners
;
what
pensive
thoughts
must
needs
arise
in
the
serious
observer
of
this
sad
spectacle
,
especially
when
he
proceeds
to
the
next
consideration
,
which
is
this
:
2.
Great
love
and
pity
of
a
Saviour
;
who
willingly
endureth
these
sad
sufferings
out
of
choice
,
not
constraint
,
for
the
sins
of
others
,
not
of
himself
.
Oh
unconceivable
love
,
ineffable
pity
,
that
we
sinned
,
and
he
thus
suffered
!
he
left
glory
,
to
be
exposed
to
shame
;
he
undertakes
an
Atonement
and
Reconciliation
between
God
and
man
,
and
endure
h
infinite
fury
to
effect
it
;
no
guile
was
ever
found
in
his
mouth
,
whose
soul
undergoeth
this
grief
;
the
debt
was
ours
,
and
he
payeth
the
utmost
Mite
for
us
.
All
we
went
astray
,
and
on
him
was
laid
the
punishment
of
us
all
;
Isa.
53.3
,
4.
he
is
wounded
for
our
transgressions
,
and
bruised
for
our
sins
;
and
that
whil'st
we
were
sinners
,
that
slighted
and
rejected
him
.
Greater
love
can
no
man
shew
than
to
dye
for
his
friend
;
but
behold
here
is
matchlesse
love
!
whil'st
we
were
yet
enemies
,
Christ
gave
himself
for
us
.
These
Torments
we
must
have
endured
to
Eternity
,
if
they
had
not
been
inflicted
on
him
.
3.
We
here
see
the
gracious
acceptance
we
have
with
God
;
the
great
liberty
of
accesse
to
God
,
which
is
to
us
afforded
;
the
wrath
of
God
thus
poured
forth
on
his
Son
,
is
pacified
towards
sinners
;
and
the
Covenant
of
Works
being
thus
accomplished
,
is
abolished
;
and
man
that
was
at
distance
from
God
,
draweth
nigh
unto
him
;
for
this
crucified
Christ
was
thus
lifted
up
,
that
he
might
draw
all
men
unto
himself
;
and
is
exalted
,
to
give
remissi●n
of
sin
,
and
Repentance
;
and
to
consecrate
us
unto
himself
,
a
peculiar
people
.
These
Lessons
,
and
every
of
them
are
written
in
such
legible
Characters
in
the
death
of
Jesus
Christ
,
that
he
that
runs
may
read
them
;
and
each
of
them
are
pathetical
perswasions
to
Repentance
;
whil'st
they
are
read
by
any
seriously
observant
soul
,
they
reflect
these
serious
and
pensive
thoughts
!
How
vile
is
mine
iniquity
that
hath
provoked
so
great
severity
,
and
expresse
my
Surety
to
so
much
misery
?
how
great
peril
was
my
soul
in
,
which
is
r●deem
d
by
so
great
a
price
?
how
dangerous
those
wounds
,
which
are
only
cured
by
the
death
of
the
Chyrurgion
?
how
dissonant
to
holinesse
,
and
daring
to
justice
is
that
sin
,
which
but
imputed
,
exposed
the
only
begotten
Son
of
God
to
be
deserted
by
his
Father
?
how
fierce
that
fury
,
which
could
not
be
appeased
without
suffering
?
it
must
needs
be
fearful
to
fall
into
the
hands
of
an
angry
God
;
for
how
will
he
fume
at
the
servant
,
that
thus
frets
at
his
Son
?
how
will
he
tear
the
Principal
,
that
thus
tormenteth
the
Surety
?
how
shall
God
punish
us
for
our
own
sins
,
who
is
so
wrathfully
displeased
with
his
Son
for
other
mens
sins
?
Oh
what
shall
be
the
sufferings
of
the
Reprobate
,
if
these
be
the
sufferings
of
his
dearly
beloved
?
needs
must
fraile
man
sink
under
the
burden
of
Divine
fury
,
when
the
God
of
Angels
needed
the
support
of
an
Angel
:
If
my
Repentance
will
avenge
the
quarrel
of
my
suffering
Saviour
,
shall
I
not
do
it
?
if
Repentance
will
rescue
me
from
wrath
to
come
,
shall
I
not
performe
it
?
had
I
not
better
weep
a
few
days
here
,
then
in
hell
for
ever
?
and
the
rather
for
that
I
weep
not
without
cause
,
nor
mourn
without
hope
.
The
sin
was
mine
,
the
sorrow
my
Saviours
;
the
transgression
mine
,
the
satisfaction
my
Sureties
.
Oh
the
depth
of
his
pity
,
that
endured
this
for
mine
iniquity
!
What
he
endured
for
a
time
,
I
must
have
endured
for
ever
,
if
in
him
the
Father
had
not
been
well-pleased
!
Shall
that
be
my
delight
,
which
cost
my
Surety
so
dear
?
Shall
I
call
on
the
Lords
Name
,
or
be
called
by
the
Name
of
Christ
,
and
not
depart
from
iniquity
?
was
Jesus
Christ
thus
broken
for
me
,
and
shall
not
my
heart
be
broken
for
and
from
sin
?
hath
he
R
deemed
me
from
this
wrath
to
come
,
and
shall
he
not
Redeem
me
from
my
vain
conversation
?
shall
I
expect
Remission
,
and
not
accept
repentance
through
his
blood
?
Oh
what
reason
have
I
to
return
to
God
,
and
glorifie
him
with
my
soul
and
body
which
are
his
!
for
he
bought
them
at
a
price
,
and
a
deare
price
,
his
own
blood
;
he
hath
consecrated
a
way
of
access
unto
the
Father
,
through
the
vaile
of
his
own
flesh
;
but
shall
I
dare
to
approach
,
not
having
my
heart
sprinkled
from
an
evil
conscience
,
and
my
body
washed
with
pure
water
?
he
is
reconciled
,
but
shall
I
againe
rebell
?
I
am
healed
,
shall
I
againe
sin
?
a
pardon
is
to
me
extended
,
shall
I
not
receive
it
with
a
pensive
and
prostrate
soul
?
Thus
then
we
find
that
there
is
much
of
strength
in
this
Argument
,
even
above
a
thousand
Arguments
to
enforce
Repentance
;
if
but
right
reason
keep
the
Throne
,
what
reply
can
be
made
,
or
reason
rendred
,
why
the
call
of
the
Gospel
should
not
be
obeyed
,
whilst
it
pleadeth
with
so
much
clearnesse
for
our
repentance
from
the
consideration
of
the
death
of
Christ
?
But
the
second
Argument
urged
by
the
Gospel
to
induce
us
to
repent
,
is
,
the
day
of
judgement
.
2.
Argument
to
enforce
repentance
.
The
former
Argument
doth
assault
our
affections
,
this
our
passions
,
that
the
soul
may
be
surrounded
with
suggestions
unto
repentance
;
and
if
either
the
one
or
the
other
,
are
under
the
command
of
right
reason
,
the
design
of
the
Gospel
may
not
miscarry
;
the
dread
of
the
day
of
judgement
,
drives
the
Ministers
of
God
to
Preach
and
perswade
repentance
.
Knowing
the
terrours
of
●he
Lord
,
we
perswade
men
,
saith
the
Apostle
;
for
that
we
must
all
appear
before
the
judgement
seat
of
Christ
,
that
every
one
may
receive
according
to
the
things
done
in
the
body
,
according
to
that
he
hath
done
in
the
body
,
whether
it
be
good
or
bad
,
2
Cor.
5.10
,
11.
This
is
sure
a
profitable
proper
Argument
to
perswade
repentance
;
which
provokes
unto
the
Preaching
of
it
;
and
therefore
the
same
Apostle
doth
in
Acts
7.30
,
31.
urge
it
;
but
now
he
commandeth
all
men
everywhere
to
repent
,
for
that
he
hath
appointed
a
day
wherein
to
judge
the
world
in
righteousnesse
,
&c.
And
this
Argument
is
so
pregnant
and
profitable
to
perswade
repentance
,
that
it
is
urged
by
John
the
Baptist
,
The
Kingdome
of
God
is
at
hand
,
therefore
repent
;
nay
,
the
axe
is
laid
to
the
root
of
the
tree
,
and
every
tree
which
bringeth
not
forth
good
fruit
,
must
be
hewen
down
,
and
thrown
into
the
fire
;
therefore
bring
forth
fruits
meet
for
repentance
,
Matthew
3.
and
very
often
by
the
Lord
Jesus
himself
:
This
is
so
proper
an
Argument
to
enforce
repentance
,
that
it
is
noted
to
be
set
at
a
distance
to
the
thoughts
of
the
impenitent
;
they
live
as
having
made
a
Covenant
with
death
,
and
an
agreement
with
hell
,
Isa.
28.15
.
put
farre
away
this
evil
day
;
it
is
noted
that
the
Doctrine
which
increaseth
ungodlinesse
,
denieth
the
resurrection
,
2
Tim.
2.16
,
17
,
18.
And
such
as
walk
after
their
own
lusts
,
are
scoffers
at
the
day
of
judgement
,
2
Pet.
3.3
,
4
,
5.
And
it
is
to
be
observed
,
that
those
in
Athens
who
repented
not
at
Pauls
Preaching
,
mocked
when
he
made
mention
of
the
resurrection
,
and
last
judgement
.
But
certainly
there
is
much
in
the
day
of
judgement
to
move
the
hardest
heart
,
and
most
stubborn
sinner
to
repentance
:
the
same
Spirit
which
is
to
convince
the
world
of
sin
and
of
righteousnesse
,
convinceth
also
of
judgement
;
for
the
day
of
judgement
answereth
all
the
sinners
pleas
,
whereby
he
defendeth
and
encourageth
himself
in
sin
;
for
it
assureth
of
certaine
detection
and
conviction
of
sin
.
It
is
a
day
which
alloweth
not
the
least
encouragement
from
secresie
;
for
therein
every
mans
deeds
must
be
made
manifest
,
whether
they
be
good
or
evil
;
nay
,
the
very
secrets
of
all
hearts
shall
be
laid
open
;
and
sinful
thoughts
themselves
must
then
be
judged
;
the
day
of
judgement
determineth
a
period
to
all
impiety
,
and
denieth
the
duration
of
its
props
and
Pillars
,
profits
and
pleasures
in
the
world
;
determining
all
the
advantages
of
sin
,
to
be
at
the
best
but
pleasures
of
sin
for
a
season
;
calling
on
rich
men
to
howle
and
weep
,
though
they
live
in
pleasure
on
earth
,
in
James
5.1
,
2
,
3
,
4
,
5
,
6
,
7
,
8.
The
day
of
judgement
assureth
of
the
punishment
of
the
wicked
;
however
they
scape
scot-free
in
this
life
,
and
by
their
present
power
,
Gods
patience
,
and
humane
strength
,
they
evade
and
escape
many
evils
which
befall
the
godly
,
yet
they
are
but
reserved
to
this
day
of
vengeance
;
and
this
is
the
day
in
which
the
wicked
must
appeare
Cursed
,
and
manifesteth
that
it
shall
not
go
well
with
the
wicked
;
this
day
of
judgement
,
is
the
day
of
recompence
to
the
righteous
,
wherein
it
shall
be
made
manifest
,
it
is
not
in
vaine
to
serve
God
,
or
walk
mournfully
before
him
;
the
iniquities
of
the
penitent
shall
not
be
found
when
sought
for
,
but
appear
blotted
out
of
Gods
remembrance
;
for
that
if
there
be
in
the
soul
any
sence
of
sin
,
and
fear
of
judgment
,
this
is
one
eminently
forcible
argument
to
perswade
repentance
:
shall
men
continue
in
sin
which
shall
erelong
be
laid
open
to
their
shame
?
or
pursue
the
pleasures
which
shall
shortly
end
in
perplexities
?
and
not
rather
judge
themselves
,
that
they
may
not
be
judged
by
the
Lord
?
Thus
then
the
Gospel
doth
by
plain
and
powerful
arguments
call
unto
repentance
,
and
witnesse
its
necessity
:
But
yet
again
,
The
most
powerful
helps
conducing
to
Repentance
,
are
afforded
by
the
Gospel
:
and
thereby
it
calls
most
loudly
to
Repentance
,
leaving
us
altogether
without
excuse
,
and
sealing
us
under
inevitable
condemnation
in
case
we
do
not
repent
:
the
Gospel
affords
the
fulnesse
of
knowledge
for
the
enforcement
of
Repentance
;
ignorance
and
unbelief
,
those
bars
and
locks
of
impenitency
are
broken
open
;
the
Gospel
opens
the
blinde
eyes
,
and
turnes
us
from
darkness
to
light
;
makes
all
men
from
the
least
to
the
greatest
,
to
know
the
God
that
is
offended
,
to
be
a
God
of
jealousie
,
that
will
not
endure
iniquity
;
he
is
a
consuming
fire
to
the
hypocrite
in
Zion
:
The
Law
that
is
violated
,
is
just
,
holy
and
good
;
the
guilt
contracted
,
is
so
contrary
and
provoking
to
justice
,
that
in
it
there
is
no
possibility
of
approach
to
God
;
that
therefore
Christ
is
exalted
a
Prince
and
a
Saviour
,
to
give
Repentance
before
Remission
of
sin
:
Repentance
is
a
free
gift
conferred
by
the
Covenant
of
grace
,
signified
and
sealed
in
Baptism
;
Christ
Jesus
the
Donor
;
we
need
but
ask
and
have
;
the
death
of
Jesus
the
efficient
cause
of
Repentance
,
it
is
wrought
by
union
with
the
same
;
so
that
the
Gospel
makes
us
to
see
the
necessity
,
nature
,
next
way
,
method
,
and
order
of
repentance
;
we
cannot
now
plead
we
knew
not
what
it
was
to
repent
,
where
or
how
to
gain
repentance
,
or
that
there
was
so
great
a
need
of
it
.
The
Gospel
helps
us
to
the
Spirit
that
worketh
Repentance
.
The
Ministry
of
the
Gospel
is
the
Ministry
of
the
Spirit
;
this
awakeneth
the
most
sleepy
conscience
,
and
shaketh
the
most
rocky
heart
;
this
makes
Herod
heare
John
gladly
,
and
the
Jews
to
rejoyce
in
his
light
;
this
makes
Foelix
himself
to
tremble
,
and
Simon
Magus
to
fall
down
like
ligh●ening
;
none
can
continue
impenitent
under
the
Gospel
,
but
by
quenching
the
Spirit
,
grieving
the
Spirit
;
nay
,
with
rage
resisting
the
Spirit
,
and
counting
themselves
unworthy
of
salvation
.
The
great
work
of
the
Gospel
,
is
to
send
forth
the
Spirit
to
convince
the
world
of
sin
,
Act.
13.46
,
7
,
51.
righteousnesse
,
and
judgement
;
and
the
Spirit
by
the
Gospel
works
conviction
,
unto
very
opposition
with
rage
,
and
violence
,
and
malicious
attempts
,
to
extinguish
its
light
,
and
destroy
the
Ministers
that
publish
it
,
if
it
do
not
convince
unto
conversion
and
repentance
;
hence
the
sin
unpardonable
(
constituted
say
some
)
but
I
am
sure
compleated
by
impenitency
,
is
called
blasphemy
against
the
Spirit
;
for
and
by
reason
of
its
spite
and
rage
against
the
Gospel
.
We
see
then
that
the
Gospel
teacheth
repentance
as
its
maine
doctrine
,
offereth
repentance
as
its
prime
priviledge
,
urgeth
repentance
as
its
chief
duty
,
and
enforceth
repentance
as
its
only
end
;
and
so
loudly
calleth
unto
repentance
,
that
we
are
bound
to
the
obedience
of
the
Gospel
as
the
last
of
Divine
instructions
,
and
after
which
we
must
expect
no
direction
to
our
happinesse
;
but
this
must
stand
as
the
high
aggravation
of
impenitency
,
as
a
sin
against
the
humiliation
and
exaltation
of
Jesus
Christ
,
the
death
,
sufferings
,
resurrection
of
the
Son
of
God
,
the
Covenant
and
Spirit
of
grace
:
Repentance
is
absoultely
and
indispensably
necessary
.
So
that
in
order
to
the
anti●ipation
of
divine
fury
,
and
answer
of
the
call
of
the
Gospel
,
we
see
the
necessity
of
repentance
:
And
this
is
the
second
general
Head
propounded
,
which
give
me
leave
to
dismisse
with
a
brief
,
but
plaine
rebuke
and
blame
unto
the
sinful
demeanour
and
carriage
of
men
in
the
world
,
demonstrating
an
insensibility
of
this
indispensable
necessity
of
Repentance
;
and
it
consists
in
two
things
,
(
viz.
)
the
-
Contempt
Of
Repentance
.
-
Neglect
Of
Repentance
.
1.
Note
of
insensibility
of
repentance
.
The
sinful
carriage
of
men
evidencing
their
insensibility
of
its
necessity
,
is
the
contempt
of
Repentance
,
whereby
men
scoffe
at
repentance
,
despising
all
calls
thereunto
;
scorning
it
as
a
base
and
contemptible
melancholy
humour
,
below
the
spirit
of
men
;
they
live
like
men
in
Covenant
with
hell
,
and
at
an
agreement
with
the
grave
,
who
need
no
repentance
,
and
therefore
make
their
hearts
hard
,
and
necks
stiffe
,
become
obdurate
and
rebellions
to
all
calls
to
repentance
;
approve
themselves
a
scornful
people
;
nay
,
scoffers
at
the
Doctrine
of
the
Gospel
,
and
day
of
judgement
,
which
calls
them
to
Repentance
.
In
the
haughtinesse
of
their
spirits
,
they
1.
Disesteem
the
mercies
and
common
providences
of
God
,
which
should
lead
them
to
repentance
.
They
say
not
in
their
hearts
,
Let
us
feare
the
Lord
our
God
that
giveth
rain
,
both
the
former
and
latter
in
its
season
,
and
that
reserveth
to
us
the
appointed
weeks
of
the
Harvest
,
Jer.
5.24
.
but
despise
the
patience
and
long-sufferance
of
God
,
which
should
lead
them
to
repentance
.
2.
Decline
,
nay
,
despise
the
Word
of
God
;
when
preaching
repentance
,
they
will
not
hearken
to
the
sound
of
the
Trumpet
,
Jer.
6.17
.
have
line
upon
line
,
yet
will
not
heare
,
Isa.
28.13
.
Nay
,
pull
away
the
shoulder
,
and
stop
their
eare
,
lest
they
should
hear
,
Zech.
7.11
.
3.
Disregard
the
judgements
of
God
denounced
,
or
inflicted
upon
others
for
their
warning
;
all
that
God
doth
to
treacherous
Israel
,
never
affects
or
frightens
treacherous
Judah
to
make
her
return
,
Jer.
3.10
.
The
falling
of
the
Tower
of
Siloa
,
and
Pilates
mingling
the
blood
of
men
with
Sacrifices
,
may
occasion
censorious
thoughts
,
Luk.
13.1
,
2
,
3
,
4
,
5.
these
were
worse
sinners
than
others
;
but
never
any
serious
reflections
,
that
unlesse
we
repent
,
we
must
all
likewise
perish
.
Obdurate
children
never
relent
at
their
Brethrens
correction
;
nay
,
when
threatened
themselves
,
they
blesse
themselves
in
their
heart
,
and
say
,
We
shall
see
no
evil
,
though
we
go
on
to
adde
drunkennesse
to
thirst
,
Deut.
29.19
.
By
their
stubbornnesse
they
tire
and
stay
Gods
correcting
hand
,
with
a
Why
should
you
be
smitten
any
more
?
you
revolt
still
more
and
more
,
Isa.
1.5
.
4.
Are
desperate
and
daring
in
their
impiety
;
sinning
with
an
high
hand
,
and
brazen
face
,
with
utmost
resolution
;
Come
say
they
,
we
will
fetch
wine
,
and
fill
our selves
with
strong
drink
,
and
to
morrow
shall
be
as
this
day
,
and
more
abundant
,
Isa.
56.12
.
are
not
ashamed
when
they
commit
abomination
,
nor
can
they
blush
,
Jer.
6.15
.
they
sin
as
Sodome
,
not
so
much
as
seeking
to
hide
their
iniquity
,
Isa.
3.9
.
out-facing
vengeance
,
out-daring
heaven
,
out-vying
hell
,
Isa.
28.15
.
deriding
judgements
denounced
,
because
deferred
,
w●th
O
Watchman
,
What
of
the
night
?
Isa.
21.11
.
Where
is
the
promise
of
his
coming
?
2
Pet.
3.
nay
,
blasphemously
saying
,
God
is
such
an
one
as
our selves
,
Psal.
50.21
.
and
because
sentence
against
an
evil
work
is
not
speedily
executed
,
their
heart
is
fully
set
in
them
to
work
wickednesse
,
Eccles.
8.11
.
so
that
they
do
every
way
demonstrate
a
contempt
of
repentance
,
and
are
so
farre
from
owning
a
necessity
of
it
,
that
they
deem
it
vaine
and
vile
,
and
so
witnesse
themselves
to
be
desperately
wicked
,
wedded
to
their
lusts
,
and
sold
to
work
wickednesse
;
who
wi
l
not
heare
of
parting
from
impiety
,
though
on
hope
of
pardon
,
or
feare
of
hell
;
and
so
justly
called
a
stubborne
people
,
deeply
disingenuous
,
despising
all
dictates
of
self-preservation
,
and
escape
of
everlasting
woe
,
the
deepest
discoveries
of
divine
wisdome
,
which
prescribeth
repentance
as
mans
remedy
,
the
displayings
of
divine
affection
,
soliciting
repentance
to
prevent
their
ruine
,
and
so
are
foolish
,
dolefully
self-destructive
,
denying
the
way
of
their
safety
,
and
defying
a
God
of
power
and
jealousie
,
to
arise
in
his
wrath
against
them
,
and
so
aggravating
their
sorrow
with
an
I
would
have
healed
thee
,
but
thou
wouldst
not
be
healed
;
thy
destruction
is
of
thy self
,
O
Israel
.
2.
Note
of
insensibility
of
repentance
.
But
the
second
sinful
carriage
of
men
evidencing
their
insensibility
of
the
necessity
thereof
,
is
the
neglect
of
Repentance
;
these
men
own
it
as
a
duty
to
be
done
,
and
remedy
to
be
used
,
and
dare
not
admit
any
contemptible
thoughts
of
it
;
yet
they
are
slack
unto
,
and
sleighty
in
the
performance
of
it
;
And
of
these
there
be
three
sorts
.
1.
Sort
of
neglectors
of
repentance
.
1.
Self-justitiaries
;
men
that
are
right
in
their
own
eyes
,
see
Repentance
a
needful
grace
,
but
not
needful
unto
them
;
they
are
honest
among
men
,
pay
all
their
own
,
live
civilly
among
their
Neighbours
,
nay
,
holy
towards
God
;
they
Pharisee
like
fast
twice
aweek
,
pay
tithes
,
give
almes
,
heare
Sermons
,
read
Scripture
,
pray
,
and
the
like
;
these
pity
their
prophane
Neighbours
,
and
apply
every
reproof
to
them
;
but
as
for
themselves
,
Bellarmine-like
they
have
no
sin
to
confesse
;
they
must
straine
conscience
for
some
venial
sins
,
that
they
may
passe
the
forme
of
absolution
;
these
are
the
whole
who
need
no
Physician
,
and
the
righteous
whom
Christ
calls
not
to
repentance
;
Untill
convinced
that
this
,
and
more
than
this
,
is
consistent
with
Reprobation
,
and
is
not
enough
to
keep
a
soul
from
hell
;
certainly
these
are
,
1.
Ignorant
of
natures
pollution
,
Ezek.
16.2
.
Rom.
11.24
.
2.
Vnobservant
of
the
Law
its
exaction
,
which
concludeth
all
under
guilt
,
Rom.
3.17
.
3.
Vnaffected
with
the
prescribed
way
of
salvation
,
Repentance
and
Remission
.
4.
Insensible
of
Divine
scrutiny
and
judgement
which
they
must
passe
,
Prov.
16.2.21
.
2.
Matth.
9.13
.
5.
Unacquainted
with
,
and
unaccustomed
to
,
or
indirect
in
the
work
of
self-examination
,
altogether
strangers
at
home
,
or
seeing
their
faces
in
the
false
glasse
of
comparison
with
their
vilest
Neighbours
;
for
otherwise
they
could
not
but
see
Repentance
absolutely
necessary
for
themselves
more
than
others
;
for
Publicans
and
Harlots
will
enter
into
heaven
before
them
.
2.
Superficial
penitents
;
these
see
Repentance
a
duty
,
2
Sort
of
neglectors
of
repentance
.
but
deem
it
needs
not
much
ado
;
there
is
no
such
necessity
of
it
,
as
that
a
man
should
be
taken
up
with
it
as
his
serious
businesse
;
therefore
they
regard
not
the
quality
of
the
act
,
but
passe
themselves
as
penitentials
,
with
some
formal
carelesse
performances
,
some
short
sighs
or
sobs
for
sin
,
trembling
with
Foelix
at
Pauls
Preaching
,
or
quivering
with
Belshazzar
,
on
sight
of
Gods
hand-writing
;
and
casting
off
some
grosse
prophane
acts
with
Alexander
or
Polemon
,
but
never
strike
at
the
root
of
sin
,
and
mortifie
lust
,
or
make
a
serious
returne
to
God
,
but
shew
themselves
voide
of
the
grace
,
and
ignorant
of
the
nature
of
true
repentance
,
and
fall
under
fallacious
hopes
of
heaven
,
which
like
the
hope
of
an
Hypocrite
,
will
faile
them
in
the
evil
day
,
when
they
shall
be
too
late
convinced
that
such
is
the
necessity
of
Repentance
,
that
the
matter
there
cannot
be
separated
from
the
manner
of
performance
,
3.
Such
as
set
Repentance
at
a
distance
,
3.
Sort
of
neglectors
of
repentance
.
and
post
it
off
from
time
to
time
;
these
men
are
,
and
indeed
by
dayly
subjection
to
the
Gospel
,
cannot
but
be
convinced
Repentance
is
indeed
a
duty
,
and
exceeding
necessary
unto
the
remission
of
sins
;
and
sitting
under
the
Word
,
these
men
meet
with
many
strong
heart-shaking
convictions
,
which
they
bid
welcome
,
and
unto
the
truth
and
goodnesse
of
what
is
required
they
assent
,
and
their
affections
work
within
them
,
they
cannot
but
sigh
on
sense
of
their
sad
condition
,
and
confesse
it
hath
been
bad
with
them
,
but
it
shall
now
be
better
;
they
conceive
and
declare
good
purposes
,
but
alas
they
prove
abortive
;
like
Ephraims
righteousnesse
,
an
early
dew
soon
gone
;
like
the
Son
in
the
Gospel
,
when
called
into
Christ
his
Vineyard
,
they
answer
,
I
go
Sir
,
●ut
go
not
;
like
lingring
Austin
,
pray
,
but
feare
God
will
too
soon
say
Amen
to
their
prayer
;
they
protract
time
,
persist
in
sin
,
and
many
times
quench
the
motions
of
the
Spirit
within
them
;
suggesting
to
themselves
,
though
repentance
be
necessary
,
it
requires
no
haste
;
these
men
do
sinfully
1.
Determine
their
own
time
,
not
considering
the
uncertainty
thereof
,
that
they
are
Tenants
at
the
will
of
another
,
in
the
hand
of
the
God
of
time
,
who
may
not
give
them
another
time
;
sense
of
repentance
should
make
us
say
,
Multis
annis
crastinum
non
habeo
,
I
have
no
to
morrow
.
2.
Deem
grace
to
be
within
the
reach
of
mans
arme
;
they
think
they
can
repent
when
they
list
;
not
considering
it
is
Gods
gift
,
so
that
they
may
enjoy
their
time
,
but
not
repent
;
were
it
at
mens
Command
,
what
disingenuity
is
it
to
deferre
Repentance
!
but
in
this
case
it
is
Grand
presumption
.
3.
Do
what
in
them
lieth
,
to
quench
the
Spirit
,
stifling
convictions
,
disobeying
perswasions
,
deadning
affection
;
the
Spirit
will
not
move
for
ever
,
Gen.
6.3
.
4.
Disesteem
grace
and
holinesse
,
accounting
it
the
shame
of
strength
,
and
burden
of
youth
,
thinking
repentance
the
work
of
old
age
and
weaknesse
,
and
the
quality
of
fools
.
5.
Deaden
the
hopes
of
their
friends
,
who
know
not
how
to
deertmine
their
eternal
estate
,
are
indeed
cheered
in
their
pensive
posture
in
sicknesse
,
and
at
death
,
if
it
be
not
too
late
to
be
true
,
on
which
account
they
are
constrained
to
check
their
hopes
,
and
dare
make
no
conclusion
,
but
say
as
Austin
in
the
like
case
,
Non
dico
damnabitur
;
non
dico
salvabitur
;
sed
tu
dum
sanus
es
poenitentiam
age
,
Repent
in
health
.
6.
Make
difficult
repentance
;
undertaking
that
in
infirm
age
,
which
requireth
the
utmost
of
strength
;
nay
,
rendering
sin
by
its
custome
natural
and
obdurate
.
Can
the
Ethiopian
change
his
colour
?
Jer.
13.23
.
then
they
that
are
accustomed
to
sin
may
repent
;
sicknesse
employeth
the
whole
man
,
and
shutteth
out
all
list
or
leasure
to
repent
.
7.
They
are
in
danger
dolefully
to
outdate
the
day
of
grace
.
God
doth
manifest
graces
beauty
,
and
magnifie
the
necessity
of
Repentance
,
by
limiting
its
time
;
to
day
if
ye
will
hear
his
voice
,
well
and
good
;
if
not
,
he
will
sweare
in
his
wrath
you
shall
not
enter
into
his
rest
;
if
the
day
of
grace
be
once
expired
,
Repentance
may
be
sought
with
tears
,
but
not
obtained
;
and
then
the
pleasures
of
sin
will
be
shortning
;
conscience
will
grow
clamorous
,
and
torment
with
an
expectation
of
fiery
indignat●on
to
be
revealed
from
heaven
,
lamenting
too
late
,
Oh
that
I
had
known
in
that
my
day
,
Luke
19.42
.
the
things
which
Concerne
my
Peace
,
which
are
now
hid
from
mine
eyes
!
Such
as
in
time
will
not
,
when
it
is
too
late
shall
see
that
repentance
is
the
One
Thing
Necessary
of
mans
life
,
is
even
of
absolute
Necessity
.
I
have
laid
before
you
the
two
first
general
things
considerable
,
(
viz.
)
the
Nature
and
Necessity
of
Repentance
,
wherein
I
have
been
longer
than
intention
,
but
shall
be
more
brief
in
the
two
remaining
;
I
passe
then
to
the
third
thing
propounded
,
viz.
The
Notes
and
Characters
of
true
Repentance
.
And
concerning
this
,
I
might
return
back
to
the
description
of
Repentance
,
and
make
that
an
examination
of
the
truth
of
your
Repentance
;
but
I
will
leave
that
to
your
own
private
meditations
,
and
only
examine
your
Rep●ntance
by
the
Characters
propounded
by
the
Apostle
Paul
to
the
Corinthians
;
For
behold
this
self-same
thing
,
that
you
have
sorrowed
after
a
godly
sort
,
what
carefulnesse
it
hath
wrought
in
you
;
yea
,
what
clearing
of
your selves
,
yea
,
what
indigna●ion
,
yea
,
what
feare
,
yea
,
what
vehement
desire
,
yea
,
what
zeale
,
yea
,
what
revenge
!
2
Cor.
7.11
.
in
which
we
have
two
remarkable
Notes
and
Characters
of
true
Rpentance
.
First
,
The
general
nature
of
it
,
godly
sorrow
.
Secondly
,
The
Concomitants
thereof
,
care
fear
,
&c.
1.
Mark
of
Repentance
.
The
first
Note
or
Mark
of
Repentance
,
is
godly
sorrow
:
I
have
before
Noted
sorrow
to
be
essential
to
Repentance
;
God
never
calls
to
Repentance
,
but
he
calls
to
weeping
;
or
promiseth
Repentance
,
Mr.
Calamies
Sermon
before
the
house
of
Commons
,
Octob.
22.
1644.
but
he
promiseth
a
spirit
of
mourning
;
excellently
well
saith
an
eminent
Minister
of
this
CITY
,
God
hath
tyed
sin
and
sorrow
together
with
Adamantine
chains
.
A
woman
may
as
soon
look
to
be
delivered
of
a
Childe
in
a
dream
,
as
a
man
to
repent
without
sorrow
.
Sorrow
is
indeed
the
daughter
of
sin
;
but
God
hath
made
the
daughter
a
means
to
destroy
the
mother
;
you
must
not
look
to
dance
with
the
Divel
all
day
,
and
sup
with
Christ
at
night
;
to
lie
in
Dalilah's
Lap
all
your
lives
,
and
go
to
Abrahams
bosome
when
you
dye
.
To
the
merry
Greeks
,
and
Boon
Companions
of
the
world
,
Repentance
seems
madnesse
,
because
it
calls
for
mourning
;
for
wheresoever
there
is
true
Repentance
,
there
must
,
there
will
be
sorrow
for
sinne
.
This
sorrow
must
be
godly
sorrow
after
a
godly
sort
;
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sorrow
according
to
God
.
Godly
in
its
Author
,
Occasion
,
Object
,
End
and
Effects
;
it
must
be
godly
sorrow
in
its
Author
,
springing
from
God
,
and
God
alone
;
the
working
of
natural
passions
by
a
supernatural
power
and
principle
;
a
spirit
of
mourning
,
even
the
Spirit
of
God
melting
and
making
the
hard
heart
to
mourn
;
a
rock
relenting
on
the
stroak
of
Gods
rod
;
the
stony
heart
is
taken
away
,
and
an
heart
of
flesh
given
by
the
Lord
;
this
sorrow
is
Gods
gift
from
Golgotha
;
the
death
of
the
Son
,
of
the
Son
of
God
,
depresseth
in
us
all
joy
and
comfort
.
Nature
is
no
Author
,
though
an
Actor
in
this
grief
.
It
is
godly
in
its
Occasion
;
Divine
offence
,
rather
than
Humane
losse
;
sinne
,
not
smart
,
is
the
ground
,
reason
,
occasion
of
it
;
it
is
most
in
their
hearts
,
who
in
respect
of
the
world
have
least
cause
to
mourn
;
it
is
not
for
losse
of
wife
,
children
,
goods
or
credit
,
but
breach
of
Divine
Law
;
its
complaint
is
not
I
am
undone
,
but
God
is
offended
,
the
Law
violated
,
Christ
is
dishonoured
;
it
is
more
for
deformity
,
than
deserved
misery
;
for
extinguished
holinesse
,
than
miseries
to
be
endured
;
a
mourning
for
sin
as
sin
,
as
it
is
offensivum
Dei
,
aversivum
à
Deo
,
an
act
of
disobedience
,
an
act
of
unkindnesse
.
It
is
dolor
to
God
,
Against
thee
,
thee
only
have
I
sinned
.
The
souls
unlikenesse
to
God
,
unlocks
its
passion
;
the
utmost
of
perplexities
cannot
abate
its
joys
,
if
God
appear
well-pleased
;
nor
the
highest
of
enjoyments
silence
its
sorrow
,
whil'st
God
stands
offended
.
It
is
godly
in
its
object
;
it
is
s
rrow
towards
God
,
Acts
20.21
.
A
lamenting
after
the
Lord
,
1
Sam.
7.2
.
A
looking
unto
Christ
,
and
mourning
ove●
him
whom
we
have
pierced
,
Zech.
12.10
.
As
a
man
runs
with
bleared
eyes
to
the
party
offended
,
Oh
Sir
,
I
have
offended
,
wronged
you
,
will
you
forgive
me
?
So
penitent
David
runs
to
God
,
and
with
remorse
crieth
,
Against
thee
,
thee
only
have
I
sinned
:
And
the
Prodigal
crieth
to
his
father
,
I
have
sinned
against
thee
.
In
days
of
affliction
and
atonement
,
Israel
assembled
,
and
mourned
before
the
Lord
;
penitent
Ephraim
crieth
,
Thou
hast
chastised
me
,
and
I
was
chastised
.
This
sorrow
speaks
not
in
the
ears
of
men
,
but
God
;
it
is
not
open
and
seen
to
the
world
,
but
secret
,
serious
towards
God
.
It
is
godly
in
its
end
and
effects
;
it
is
expressed
to
God
,
that
God
may
be
enjoyed
;
this
sorrow
speaks
unto
God
the
vindication
of
his
justice
;
That
thou
mayst
be
justified
when
thou
judgest
,
and
righteous
when
thou
speakest
.
It
is
not
a
mourning
of
murmuration
,
but
of
justification
:
Why
should
a
man
complain
,
a
man
for
the
punishment
of
his
sin
!
it
is
a
sorrow
that
sets
a
lustre
on
the
least
mercy
;
it
is
of
the
Lords
mercy
we
are
not
consumed
;
We
are
lesse
than
the
least
of
his
mercies
,
is
its
language
;
this
sorrow
is
of
submission
,
I
have
sinned
,
let
the
Lord
do
what
seems
him
good
;
it
lies
prostrate
at
the
feet
of
God
for
mercy
,
and
resigned
into
the
will
of
God
:
Wherein
I
have
done
amiss
shew
it
me
,
I
will
do
so
no
more
;
and
so
devotes
it self
unto
God
,
to
suffer
or
do
his
will
;
its
out-cry
is
,
Lord
,
what
wouldest
thou
have
me
to
do
?
it
is
every
way
godly
sorrow
:
This
is
the
first
Mark
of
Repentance
.
The
second
Note
or
Character
followeth
upon
it
,
2.
Mark
of
Repentance
.
and
is
the
Concomitants
;
some
call
them
adjuncts
,
properties
,
effects
;
but
I
shall
only
say
inseparable
Concomitants
of
this
godly
sorrow
;
and
these
are
seven
in
number
.
First
,
Care
;
by
some
rendred
study
;
in
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1.
Concomitant
of
godly
sorrow
.
which
as
Cicero
rendreth
,
is
a
very
earnest
application
of
a
man
unto
something
with
great
delight
:
And
as
Interpreters
render
,
it
signifieth
serious
intention
of
minde
,
and
speedy
,
sedulous
execution
of
hand
;
so
that
it
stands
opposite
to
security
and
slothfulness
,
and
intends
to
Note
the
diligence
and
dexterity
of
the
soul
,
in
a
shunning
and
avoiding
sin
,
and
setting
against
all
occasions
and
temptations
thereunto
,
and
studying
the
will
of
God
,
making
it
his
meditation
night
and
day
;
and
having
in
all
things
respect
unto
it
,
as
the
rule
of
his
life
and
conversation
;
so
that
the
very
anxiety
of
his
spirit
is
to
shake
off
and
avoid
his
sin
,
to
subdue
and
weaken
his
lusts
,
Qui
paenitet
,
sollicitus
est
ne
peccet
.
Ambr.
in
Text.
to
stand
against
temptations
unto
evil
;
for
whoever
repenteth
,
saith
Ambrose
,
is
careful
not
to
sin
again
.
He
is
made
whole
,
he
would
sin
no
more
,
but
with
all
care
,
caution
,
circumspection
and
vigilancy
strive
against
corruption
,
and
study
to
know
and
to
do
the
will
of
God
;
with
the
Church
at
Ephesus
,
To
remember
from
whence
we
are
fallen
,
and
do
our
first
works
;
Revel.
2.5.3.1
.
or
the
Church
of
Sardis
,
to
awake
and
watch
,
not
to
be
slothful
in
businesse
,
and
secure
against
sin
,
untill
surprised
therewithall
.
2.
Concomitant
of
godly
sorrow
.
Secondly
,
Clearing
of
our selves
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Apology
,
or
answer
by
way
of
defence
unto
the
calumnies
of
an
Accuser
;
which
is
not
done
by
denial
of
guilt
,
and
excuse
of
sin
,
but
by
confession
;
Paenitentia
non
habet
excusationem
,
nisi
confessionem
.
Amb.
in
Text.
for
saith
Saint
Ambrose
,
Repentance
hath
no
excuse
but
confession
.
This
is
an
humble
deprecation
of
Divine
judgement
,
and
silencing
of
the
Accuser
of
the
Brethren
by
self-condemnation
;
the
true
penitent
doth
judge
himself
with
shame
and
sorrow
,
that
he
may
not
be
judged
by
the
Lord
;
he
is
ready
to
aggravate
all
,
not
extenuate
any
his
sins
;
only
findes
an
acquittance
from
them
in
the
blood
of
Christ
,
and
concludes
not
against
the
charge
of
the
Accuser
,
and
clamour
of
his
own
conscience
:
I
was
an
Extortione●
,
a
Drunkard
,
an
Adulterer
,
a
Blasphemer
;
but
I
am
washed
,
I
am
sanctified
,
I
am
justified
;
Repentance
rendreth
guilt
as
if
it
had
never
been
,
and
so
becomes
the
souls
Apology
.
3.
Concomitant
of
godly
sorrow
.
Thirdly
,
Indignation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wrath
unto
grief
;
the
rising
of
the
very
stomack
with
rage
,
and
a
being
angry
unto
very
sicknesse
again
;
it
is
only
used
in
this
one
Text
of
Scripture
,
as
it
hath
sin
for
its
object
;
but
in
reference
to
other
things
it
expresseth
the
very
heighth
of
anger
,
fretting
unto
fuming
;
thus
the
rage
of
the
Ruler
of
the
Synagogue
on
a
conceived
breach
of
the
Sabbath
,
is
expressed
,
Luke
13.14
.
Religious
wrath
is
the
hottest
,
it
will
make
a
meek
Moses
break
the
very
Tables
of
the
Lord
:
Thus
the
discontent
of
envy
is
expressed
in
Mark
10.41
.
The
Disciples
stomack
rose
against
Jam●s
and
John
;
so
that
it
here
imports
the
turning
of
the
unquiet
passions
of
the
soul
wholly
against
sin
;
a
fretting
and
fuming
at
our selves
for
sin
;
an
hating
and
being
ashamed
of
our selves
for
sin
;
this
wrath
breaks
out
in
a
penitent
David
,
into
disgraceful
speeches
against
himself
,
so
foolish
was
I
and
ignorant
,
when
distrust
prevailed
on
him
,
Psal.
73.22
.
And
I
have
done
very
foolishly
,
when
he
sinned
in
numbring
the
people
,
2
Sam.
24.10
.
Nay
,
breaks
into
disgraceful
demeanour
towards
sin
,
as
impenitent
Israel
to
the
defiling
the
graven
images
of
silver
,
and
the
ornaments
of
their
golden
Idols
,
and
casting
them
out
with
contempt
,
as
a
menstruous
garment
,
and
an
angry
rejection
of
them
,
with
a
Get
you
hence
,
Isa.
30.22
.
So
that
sin
is
the
object
of
hatred
,
scorn
,
rage
,
reproach
,
and
contumelie
,
and
ground
of
grief
and
shame
to
the
penitent
;
the
soul
cannot
think
of
sin
without
stomachization
,
heart-rising
,
and
redning
of
face
;
he
is
indeed
angry
,
and
sins
not
the
whole
of
whole
anger
,
runs
out
against
sinne
.
Fourthly
,
Fear
,
a
rare
companion
of
wrath
,
4.
Concomitant
of
godly
sorrow
.
but
alwayes
of
care
;
the
truly
penitent
are
of
a
trembling
and
timerous
spirit
;
and
no
marvel
;
for
the
burnt
childe
dreads
the
fire
;
they
have
paid
dear
for
past
guilt
,
and
may
well
beware
to
fall
again
;
the
whole
work
of
Repentance
is
expressed
to
be
a
fear
of
the
Lord
and
his
goodnesse
,
Hos.
3.5
.
The
fear
of
the
Lord
is
the
only
fence
against
temptations
unto
sin
;
here
note
that
this
fear
is
a
fear
of
sense
,
affecting
us
with
the
evil
sin
procureth
,
and
dreadful
judgments
of
God
by
it
deserved
,
trembling
at
the
Word
of
threatning
;
a
fear
of
reverence
,
awefully
apprehending
the
holinesse
and
Majesty
of
God
,
and
that
vast
disproportion
and
disparity
between
God
and
us
,
sorrowfully
crying
,
How
shall
dust
and
ashes
,
polluted
man
,
come
nigh
to
an
holy
and
glorious
Majesty
!
and
a
fear
of
diligence
and
vigilancie
,
watching
and
warring
against
sin
,
that
it
may
not
surprise
us
by
the
difficulty
of
our
state
and
distempers
of
our
soul
;
and
thus
the
penitent
worketh
out
his
own
salvation
with
fear
and
trembling
;
but
it
is
not
a
fear
of
diffidence
and
despondencie
,
of
distrust
and
despaire
,
which
deadning
all
hope
of
prevalency
,
dulleth
all
diligence
,
discourageth
vigilancy
,
and
industry
,
and
at
length
driveth
to
self-destruction
;
the
fear
of
Repentance
springs
from
sense
of
mercy
,
and
is
spurred
with
the
confidence
of
successe
,
being
assured
it
is
God
that
worketh
in
the
soul
to
will
and
to
do
,
Phil.
2.13.1.6
and
will
perfect
what
he
hath
begun
.
5.
Concomitant
of
godly
sorrow
.
Fifthly
,
Vehement
desire
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
desire
of
fervency
,
that
can
admit
of
no
delay
,
saith
Dr.
Slater
:
Of
dil●gence
and
activity
,
say
the
Greek
Criticks
,
which
puts
on
with
industry
and
violence
;
the
soure
sauce
of
godly
sorrow
doth
ever
sharpen
the
appetite
of
holy
desire
;
the
hu●ted
Hart
thirsteth
for
the
water
,
the
sin-wearied
soul
for
Christ
;
it
is
a
desire
to
be
wholly
rid
of
sin
,
and
therefore
breaks
out
into
complaints
against
the
remainders
of
sin
in
the
soul
,
as
Paul
,
Oh
wretched
man
th●t
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
Rom.
7.24
.
the
death
of
nature
,
and
day
of
judgement
is
desired
,
and
delightful
,
because
the
destruction
and
discharge
of
sin
;
it
is
also
a
desire
of
all
sin-subduing
and
grace-strengthning
administrations
;
they
that
by
Repentance
have
once
tasted
that
the
Lord
is
good
,
do
as
new
born
babes
desire
the
sincere
milk
of
the
Word
,
2
Pet.
2.2
.
This
desire
is
vehement
against
all
difficulties
and
discouragements
,
running
out
with
all
fervent
dil●gence
for
obtainment
;
and
bitter
complaints
for
want
,
finding
no
satiety
without
its
very
object
.
6.
Concomitant
of
godly
sorrow
.
Sixthly
,
Zeal
,
an
affection
compounded
of
love
and
anger
,
and
is
the
edge
of
our
desire
,
enforcing
all
means
,
and
encountering
all
difficulties
and
opposition
to
our
end
;
this
is
that
whereby
the
penitent
persists
in
his
godly
sorrow
under
all
checks
and
diversions
;
and
persevereth
in
his
course
of
mortification
against
all
opposition
of
the
world
,
or
his
corrupt
self
,
fighting
against
what
hinders
,
and
flinging
off
all
incumbrances
,
and
following
heaven
with
force
and
violence
,
that
if
it
were
possible
,
it
would
draw
all
men
with
it
,
but
however
it
beareth
down
all
before
it
,
and
never
sheweth
the
strength
that
is
in
these
godly
streams
,
till
stopped
by
some
temptation
;
but
then
it
roareth
and
swelleth
,
and
overfloweth
its
banks
,
that
all
men
may
see
the
penitent
is
full
of
the
Holy
Ghost
;
and
this
is
alwayes
a
Note
of
Repentance
;
Be
zealous
and
repent
,
is
Christ
his
own
Call
;
sorrow
must
not
be
for
sin
,
as
if
we
minded
not
to
part
with
it
;
but
must
manifest
our
fulnesse
of
resolution
to
be
rid
of
it
,
whatever
it
costs
us
.
Seventhly
,
Revenge
;
the
due
result
of
zeal
;
by
zeal
we
are
carried
with
that
vigor
,
that
the
world
concludes
us
mad
for
God
,
7.
Concomitant
of
godly
sorrow
.
and
for
Religion
,
especially
when
our
indignation
boiles
into
revenge
upon
our selves
for
our
sins
by
self-castigations
,
Acts
26.24
.
not
of
our
body
,
with
whips
and
scourges
,
as
do
the
Papists
,
but
by
the
abatement
of
lust
,
which
stirreth
in
us
,
buffetting
the
flesh
,
and
bringing
it
into
subjection
,
giving
it
the
blew
eye
,
a
blot
in
the
face
,
as
the
Greek
word
signifieth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
withdrawing
those
lawful
comforts
which
make
it
to
wax
wanton
;
as
Hilarion
,
when
he
felt
his
lusts
wax
big
and
strong
,
and
wanton
,
provoking
to
filthinesse
,
Ego
faciam
Aselle
ut
non
calcitres
,
I
will
by
abstinence
keep
this
Asse
for
kicking
;
and
our
Henry
the
second
,
being
inclined
to
incontinency
,
prayed
to
God
that
he
might
rather
have
a
constant
weak
body
,
than
so
s●rong
lusts
;
this
is
that
which
carrieth
the
penitent
to
wreak
his
quarrel
on
the
occasion
and
instruments
of
their
impiety
;
Exod.
38.8
.
as
the
daughters
of
Israel
in
dedicating
their
looking
glasses
,
by
which
they
had
offended
unto
the
service
of
the
Temple
;
and
as
did
the
Ephesians
,
burn
their
books
before
all
men
,
Act.
19.19
.
as
holy
Cranmer
thrust
his
right
hand
which
subscribed
his
recantation
,
first
into
the
fire
,
revengefully
crying
out
This
unworthy
right
hand
as
long
as
he
could
speak
;
and
this
revenge
leads
them
to
satisfaction
for
offences
done
,
either
by
publick
confession
unto
open
shame
,
or
ready
restitution
,
as
Zacheus
,
threefold
to
the
injury
done
;
as
penitent
Bradford
,
that
parted
with
his
whole
estate
to
satisfie
the
wrong
done
by
one
dash
of
his
pen
when
a
servant
;
so
that
revenge
worketh
all
the
disgrace
,
dishonour
,
disadvantage
,
and
destruction
that
is
possible
against
sin
;
thus
then
you
have
here
the
Notes
and
Characters
of
Repentance
,
laid
down
by
the
Apostle
,
the
best
looking
glasse
that
can
be
,
by
which
to
dresse
your
penitent
souls
.
Let
it
be
to
every
of
us
a
Use
of
Examination
,
and
clearly
convince
us
that
if
we
be
strangers
to
sorrow
,
or
our
sorrow
be
to
the
world
,
not
towards
God
,
godly
sorrow
,
we
have
not
repented
;
never
let
us
think
of
celebrating
a
celestial
Passeover
without
these
soure
herbs
.
Again
,
if
under
our
sorrow
we
continue
carelesse
of
required
duty
;
clamorous
by
continued
guilt
on
the
conscience
;
fearless
of
common
danger
,
and
dese●ved
misery
by
the
increase
of
sin
,
foolishly
pitiful
towards
our
lusts
to
be
rebuked
with
rage
;
faint
in
our
desires
to
be
rid
of
sin
;
luke-warme
in
our
work
of
mortification
,
or
indulgent
to
our
lusts
,
not
str
king
home
,
whilst
we
smite
at
sinne
,
we
are
not
the
Subjects
of
true
Gospel-Repentance
;
for
these
must
alwayes
accompany
it
.
Having
laid
before
you
the
Characters
of
true
Repentance
,
I
shall
proceed
very
briefly
to
propound
the
fourth
and
last
General
head
to
be
considered
,
(
viz.
)
The
Next
way
and
meanes
to
gain
Repentance
.
And
herein
I
shall
not
insist
on
the
method
and
order
of
procuring
repentance
,
which
is
hinted
to
you
before
;
or
the
lets
and
hinderances
of
repentance
which
are
to
be
removed
,
this
would
tire
your
patience
(
on
which
I
have
already
too
much
trespassed
)
but
I
shall
only
give
you
some
special
directions
,
which
you
must
observe
,
and
carefully
practice
,
if
ever
you
will
obtain
Repentance
;
As
,
1.
Help
to
repentance
.
First
,
Sit
with
care
,
constancy
,
and
conscience
under
the
Word
of
truth
,
and
Gospel
of
Grace
.
Repentance
you
have
already
heard
,
is
the
great
work
of
the
Word
,
and
loud
call
of
the
Gospel
.
This
was
the
voice
of
John
the
Baptist
,
nay
,
of
Jesus
Christ
himself
,
and
his
Apostles
;
the
Ministers
of
the
Word
,
are
the
Embassadours
of
Reconciliation
,
and
so
Preachers
of
repentance
;
hearing
is
prescribed
of
God
the
way
to
happinesse
.
Isa.
55.2
.
Heare
,
and
your
soul
shall
live
;
The
Preaching
of
the
Word
,
is
the
power
of
God
to
salvation
;
so
long
as
God
continueth
the
Word
to
a
people
,
they
are
in
a
possibility
of
repentance
;
but
where
the
vision
failes
,
the
people
perish
,
Prov.
29.19
.
If
ever
God
bring
the
Jews
to
Repentance
,
it
will
be
by
the
Preaching
of
the
Gospel
,
the
lifting
up
of
the
root
of
Jesse
as
an
ensign
,
Isa.
11.11
.
God
sealeth
up
under
impenitency
by
the
withdrawing
of
his
Word
;
the
removing
of
the
Candlestick
of
the
Gospel
,
is
the
saddest
doom
can
be
denounced
:
Rev.
2.5
.
Refusing
to
heare
,
is
the
great
reason
of
impenitency
;
Psal.
81.11
.
my
people
would
not
hearken
,
is
Gods
complaint
;
and
We
will
not
heare
,
the
language
of
the
obstinate
,
Jer.
6.17
.
Rejection
of
the
Word
,
pulling
away
the
shoulder
,
and
stopping
the
eare
,
the
property
of
an
hard
heart
;
Zach.
7.12
.
never
did
Foelix
faile
so
much
;
as
when
trembling
at
Pauls
Preaching
,
he
sends
him
away
,
and
would
heare
no
more
of
that
matter
;
nor
did
the
Jews
fall
under
final
Apostacy
,
untill
they
put
the
Gospel
away
from
them
;
the
very
Heathen
concludes
Repentance
to
be
the
result
of
audience
and
attention
.
Invidus
,
Iracundus
,
iners
,
vinosus
,
amator
;
Horace
in
Epist.
2.
Nemo
adeo
ferus
est
qui
non
mitescere
possit
,
Si
modò
culturae
patientem
accommodat
aurem
.
There
is
no
prophanesse
but
it
is
curable
by
patient
audience
;
As
ever
you
will
repent
,
hear
the
Word
,
attend
unto
instruction
,
abide
the
heart-shaking
convictions
of
the
word
;
if
you
sleight
the
Ministry
of
the
Word
,
the
sound
of
the
Trumpet
,
the
call
of
the
Gospel
,
you
are
sealed
up
under
impenitency
;
the
very
cry
of
the
Gospel-call
to
Repentance
,
is
,
Let
him
that
hath
eares
hear
.
Secondly
,
Study
the
nature
of
God
;
2.
Help
to
repentance
.
God
must
be
the
object
of
Repentance
;
we
must
sorrow
towards
God
,
return
to
God
;
it
is
a
great
inducement
therefore
to
know
God
;
ignorance
of
God
is
the
mother
of
impenitency
;
the
times
of
impenitency
are
denominated
times
of
ignorance
,
Acts
17.30
.
This
is
observed
to
be
the
very
cause
of
obduracy
;
the
Gentiles
walk
in
the
vanity
of
their
minds
,
having
their
understanding
darkened
,
being
alienated
from
the
life
of
God
by
the
ignorance
which
is
in
them
,
because
of
the
blindnesse
of
their
heart
,
Ephes.
4.17
,
18.
Ignorance
of
God
was
the
very
principle
of
Israels
persistence
and
progresse
in
sin
;
They
proceed
from
evil
to
evil
,
but
know
not
me
,
saith
the
Lord
,
Jer.
9.3
,
6.
The
devil
labours
to
keep
all
light
out
of
mans
soul
,
that
so
he
may
sleep
in
sin
,
and
be
locked
up
in
impenitency
;
he
hinders
the
Gospel
from
being
Preached
;
if
possible
,
he
would
blow
out
the
light
,
and
hinder
men
from
hearing
,
but
chiefly
from
understanding
;
if
our
Gospel
be
hid
,
it
is
hid
unto
them
that
perish
;
the
eyes
of
whose
minde
the
god
of
this
world
hath
blinded
,
lest
the
light
of
the
gl
rious
Gospel
of
Christ
(
who
is
the
Image
of
God
)
should
shine
unto
them
,
2
Cor.
4.4
.
And
when
God
brings
to
repentance
,
he
breaks
these
barres
of
ignorance
,
he
pulls
off
these
scales
of
blindnesse
,
and
begins
with
the
understanding
;
true
grace
begins
alwayes
at
the
renewing
of
the
mind
;
the
transforming
of
the
mind
to
know
the
good
and
acceptable
Will
of
God
,
is
the
formality
of
the
Gospel-grace
,
true
repentance
,
Rom.
12.2
.
And
the
knowledge
of
God
being
the
princ●ple
of
it
,
is
put
for
repentance
:
They
shall
know
God
,
Hos.
2.20
.
and
God
will
be
known
by
the
Egyptians
,
Isa.
19.21
.
are
the
promises
of
repentance
;
There
can
be
no
conviction
of
a
contrariety
to
God
,
where
there
is
not
a
right
conception
of
God
;
and
affection
must
follow
apprehension
;
ignoti
nulla
cupido
;
how
can
we
fear
God
or
his
goodness
,
if
we
do
not
know
him
?
what
reason
of
return
to
God
,
when
men
know
not
his
holinesse
offended
,
justice
provoked
,
power
irresistible
,
mercy
in
pardoning
iniquity
?
It
is
a
seeming
faire
Apology
for
Pharaohs
obduracy
,
Who
is
the
Lord
,
that
I
should
let
Israel
go
?
The
work
of
the
Gospel
is
to
open
the
blinde
eyes
,
in
turning
from
Satan
unto
God
;
the
enquiry
of
Saul
is
first
,
Lord
,
who
art
thou
?
Act.
9.
then
,
What
wouldest
thou
have
me
to
do
?
Did
men
know
who
it
is
they
sin
against
,
they
never
durst
be
so
bold
.
Study
therefore
the
nature
of
God
,
acquaint
your selves
with
his
Attributes
,
his
Holinesse
,
Power
,
Justice
,
Mercy
,
and
the
like
:
Your
soules
will
never
be
drawn
from
sin
,
or
driven
into
a
course
of
true
repentance
,
untill
God
become
your
dread
.
3.
Help
to
repentance
.
Thirdly
,
Sit
close
to
the
work
of
self-scrutiny
;
be
serious
in
self-examination
;
no
man
sits
so
fast
in
impiety
as
the
stranger
at
home
;
none
so
soon
run
upon
their
ruine
as
the
regardlesse
of
their
accounts
.
This
is
a
remedy
of
Gods
immediate
prescription
,
Commune
with
your
hearts
is
on
your
beds
,
Psal.
4.4
.
Search
and
try
your
wayes
,
and
turn
unto
the
Lord
,
Lam.
3.40
.
Judge
your selves
,
Mat.
7.1
.
When
we
approach
his
Table
,
where
we
are
eminently
to
act
repentance
,
the
whole
work
of
preparation
is
resolved
into
self-examination
,
1
Cor.
11.28
.
Nay
,
this
is
a
receipt
transmitted
to
us
with
a
probatum
est
thus
by
David
,
Psal.
119.59
.
I
examined
my
wayes
,
and
turned
my
feet
into
thy
Testimonies
.
And
when
the
Prodigals
wits
returned
to
consider
his
wickednesse
,
he
would
home
to
be
a
servant
,
where
he
had
been
and
might
have
been
a
son
;
Gods
rod
is
but
a
calling
us
to
reckon
with
our
own
souls
;
he
never
reasons
with
any
by
correction
,
that
read
their
own
estate
in
his
instructions
.
You
have
heard
before
that
conviction
must
go
before
conversion
;
mans
conscience
is
a
Register
which
will
bring
to
remembrance
;
and
Judge
that
will
clearly
determine
of
mans
wayes
;
the
worst
of
men
by
a
short
conference
with
their
own
soul
,
would
soon
see
a
necessity
of
repentance
;
censure
others
lesse
,
and
your selves
more
;
enquire
not
into
other
mens
condition
so
much
as
your
own
Conversation
;
let
no
day
return
without
accounts
,
be
serious
in
self-examination
.
Fourthly
,
Sit
loose
to
the
world
;
4.
Help
to
repentance
.
the
world
is
the
great
pull-back
to
heaven
,
and
hinderance
of
repentance
;
you
may
observe
,
the
reason
the
Rebellion
and
impenitency
of
Ezekiels
hearers
,
was
,
their
hearts
went
after
their
covetousnesse
,
Ezek.
33.31
.
otherwise
they
took
delight
to
hear
.
That
sad
sentence
,
A
Camel
may
sooner
go
through
the
eye
of
a
Needle
,
than
a
rich
man
enter
into
the
Kingdome
of
heaven
,
was
occasioned
by
a
rich
mans
refusal
of
Christ
his
call
to
repentance
,
Matth.
19.20
.
Riches
choak
the
work
,
and
lift
up
the
heart
too
high
;
great
men
in
the
world
think
they
live
above
all
reproof
;
for
Tyrus-like
,
they
set
their
hearts
as
the
heart
of
God
,
Ezek.
28.6
.
and
think
to
live
without
controle
;
he
that
loves
the
world
,
finds
(
when
called
to
repentance
)
he
is
loth
to
leave
pleasures
;
it
is
hard
to
renounce
riches
;
it
cuts
deep
to
despise
Wife
,
Children
,
Father
,
Mother
,
Friends
,
and
deare
Relations
;
he
cannot
but
be
dismayed
at
reproach
and
sufferings
;
sin
is
the
common
property
of
the
world
;
the
things
of
this
world
,
is
the
recompence
of
impiety
;
they
that
sin
highest
,
ordinarily
succeed
most
;
yet
this
is
the
great
stumbling
stone
of
the
godly
;
the
world
makes
David
almost
repent
his
repentance
,
Psal.
73.
They
that
will
follow
God
,
must
be
strangers
to
the
world
;
true
Penitentiaries
must
be
pilgrims
in
the
earth
.
Fifthly
,
See
the
shortnesse
of
life
,
5.
Help
to
repentance
.
and
limitaton
of
the
day
of
grace
.
Hopes
of
long
life
,
and
thoughts
of
repentance
at
pleasure
,
help
many
a
soul
to
hell
;
our
life
we
must
consider
is
but
a
bubble
,
a
blast
,
a
shadow
,
gone
before
it
well
appeare
,
in
which
there
is
no
certainty
;
our
time
is
in
Gods
hand
;
he
hath
numbred
our
dayes
,
but
to
which
of
us
hath
he
declared
the
number
?
hath
he
given
any
man
a
legible
Lease
of
his
life
?
have
the
youngest
,
strongest
,
most
healthful
among
us
,
an
assurance
of
to
morrow
?
and
doth
not
eternity
depend
on
the
well-husbanding
of
this
uncertain
time
?
is
there
any
remembrance
of
God
in
the
grave
,
or
repentance
among
the
dead
?
doth
not
death
determine
the
eternal
estate
of
men
?
Dives
eyes
cannot
disti●l
one
tear
in
hell
;
though
he
call
to
Abraham
for
mitigation
of
torments
,
never
so
much
as
begs
the
pardon
of
sin
;
no
,
that
is
too
late
;
see
we
not
men
pensive
and
sad
at
the
thoughts
of
death
?
Chrysostome
hath
told
us
,
the
cause
of
the
fear
of
death
,
is
,
because
we
live
not
in
the
austerity
befitting
Christianity
,
but
lead
d●licate
and
voluptuous
lives
.
Could
we
make
every
day
our
dying
day
,
it
would
quicken
us
to
repentance
.
Hilarion
never
had
a
to
morrow
;
and
when
he
comes
to
die
,
he
hath
the
comfort
of
it
;
Oh
my
soul
,
get
thee
out
of
this
house
of
clay
,
what
dost
thou
fear
?
Septuaginta
prope
annis
servivisti
Christo
&
mortem
tim
s
!
Hast
thou
served
Christ
almost
seventy
yeares
,
and
dost
thou
now
feare
death
?
If
we
will
live
for
ever
,
we
must
die
dayly
;
if
we
will
not
defer
repentance
,
we
must
not
determine
to
our selves
any
other
time
than
the
present
.
Again
,
if
we
know
our
time
in
nature
,
who
knoweth
the
date
of
the
day
of
grace
?
It
is
a
limited
day
,
but
the
bounds
thereof
are
not
pub
ished
,
that
to
day
,
whilst
it
is
called
to
day
,
we
may
hearken
to
his
voice
,
Heb.
4.4
,
7.
lest
he
sweare
in
his
wrath
we
shall
not
enter
into
his
rest
.
A
season
of
salvation
is
allotted
to
the
sons
of
men
;
the
old
world
had
its
day
,
Jerusalem
had
her
day
,
every
of
us
have
our
day
;
but
our
day
of
nature
may
out-date
our
day
of
grace
,
(
yet
of
this
we
have
no
assurance
)
but
if
so
it
do
,
it
were
better
the
day
of
our
being
had
never
been
;
for
the
opportunity
lost
,
we
are
lost
for
ever
;
whilst
we
enjoy
the
Word
,
and
motions
of
the
Spirit
,
we
have
hope
;
but
if
ever
these
cease
,
we
are
undone
;
Let
us
startle
our
souls
with
these
sad
thoughts
;
This
may
be
the
last
day
or
hour
of
my
life
,
but
if
not
,
the
last
day
and
houre
of
grace
;
would
we
hear
every
Sermon
as
the
last
,
it
would
rouze
our
souls
to
repentance
.
Sixthly
,
Seriously
exp●ct
approaching
judgement
;
it
is
an
Argument
to
repentance
,
6.
Help
to
repentance
.
and
very
perswasive
thereunto
,
as
you
have
before
heard
;
the
thoughts
of
the
last
judgement
,
will
cool
the
courage
of
the
prophanest
sinner
,
when
he
seeth
the
day
approach
in
which
his
secr●t
sins
must
be
laid
open
,
a
severe
sentence
cannot
be
respited
or
suspended
for
the
least
moment
,
but
must
be
executed
with
speed
,
certainty
and
severity
;
the
Judge
is
just
,
and
will
then
be
inexorable
.
All
the
shel●ers
of
his
power
,
might
,
policies
,
riches
,
honours
,
by
which
he
staved
off
repro●f
,
will
now
b●
scattered
;
a
d
fame
vain
and
bootlesse
;
the
Judge
is
no
respector
of
person
;
a
day
stored
with
;
indignation
,
which
will
not
be
mitigated
,
but
be
poured
out
in
full
vials
;
can
the
heart
but
tremble
,
that
is
the
subject
of
these
thoughts
?
They
that
sin
with
boldnesse
,
set
the
day
of
judgement
at
a
distance
from
their
soul
;
but
if
we
will
provoke
repentance
,
think
with
Jerom
you
alwayes
hear
the
Trumpet
of
the
last
day
sounding
in
your
ears
,
Arise
ye
dead
,
and
come
to
judgement
.
Excellent
was
the
stratagem
to
stir
up
repentance
,
wh●ch
is
storied
of
a
Christian
King
of
Hungary
,
who
being
on
a
time
sad
and
pensive
,
his
brother
a
jolly
Courtier
,
would
needs
know
the
cause
of
his
sadnesse
;
O
Brother
(
said
the
King
)
I
have
been
a
great
sinner
against
God
,
and
know
not
how
to
die
,
or
to
appear
before
God
in
judgement
;
his
Brother
making
a
jest
of
it
said
,
These
are
but
melancholy
thoughts
;
the
King
replyed
nothing
at
present
;
But
the
custome
of
the
Country
was
,
that
if
the
Executioner
came
and
sounded
a
Trumpet
before
any
mans
door
,
he
was
presently
led
to
execution
;
the
King
in
the
dead
time
of
the
night
sends
the
Executioner
to
sound
the
Trumpet
before
his
brothers
door
,
who
hearing
it
,
and
seeing
the
Messenger
of
death
,
sprang
into
the
Kings
presence
,
beseeching
to
know
in
what
he
had
●ffended
;
Alas
Brother
(
said
the
King
)
you
have
never
offended
me
;
And
is
the
sight
of
my
Executioner
so
dreadful
;
and
shall
not
I
who
have
greatly
offended
,
fear
to
be
brought
before
the
judgement
seat
of
Christ
!
a
singular
cure
for
jovial
contempt
of
repentance
;
the
sense
of
judgement
is
a
strong
summons
to
repentance
.
Seventhly
,
Seriously
apprehend
the
possibility
,
nay
,
probability
,
nay
,
the
positive
certainty
of
pardon
.
I
have
before
told
you
,
7.
Help
to
repentance
.
Repentance
is
the
result
of
faith
;
despair
deters
duty
;
hope
in
Israel
,
is
the
great
help
to
repentance
;
the
Law
leads
to
conviction
,
but
the
Gospel
to
conversion
;
despair
is
the
devils
lock
to
impenitency
;
look
up
therefore
,
see
there
is
mercy
with
the
Lord
,
that
he
may
be
feared
,
and
plenteous
Redemption
,
that
he
may
be
sought
unto
;
apprehend
then
the
price
of
mans
sin
paid
,
the
justice
of
God
satisfied
,
the
pardon
sealed
in
and
by
the
blood
of
Christ
,
and
proclaimed
in
the
Gospel
;
so
that
it
is
thine
with
certainty
,
if
received
with
a
prostrate
soul
,
and
sued
out
by
serious
repentance
;
nothing
needs
to
deter
;
God
is
reconciled
,
therefore
return
unto
him
.
8.
Help
to
repentance
.
Eighthly
,
Soak
the
heart
in
the
blood
of
Jesus
;
take
every
day
a
turn
of
meditation
in
Mount
Calvary
;
cast
thy
eyes
on
a
crucified
Christ
;
read
the
nature
of
thy
sin
,
the
provoked
wrath
of
God
,
and
passionate
loves
of
a
Saviour
;
it
is
suppling
to
the
Adamantine
heart
,
and
swasive
to
the
most
obdurate
soul
:
I
have
before
noted
its
force
and
efficacy
to
repentance
;
be
perswaded
daily
to
contemplate
the
Crosse
of
Christ
.
9.
Help
to
repentance
.
Ninthly
,
Speed
will
much
facilitate
repentance
;
sin
may
be
removed
,
before
it
be
settled
by
custome
;
but
then
it
is
difficult
;
youth
is
pliable
to
precepts
,
strong
under
burdens
,
dexterous
and
active
in
businesse
;
when
old
age
is
infirm
,
and
impotent
;
the
piety
of
youth
is
the
horrour
of
the
devil
,
the
honour
of
Religion
,
the
case
and
joy
of
the
soul
;
let
not
sin
become
customary
,
if
you
will
ever
cast
it
off
;
for
it
will
become
a
second
nature
;
linger
not
in
what
you
will
be
rid
of
;
for
the
longer
you
linger
,
you
will
be
more
loth
to
part
,
like
Austins
modo
sine
modo
,
and
paululum
quod
ibat
in
longum
;
your
anon
will
never
come
;
and
our
little
longer
in
sin
,
will
last
for
ever
by
the
good
will
of
nature
;
singularly
good
is
the
counsel
of
Basil
,
If
the
thing
be
honest
,
keep
it
to
the
end
;
if
filthy
and
hurtfull
,
why
dost
thou
continue
in
it
?
doth
any
that
desires
to
ease
the
stomach
of
choler
,
increase
it
by
a
continued
bad
and
intemperate
dyet
?
if
ever
you
will
repent
,
repent
betimes
;
late
repentance
is
rarely
true
,
but
ever
difficult
.
10.
Help
to
repentance
.
Tenthly
,
Sue
for
it
at
the
hands
of
God
.
Repentance
is
Gods
gift
,
and
therefore
must
be
begged
;
it
is
Christs
purchase
,
the
Covenants
promise
,
and
may
be
begged
with
confidence
;
Jesus
Christ
is
exalted
to
give
Repentance
,
therefore
go
to
him
in
Faith
;
all
meanes
is
ineffectual
without
Gods
Blessing
.
Let
therefore
Prayer
enforce
all
meanes
to
this
end
;
whilst
you
sit
under
the
Word
,
study
the
nature
of
God
,
examine
your selves
,
sit
loose
to
the
world
,
see
life
its
brevity
,
and
the
limitation
of
the
day
of
Grace
,
seriously
expect
the
day
of
judgement
,
sensibly
apprehend
a
pardon
,
soake
the
heart
in
the
blood
of
Christ
,
and
speed
Repentance
,
second
all
with
earnest
Supplication
;
say
with
Ephraim
,
O
Lord
turn
thou
me
,
and
so
shall
I
be
turned
;
so
shall
your
stony
heart
be
taken
from
you
,
and
you
shall
possesse
this
necessary
grace
of
Repentance
in
the
truth
of
it
,
which
God
of
his
mercy
grant
us
.
OF
Holiness
.
HEB.
13.14
.
Follow
peace
with
all
men
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord
.
HEre
are
two
duties
enjoyned
together
in
one
and
the
same
precept
,
though
not
enjoyned
w●th
the
same
penalty
,
(
peace
and
holinesse
)
the
latter
hath
a
sad
threat
added
,
if
we
misse
it
,
without
which
no
man
shall
see
the
Lord
.
It
is
somewhat
like
that
charge
,
Exod
28.34
,
35.
that
the
Vest
of
Aaron
should
be
on
the
skirt
with
a
Pomegranate
,
and
a
Bell
,
both
of
gold
;
yet
the
use
of
the
Bell
was
far
above
that
of
the
Pomegranate
,
that
the
sound
thereof
may
be
heard
when
he
goeth
in
before
the
Lord
that
he
dye
not
.
So
are
peace
and
holiness
two
golden
graces
or
blessings
;
peace
is
like
the
Pomegranate
,
whose
smell
is
fragrant
,
odoriferous
,
and
so
full
of
seeds
,
as
no
fruit
more
;
such
is
peace
,
of
all
outward
blessings
the
chief
,
and
full
of
the
seed
of
all
blessings
,
it
is
therefore
call'd
the
bond
of
peace
,
Ephes.
4.4
.
as
if
other
blessings
were
the
bundle
,
but
peace
the
bond
that
did
comprehend
them
all
:
Yet
holinesse
is
that
which
beareth
the
Bell
,
and
maketh
the
musick
in
the
ears
of
God
;
and
if
the
sound
thereof
be
not
heard
before
the
Lord
,
we
shall
surely
dye
.
Therefore
it
is
observed
that
the
Relative
[
which
]
is
not
plural
,
as
referring
to
peace
and
holinesse
both
;
nor
is
it
feminine
,
as
referring
to
peace
at
all
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
as
referring
only
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
holinesse
.
Here
are
two
great
points
contained
in
this
Text.
Doct.
1.
P
ace
is
a
high
duty
,
rich
blessing
,
and
singular
benefit
that
a
Christian
is
bound
to
follow
,
pursue
,
presse
after
,
and
labour
for
,
and
that
with
all
men
.
The
duty
is
pressed
strictly
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rendred
here
with
the
softest
follow
;
and
in
other
places
it
is
rendered
to
follow
after
,
1
Cor.
14.1
.
Phil.
3.12
.
to
pursu●
,
1
Pet.
3.11
.
to
presse
unto
,
Phil.
3.14
.
And
we
have
a
full
proof
for
all
;
Rom.
12.18
.
If
it
be
possible
,
as
much
as
in
you
lieth
live
peaceably
with
all
men
.
We
must
see
there
be
no
default
on
our
part
(
that
all
the
world
is
not
in
peace
)
but
that
we
follow
,
pursue
,
presse
hard
after
peace
,
(
as
far
as
possibly
we
may
,
and
to
the
utmost
that
lies
in
us
)
and
that
with
all
men
;
so
saith
the
Text
also
.
But
I
must
leave
this
small
Pomegranate
peace
,
that
I
may
ring
out
the
Saints
Bell
of
holinesse
,
the
sound
and
force
whereof
I
heartily
pray
may
reach
all
your
hearts
,
(
not
ears
)
or
rather
that
the
sound
thereof
in
all
your
hearts
may
be
heard
in
the
Lords
ears
,
(
not
ours
)
that
ye
dye
not
;
yea
,
that
Religion
dye
not
;
otherwise
I
may
fear
that
Englands
passing
Bell
is
tolling
at
the
departure
of
our
glory
,
and
we
may
call
the
next
generation
Iohabod
.
But
the
other
,
and
present
point
is
this
;
viz.
That
true
and
real
holiness
is
the
grace
;
the
duty
,
the
state
,
the
trade
which
every
Christian
is
bound
to
follow
,
pursue
,
press
after
with
might
and
main
,
as
he
ever
thinks
to
look
God
in
the
face
.
2
Cor.
7.1
.
Having
these
promises
,
let
us
cleanse
our selves
from
all
filthiness
of
flesh
and
spirit
,
perfecting
holinesse
in
the
fear
of
God
;
perfecting
holinesse
]
what
is
that
,
but
to
follow
it
,
follow
after
,
pursue
,
presse
hard
to
it
?
so
1
Pet.
1.15
.
Be
ye
holy
as
God
is
holy
;
there
is
as
much
or
more
,
pursue
,
follow
it
still
,
that
you
take
up
with
no
scant
measure
,
no
low
degree
of
it
.
I
call
it
,
1.
A
grace
,
and
so
it
is
;
yet
more
;
it
is
not
one
single
grace
alone
,
but
the
conjunction
of
all
graces
.
To
say
it
is
a
star
,
is
too
little
,
it
is
a
constellation
;
or
the
way
of
holinesse
is
as
the
lactea
via
,
altogether
starry
,
so
holinesse
is
all
grace
.
2.
I
call
it
a
duty
,
and
so
it
is
;
but
much
more
,
it
is
the
sum
and
Epitome
of
all
duty
.
All
duties
of
the
first
Table
are
referred
to
holiness
,
as
all
of
the
second
Table
to
righteousness
,
Luke
1.75
.
Yea
,
duties
of
the
second
Table
are
call'd
holinesse
,
1
Thes.
4.3
.
&
7.
3.
I
call
it
a
state
;
it
is
not
an
act
or
habit
,
but
a
state
;
nor
a
state
of
a
Christian
,
but
the
state
of
Christianity
,
the
state
of
consistency
and
continuance
or
growth
;
there
are
some
states
we
passe
through
,
(
as
the
man
through
Infancy
,
childehood
,
youth
,
but
abides
in
the
state
of
Manhood
)
we
passe
through
the
New
birth
to
be
born
no
more
;
of
mortification
,
Rom.
6.9
,
11.
Rom.
8.15
.
to
dye
no
more
;
of
bondage
,
to
fear
no
more
;
but
in
this
state
once
,
we
must
persist
,
persevere
,
live
,
dye
in
it
.
4.
I
call
it
our
trade
,
and
so
it
is
our
noblest
profession
,
and
course
of
life
,
1
Pet.
1.15
.
Be
holy
in
all
manner
of
conversation
,
2
Pet.
3.11
.
What
manner
of
persons
ought
we
to
be
in
all
holy
conversation
!
This
is
the
trade
and
businesse
we
should
ply
in
the
whole
course
of
our
lives
.
Now
it
may
be
asked
what
this
holinesse
is
?
And
I
would
answer
,
and
(
if
the
time
would
bear
it
)
open
,
the
definition
,
which
is
this
:
True
holinesse
is
that
inward
,
through
and
real
change
,
wrought
in
the
whole
man
,
of
a
formerly
vile
sinner
,
by
the
Spirit
of
God
,
What
holiness
is
.
whereby
his
heart
is
purged
from
the
love
,
and
his
life
from
the
dominion
and
practice
of
fo●mer
sins
,
and
whereby
he
is
in
heart
and
life
carried
out
after
every
g●od
.
1.
I
call
it
a
change
,
and
so
it
is
;
it
is
not
from
nature
,
custome
,
education
;
it
is
not
an
habit
,
form
,
but
a
change
.
Christiani
fiunt
non
nascuntur
,
creantur
non
generantur
;
and
a
mighty
and
manifest
change
it
makes
,
it
is
therefore
call'd
a
new
birth
,
new
creation
,
a
new
creature
,
resurrection
,
&c.
Is
there
not
a
change
when
a
childe
is
born
?
when
a
dead
person
raised
?
a
blinde
man
receiveth
sight
?
Yea
,
whatsoever
is
call'd
holy
,
is
eo
nomine
,
changed
from
its
common
use
;
when
a
person
,
or
a
garment
,
or
a
place
,
or
a
vessel
,
or
a
day
were
called
holy
,
all
such
were
changed
,
as
to
their
use
,
serving
now
for
sacred
and
Religious
Services
;
such
is
Soul-holinesse
,
a
Soul-change
.
There
are
three
great
changes
wrought
in
a
Christian
at
times
.
First
,
One
in
Justification
;
1.
Ne
imputetur
.
when
a
guilty
sinner
hath
sin
taken
away
,
that
it
is
not
imputed
.
The
second
in
Sanctification
;
when
a
sinner
living
and
wallowing
in
sin
,
hath
sin
taken
away
,
2.
Ne
regnet
.
(
the
power
of
it
)
that
it
doth
not
raign
.
The
third
is
in
Glorification
;
3.
Ne
restet
,
aut
omnino
sit
.
when
the
sanctified
person
hath
sin
taken
away
,
(
all
remainders
of
it
)
that
it
hath
no
being
left
.
Now
though
the
first
and
last
of
these
are
both
perfect
changes
,
and
Sanctification
is
not
perfect
here
;
yet
upon
some
account
,
some
have
called
that
change
wrought
in
Sanctification
the
greatest
change
of
the
three
;
for
compare
it
with
Justification
,
Justification
is
a
change
of
the
state
,
not
of
the
person
;
a
change
without
,
not
within
the
man
.
In
Sanctification
,
there
is
a
real
change
,
and
that
within
the
man
.
In
Glorification
also
is
a
perfect
change
,
(
it
being
the
highest
state
of
the
three
)
but
the
change
is
not
so
great
as
in
Sanctification
;
glory
and
grace
differ
but
gradually
,
there
being
no
opposition
between
them
,
as
between
grace
and
sin
.
The
change
is
not
so
different
between
the
Morning
light
and
the
Noon-day
brightnesse
,
as
between
the
Morning
light
and
the
Midnight
darknesse
.
2.
I
call
it
an
inward
change
]
to
distinguish
it
from
civil
hon●sty
.
3.
A
through
change
]
to
distinguish
it
from
restraining
,
or
conforming
grace
,
which
produceth
some
particular
and
partial
change
,
but
not
a
total
and
universal
.
4.
A
real
change
]
to
distinguish
it
from
hypocrisie
,
which
makes
shew
of
a
great
and
goodly
change
,
but
is
only
outward
and
seeming
,
not
inward
and
real
;
which
three
are
often
taken
(
but
as
often
mistaken
)
for
holinesse
.
5.
Wrought
]
it
is
neither
natural
nor
acquired
,
or
taken
up
by
the
power
of
our
own
free
will
,
or
force
of
others
perswasion
,
strength
of
reason
,
convictions
,
resolutions
from
within
or
without
.
Hence
we
are
said
to
be
Gods
workmanship
,
Eph.
2.10
.
To
be
wrought
to
the
same
thing
,
2
Cor.
5.5
.
6.
In
the
whole
man
]
1
Thes.
5.23
.
The
God
of
peace
sanctifie
you
wholly
;
and
I
pray
God
your
whole
soul
and
body
,
and
spirit
be
k●pt
blamelesse
,
&c.
So
that
if
you
ask
where
is
the
seat
of
this
holinesse
?
is
it
in
the
head
?
or
heart
?
or
conscience
?
or
outward
man
?
I
answer
,
in
no
one
,
but
all
of
them
;
it
is
as
leaven
that
leaveneth
the
whole
lump
;
it
is
as
the
soul
,
tota
in
toto
,
&
tota
in
qualibet
●arte
.
The
understanding
in
a
new
sanctified
person
is
enlightned
to
discern
spiritual
things
,
which
before
he
understood
not
;
his
memory
sanctified
to
retain
what
is
good
,
and
shut
out
what
is
hurtful
;
conscience
awakened
to
check
for
sin
,
and
exc
te
to
duty
;
will
subdued
to
embrace
good
,
resist
evil
;
affections
orderly
placed
,
to
love
,
fear
,
desire
,
delight
it
,
and
to
hate
,
and
what
is
sutable
to
holinesse
;
and
the
whole
outward
man
for
speech
,
actions
,
behaviour
,
yea
,
habit
and
dresse
is
composed
as
becometh
holinesse
.
7.
Of
a
formerly
vile
sinner
]
grace
makes
a
mighty
change
when
it
works
effectually
;
none
so
bad
,
so
far
gone
,
but
it
can
bring
home
;
Ezek.
16.6
.
Esay
55.13
.
it
findes
one
in
his
blood
,
and
leaves
him
clean
;
it
findes
a
thorn
,
and
leaves
a
mirtl●
;
it
meets
with
a
Publican
and
Harlot
,
and
leaves
a
Sa●nt
;
it
meets
with
a
bloody
Persecutor
,
and
hellish
Blaspheme●
,
and
turns
him
into
a
Preacher
,
or
Martyr
,
as
Paul
;
it
findes
men
as
bad
as
bad
can
be
,
and
leaves
them
in
as
good
a
state
as
the
best
,
1
Cor.
6.9
,
10
,
11.
8.
By
the
Spirit
of
God
]
we
may
not
ascribe
it
to
the
vertue
of
Ordinances
,
or
worth
of
Instruments
;
1
Cor.
9.11
.
But
ye
are
washed
,
but
ye
are
justified
,
but
ye
are
sanctifi●d
;
—
by
the
Spirit
of
our
God
.
Art
,
n●ture
,
education
can
do
nothing
here
;
it
is
not
by
might
or
power
,
but
by
the
Spirit
of
God
,
Zach.
4.6
.
9.
Whereby
the
heart
is
purged
,
&c.
]
here
the
parts
of
holinesse
,
which
are
two
,
mortification
and
vivification
;
Esay
1.16
,
17
Cease
to
do
evil
,
learn
to
do
well
.
The
first
is
privative
.
The
second
positive
.
Grace
works
right
,
when
there
is
first
a
leaving
of
old
sin
:
it
is
not
putting
a
new
piece
on
an
old
garment
;
or
clapping
a
new
Creed
to
an
old
life
;
or
new
duties
to
wonted
courses
;
Deut.
22.9
,
10
,
11.
this
were
to
sowe
with
divers
seeds
,
or
wear
a
garment
of
woollen
and
linnen
which
God
hates
;
but
there
must
be
as
to
the
privative
part
1.
A
heart
purged
from
the
love
of
every
sin
]
there
may
be
sin
left
in
the
heart
,
no
sin
loved
and
liked
;
the
evil
that
I
do
,
I
ha●e
;
sin
and
grace
may
stand
together
,
Rom.
7.15
.
not
love
of
sin
and
grace
.
2.
A
life
from
the
practice
and
dominion
of
sin
]
sin
remains
still
,
but
raigns
no
more
;
he
was
a
servant
of
sin
,
Rom.
6.17
,
18.
and
had
members
enough
to
be
instruments
of
sin
;
a
mouth
to
speak
it
,
a
tongue
to
speak
for
it
,
a
wit
to
invent
for
it
,
reason
to
argue
for
it
,
hands
and
feet
to
work
and
walk
for
it
,
purse
to
spend
upon
it
;
there
is
none
of
these
now
.
Secondly
,
and
the
other
part
is
yet
much
better
;
he
is
in
heart
and
life
carried
out
after
every
good
]
it
is
not
a
bare
breaking
off
of
sin
that
makes
a
Christian
;
(
it
is
one
half
of
a
Christian
)
but
there
must
be
a
turning
from
sinne
,
and
bringing
forth
fruites
meet
for
Repentance
.
You
have
both
these
parts
,
2
Cor.
7.1
.
Let
us
cleanse
our selves
from
all
filthinesse
of
flesh
and
spirit
,
and
perfect
holinesse
,
&c.
To
come
to
the
Reasons
of
the
point
,
which
are
foure
.
Reas.
1.
This
is
Gods
great
designe
;
therefore
should
be
ours
.
It
is
the
greatest
design
God
hath
upon
his
people
in
all
he
doth
to
and
for
them
.
All
the
immediate
acts
of
God
,
and
all
his
mediate
tend
to
this
.
1.
All
Gods
immediate
acts
:
Pitch
where
you
will
;
carry
it
to
the
first
of
Gods
acts
towards
man
in
Election
;
God
hath
chosen
us
before
the
foundation
of
the
world
,
Ephes.
1.4
.
2
Thes.
2.13
.
that
we
should
be
holy
.
So
that
I
may
not
say
,
If
I
am
Elected
,
I
shall
be
saved
,
though
I
live
in
sinne
;
but
if
Elected
,
I
must
be
Sanctified
,
and
dye
to
sinne
.
2.
Take
all
the
acts
of
the
three
persons
apart
.
1
Pet.
1.14
,
15.
1
Thes.
4.7
.
First
,
The
Father
if
he
adopt
,
if
he
regenerate
,
if
he
call
,
it
is
that
we
should
be
holy
.
Secondly
,
It
is
the
end
designed
by
all
that
Christ
did
;
his
Incarnation
,
Hebr.
2.11
.
Hebr.
13
,
12
Eph.
4.26
,
27.
Life
,
Death
,
Doctrine
,
Example
,
Humiliation
,
Exaltation
,
Prayers
,
Promises
,
Threats
,
Miracles
,
Mercies
;
yea
,
of
his
Intercession
in
heaven
that
we
might
be
sanctified
.
Thirdly
,
It
is
the
end
of
all
that
the
Holy
Ghost
doth
.
All
the
works
of
the
Holy
Ghost
may
be
referred
to
three
heads
.
1.
His
gifts
.
2.
Graces
.
3.
Comforts
;
and
all
these
tend
to
holinesse
.
1.
All
the
gifts
of
the
Holy
Ghost
;
if
a
gift
of
prayer
,
of
conviction
,
terror
,
&c.
it
is
to
sanctifie
thee
;
if
of
knowledge
,
utterance
,
&c.
it
is
to
make
others
holy
.
2.
A
l
his
graces
;
What
is
Knowledge
,
Faith
,
Repentance
,
Love
,
Hope
,
Zeal
,
Patience
given
for
;
but
to
make
thee
holy
?
yea
,
they
are
the
several
parts
of
thy
holinesse
it self
,
which
is
made
up
of
nothing
but
the
graces
of
the
holy
Spirit
.
3.
All
the
comforts
of
the
Spirit
are
given
to
strengthen
our
hands
in
holinesse
;
What
is
the
peace
of
God
,
love
of
God
,
pardon
of
sin
,
assurance
of
salvation
,
joy
in
the
Holy
Ghost
,
Spirit
of
Adoption
given
for
,
but
to
make
us
more
watchful
,
humble
,
lively
in
holinesse
?
The
Privy
Seals
of
Justification
must
be
attested
in
Letters
Patents
,
under
the
broad
Seal
of
Sanctification
,
or
it
may
be
well
suspected
.
Jeremy
had
two
Evidences
of
his
purchase
,
Jerem.
32.10
.
one
sealed
,
the
other
open
;
so
must
we
.
2.
The
mediate
acts
of
God
,
whatsoever
they
be
in
Providences
or
Ordinances
.
First
,
All
ways
of
Gods
Providence
to
his
people
,
tend
to
their
sanctifying
.
1.
If
God
afflict
,
he
saith
to
sicknesse
,
Go
and
pull
me
down
that
proud
sinner
,
that
he
may
be
sanctified
;
Go
saith
the
Lord
to
the
winds
and
storms
of
the
Sea
,
blow
and
beat
the
Ship
to
awaken
me
that
sleepy
Jonah
;
Jonah
1.17
.
&
2.10
.
swallow
him
up
saith
he
to
the
Whale
,
(
the
Lord
spake
to
the
fish
it
is
said
)
that
he
may
learn
to
pray
there
,
and
preach
after
.
Go
Temptation
,
winnow
me
that
man
well
,
that
he
may
not
be
full
of
self-confidence
,
that
he
being
converted
,
may
strengthen
his
brethren
;
Go
death
,
saith
he
,
smite
such
a
womans
husband
,
that
she
may
be
destitute
of
worldly
comforts
,
then
will
she
trust
in
me
,
1
Tim.
5.5
.
and
fall
to
prayer
and
supplication
.
Go
ye
Caldeans
and
Sabeans
,
and
work
your
will
on
my
servant
Job
;
yea
,
Go
Satan
,
and
do
thy
worst
,
make
ye
him
poor
,
I
'le
make
him
honest
and
pious
,
and
more
than
a
Conqueror
,
and
bring
him
forth
as
gold
;
I
will
leave
a
poore
people
,
saith
the
Lord
,
and
they
shall
trust
in
me
.
In
a
word
,
the
Lord
saith
,
Zeph.
3.12
.
the
end
of
all
chastisement
,
is
,
That
we
should
be
made
partakers
of
his
holinesse
.
Hebr.
12.10
.
2.
If
God
deliver
,
it
is
that
we
should
serve
him
in
holinesse
and
righteousnesse
.
Go
saith
the
Lord
to
Moses
,
Luke
1.74
,
75.
deliver
me
that
people
,
that
they
may
be
to
me
a
Kingdome
of
Priests
,
and
an
holy
Nation
.
Let
Naaman
be
healed
,
Exod.
19.5
,
6.
that
he
may
become
a
Convert
to
that
God
that
hath
healed
him
.
Sanctifie
me
that
first-borne
sonne
,
2
Kings
5.
Exod
13.2
.
whom
I
have
given
thee
again
.
Secondly
,
In
all
Ordinances
;
whose
sole
and
proper
end
is
Sanctification
.
The
Word
is
to
sanctifie
,
John
17.17
.
The
commands
,
1
Thes.
4.3
.
The
promises
to
sanctifie
,
2
Cor.
7.1
.
The
Sabbath
is
a
signe
between
God
and
us
,
that
he
is
the
Lord
that
doth
sanctifie
us
,
Exod.
31.13
.
The
Sacraments
;
Baptisme
is
to
sanctifie
,
Ephes.
5.26
.
The
Lords
Supper
;
so
Discipline
,
Censures
,
Absolution
,
&c.
Church-communion
,
private
Conference
.
All
Ordinances
agree
in
this
;
some
of
them
are
for
Conversion
,
some
for
Confirmation
,
all
for
Sanctification
.
Reas.
2.
This
is
that
which
constitutes
a
Christian
,
and
from
which
he
is
denominated
.
All
the
Christians
,
and
Church-members
of
old
were
called
Saints
;
the
Saints
at
Rome
,
Corinth
,
Ephesus
,
&c.
That
is
,
the
Christians
of
those
places
and
Churches
,
(
not
Saints
departed
,
and
Canon
zed
,
but
such
Saints
as
we
are
or
should
be
)
visible
Saints
,
followers
of
holinesse
:
And
therefore
as
one
is
called
a
Scholar
because
he
followes
learning
;
another
a
Merchant
,
because
he
follows
Merchandize
;
so
is
the
Christian
to
follow
holiness
;
To
imagine
a
Christian
without
holinesse
,
is
to
call
one
rich
that
hath
neither
goods
nor
lands
;
a
Scholar
without
learning
;
to
imagine
a
Sun
without
light
,
and
fire
without
heat
,
which
is
a
pure
contradiction
.
It
is
holinesse
which
constitutes
the
Christian
,
as
it
is
the
soul
which
constitutes
the
man
,
who
without
it
is
a
dead
carcasse
,
hand
,
foot
,
heart
,
move
not
;
neither
can
the
eye
see
,
eare
hear
,
or
tongue
speak
without
the
enlivening
soul
;
so
is
the
Professor
a
carcasse
or
shadow
without
holinesse
;
all
his
works
dead
works
;
his
prayers
dead
,
praises
dead
;
yea
,
his
faith
,
hope
,
repentance
without
holinesse
(
mortua
,
&
mortifera
)
all
dead
and
deadly
.
Reas.
3.
Without
this
no
man
shall
see
the
Lord
.
This
is
the
Menacing
reason
of
the
Text
,
where
there
are
two
things
to
be
explained
.
First
,
One
implyed
.
Secondly
,
The
other
expressed
.
1.
That
implied
is
,
That
in
seeing
the
Lord
is
the
compleat
beatitude
of
the
soul
;
Blessed
are
the
pure
in
heart
,
they
shall
see
God
,
Mat.
5.8
.
i.
e.
see
the
Lord
Jesus
;
for
the
Godhead
is
inv●sible
;
No
man
hath
seen
God
at
any
time
,
nor
can
we
see
him
,
1
Tim.
6.16
.
But
the
holy
person
shall
see
Christ
,
and
the
glory
of
the
Divine
Essence
,
as
much
as
finite
can
comprehend
of
infinite
;
yea
,
see
God
and
live
;
see
Christ
,
and
be
like
him
,
1
John
3.1
,
2.
Jesus
Christ
seen
in
heaven
,
is
the
glass
of
the
Trinity
;
in
him
we
shall
see
the
fulnesse
of
the
Godhead
bodily
:
And
he
is
a
transforming
glasse
to
those
that
see
him
,
who
shall
be
changed
into
the
same
image
from
glory
to
glory
,
2
Cor.
3.18
.
And
the
sight
of
Christ
will
be
to
us
a
transfiguration
sight
;
when
I
look
into
another
glasse
,
I
see
the
image
and
representative
of
my self
,
and
as
it
were
,
another
self
;
but
when
I
shall
look
into
this
glasse
,
I
shall
see
another
image
and
representation
,
(
as
a
Parelius
by
the
reflexion
of
the
Sun
)
and
as
I
may
say
,
another
Christ
.
Hence
we
commonly
call
the
vision
of
God
the
beatifical
vision
;
as
one
saith
elegantly
,
Fides
justificat
,
Charitas
aedificat
,
Spes
laetificat
,
Visio
beatificat
;
Faith
justifies
,
Charity
edifies
,
Hope
pacifies
,
but
it
is
Vision
which
glorifies
:
And
I
may
adde
,
Sanctitas
qualificat
,
holinesse
qualifies
,
that
Vision
may
glorifie
.
And
this
leads
me
to
the
second
thing
which
is
expressed
.
2.
Without
this
no
man
shall
see
the
Lord
.
Mark
the
word
,
no
man
;
Be
he
rich
or
poor
,
Prince
or
Peasant
;
yea
,
be
he
a
Prophet
,
Apostle
,
Minister
,
Martyr
;
yea
,
we
may
carry
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
higher
,
no
Angell
shall
see
the
Lord
;
what
parts
soever
the
man
hath
,
whatsoever
duties
he
performeth
;
let
him
be
this
or
that
,
or
any
other
the
best
profession
,
way
,
Church
;
let
him
do
,
let
him
suffer
,
let
him
be
,
let
him
give
,
let
him
hold
what
he
will
,
●f
he
be
not
holy
,
he
comes
not
into
Gods
beatifical
presence
,
he
enters
not
into
the
holy
hill
of
God
.
But
were
he
as
the
Signet
o●
the
right
hand
,
he
must
off
,
were
he
an
anointed
Cherub
,
he
must
out
;
down
came
the
Angels
,
when
they
had
laid
down
the
r
holinesse
,
and
Adam
was
driven
out
of
Gods
presence
,
when
he
had
driven
out
holinesse
.
Reas.
4.
The
fourth
and
last
Reason
,
is
that
thundering
one
of
Saint
Peter
,
2
Pet.
3.10
,
11
,
12
,
13.
When
the
last
Trumpet
shall
sound
,
and
sound
louder
and
louder
;
when
the
day
of
the
Lord
shall
come
as
a
Thief
in
the
night
,
in
the
which
the
Heavens
shall
pass
away
with
a
noise
,
and
the
Elements
shall
melt
with
fervent
heat
,
the
Earth
also
and
all
the
works
therein
shall
be
burnt
up
;
Seeing
then
all
these
things
shall
be
dissolved
,
what
manner
of
persons
ought
we
to
be
in
all
holy
Conversation
and
godliness
,
looking
for
,
and
hastening
unto
the
coming
of
the
day
of
God
,
wherein
the
heavens
being
on
fire
,
shall
be
dissolved
,
and
the
Elements
shall
melt
with
fervent
heat
!
Neverthelesse
we
according
to
his
promise
look
for
new
Heavens
,
and
a
new
Earth
wherein
dwelleth
righteousnesse
.
Here
is
nothing
but
terror
in
the
Text
,
Lamentation
and
mourning
,
and
woe
.
A
Thief
in
the
night
,
a
great
noise
,
fire
,
melting
,
burning
,
dissolving
,
yet
is
holinesse
and
righteousnesse
secure
.
The
new
Creature
looks
for
a
new
Heaven
,
and
a
new
Earth
,
wherein
there
will
be
room
for
holinesse
,
if
there
be
none
here
as
for
Lot
in
S●dome
.
This
holinesse
is
like
the
blood
of
the
Passeover
on
the
door
posts
,
when
the
destroyer
was
abroad
,
and
a
dreadful
cry
all
Egypt
over
,
then
were
the
Israelites
ready
with
their
loyns
girt
,
and
staves
in
their
hands
,
expecting
the
good
houre
of
their
last
Redemption
.
We
have
seen
(
it
may
be
some
of
us
)
sad
days
already
;
but
there
are
too
sadder
to
be
expected
;
they
are
called
the
day
of
the
Lord
,
and
not
days
;
because
as
death
leaves
us
,
judgment
finds
us
;
Death
being
the
morning
,
and
Judgement
the
evening
,
and
eternity
the
night
of
the
same
day
)
They
are
both
dayes
of
dissolution
;
the
one
is
of
the
body
;
a
sad
dissolution
,
when
the
soul
shall
pass
away
with
a
sad
noise
of
many
a
doleful
groan
,
and
this
elementary
body
shall
melt
with
fervent
heat
of
burning
diseases
,
&c.
The
other
is
of
the
Universe
,
when
the
whole
world
shall
be
in
a
conflagration
,
and
hell
shall
come
up
to
heaven
,
as
once
hell
came
out
of
heaven
to
consume
Sodome
;
when
the
body
of
the
Universe
shall
groan
with
the
groanings
of
a
deadly
wounded
dying
man
,
as
was
said
of
Egypt
,
Ezekiel
30.24
.
Cum
mare
,
cum
Tellus
,
Correptaque
Regia
Caeli
,
Ardeat
,
&
mundi
moles
operosa
laboret
;
When
the
starres
of
heaven
shall
fall
,
and
the
powers
of
heaven
be
shaken
,
the
Sun
turned
into
darkness
,
Moon
into
blood
,
and
all
the
kindreds
of
the
earth
mourn
,
and
the
hypocrites
cry
out
,
Who
among
us
shall
abide
with
devouring
fire
,
and
dwell
with
eternal
burnings
?
Isa.
33.14
.
Then
shall
the
godly
soul
lift
up
his
head
,
at
death
and
destruction
he
shall
laugh
;
he
shall
walk
loose
in
the
midst
of
the
flames
,
as
did
the
three
Children
without
so
much
as
the
smell
or
least
dread
of
the
fire
;
and
they
may
touch
these
live
coals
,
as
the
Angel
did
,
Isaiah
6.6
.
without
any
dismay
.
Oh
holiness
,
holiness
!
what
a
munition
of
Rocks
wilt
thou
give
thy
followers
in
that
day
of
the
Lord
!
oh
let
me
press
you
to
get
a
holiness
that
is
Scripture-proof
,
and
you
your selves
,
and
your
state
,
and
comforts
will
be
death-proof
,
hell-proof
,
judgement-proof
;
you
need
not
fear
any
fear
of
man
,
any
day
of
the
Lord
,
any
furnace-fire
,
elementary
fire
,
conflagration-fire
,
hell-fire
;
when
the
Kings
,
and
the
Captains
,
and
the
Mighty
shall
cry
out
to
the
Rocks
to
fall
on
them
,
and
the
worshippers
of
the
Beast
,
and
the
rich
Merchants
of
Rome
shall
cry
out
for
the
smoak
of
the
burning
,
then
shall
the
Sons
of
Sion
sing
out
their
redoubled
Hallelujahs
at
the
coming
of
the
Bridegroom
,
and
the
day
of
the
Lord
,
their
day
of
Marriage
and
Coronation
.
Use
1.
Lament
the
loss
of
holiness
.
We
may
complain
;
Holinesse
is
lost
and
faln
in
the
streets
.
Some
complain
of
losse
of
Trade
;
in
these
sad
times
Trade
is
dead
,
there
is
no
Trade
;
we
may
say
this
Trade
is
lost
or
dead
,
there
is
little
holinesse
stirring
.
Many
complain
of
the
losse
of
peace
,
p●ace
is
gone
,
but
we
have
cau●e
to
say
,
Holiness
was
gone
first
.
In
midst
of
many
Professions
,
many
contentions
,
many
op
nions
,
changings
,
turns
,
returns
,
little
holiness
to
be
seen
.
In
midst
of
great
parts
,
high
expressions
,
much
light
,
powerful
Ordinances
,
many
years
attempted
Reformation
,
a
little
holiness
goes
a
great
way
.
Our
shadows
are
long
,
our
contentions
sharp
,
our
holiness
low
,
our
Corn
runs
out
into
straw
and
stalk
,
not
ear
and
kernel
.
Our
nourishment
turns
to
Rickets
,
the
head
swelled
,
and
extended
,
the
child
feeble
and
infirm
;
we
have
left
our
company
,
and
our
work
,
and
are
scattered
all
the
Land
over
,
to
pick
up
strawes
,
and
gather
stubble
.
Some
observe
,
that
our
buildings
now
adayes
,
are
not
so
solid
and
substantial
as
of
old
;
our
spiritual
buildings
are
not
I
am
sure
;
And
as
some
say
,
our
English
cloth
is
not
of
so
good
a
name
and
esteem
,
as
heretofore
abroad
,
not
so
pure
and
well
wrought
;
our
name
and
Crown
for
holiness
is
lost
,
it
not
being
so
pure
and
well
wrought
.
Use
2
Use
2.
It
informs
how
little
some
have
to
evidence
their
Christianity
,
and
their
Title
to
heaven
,
that
can
speak
of
no
Holinesse
,
make
no
proof
of
any
real
change
or
work
of
the
Spitit
,
of
dying
to
sin
,
living
to
God
;
what
are
all
these
hopes
but
lying
hopes
.
Without
holinesse
no
man
shall
see
the
Lord
.
Visible
Saintship
may
justly
gain
admittance
into
Church-fellowship
;
But
it
is
real
holiness
that
makes
meet
to
partake
of
the
inheritance
of
the
Saints
in
light
.
Seeming
holiness
in
profession
,
sets
thee
in
the
outward
Court
,
but
into
the
inner
Temple
,
and
the
Holy
of
Holies
,
only
true
holiness
qualifies
to
an
admission
.
It
is
noted
,
though
the
outward
Court
was
laid
with
stone
,
yet
the
Inner
Temple
,
1
King
.
6
30.
and
the
Holy
of
Holies
had
the
very
floore
of
gold
.
True
Holinesse
makes
a
Member
of
the
Church
Militant
and
Tryumphant
.
Use
3
3.
Use
,
Reproof
,
or
terrour
to
such
as
hate
,
deride
,
or
scoff
at
holinesse
.
Many
if
reproved
,
will
say
,
I
cry
you
mercy
,
you
must
be
so
holy
,
I
am
none
of
your
Saints
,
nor
of
the
holy
Brethren
,
&c.
Oh
unclean
swine
,
or
unclean
spirit
shall
I
say
;
knowest
thou
not
whose
language
is
that
in
thy
mouth
,
What
have
I
to
do
with
thee
thou
holy
one
of
God
?
Thy
speech
bewrayeth
thee
(
as
one
saith
)
to
be
a
Hellilean
,
no
Galilean
,
no
Disciple
;
dost
thou
call
thy self
a
Christian
,
and
deny
the
Saint
?
then
blot
out
Saint
in
Pauls
Epistles
,
and
teach
him
to
call
Christians
by
some
other
name
,
of
Drunkards
,
Swearers
,
and
Scoffers
at
holinesse
.
Blot
out
Saints
out
of
thy
Creed
.
Dost
thou
say
thou
art
none
of
the
holy
Brethren
?
then
tear
thy
name
out
of
Gods
Book
,
and
the
Church
Register
;
The
Apostle
calls
all
the
Christians
to
whom
he
writes
,
Holy
Brethren
,
partakers
of
the
heavenly
calling
.
Heb.
3.1
.
Dost
thou
glory
that
thou
art
none
of
the
holy
ones
?
then
glory
in
this
threat
of
the
Text
,
that
thou
shalt
never
see
God
;
glory
in
this
,
that
thou
hast
no
part
nor
lot
in
this
matter
,
no
part
in
Election
,
Redemption
,
in
the
gifts
,
graces
,
comforts
of
the
Spirit
,
in
the
promises
and
priviledges
of
the
Gospel
;
go
and
glory
that
God
is
not
thy
Father
,
Christ
thy
Saviour
,
that
thou
shalt
never
be
troubled
with
the
Communion
of
the
Saints
in
Heaven
,
and
the
spirits
of
just
men
made
perfect
.
Use
4
Use
4.
A
worse
Reproof
and
Use
of
terrour
follows
to
such
,
who
instead
of
following
holiness
,
and
perfecting
holiness
in
the
fear
of
God
,
are
faln
from
it
,
declined
,
and
turned
aside
after
vain
opinions
,
and
employ
speculations
.
Caepisti
melius
quam
desinis
,
ultima
primis
oedunt
,
dissimilis
hic
puer
,
ille
Senex
.
Ovid.
A
young
Saint
and
an
old
Apostate
leads
to
a
sad
end
.
Look
to
it
you
young
Professors
,
that
had
the
Dew
of
Grace
,
and
seeming
holiness
in
youth
,
and
are
now
dryed
up
by
the
roots
.
Look
to
it
you
old
Professors
,
that
you
hold
out
,
watch
,
and
keep
your
Garments
white
,
and
seek
to
bring
forth
more
fruit
in
your
age
.
The
Tree
that
bears
evil
fruit
,
is
cut
down
.
That
which
leaves
only
cursed
,
but
that
which
is
twice
dead
worst
of
all
;
this
is
the
desperate
case
;
and
of
all
sins
,
this
is
only
the
unpardonable
sin
.
Heb.
6.4
,
5
,
and
10.
All
the
unrighteousnesse
of
the
greatest
sinner
,
repenting
and
leaving
his
sin
,
is
forgotten
and
forgiven
;
but
the
righteousnesse
of
the
greatest
Saints
,
repenting
and
leaving
his
righteousness
,
is
forgotten
,
but
never
forgiven
,
Ezekiel
18.24
.
Use
5
Use
5.
The
last
Use
is
an
Exhortation
,
and
the
whole
Text
is
an
Exhortation
to
follow
holiness
;
to
pursue
,
press
after
it
,
and
proceed
in
it
with
growth
and
perseverance
.
He
that
is
holy
,
let
him
be
holy
still
.
For
motives
and
Arguments
,
Rev.
22.
let
that
of
the
Text
never
be
forgotten
,
without
holinesse
no
man
sh●ll
see
the
Lord
.
When
God
comes
to
judge
the
world
,
it
will
not
be
asked
of
what
Church
,
or
Congregation
thou
wast
,
how
great
a
Professor
,
but
how
holy
thou
hast
been
.
The
way
of
holiness
,
is
the
Kings
high
way
to
Heaven
.
Read
that
notable
place
,
Isa.
35.8
.
And
a
way
there
shall
be
,
a
high
way
,
and
it
shall
be
called
the
way
of
holinesse
;
the
unclean
shall
not
passe
ever
it
;
the
way-faring
men
,
though
fools
,
shall
not
erre
therein
.
There
is
much
ado
now
about
the
way
;
many
say
,
Which
is
the
way
?
some
say
this
,
some
that
;
would
you
not
mistake
,
enquire
for
the
old
way
,
the
way
of
holiness
,
and
follow
it
,
and
thou
shalt
not
perish
.
Some
would
go
a
new
way
,
some
a
shorter
,
some
an
easier
way
.
The
simplest
Saint
(
in
the
worlds
sense
)
a
fool
shall
not
erre
therein
.
The
least
dram
of
holiness
is
above
a
Talent
of
parts
,
a
drop
of
grace
above
a
Sea
of
knowledge
.
In
knowledge
we
are
said
to
be
as
Angels
of
God
;
in
holiness
like
God
himself
;
2
Sam.
14.20
.
1
Pet.
1.15
.
so
much
as
God
is
above
an
Angel
,
so
much
is
holiness
above
knowledge
.
Look
if
thou
canst
make
out
the
first
change
,
then
thou
needest
not
fear
any
other
change
;
if
thou
art
partaker
of
the
first
Resurrection
,
thou
art
secure
against
the
Second
Death
;
thou
hast
crossed
the
Line
;
another
Stile
,
and
thou
art
at
home
.
I
shall
only
name
two
properties
of
holinesse
,
three
Companions
,
and
four
Opposites
to
holinesse
,
and
so
conclude
.
1.
It
must
be
Conversation-holinesse
,
1
Pet.
1.15
.
&
2
Pet.
3.11
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
the
Latine
,
Conversatio
,
come
of
a
Verb
that
signifies
to
Turn
;
q.
d.
which
way
soever
you
shall
turn
your self
,
you
shall
find
them
holy
at
every
turn
;
holy
in
the
Church
,
and
follow
them
home
;
observe
them
alone
,
or
in
company
,
merry
,
angry
,
in
Shops
,
Closets
,
Counsels
,
Commerse
,
they
are
holy
still
;
he
is
not
Publicanus
,
but
Privatanus
as
one
saith
;
and
true
Holinesse
is
like
that
Famous
Queen
Elizabeth
,
Semper
eadem
.
2.
Which
is
yet
more
,
it
must
be
God-like-holinesse
,
1
Pet.
1.15
.
Be
ye
holy
as
G
d
is
holy
.
God
is
infinitely
and
essentially
holy
,
so
we
cannot
be
;
but
God
is
imitable
in
his
holiness
.
As
he
is
,
1.
Universal●y
holy
;
holy
in
all
his
wayes
,
works
,
commands
,
precepts
,
threats
,
promises
,
his
love
,
anger
,
hatred
,
all
his
Attributes
,
all
his
Actions
holy
.
2.
He
is
Communicatively
holy
;
communicating
holinesse
to
all
his
,
Angels
and
men
.
3.
App
obativ
ly
holy
;
this
he
likes
,
commends
,
promotes
in
all
,
discountenancing
all
unholinesse
,
in
persons
,
actions
,
things
.
4.
Remuneratively
holy
,
rewarding
and
exalting
holinesse
,
punishing
want
of
it
,
so
be
you
Universally
holy
in
all
your
actions
,
speeches
,
writings
,
Letters
,
Counsels
,
Designes
,
in
all
Companies
;
let
your
anger
,
love
,
zeal
,
pity
,
&c.
be
all
for
holinesse
,
seek
to
communicate
and
spread
holinesse
in
your
famil●es
,
charge
,
Societies
;
let
this
be
that
which
attracts
the
hearts
,
draws
your
eyes
to
any
person
,
&c.
And
to
your
power
suppresse
,
curb
all
unholinesse
,
and
promote
,
exalt
,
commend
holinesse
.
2.
There
are
three
Companions
of
holinesse
.
1.
In
the
Text
,
Peace
and
holinesse
;
he
is
most
for
holinesse
,
who
is
most
for
peace
in
a
right
way
;
seek
the
peace
of
the
Land
,
Isa.
8.12
,
13.
make
no
Conspiracies
;
say
no
confederacy
,
b●t
sanctifie
God
in
your
hearts
;
seek
the
peace
of
the
Church
,
by
preserving
the
unity
of
the
Spirit
in
the
bond
of
peace
;
take
heed
of
Schismes
,
Rents
,
Divisions
,
Separations
;
Pray
that
the
Church
may
have
rest
;
Act.
9.31
.
that
walking
in
the
feare
of
the
Lord
,
and
comforts
of
the
holy
Ghost
,
Believers
may
be
multiplied
and
edified
.
2.
Holinesse
and
righteousnesse
are
oft
matched
together
;
Luk.
1
75.
1
Thes.
3.10
.
Prov.
11.1
.
Righteousnesse
in
Pactions
,
Words
,
Promises
,
Oaths
,
Bonds
,
Righteousnesse
in
dealings
,
Weights
,
Measures
,
a
just
Ballance
,
Ephah
.
Righteousnesse
may
possibly
be
without
holinesse
,
but
holinesse
without
righteousnesse
never
.
3.
Holinesse
and
unblameablenesse
;
1
Thes.
3.10
.
Ye
are
Witnesses
,
and
God
also
how
holily
,
justly
,
and
unblameably
we
have
had
our
Conversation
in
the
world
.
1
Thes.
3.13
.
The
Christian
must
be
tryed
by
God
and
the
world
.
Unblameableness
in
speech
,
behaviour
,
dealings
;
yea
,
in
habit
,
gestures
,
that
w●
may
be
without
all
offence
,
towards
God
,
and
towards
man
.
The
Kings
Daughters
Garment
must
be
of
divers
colours
,
holily
,
justly
,
unblameably
.
3.
The
foure
Opposites
,
and
enemies
to
holiness
,
which
we
must
avoid
,
are
,
1.
Filthinesse
of
the
flesh
;
sensual
and
bruitish
lusts
,
2
Cor.
7.1
.
Fornication
,
uncleanness
,
drunkenness
,
which
defile
the
body
,
do
utterly
destroy
holiness
,
and
cannot
consist
with
it
;
therefore
oft
opposed
.
1
Thess.
4.3
.
This
is
the
Will
of
G●d
,
even
your
sanctification
,
that
ye
abstain
from
fornication
,
&c.
God
hath
not
called
us
to
ancleannesse
,
but
holinesse
,
ver.
7.
2.
Filthinesse
of
spirit
;
2
Cor.
7.1
.
which
is
as
destructive
to
holiness
,
as
bruitish
lusts
.
Idolatry
,
false
Religions
,
wantonness
in
Opinion
,
errour
,
corrupt
Doctrine
are
as
dangerous
as
Fornication
;
By
these
we
go
a
whoring
from
God
and
Truth
.
The
minde
is
to
be
kept
chast
and
pure
,
as
well
as
the
body
;
errour
is
not
so
harmless
a
thing
as
many
dream
.
3.
Over-reaching
men
by
craft
,
fraud
,
power
,
policy
;
and
making
use
of
such
meanes
,
Arguments
,
devices
,
stratagems
,
as
corrupt
reason
,
and
carnal
Counsel
(
not
Gods
providence
,
or
approbation
)
doth
furnish
us
withal
,
and
put
us
upon
.
1
Thess.
4.6
,
7.
That
no
man
go
beyond
,
or
over-reach
his
Brother
in
any
matter
;
for
God
hath
not
call'd
us
to
uncleannesse
,
but
holinesse
;
and
God
is
an
avenger
of
all
such
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
no
man
over-top
,
over-reach
,
go
beyond
his
Brother
;
not
in
hol●ness
(
would
we
did
seek
herein
to
go
beyond
each
other
)
but
in
craft
and
policy
to
undermine
,
or
over-reach
them
;
as
Simeon
and
Levi
over-reached
the
over
credulous
Shechemites
,
pretending
conscience
,
and
harbouring
bloody
intentions
in
their
hearts
.
God
is
an
Avenger
of
such
.
There
is
a
direful
threat
added
of
Divine
Vengeance
;
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
but
once
more
used
in
the
New
Testament
,
Rom.
13.4
then
applyed
to
the
Magistrate
;
he
is
a
revenger
of
wrath
to
him
that
doth
evil
;
he
must
see
execution
done
;
So
in
this
case
,
God
is
the
revenger
himself
,
and
he
will
be
this
mans
Executioner
.
4.
The
fourth
opposite
to
holiness
,
is
an
ill
kind
of
holiness
;
a
supercilious
,
censorious
,
disdainful
,
and
distance-keeping
holiness
;
which
like
the
Pharisee
,
Luke
18.
exalts
it self
,
and
Canonizeth
himself
,
and
his
own
party
,
and
unsainteth
all
others
.
Isa.
65.5
.
Which
say
,
Stand
by
thy self
,
come
not
near
me
,
for
I
am
holier
than
thou
;
these
are
a
smoak
in
my
nose
,
and
a
fire
that
burneth
all
the
day
,
saith
the
Lord
.
This
is
the
worst
spot
in
the
beauty
of
holiness
;
a
spice
of
that
pride
that
was
in
Lucifer
,
and
his
fellow-aspiring
Angels
that
made
the
first
Schisme
and
separation
in
the
purest
Church
,
even
in
heaven
it self
,
among
the
Angels
that
were
wholly
perfect
.
Take
heed
of
this
,
as
of
the
very
pest
of
the
Church
,
and
the
bane
of
all
Religion
,
which
is
best
preserved
in
unity
and
humility
.
I
shall
shut
up
all
with
a
wish
,
and
that
an
hearty
Prayer
alluding
to
what
I
said
at
first
;
Oh
that
all
our
garments
(
our
Profession
)
might
be
adorned
with
these
Bells
and
Pomgranates
,
peace
and
holinesse
.
That
as
we
call
on
God
,
who
is
called
holy
,
holy
,
holy
,
Rev.
4.6
.
and
on
Christ
who
is
called
King
of
Saints
,
Rev.
15.6
.
and
as
we
profess
the
Gospel
,
which
is
a
Rule
of
holiness
,
and
are
members
of
the
Church
,
which
is
called
a
Kingdom
of
Saints
,
an
holy
Nation
,
1
Pet.
2.9
.
and
as
we
look
to
be
partakers
of
that
Kingdom
wherein
dwells
righteousness
and
holiness
,
that
according
to
that
promise
,
Thy
people
shall
be
all
righteous
,
Isa.
60.21
.
that
holiness
to
the
Lord
may
be
engraven
upon
all
our
hearts
,
as
with
the
engraving
of
a
Signet
(
the
Spirit
of
God
)
and
holiness
to
the
Lord
upon
all
our
fore-heads
,
as
to
our
conversation
;
that
as
we
have
had
a
year
,
which
we
call
Annum
Restitutae
Libertatis
,
we
might
have
a
year
Restitutae
Sanctitatis
;
this
we
might
safely
call
Annum
Salutis
,
or
Annum
Domini
,
the
year
of
our
Lord
.
That
our
Officers
might
be
all
peace
,
our
Governors
holiness
,
Isa.
60.17
.
that
our
Ministers
might
be
cloathed
with
righteousness
,
and
our
Church-Members
with
holiness
;
that
all
of
different
perswasions
might
(
not
contend
,
but
)
labour
for
peace
and
holiness
.
Herein
let
us
agree
,
and
all
is
agreed
;
that
the
bells
of
our
Horses
,
and
Bridles
of
our
Horsemen
(
Commanders
and
common
Souldiers
)
might
be
holiness
to
the
Lord
,
Zach.
14.20
,
21.
that
there
might
not
be
a
Canaanite
,
or
hypocrite
in
the
house
of
the
Lord
;
then
might
our
Land
,
Church
,
Parliament
,
Army
,
City
,
Min●stry
,
be
called
Jehovah
Shammah
,
the
Lord
is
there
,
Ezek.
48.35
.
yea
,
then
would
this
holiness
settle
us
in
peace
here
,
and
bring
us
to
see
the
Lord
,
where
peace
and
holiness
shall
never
be
separated
.
Even
so
come
Lord
Jesus
,
come
quickly
.
Amen
.
OF
THE
Resurrection
.
ACTS
26.8
.
Why
should
it
be
thought
a
thing
unreasonable
with
you
,
that
God
should
raise
the
dead
?
THese
words
are
part
of
St.
Pauls
Apologie
for
himself
,
before
King
Agrippa
,
against
the
unjust
accusations
of
his
implacable
enemies
;
wherein
,
1.
He
demonstrates
the
innocency
of
his
life
.
2.
The
truth
of
his
Doctrine
;
and
sheweth
,
That
there
was
nothing
either
in
his
life
or
doctrine
,
for
which
he
could
justly
be
accused
.
The
Doctrine
he
taught
did
consist
of
divers
particulars
enumerated
in
this
Chapter
;
one
of
which
(
and
that
not
the
least
)
was
,
That
there
should
a
day
come
,
in
which
there
would
be
a
Resurrection
of
the
dead
,
both
of
the
just
and
unjust
.
Now
that
this
Doctrine
was
not
liable
to
any
just
exception
,
he
proves
three
manner
of
ways
:
1.
Because
it
was
no
other
Doctrine
,
but
such
which
God
himself
had
taught
:
It
had
a
Divine
stamp
upon
it
;
as
it
is
Verse
6.
And
now
I
stand
,
and
am
judged
for
the
hope
of
the
promise
made
of
God
unto
our
fathers
.
2.
Because
it
was
that
which
all
the
godly
Israelites
,
instantly
serving
God
day
and
night
,
did
hope
for
,
and
wait
and
expect
in
due
time
to
be
fulfilled
;
as
it
is
Verse
7.
Unto
which
promise
our
twelve
tribes
hope
to
come
;
for
which
hope
sake
,
King
Agrippa
,
I
am
accused
of
the
Jews
;
and
therefore
it
is
called
,
The
hope
of
Israel
,
Acts
28.20
.
for
the
hope
of
Israel
,
I
am
bound
with
this
chain
.
3.
Because
it
was
a
Doctrine
which
God
was
able
to
bring
to
pass
.
This
is
set
down
in
the
words
of
the
Text
,
Why
should
it
be
thought
a
thing
incredible
with
you
,
that
God
should
raise
the
dead
?
The
emphasis
lieth
in
the
words
with
you
:
Why
should
you
,
O
King
Agrippa
,
who
art
a
Jew
,
and
believest
in
the
God
of
Israel
,
and
that
he
made
the
world
out
of
nothing
,
think
it
incredible
for
this
God
to
raise
the
dead
?
indeed
it
may
seem
incredible
and
impossible
to
the
Heathen
Philosophers
,
who
are
guided
onely
by
Natures
Light
;
but
as
for
you
,
who
believe
all
things
which
are
written
in
the
Law
and
Prophets
,
why
should
you
think
it
either
impossible
or
incredible
that
God
should
raise
the
dead
?
This
interrogation
is
an
Emphatical
Negation
,
and
it
is
put
down
by
way
of
Question
,
Vt
oratio
sit
penetrantior
,
that
so
the
Argument
might
take
the
deeper
impression
;
and
the
meaning
is
,
that
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
It
is
not
a
doctrine
exceeding
the
bounds
of
faith
,
or
contrary
to
right
reason
,
that
God
should
raise
the
dead
.
The
Observation
which
ariseth
naturally
out
of
the
words
is
:
Doctrine
.
That
the
Doctrine
of
the
Resurrection
of
the
dead
,
both
of
the
just
and
unjust
,
is
neither
incredible
nor
impossible
,
neither
against
right
reason
,
nor
true
faith
.
Though
it
be
above
reason
,
yet
it
is
not
against
reason
,
nor
against
the
Jewish
or
the
Christian
Faith
:
For
the
explication
of
this
Doctrine
,
I
will
briefly
speak
to
six
particulars
:
1.
What
is
meant
by
the
Resurrection
of
the
dead
.
2.
Who
are
the
dead
that
shall
be
raised
.
3.
The
absolute
necessity
of
believing
this
Doctrine
,
and
believing
it
firmly
and
undoubtedly
.
4.
The
possibility
and
credibility
of
it
.
5.
The
certainty
and
infallibility
of
it
.
6.
The
manner
how
the
dead
shall
rise
What
is
meant
by
the
Resurrection
of
the
dead
?
The
first
Particular
.
Answ.
For
answer
to
this
,
you
must
first
know
,
what
there
is
of
man
that
dyes
when
any
man
dyeth
.
Man
consisteth
of
soul
and
body
;
and
when
he
dyeth
,
his
soul
doth
not
dye
;
it
is
the
body
onely
that
dyeth
.
Death
is
not
an
utter
extinction
and
annihilation
of
the
man
(
as
some
wickedly
teach
)
but
onely
a
separation
of
the
Soul
from
the
Body
,
It
is
called
a
departure
,
Luk.
2.25
.
2
Tim.
4.6
.
And
an
uncloathing
,
2
Cor.
5.4
.
and
a
Departure
of
the
Soul
out
of
the
body
either
to
Heaven
or
Hell
.
When
Stephen
was
stoned
,
his
soul
was
not
stoned
;
for
while
he
was
stoning
,
he
prayed
,
Lord
Jesus
receive
my
spirit
.
When
Christ
was
crucified
,
his
soul
was
not
crucified
;
for
while
he
was
crucifying
,
he
said
,
Fa●her
,
into
thy
hands
I
commend
my
Spirit
.
The
Wiseman
saith
expresly
,
That
when
a
man
dyeth
,
His
body
returns
to
the
earth
from
whence
it
came
;
Eccles.
12.7
.
but
,
his
spirit
returns
to
God
who
gave
it
:
And
our
Lord
Christ
commands
us
,
Not
to
fear
them
that
kill
the
body
,
1
Luk.
2.4
.
and
after
that
have
no
more
that
they
can
do
:
The
soul
cannot
be
killed
;
a
man
by
sin
may
make
his
soul
miserable
and
cursed
,
but
he
cannot
make
it
miserable
and
corruptible
.
And
therefore
by
the
Resurrection
of
the
dead
is
not
meant
(
as
he
who
writes
that
dangerous
Book
of
the
Souls
Mortality
would
have
it
)
the
Resurrection
both
of
body
and
soul
,
but
of
the
body
onely
:
For
the
body
onely
dyes
,
and
therefore
it
is
the
body
onely
which
riseth
again
.
Thence
it
is
,
that
in
the
Creed
,
(
commonly
called
the
Apostles
Creed
)
it
is
put
down
in
express
terms
,
John
5.28
,
29.
I
believe
the
Resurrection
of
the
Body
:
Not
of
the
Soul
,
for
that
never
dyeth
,
but
of
the
Body
.
The
second
particular
.
The
second
particular
propounded
,
is
,
to
shew
who
are
the
dead
that
shall
be
raised
at
the
last
day
:
The
Answer
to
this
is
easie
,
All
that
are
in
the
grave
,
whether
godly
,
or
ungodly
;
whether
just
or
unjust
,
Acts
24.15
.
shall
be
raised
.
This
Christ
saith
expresly
,
The
hour
is
coming
,
Revel.
2.13
.
Isa.
26.19
.
in
which
all
that
are
in
the
graves
shall
hear
his
voyce
,
and
shall
come
forth
;
they
that
have
done
good
,
unto
the
resurrection
of
life
;
and
they
that
have
done
evil
,
unto
the
resurrection
of
damnation
.
All
shall
come
forth
,
without
exception
of
any
;
Acts
24.15
.
and
the
Apostle
likewise
tells
us
,
That
there
shall
be
a
Resurrection
of
the
dead
,
both
of
the
just
and
un
ust.
The
Earth
and
the
Sea
are
Gods
Stewards
,
with
whom
he
hath
betrusted
the
bodies
of
men
and
women
:
And
when
God
shall
call
them
to
give
an
account
of
their
Stewardship
,
they
will
faithfully
discharge
their
trust
,
Revel.
20.13
.
and
not
keep
back
one
dead
body
:
The
sea
shall
give
up
her
dead
,
and
so
shall
the
earth
also
.
They
are
but
the
bodies
withdrawing
room
,
or
sleeping-place
;
and
the
time
will
come
,
Isa.
26.19
.
when
all
that
are
asleep
in
the
dust
of
the
earth
shall
awake
:
They
shall
all
awake
,
some
to
everlasting
life
,
and
some
to
shame
,
and
everlasting
contempt
.
This
is
the
second
particular
,
All
the
the
dead
,
great
and
small
,
rich
and
poor
,
from
Adam
to
the
coming
of
Christ
,
both
good
and
bad
,
shall
be
raised
at
the
last
day
.
The
third
thing
proposed
,
is
,
The
third
particular
.
To
demonstrate
the
absolute
necessity
that
lies
upon
all
Christians
,
firmly
and
undoubtedly
to
believe
the
Doctrine
of
the
Resurrection
of
the
dead
.
This
appears
in
an
especial
manner
from
the
spiritual
mischiefs
,
and
soul-ruinating
consequences
which
necessarily
flow
from
the
denial
of
it
.
For
,
1.
The
Doctrine
of
the
Resurrection
is
an
Article
of
our
faith
.
The
Author
to
the
Hebrews
puts
it
amongst
the
principles
of
the
Doctrines
of
Christ
;
and
therefore
he
that
denieth
it
,
Heb.
6.2
.
erres
fundamentally
,
and
is
an
Heretick
,
one
wh●m
we
must
not
receive
into
our
houses
,
or
bid
him
God
speed
.
2.
It
is
not
onely
an
Article
of
our
faith
,
Sine
hoc
Articulo
tota
fides
&
tota
religio
vana
est
.
Streso
in
Act.
but
one
of
the
chief
Articles
,
without
which
all
the
other
Articles
of
Christian
Relion
are
vain
and
unprofitable
.
This
the
Apostle
speaks
in
express
tearms
,
1
Corinth.
15.13
,
14
,
15
,
16
,
17
,
18
,
19
,
28
,
29
,
30
,
31
,
32.
If
there
be
no
resurrection
of
the
dead
,
then
is
not
Christ
risen
;
and
if
Christ
be
not
risen
,
then
is
our
preaching
vain
,
and
your
faith
is
also
vain
,
&c.
If
the
dead
rise
not
,
let
us
eat
and
drink
,
for
to
morrow
we
shall
dye
.
This
therefore
is
not
only
an
Article
of
our
faith
,
but
the
foundation
of
all
other
;
for
,
if
there
be
no
Resurrection
,
there
is
no
life
everlasting
.
Saint
Austin
saith
,
That
the
Resurrection
of
the
dead
is
propria
fides
Christianorum
:
The
proper
faith
of
a
Christian
,
without
the
belief
of
which
,
no
man
can
be
justly
accounted
a
Christian
.
A
man
may
hold
many
errours
,
and
yet
deserve
to
be
esteemed
a
Christian
;
but
he
that
denieth
the
Doctrine
of
the
Resurrection
,
doth
unchristianize
himself
:
For
a
Christian
is
one
whose
hope
and
happiness
is
in
the
other
world
:
(
For
if
we
had
hope
onely
in
this
world
,
we
were
of
all
peopl
most
miserable
;
)
and
therefore
,
he
that
renounceth
his
belief
of
the
other
world
,
renounceth
Christianity
.
Adde
,
That
it
is
not
onely
the
foundation
of
our
faith
,
but
of
all
our
comfort
and
consolation
;
Resurrectio
mortuorum
est
fiducia
Christianorum
:
The
chiefest
comfort
the
Saints
of
God
have
under
all
the
distresses
of
this
life
,
is
,
That
there
will
a
day
come
,
in
which
they
shall
be
raised
out
of
their
graves
,
to
the
Resurrection
of
Life
;
and
shall
have
their
vile
bodies
made
like
to
the
glorious
body
of
Christ
.
Job
19.23
,
26
,
27.
This
comforted
Job
upon
the
dunghil
;
and
therefore
it
much
concerns
all
those
who
tender
either
their
consolation
or
salvation
,
to
be
firmly
and
undoubtedly
perswaded
of
this
great
truth
,
That
there
shall
be
a
Resurrection
of
the
dead
:
This
leads
me
to
the
fourth
particular
.
The
fourth
Particular
.
In
the
fourth
place
,
I
am
to
shew
you
the
credibility
or
possibility
of
this
Doctrine
.
I
confess
,
it
is
very
hard
and
difficult
to
believe
,
that
the
bodies
of
men
(
when
eaten
up
by
worms
,
or
devoured
by
wilde
beasts
,
birds
,
or
men-eating
men
;
or
when
burnt
and
consumed
to
ashes
,
and
these
ashes
scattered
in
the
ayre
,
or
thrown
into
the
river
)
should
ever
rise
again
.
It
is
easie
to
believe
the
Immortality
of
the
soul
;
(
for
many
Heathens
have
written
in
defence
of
it
)
but
as
for
the
Resurrection
of
the
body
,
it
is
very
difficult
to
believe
it
firmly
and
undoubtedly
;
therefore
there
are
,
Acts
17.18
,
32.
and
have
been
multitudes
of
persons
in
all
ages
who
have
denied
it
.
The
Epicures
and
Scoi●ks
laughed
Paul
to
scorn
,
when
he
preached
to
them
of
the
Resurrection
of
the
body
:
The
Sadduces
in
Christs
time
denied
it
.
1
Cor.
15.12
.
Many
in
the
Church
of
Corinth
were
infected
with
the
same
leprosie
;
Hymenaeus
and
Philetus
begangreen'd
many
Christians
,
and
overthrew
their
faith
,
by
preaching
to
them
that
the
Resurrection
was
past
already
.
2
Tim.
2.17
,
18.
Danaeus
tells
us
of
nineteen
Hereticks
,
who
opposed
this
truth
.
The
Familists
also
renounce
it
:
And
the
Socinians
say
,
That
the
same
body
shall
not
rise
;
but
an
aerial
and
spiritual
body
,
which
shall
have
no
eyes
nor
ears
,
nor
head
,
nor
feet
,
&c.
It
must
be
acknowledged
,
that
this
Doctrine
is
very
hard
and
difficult
;
but
yet
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
It
is
not
a
thing
impossible
or
incredible
.
Sure
I
am
,
that
Job
in
the
Old
Testament
did
believe
it
;
for
,
he
knew
that
his
Redeemer
lived
,
&c.
Job
19.25
,
26
27.
And
though
after
his
skin
,
worms
destroyed
his
body
,
yet
in
his
flesh
he
should
see
God
;
and
then
he
addes
,
Whom
I
shall
see
for
my self
,
and
mine
eyes
shall
behold
,
and
not
another
,
though
my
reins
be
consumed
within
me
.
Job
did
not
onely
believe
,
that
his
body
,
when
devoured
with
worms
,
and
his
skin
spent
,
and
reins
consumed
,
should
rise
;
but
,
that
the
same
body
,
not
onely
the
same
specifical
,
but
the
same
numerical
body
should
rise
;
therefore
he
puts
in
those
emphatical
expressions
,
I
shall
see
God
,
I
shall
see
for
my self
;
I
,
and
not
another
;
and
,
mine
eyes
shall
behold
him
:
Though
his
eyes
shall
be
glorified
eyes
,
yet
they
shall
be
the
same
eyes
for
substance
.
As
the
Patience
of
Job
was
very
great
,
and
very
exemplary
;
so
surely
his
Faith
was
as
great
,
and
as
imitable
:
O
Job
,
great
was
thy
Faith
!
This
one
Text
is
sufficient
to
prove
,
that
the
Doctrine
of
the
Resurrection
is
not
a
thing
incredible
:
And
give
me
leave
to
speak
to
you
in
the
words
of
S.
Paul
to
King
Agrippa
,
Why
should
it
be
thought
incredible
that
God
should
raise
the
dead
?
especially
,
if
you
consider
who
this
God
is
,
That
he
is
Omnipotent
and
Almighty
,
infinite
in
power
,
and
able
to
do
all
things
:
He
that
believes
the
first
Article
of
the
Creed
,
will
quickly
believe
the
eleventh
Article
:
He
that
believeth
that
God
is
Almighty
,
maker
of
Heaven
and
Earth
,
will
easily
believe
that
he
is
able
to
raise
the
dead
.
For
if
God
(
saith
Tertullian
)
can
make
a
body
,
being
nothing
,
out
of
the
dust
of
the
earth
,
he
can
certainly
repair
it
out
of
the
dust
when
it
is
something
.
It
is
as
easie
to
God
to
restore
a
body
to
a
soul
at
the
Resurrection
,
as
to
breathe
a
soul
into
a
body
at
the
first
Creation
.
Objection
.
But
how
is
it
possible
,
that
when
a
man
hath
lain
rotting
in
the
grave
a
thousand
years
,
he
should
rise
again
?
Answer
.
This
is
above
reason
,
but
not
against
reason
:
For
there
are
many
resemblances
of
this
even
in
nature
;
which
though
they
be
not
sufficient
proofs
,
yet
they
are
great
inducements
to
cause
us
to
believe
this
truth
.
Both
Philosophers
and
Divines
write
of
the
Phoenix
,
that
first
she
is
consumed
to
ashes
by
the
heat
of
the
Sun
,
and
that
afterwards
of
her
ashes
ariseth
a
young
one
,
which
is
the
same
Phoenix
risen
from
the
dead
.
The
Apostle
tells
us
,
That
the
corn
must
first
be
cast
into
the
ground
,
and
there
dye
and
rot
,
before
it
will
spring
up
;
which
sheweth
,
that
a
Resurrection
from
the
dead
is
possible
,
even
in
nature
.
Adde
to
this
,
That
Swallows
,
Flies
,
and
Worms
,
which
lie
dead
in
the
Winter-season
;
in
the
Spring
,
by
vertue
of
the
Suns
heat
,
revive
again
.
And
what
is
every
night
but
the
grave
(
as
it
were
)
of
the
days
light
?
and
the
morning
,
but
the
Resurrection
of
the
day
?
What
is
Winter
but
the
death
of
the
fruits
of
the
earth
;
and
the
Spring
,
but
the
Resurrection
of
them
?
What
is
death
,
but
the
blowing
out
of
the
candle
of
our
lives
?
and
what
is
the
Resurrection
any
more
,
but
the
lighting
of
this
candle
again
?
What
is
death
,
but
a
pulling
down
of
the
house
of
the
body
?
and
what
is
the
Resurrection
,
but
the
rebuilding
of
the
same
house
?
And
why
then
should
any
man
think
it
a
thing
incredible
for
God
to
raise
the
dead
?
We
see
by
experience
,
that
our
curious
glasses
are
made
by
the
art
of
man
,
even
out
of
ashes
:
And
cannot
the
Omnipotent
God
raise
mens
dead
bodies
,
when
turned
to
ashes
?
There
is
no
contradiction
in
this
;
and
therefore
an
infinite
power
is
able
to
effect
it
.
And
to
shew
that
God
can
effect
it
,
he
raised
up
many
from
the
dead
,
both
in
the
Old
and
New
Testament
,
as
helps
to
our
faith
,
to
enable
us
to
believe
,
That
that
God
who
raised
those
few
,
will
in
due
time
raise
all
the
dead
,
both
just
and
unjust
.
Objection
.
But
you
will
reply
,
How
is
it
possible
that
the
same
body
should
rise
,
when
as
the
dust
of
men
are
so
mingled
together
,
as
that
it
seems
impossible
to
separate
the
dust
of
one
man
from
another
?
Answer
,
With
man
this
is
impossible
,
but
with
God
all
things
are
possible
:
It
is
easie
to
God
to
give
to
every
man
his
own
dust
;
if
it
be
possible
for
a
Gardner
that
hath
thirty
several
seeds
in
his
hand
,
to
be
able
to
distinguish
between
seed
and
seed
;
and
for
a
Chymist
,
to
extract
the
four
Elements
out
of
an
hearb
,
and
sepa●ate
them
one
from
the
other
;
and
for
a
Watch-maker
,
to
take
his
Watch
in
pieces
,
and
mingle
the
pieces
together
,
and
yet
afterwards
put
them
together
as
before
:
Much
more
is
it
possible
for
the
Omnipotent
God
to
distinguish
one
dust
from
another
,
as
well
as
one
man
from
another
,
and
one
stone
from
another
.
Objection
,
One
man
is
eaten
by
another
,
and
turned
into
the
substance
of
another
;
how
can
both
these
arise
with
their
distinct
bodies
?
Answer
.
Every
man
shall
arise
with
his
own
flesh
;
but
yet
not
so
,
as
that
he
shall
arise
with
every
thing
that
was
once
a
part
of
him
:
But
he
shall
arise
with
so
much
of
his
flesh
as
shall
make
a
perfect
man
,
and
the
same
man
.
A
man
hath
a
piece
of
his
flesh
cut
off
by
a
sword
,
and
new
flesh
growing
in
its
room
;
now
he
shall
not
rise
with
both
these
,
but
with
so
much
as
shall
make
him
a
perfect
man
,
and
one
and
the
same
man
for
substance
.
One
man
eates
another
mans
flesh
,
and
it
becomes
one
with
his
;
yet
he
shall
not
rise
with
that
flesh
,
but
with
so
much
as
shall
make
him
a
compleat
man
,
and
the
same
not
onely
for
kinde
,
but
for
number
;
For
with
God
nothing
is
impossible
.
So
much
for
the
fourth
particular
.
The
fifth
particular
.
The
fifth
thing
propounded
;
is
,
to
shew
the
certainty
and
infallibility
of
this
Doctrine
:
For
this
is
not
onely
a
Truth
that
God
can
make
good
,
but
a
Truth
which
God
cannot
but
make
good
.
As
there
must
be
a
day
of
Judgement
,
2
Cor.
5.10
.
So
there
must
be
a
Resurrection
of
the
body
;
not
onely
there
may
be
,
but
there
must
be
,
and
of
the
same
body
;
not
onely
the
same
specifical
,
but
the
same
numerical
body
:
Otherwise
it
were
not
a
Resurrection
,
but
a
Surrection
;
not
a
Resuscitation
,
but
a
Suscitation
.
And
(
as
Estius
saith
)
not
a
Regeneration
(
as
it
is
called
,
Mat.
19.28
.
)
but
a
Generation
.
A
Resurrection
is
of
the
same
body
that
dyes
,
or
else
it
is
a
new
Animation
,
and
a
new
Creation
,
and
not
a
Resurrection
.
Now
that
there
must
be
a
Resurrection
;
appears
,
1.
From
the
promise
of
God
:
God
hath
promised
that
all
that
are
in
the
graves
shall
hear
his
voyce
,
Joh.
5.28
,
29.
and
come
forth
,
&c.
and
,
all
that
are
in
the
dust
sh●ll
awake
.
And
that
this
corruptible
,
shall
put
on
incorruption
;
and
this
mortal
,
shall
put
on
immortality
;
Isa.
26.19
.
and
,
We
must
all
appear
before
the
judgement
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
he
hath
done
,
2
Cor.
15.53
.
whether
it
be
good
or
bad
:
And
therefore
the
ancient
Christians
,
when
they
rehearsed
that
Article
of
the
Creed
,
I
believe
the
Resurr
ction
of
the
body
,
would
point
to
some
part
of
their
body
;
and
say
,
Even
of
this
body
.
God
can
do
it
,
because
he
is
Almighty
;
and
he
must
do
it
,
because
he
hath
promised
it
.
This
is
Pauls
Argument
to
King
Agrippa
,
Vers.
6.
And
now
I
stand
,
and
am
judged
for
the
hope
of
the
promise
made
of
God
unto
our
Fathers
,
&c.
And
this
is
Christs
Argument
by
which
he
proveth
the
Resurrection
against
the
Sadduces
,
Matht
.
22.32
.
I
am
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Jacob
:
God
is
not
the
God
of
the
dead
,
but
of
the
living
.
Objection
,
This
Argument
of
Christ
proves
onely
the
Immortality
of
the
Soul
,
but
not
the
Resurrection
of
the
Body
.
Answer
.
It
proves
also
the
Resurrection
of
the
body
,
because
God
is
the
God
of
Abraham
,
Isaa
,
and
Jacob
;
not
onely
the
God
of
one
part
of
Abraham
,
but
of
whole
Abraham
;
not
onely
the
God
of
his
soul
,
but
of
his
body
:
And
therefore
whole
Abraham
must
live
for
ever
;
for
Gods
Covenant
with
Abraham
,
Isaac
,
and
Jacob
,
is
an
everlasting
Covenant
.
2.
From
the
justice
of
God
:
God
cannot
but
raise
the
dead
,
because
he
is
a
just
God
,
and
must
reward
every
man
according
to
his
works
.
Now
in
this
life
men
are
not
rewarded
;
the
Righteous
in
this
life
are
oftentimes
persecuted
,
and
the
wicked
are
in
prosperity
:
And
therefore
there
must
come
a
rewarding
time
;
and
if
so
,
then
first
there
must
be
a
Resurrection
:
For
dead
men
cannot
be
rewarded
.
Objection
.
Is
it
not
enough
that
our
Souls
be
rewarded
?
Answer
.
No
:
For
our
bodies
are
partakers
in
good
and
evil
actions
with
the
soul
;
and
therefore
it
is
just
that
they
should
be
Partakers
also
in
rewards
and
punishments
.
Shall
God
require
services
of
the
body
,
and
shall
he
not
reward
those
services
?
Do
not
the
Saints
of
God
beat
down
their
bodies
,
and
bring
them
into
subjection
?
Do
they
not
fast
often
,
and
mortifie
their
earthly
members
,
and
suffer
Martyrdome
with
their
bodies
?
And
therefore
God
cannot
but
raise
their
bodies
to
the
Resurrection
of
Life
,
and
raise
the
same
bodies
;
for
it
cannot
stand
with
Gods
justice
,
that
one
body
should
serve
him
,
and
another
be
rewarded
;
or
that
one
body
should
sin
,
and
another
body
be
punished
.
A
just
Judge
will
not
suffer
one
man
to
fight
,
and
get
the
victory
;
and
another
to
be
crowned
.
The
same
body
that
sinneth
,
must
dye
;
and
the
same
body
that
conquers
,
must
be
crowned
.
What
justice
can
there
be
,
for
God
to
cast
a
body
that
never
sined
into
Hell
,
and
that
never
was
in
Adam
?
3.
From
the
end
of
Christs
coming
in
the
flesh
;
which
was
,
to
destroy
all
the
Enemies
of
our
Salvation
.
Now
the
last
Enemy
which
must
be
destroyed
is
death
,
1
Cor.
15.26
.
and
death
cannot
be
uttetly
and
totally
destroyed
,
unless
there
be
a
Resurrection
of
the
dead
.
4.
From
the
Resurrection
of
Christ
:
This
is
Saint
Pauls
great
Argument
;
1
Cor.
15.12
,
&c.
If
Christ
be
risen
,
how
●ay
some
that
there
shall
be
no
resurrection
of
the
dead
?
For
Christ
rose
as
a
Publique
Person
,
and
as
the
Head
of
his
Church
:
And
if
the
Head
be
risen
,
all
the
members
must
also
rise
;
and
therefore
he
is
called
the
First-fruits
of
them
that
sleep
,
1
Cor.
15.20
.
and
,
the
First-born
of
every
creature
:
And
if
the
First-fruits
be
lifted
up
out
of
the
grave
,
the
whole
lump
will
certianly
follow
.
Hence
also
it
is
,
that
Christ
is
called
the
Second
Adam
,
1
Cor
15.21.22
.
and
Paul
argueth
stro●gly
,
That
as
by
man
came
death
,
so
by
man
also
came
the
resurrection
of
the
dead
;
and
,
as
in
Adam
all
dye
,
so
in
Christ
shall
all
be
made
alive
.
But
now
in
the
first
Adam
all
dye
,
not
onely
spiritually
,
but
cor●orally
;
and
therefore
in
the
second
Adam
,
all
must
be
corporally
made
to
live
:
And
live
again
in
the
same
bodies
;
for
Christ
rose
with
the
same
body
that
he
dyed
with
.
And
therefore
he
rose
with
his
scars
and
wounds
,
and
he
convinced
his
Disciples
that
the
body
he
rose
with
was
a
t●u●
body
,
and
not
a
Spirit
;
For
a
Spirit
hath
not
flesh
and
bones
(
saith
Christ
)
as
ye
see
me
have
,
Luke
24.39
.
Objection
.
Doth
not
the
Apostle
say
in
that
very
Chapter
,
1
Cor.
15
44.
That
the
bodies
of
men
shall
be
spiritual
bodies
at
the
Resurrection
;
And
therefore
they
cannot
be
the
same
bodies
?
1
Cor.
15.50
.
Doth
not
the
same
Apostle
also
say
,
That
flesh
and
blood
cannot
inherit
the
Kingdom
of
God
?
Hence
the
Socinians
,
and
divers
others
,
gather
,
That
the
bodies
of
men
shall
not
have
flesh
,
and
blood
,
and
eyes
,
and
heads
,
and
feet
,
at
the
Resurrection
,
but
shall
be
airy
and
spiritual
bodies
.
Answer
.
There
is
a
vast
difference
between
mutation
and
perdition
:
The
same
bodies
shall
be
raised
for
substance
,
but
marvellously
altered
in
regard
of
qualifications
and
endowments
,
as
you
shall
hear
in
the
next
particular
.
Non
aliud
corpus
,
sed
aliter
.
We
read
,
Exod.
4.6
,
7.
That
M
ses
put
his
hand
into
his
bosom
,
and
when
he
took
it
out
it
was
leprous
as
snow
;
and
again
he
put
his
hand
in
his
bosom
,
and
pluckt
it
out
,
and
it
was
turned
again
as
his
other
flesh
:
Here
was
the
same
hand
when
belepred
,
and
when
whole
.
A
Beggar
when
he
puts
off
his
rags
,
and
puts
on
the
apparel
of
a
King
,
is
the
same
man
,
though
outwardly
altered
or
changed
;
So
shall
it
be
at
the
Resurrection
;
the
bodies
shall
be
the
same
for
s●bstance
,
though
altered
wonderfully
as
to
their
Qualifications
and
Endowments
.
And
as
for
that
saying
of
the
Apostle
,
That
flesh
and
blood
shall
not
inherit
the
Kingdom
of
God
;
the
meaning
is
not
,
That
the
substance
of
flesh
an●
blood
shall
never
enter
into
Heaven
;
(
for
Christ
in
his
Humane
Nature
is
now
in
Heaven
)
but
that
flesh
as
it
is
corrupted
and
sinful
,
cloathed
with
infirmities
,
and
subject
to
mortality
and
death
;
flesh
and
blood
as
it
is
in
this
transitory
estate
,
liable
to
corruption
,
should
not
enter
into
Heaven
;
and
therefore
it
followeth
in
the
Text
,
Neither
shall
corruption
inherit
incorruption
.
1
Cor.
15.50
.
5.
I
might
argue
lastly
from
the
Immortality
of
the
S
ul
:
For
the
soul
was
made
by
God
to
dwell
in
the
body
;
and
though
it
can
subsist
of
it self
without
the
body
,
yet
it
still
retains
appetitum
unionis
,
a
desire
of
re-union
with
the
body
;
and
therefore
is
in
an
imperfect
estate
,
and
not
compleatly
happy
,
till
it
be
re-united
to
the
body
:
And
therefore
that
the
souls
of
the
godly
may
be
compleatly
happy
;
and
of
the
wicked
compleatly
miserable
,
there
must
of
necessity
be
a
Resurrection
of
the
body
,
that
so
soul
and
body
may
be
re-united
,
and
partake
tog●ther
,
either
of
compleat
happiness
,
or
compleat
unhappiness
.
Adde
to
this
,
what
is
said
by
Durand
(
that
great
Schoolman
)
That
when
a
man
dyeth
,
not
onely
the
soul
of
that
man
continueth
alive
,
but
some
substantial
part
of
that
mans
body
,
and
God
also
,
the
great
Creator
,
and
first
cause
of
all
things
.
And
why
should
any
man
think
it
incredible
for
God
to
re-collect
the
parts
of
the
matter
of
any
mans
body
which
are
perished
,
and
to
re-unite
the
same
body
to
the
same
soul
again
?
Post
mortem
hominis
(
inquit
Durandus
)
s●perest
quae
potest
utrumque
unire
anima
;
superest
etiam
materia
,
&
praeterea
,
causa
,
scilicet
Deus
;
ergo
poterit
fieri
reunitio
earundem
partium
,
scilicet
animae
&
materiae
ad
idem
totum
constituendum
.
Upon
which
Argument
Estius
hath
this
Comment
,
Si
partes
substantiales
hominis
.
anima
&
materia
non
poreant
(
qu●d
rei
veritas
habet
,
&
Durandi
argumentum
assumit
)
sed
in
rerum
naturâ
permaneant
,
hinc
facile
probatur
resurrectionem
esse
possibilem
.
Sic
enim
ad
resurrectionem
non
aliud
requiritur
quam
u●
tota
materia
quae
fuerat
hujus
hominis
,
re
olligatur
&
compingatur
in
eandum
figuram
m●mbrorum
quam
aliquando
habuit
,
eique
anima
pristina
ut
forma
restituatur
.
Quod
totum
Deo
possibile
esse
non
est
difficile
creditu
iis
qui
Dei
omnipotentiam
attendunt
.
So
much
for
the
fifth
particular
.
The
sixth
particular
.
The
last
thing
propounded
,
is
,
to
shew
,
After
what
manner
the
dead
shall
rise
,
and
what
difference
there
will
be
between
the
Resurrection
of
the
just
and
unjust
.
Answ.
It
is
certain
(
as
hath
been
proved
)
that
both
just
and
unjust
shall
rise
,
and
rise
with
the
same
bodies
for
substance
;
but
yet
there
will
be
a
vast
difference
between
the
Resurrection
of
the
one
,
and
of
the
other
;
which
will
consist
in
three
particulars
:
1.
The
bodies
of
the
just
shall
rise
out
of
their
graves
,
as
out
of
their
beds
,
with
great
joy
and
rojoycing
;
and
therefore
it
is
said
,
Isa.
26.19
.
Awake
and
sing
ye
that
dwell
in
the
dust
.
As
soon
as
ever
they
awake
,
they
shall
sing
and
rejoyce
:
The
godly
shall
come
out
of
their
graves
,
as
Jonah
out
of
the
Whales
belly
;
as
Daniel
,
out
of
the
Lyons
Den
;
as
the
chief
Butler
out
of
Prison
,
to
be
restored
to
all
his
former
dignities
;
and
as
Joseph
,
who
was
taken
out
of
Prison
to
be
made
Lord
of
Egypt
:
So
shall
the
bodies
of
the
Saints
be
taken
out
of
the
grave
,
to
be
crowned
with
everlasting
glory
.
And
who
can
sufficiently
express
the
great
joy
and
rejoycing
that
will
be
,
when
the
body
and
soul
shall
be
re-united
together
;
when
the
Soul
shall
come
down
from
heaven
,
to
be
married
again
to
its
former
body
?
Look
what
sweet
embracements
there
were
between
Jacob
and
Joseph
when
they
first
saw
one
another
,
after
that
Jacob
had
thought
he
had
been
dead
,
and
look'd
upon
him
as
one
raised
from
the
dead
;
such
,
and
a
thousand
times
more
will
be
at
the
souls
re-possession
of
the
body
:
Look
what
joy
between
Jonathan
and
David
,
when
David
came
out
of
the
cave
to
him
;
and
what
embracements
between
the
Father
of
the
Prodigal
and
the
Prodigal
,
when
his
Father
ran
to
meet
him
,
and
imbraced
him
,
and
kissed
him
;
and
said
,
My
Son
was
dead
,
but
now
he
is
raised
again
;
such
,
and
much
more
,
will
there
be
,
when
body
and
soul
meet
together
.
O
how
will
the
soul
bless
God
for
the
body
,
which
was
an
instrument
to
it
in
the
service
of
God!
and
how
will
the
body
bless
God
for
the
soul
,
which
was
so
careful
to
get
an
interest
in
Christ
,
and
to
get
to
be
justified
and
sanctified
!
and
how
will
both
body
and
soul
admire
the
free
grace
of
God
in
Jesus
Christ
,
who
hath
pickt
them
out
to
be
heirs
of
so
much
mercy
!
Surely
,
we
shall
never
understand
the
greatness
of
this
joy
,
till
we
do
taste
of
it
.
But
now
on
the
contrary
,
The
bodies
of
the
wicked
shall
come
out
of
their
graves
,
as
out
of
their
Prisons
,
and
as
so
many
malefactors
,
to
appear
before
an
angry
Judge
.
They
shall
come
out
of
their
graves
(
as
the
chief
Baker
did
out
of
Prison
)
to
be
executed
in
Hell
for
ever
:
They
shall
arise
with
great
fear
and
trembling
;
and
shall
call
to
the
hills
and
mountains
to
cover
and
hide
th
m
from
the
pres
nce
of
the
Lamb.
And
Oh
the
horror
and
astonishment
that
shall
be
,
when
the
soul
of
a
wicked
man
shall
come
out
of
Hell
,
and
be
again
united
to
its
body
!
How
will
the
body
curse
the
soul
,
and
the
soul
the
body
!
How
will
they
be
fool
one
another
!
certainly
,
this
greeting
will
be
very
terrible
:
The
Lord
grant
we
may
never
come
to
have
experience
of
it
.
2.
The
bodies
of
the
Saints
shall
be
raised
by
vertue
of
their
union
with
Christ
:
For
the
Body
of
a
Saint
,
even
while
it
is
in
the
grave
,
1
Cor.
15.24
.
is
united
to
Christ
,
and
is
asleep
in
J●sus
,
and
shall
be
raised
by
vertue
of
this
union
.
The
Head
will
raise
all
its
members
;
and
cannot
be
perfect
(
as
he
is
Christ
mystical
)
without
every
one
of
them
:
1
Cor.
15.22
.
As
in
Adam
all
dye
,
so
in
Christ
shall
all
be
made
alive
;
that
is
,
All
that
are
in
Christ
by
faith
,
shall
be
raised
by
the
power
of
Christ
,
as
a
Head
,
and
as
a
merciful
Saviour
and
Redeemer
:
By
the
same
power
by
which
Christ
raised
himself
,
he
will
raise
all
his
members
.
But
now
the
ungodly
,
they
shall
rise
out
of
their
graves
;
but
it
shall
be
a
Resurrection
unto
Condemnation
,
and
it
shall
be
by
vertue
of
Christs
power
as
a
terrible
Judge
,
and
as
an
angry
God
,
to
their
everlasting
shame
and
confusion
.
3.
The
bodies
of
the
wicked
at
the
Resurrection
,
shall
be
as
so
many
ugly
and
loathsome
carcasses
to
look
upon
;
and
their
faces
shall
gather
darkness
and
blackness
,
Isa.
66.24
.
They
shall
arise
to
ev●rlasting
shame
,
as
well
as
to
everlasting
torment
,
Dan.
12.2
.
But
the
bodies
of
the
godly
shall
be
made
very
glorious
and
beautiful
:
They
shall
shine
as
the
Sun
in
the
firmament
,
Mat.
13.43
.
and
,
their
vile
bodies
shall
be
made
like
unto
the
glorious
body
of
Jesus
Christ
,
Phil.
3.21
.
Now
surely
the
body
of
Christ
is
wonderful
glorious
:
We
had
a
specimen
of
this
in
his
Transfiguration
,
where
his
face
did
shine
as
the
Sun
;
Mat.
17.2
.
and
yet
this
was
but
a
glimse
of
that
glory
he
now
hath
,
and
which
our
vile
bodies
shall
one
day
have
.
Question
,
How
can
this
be
?
Answer
.
This
is
according
to
the
working
of
his
mighty
power
,
Phil.
3.21
.
by
which
he
is
able
to
subdue
all
things
unto
himself
.
God
can
do
it
,
for
he
is
Almighty
,
and
with
him
all
things
are
possible
:
Indeed
,
the
substance
of
our
bodies
shall
not
be
altered
,
but
the
qualities
shall
be
much
altered
.
They
shall
have
glorious
endowments
and
qualifications
:
As
Wool
,
when
died
into
a
purple
or
scarlet
die
,
is
not
changed
in
the
substance
of
it
,
but
onely
is
made
more
glorious
:
So
when
the
bodies
of
the
Saints
shall
rise
,
the
substance
of
them
shall
not
be
changed
,
but
they
shall
be
made
more
glorious
,
and
more
excellent
.
Question
.
If
you
ask
me
,
what
those
Endowments
are
which
God
bestoweth
upon
the
body
at
the
Resurrection
?
Answer
.
It
is
impossible
to
set
out
all
the
glory
which
God
will
bestow
upon
the
bodies
of
his
Saints
at
that
day
.
For
eye
hath
not
seen
,
nor
ear
heard
,
neither
hath
it
entred
into
the
heart
of
man
to
conceive
,
what
God
hath
prepared
even
for
the
bodies
of
those
who
love
him
,
and
wait
for
his
appearing
.
Aug.
de
Civitate
Dei
,
lib.
22.
cap.
21.
Quae
sit
&
quam
magna
spiritualis
corporis
gloria
,
quoniam
nondum
venit
in
experimentum
,
vereor
ne
temerarium
sit
omne
quod
de
illa
profertur
eloquium
.
The
Schoolmen
reduce
them
to
four
heads
,
Impassibility
,
sibility
,
Impassibilitas
,
Subtilitas
,
Agilitas
,
Claritas
.
Subtilty
,
Agility
,
Clarity
.
The
Apostle
also
comprizeth
them
under
four
particulars
,
It
is
sown
in
weakness
,
it
is
rai●ed
in
power
;
It
is
sown
in
corruption
,
and
raised
in
incorruption
;
It
is
sown
in
dishonour
,
and
raised
in
glory
;
It
is
sown
a
natural
body
,
and
raised
a
spiritual
body
.
Objection
.
If
it
be
a
spiritual
body
,
how
is
it
the
same
body
?
Answer
.
It
is
called
a
spiritual
body
,
not
in
regard
of
the
substance
of
it
,
but
of
the
qualities
of
it
;
and
that
in
two
respects
,
1.
Because
it
shall
have
no
need
of
meat
or
drink
,
but
shall
be
as
the
Angels
of
Heaven
,
Mat.
20.30
.
not
that
we
shall
have
Angelicam
essentiam
,
but
Angelicas
proprietates
;
not
the
essence
,
but
the
properties
of
Angels
:
We
shall
neither
eat
nor
drink
,
but
shall
be
as
the
Angels
.
We
shall
have
(
as
Tertullian
saith
)
corpora
reformata
&
Angelificata
:
Even
as
a
Goldsmith
(
saith
Chrysostome
)
puts
his
silver
and
gold
into
a
pot
,
and
then
melts
it
,
and
forms
of
it
a
gold
or
silver
b
wl
,
or
cup
,
fit
to
be
set
before
Kings
;
so
the
Lord
melts
the
bodies
of
his
Saints
by
death
,
and
out
of
the
dead
ashes
and
cinders
of
the
bodies
of
his
servants
,
he
frameth
,
and
will
make
goodly
vessels
of
honour
to
stand
before
him
,
and
to
praise
him
for
ever
in
heaven
.
2.
It
is
said
to
be
a
Spiritual
body
,
because
it
shall
be
absolutely
subject
to
the
soul
.
In
the
state
of
glory
the
soul
shall
not
depend
upon
the
body
,
but
the
body
upon
the
soul
.
In
this
life
the
soul
is
,
See
this
more
fully
handled
in
the
Sermon
preached
at
Dr.
Bollons
Funeral
.
as
it
were
,
carnal
,
because
serviceable
to
the
flesh
;
but
at
the
Resurrection
,
the
body
shall
be
,
as
it
were
,
spiritual
,
because
perfectly
serviceable
to
the
Spirit
.
But
the
time
will
not
give
me
leave
to
insist
largely
upon
this
point
.
So
much
in
answer
to
the
six
particulars
propounded
for
the
explication
of
this
Doctrine
:
Now
for
the
Application
.
Use
1.
LEt
us
believe
this
great
truth
,
and
believe
it
firmly
and
undoubtedly
,
That
there
shall
be
a
Resurrection
of
the
body
,
and
that
the
same
numerical
body
shall
rise
again
;
the
same
for
substance
,
though
not
the
same
for
qualities
.
The
great
God
can
do
this
,
for
he
is
Almighty
,
and
to
an
Almighty
power
nothing
is
impossible
:
God
can
do
it
,
because
he
is
Omnipctent
;
and
he
cannot
but
do
it
,
because
he
hath
promised
to
do
it
.
He
cannot
be
true
of
his
word
,
if
the
body
do
not
rise
again
,
nor
can
he
be
a
just
God
(
as
I
have
shewed
;
)
for
it
is
just
with
God
,
that
as
the
body
hath
been
partakers
with
the
soul
in
good
or
evil
actions
,
so
it
should
be
partakers
with
the
soul
in
everlasting
rewards
,
and
everlasting
punishments
:
And
it
is
just
with
God
,
that
the
same
body
that
serves
him
should
be
rewarded
;
and
the
same
body
that
sins
against
him
should
be
punished
:
And
the
truth
is
,
if
the
same
body
doth
not
rise
,
it
cannot
be
called
a
Resurrection
,
but
rather
a
new
creation
(
as
I
have
shewed
:
)
Let
us
,
I
say
,
firmly
believe
this
truth
;
for
it
is
a
fundamental
truth
,
and
the
foundation
of
many
other
fundamental
truths
:
For
if
the
dead
rise
not
,
then
is
not
Christ
risen
;
and
then
is
our
faith
vain
,
and
our
preaching
in
vain
.
Remember
Job
in
the
Old
Testament
believed
this
.
Use
2.
IF
there
be
a
Resurrection
of
the
dead
,
Resurrectio
mortuorum
est
consolatio
&
fiducia
Christianorum
.
here
is
great
consolation
to
all
the
real
members
of
Jesus
Christ
:
For
the
Resurrection
of
the
dead
is
the
comfort
,
and
the
hope
,
and
confidence
of
all
good
Christians
.
This
was
Jobs
comfort
upon
the
dunghil
,
Job
19.26
,
27.
and
Davids
comfort
,
Psal.
16.7
.
and
Christs
comfort
,
Mat.
20.19
.
—
But
the
third
day
he
shall
rise
again
.
It
was
Christs
comfort
,
and
it
is
the
comfort
of
every
good
Christian
.
1.
Here
is
comfort
against
the
fear
of
death
:
As
God
said
to
Jacob
,
Gen.
46.3
,
4.
Fear
not
to
go
down
to
Egypt
,
for
I
will
go
with
thee
,
and
I
will
bring
thee
out
again
.
So
give
me
leave
to
say
to
you
,
Fear
not
to
go
down
to
the
house
of
Rottenness
,
to
the
Den
of
Death
,
for
God
will
raise
you
up
gain
.
Your
Friends
and
Acquaintance
leave
you
at
the
grave
,
but
God
will
not
leave
you
.
The
grave
is
but
a
dormitory
,
a
resting-place
,
a
storehouse
,
to
keep
you
safe
till
the
Resurrection
:
Christ
hath
perfumed
the
grave
.
1
Sam.
26.
As
David
,
when
he
found
Saul
asleep
,
took
away
his
spear
and
cruse
of
water
;
but
when
he
awoke
he
restored
them
again
.
So
will
death
do
with
us
:
Though
it
take
away
out
strength
,
and
our
beauty
;
yet
when
we
awake
at
the
Resurrection
,
they
shall
be
restored
again
unto
us
.
God
will
keep
our
dead
ashes
,
and
preserve
them
safe
;
as
a
Druggist
keeps
every
whit
of
the
drug
he
hath
beaten
to
powder
.
A
Saint
while
he
is
in
the
grave
,
is
united
to
Christ
,
he
sleeps
in
Jesus
,
and
Jesus
will
raise
him
up
unto
life
everlasting
.
John
11.24
.
2.
Comfort
against
the
death
of
our
friends
:
Though
they
be
dead
,
yet
they
shall
rise
gain
;
as
Martha
told
Christ
,
I
know
that
he
shall
rise
again
at
the
Resurrection
.
1
Thess.
14.
The
Saints
who
dye
in
the
faith
of
Christ
,
are
dead
in
Christ
,
and
such
he
will
raise
and
bring
with
him
to
judgement
.
If
a
man
be
to
take
a
long
journey
,
his
wife
and
children
will
not
weep
and
mourn
,
because
they
hope
that
ere
long
he
will
return
again
.
A
man
that
dyes
in
Christ
,
and
sleeps
in
Christ
,
doth
but
take
a
journey
from
Earth
to
Heaven
,
but
he
will
come
again
shortly
;
and
therefore
,
let
us
not
mourn
as
men
without
hope
for
our
godly
relations
,
for
we
shall
meet
again
;
and
in
all
probability
,
shall
know
one
another
when
we
meets
though
not
after
a
carnal
manner
;
for
we
shall
rise
with
the
same
bodies
.
And
if
Lazarus
was
known
when
raised
,
and
the
Widows
Son
known
by
his
Mother
;
if
Adam
in
Innocency
,
knew
Eve
when
he
awoke
,
and
Peter
knew
Moses
and
Elias
in
the
Transfiguration
(
which
was
but
a
dark
representation
of
Heaven
)
it
is
very
probable
that
we
also
,
when
we
awake
at
the
great
Resurrection
,
shall
know
one
another
,
which
will
be
no
little
addition
to
our
Happiness
.
3.
Comfort
to
those
who
have
maimed
and
deformed
bodies
:
At
the
great
Resurrection
all
these
deformities
shall
be
taken
away
;
therefore
it
is
called
,
A
Day
of
Restitution
,
Acts
3.21
.
wherein
God
will
set
all
things
in
joynt
.
If
there
were
a
Physician
who
could
cure
all
bodily
deformities
,
what
flocking
would
there
be
to
him
for
help
;
such
a
Physician
is
Death
.
As
Job
had
all
things
restored
double
,
when
raised
from
the
dunghil
;
so
shall
a
childe
of
God
have
all
bodily
deformities
removed
,
and
his
body
shall
be
raised
in
glory
,
and
shine
as
the
Sun
in
the
firmament
.
And
why
then
should
we
be
so
afraid
of
death
?
it
is
initium
vivae
spei
,
the
beginning
of
a
living
hope
.
The
Heathen
mans
Motto
is
,
Dum
spiro
spero
,
while
there
is
life
there
is
hope
;
but
a
Christians
Motto
is
,
Dum
expiro
spero
,
when
I
dye
,
then
my
hope
begins
to
live
.
4.
Comfort
to
those
who
forgoe
any
members
of
their
bodies
for
Christ
:
If
thou
losest
thy
leg
,
or
arm
,
or
ear
,
God
will
restore
it
again
at
the
Resurrection
.
The
same
leg
,
&c.
as
Christ
healed
the
ear
of
Matchus
;
he
did
not
give
him
a
new
ear
,
but
the
same
again
.
Famous
is
the
story
that
Josephus
tells
of
one
of
the
seven
children
in
the
Maccabees
,
who
when
he
was
to
have
his
tongue
cut
out
,
and
his
hand
cut
off
,
said
to
his
Mother
,
These
I
have
received
from
the
Heavens
,
and
for
the
love
of
my
God
I
despise
them
,
and
trust
that
I
shall
receive
them
again
.
5.
Comfort
to
the
people
of
God
,
when
in
the
lowest
condition
:
When
upon
the
dunghil
,
and
past
help
of
man
,
then
let
them
remember
,
That
the
God
whom
we
serve
can
raise
the
dead
;
and
therefore
can
deliver
them
out
of
all
their
troubles
,
though
never
so
great
and
incurable
.
This
was
Jobs
comfort
,
when
in
the
saddest
condition
,
Job
19.25
,
26
,
27.
It
is
proper
to
God
to
deliver
from
the
lowest
grave
,
Psal.
86.13
.
And
for
this
very
end
and
purpose
,
God
oftentimes
brings
his
children
into
a
very
deplorable
and
desperate
condition
,
that
they
might
learn
to
trust
in
that
God
who
raiseth
the
dead
,
2
Cor.
1.12
.
6.
Lastly
,
Here
is
singular
consolation
in
reference
to
the
sad
times
in
which
we
live
.
It
is
with
us
now
as
it
was
with
the
Disciples
when
Christ
was
crucified
;
their
hopes
dyed
,
when
Christ
dyed
;
their
faith
in
Christ
,
was
dead
and
buried
with
Christ
;
therefore
they
say
,
Luke
24.21
.
We
trusted
that
it
had
been
he
which
should
have
redeemed
Israel
;
and
besides
all
this
,
to
day
is
the
third
day
since
these
things
were
done
:
As
if
they
should
have
said
,
Christ
hath
now
been
so
long
in
the
grave
,
that
we
have
no
hope
of
salvation
by
him
;
it
is
now
the
third
day
,
and
we
hear
no
tidings
of
him
.
Even
so
the
people
of
God
are
ready
to
say
of
these
times
,
We
had
thought
that
this
had
been
the
time
wherein
Christ
would
have
made
the
Churches
of
England
very
glorious
,
and
have
taken
away
all
our
tynne
and
drosse
out
of
his
Church
,
and
perfectly
have
purged
his
floor
,
and
made
a
most
happy
Reformation
:
But
we
see
that
Christ
is
still
in
the
grave
,
and
there
are
mountains
upon
mountains
rowled
over
him
,
to
keep
him
still
in
it
.
We
are
in
as
bad
a
condition
as
ever
,
and
our
hopes
as
desperate
;
and
it
is
now
not
onely
the
third
day
,
but
the
thirteenth
,
nay
the
sixteenth
year
,
and
yet
we
are
not
delivered
.
But
now
hearken
to
a
Word
of
Consolation
:
As
Christ
rose
in
spight
of
the
Jews
;
they
rowled
a
stone
upon
the
mouth
of
the
grave
,
and
sealed
it
,
and
set
a
watch
to
keep
it
,
and
yet
he
rose
in
spight
of
them
all
:
So
shall
Religion
,
and
the
Gospel
,
and
Church
of
Christ
rise
,
notwithstanding
all
the
opposition
made
against
it
.
Though
never
so
many
Mountains
●e
in
the
way
,
God
will
in
time
rowl
away
all
these
Mountains
;
Mat.
16.
Isa.
54.
Zach.
12.3
.
for
Christ
haih
said
,
That
the
gates
of
H●ll
shall
not
prevail
against
his
Church
;
and
,
that
no
weapon
formed
against
Jacob
shall
prosper
;
and
,
that
he
will
make
Jerusalem
a
burthensome
stone
for
all
people
;
all
that
burthen
themselves
with
it
shall
be
cut
in
pieces
,
though
all
the
people
of
the
earth
be
gathered
together
against
it
.
As
the
children
of
Israel
,
the
more
they
were
oppressed
,
the
more
they
multiplied
;
so
the
more
the
Church
of
Christ
is
trodden
under
foot
,
the
more
it
will
prosper
.
As
Moses
his
bush
burned
,
and
was
not
consumed
,
because
God
was
in
it
;
so
the
Church
of
Christ
may
be
burning
,
and
full
of
troubles
and
afflictions
(
which
shall
purge
it
,
Rev.
11.7
,
8
,
9
,
10
,
11.
and
refine
it
)
but
it
shall
not
be
consum●d
;
for
Christ
is
risen
,
and
his
Church
shall
rise
:
The
God
whom
we
serve
is
a
God
who
can
raise
the
dead
.
It
is
related
of
the
two
Witnesses
,
that
when
they
shall
have
flnished
their
estimony
,
they
should
be
slain
,
and
lie
three
days
and
an
half
unburied
;
and
that
the
people
that
dwell
upon
the
earth
should
re●o●ce
over
them
,
and
make
merry
:
But
yet
notwithstanding
,
the
Spirit
of
God
should
after
three
days
and
an
half
enter
into
them
,
and
they
should
stand
upon
their
feet
,
and
ascend
up
to
Heaven
in
the
sight
of
their
Enemies
.
By
these
two
Witnesses
are
meant
,
all
the
eminent
Opposers
of
Antichrist
,
whether
Magistrates
or
Ministers
;
who
,
though
they
prophesie
in
sackcloath
1260
years
,
and
towards
the
end
of
them
(
which
is
yet
to
come
)
be
in
a
more
then
ordinary
manner
massacred
and
killed
,
yet
they
shall
after
a
little
while
rise
again
(
in
their
successors
)
stand
●pon
their
feet
,
and
ascend
up
to
a
more
heavenly
and
glorious
condition
:
There
will
be
a
happy
and
blessed
Resurrection
of
the
Church
.
Famous
is
the
Parable
of
the
Dry
Bones
,
Ezek.
37.
God
saith
to
the
Prophet
,
Son
of
man
,
can
these
bones
live
?
The
Prophet
answered
,
O
Lord
God
thou
knowest
.
Then
God
tells
him
,
That
he
would
cause
breath
to
enter
into
the
dry
bones
,
and
make
them
to
live
,
&c.
Though
the
Church
of
Christ
be
in
as
sad
a
condition
as
the
Israelites
in
Babylon
,
and
be
as
dry
bones
in
a
grave
;
and
though
the
Prophets
know
not
how
they
can
be
raised
,
2
Pet.
2.9
▪
yet
God
knoweth
how
to
deliver
his
people
:
He
can
and
will
in
due
time
raise
them
up
to
a
more
pure
and
happy
estate
,
even
in
this
life
.
Let
us
comfort
one
another
with
these
things
.
Use
3.
OF
Terrour
to
all
the
wicked
and
ungodly
that
cannot
say
with
Job
,
I
know
my
Redeemer
liveth
;
but
,
I
know
my
Revenger
liveth
.
There
will
a
time
come
,
when
they
that
now
stop
their
ears
,
and
will
not
hear
the
voyce
of
Christ
speaking
by
his
Word
and
Ministers
,
shall
hear
a
voyce
whether
they
will
or
no
,
and
shall
come
out
of
their
graves
to
the
Resurrection
of
condemnation
,
just
as
Pharaohs
Baker
out
of
Prison
,
or
as
Malefactors
out
of
Newgate
,
to
be
executed
at
Tiburn
.
Happy
were
it
for
such
that
there
were
no
Resurrection
,
that
their
souls
did
dye
as
the
souls
of
Brute
Beasts
:
But
let
such
know
,
That
there
shall
be
a
Resurrection
of
the
unjust
,
as
well
as
of
the
just
;
and
that
there
will
a
day
come
,
in
which
they
must
,
whether
they
will
or
no
,
behold
the
Lord
Jesus
with
those
very
eyes
which
have
been
the
casements
to
let
in
iniquity
into
the
soul
:
They
shall
see
that
Christ
whose
Sabbaths
and
Ordinances
they
have
despised
,
and
whose
Laws
they
have
trampled
under
their
feet
:
That
drunken
and
adulterous
body
,
that
swearing
tongue
,
those
hands
of
thine
which
have
been
workers
of
iniquity
,
and
those
feet
which
have
been
swift
to
shed
blood
,
shall
rise
at
the
last
day
to
be
tormented
in
everlasting
flames
:
That
flesh
of
thine
for
which
thou
hast
made
such
provision
to
fulfil
the
lusts
of
it
,
shall
arise
into
everlasting
con
em●t
and
punishment
.
O
consider
what
howling
and
lamentation
will
be
when
thy
soul
and
body
shall
meet
again
,
and
shall
curse
one
another
,
and
call
to
the
Mountains
to
fall
upon
them
,
and
rocks
to
hide
them
,
from
the
wrath
of
the
Lamb
,
but
all
in
vain
:
When
thy
godly
Minister
shall
say
to
thee
,
as
Reuben
to
his
Brethren
,
Gen.
42.22
.
Did
I
not
tell
you
before
of
these
things
?
but
you
would
not
hearken
unto
me
;
and
as
Paul
to
the
men
in
the
ship
,
Acts
27.21
.
If
you
had
hearkened
unto
me
,
you
might
have
scaped
this
loss
.
O
quam
miserum
est
Deum
videre
,
&
perire
,
&
ante
Pretii
tui
perire
conspectum
!
Suppose
a
man
were
to
go
to
bed
at
night
with
an
assurance
that
the
next
morning
he
should
be
hanged
,
drawn
and
quartered
,
he
would
have
but
little
comfort
in
that
nights
rest
.
And
did
a
wicked
man
consider
that
whensoever
he
falls
asleep
,
and
is
laid
in
the
grave
,
he
shall
awake
to
everlasting
condemnation
,
this
would
make
his
joynts
to
loose
,
and
his
knees
to
smite
one
against
the
other
,
as
Belshazzars
did
at
the
sight
of
the
Hand-writing
.
The
Lord
give
you
grace
to
perpend
and
weigh
these
things
,
and
lay
them
to
heart
,
before
it
be
too
late
.
Vse
4.
IF
there
shall
be
a
Resurrection
of
the
dead
,
let
us
labour
so
to
live
,
that
when
we
dye
we
may
have
a
happy
Resurrection
,
that
we
may
arise
to
the
Resurrection
of
Life
;
that
there
may
be
a
necessary
connexion
between
the
eleventh
nd
twelfth
Articles
of
our
Creed
;
and
that
immediately
after
the
Rvsurrection
of
the
body
,
we
may
be
received
into
life
everlasting
.
Here
I
shall
briefly
answer
unto
two
Questions
:
-
1.
How
shall
we
know
whether
we
shall
have
a
blessed
and
happy
Resurrection
?
-
2.
What
must
we
do
that
we
way
have
a
happy
Resurrection
?
Question
1.
How
shall
we
know
whether
we
shall
have
a
blessed
and
happy
Resurrection
?
Answer
.
1.
If
thou
be
a
just
man
,
thou
shalt
have
a
happy
Resurrection
.
The
Apostle
tells
,
Acts
24.15
.
That
there
shall
be
a
Resurrection
both
of
the
just
and
the
unjust
:
The
unjust
shall
come
out
of
their
graves
to
the
Resurrection
of
damnation
,
but
the
just
to
the
Resurrection
of
life
.
If
thou
be
a
just
man
,
just
in
thy
dealings
,
just
in
thy
words
and
oathes
,
just
both
to
God
and
man
,
and
labourest
to
give
God
his
due
in
the
duties
of
the
First
Table
,
and
man
his
due
in
the
duties
of
the
Second
Table
;
if
thou
joynest
justice
with
holiness
,
and
holiness
with
justice
,
thou
shalt
certainly
have
a
joyful
Resurrection
.
Job
was
a
just
man
,
and
one
that
feared
God
,
and
therefore
he
believed
that
with
those
very
eyes
of
his
he
should
see
God
to
his
everlasting
comfort
.
2.
If
thou
refusest
earthly
Resurrections
upon
base
terms
,
thou
shalt
have
a
happy
Resurrection
.
The
Apostle
tells
us
,
Heb.
11.35
.
of
many
blessed
Martyrs
,
who
would
not
accept
deliverance
,
that
they
might
obtain
a
better
Resurrection
.
They
might
have
risen
to
great
preferments
,
if
they
would
have
complied
upon
base
terms
;
but
they
would
not
accept
of
an
earthly
Resurrection
,
that
they
might
obtain
a
better
Resurrection
.
When
S.
Basil
was
offered
great
preferments
if
he
would
have
subscribed
to
the
Arian
Heresie
,
he
refused
them
with
scorn
and
contempt
,
&c.
he
would
not
accept
deliverance
upon
such
unworthy
tearms
.
When
Hormisdas
a
Persian
Nobl●man
was
devested
of
all
his
Honours
for
his
Religion
,
and
afterwards
restored
again
,
and
offered
greater
advancements
if
he
would
renounce
it
:
He
answered
,
Si
p
opter
ista
me
Christum
denegaturum
existimas
,
ea
denuo
,
accipe
;
If
you
think
I
will
deny
my
Christ
for
these
things
,
take
them
back
again
.
But
if
you
accept
of
earthly
Resurrections
upon
base
and
sinful
Conditions
,
you
shall
have
a
sad
and
woful
Resurrection
.
3.
If
thou
glorifiest
God
with
thy
body
here
,
thy
body
shall
be
glorified
at
the
Resurr●ction
:
If
thou
beatest
down
thy
body
,
and
bringest
it
under
subjection
;
1
Cor.
9.27
.
Rom.
12.1
.
&
6.13
.
if
thou
offerest
up
thy
body
a
living
sacrifice
,
holy
and
acceptable
to
God
;
if
thou
makest
thy
body
an
instrument
of
righteousness
;
if
thy
body
be
erviceable
to
the
soul
in
the
worship
of
God
,
then
shall
it
be
made
a
most
glori
us
body
:
But
if
it
be
the
Devils
instrument
unto
sin
,
if
thou
makest
it
a
slave
to
thy
lust
here
,
it
shall
rise
at
the
last
day
unto
everlasting
misery
.
4.
If
thou
hast
a
gracious
soul
here
,
thou
shalt
have
a
glorious
body
hereafter
;
for
the
body
followeth
the
soul
,
it
is
but
as
the
souls
shadow
.
If
when
thou
dyest
thy
soul
goeth
to
Hell
,
thy
body
will
come
thither
at
last
;
and
if
thy
soul
go
to
Heaven
,
thy
body
will
come
thither
also
:
And
therefore
examine
what
kinde
of
soul
thou
dyest
withal
;
if
thy
soul
be
beautified
with
grace
,
if
sanctified
and
regenerated
;
if
thou
mindest
thy
soul
more
then
thy
body
,
and
labourest
for
Soul-riches
,
and
Soul-honours
,
and
Soul-food
,
then
thy
body
shall
be
happy
at
the
Resurrection
:
But
if
thy
soul
be
polluted
and
deformed
,
if
starved
by
the
neglect
of
Gospel-Ordinances
,
if
poysoned
with
sin
,
if
infected
by
evil
company
,
if
thou
dicest
and
cardest
it
away
,
if
thou
losest
thy
soul
for
want
of
looking
too
,
thy
body
will
arise
to
the
Resurrection
of
Condemnation
.
5.
Lastly
and
especially
,
If
thou
hast
got
a
real
interest
in
Christ
and
his
righteousness
,
then
thou
shalt
have
a
most
blessed
Resurrection
;
for
Christ
Jesus
is
the
Resurrection
and
the
life
,
John
11.25
.
and
whosoever
believeth
in
him
,
shall
rise
to
life
everlasting
:
If
thou
gettest
into
Christ
while
thou
livest
,
thou
shalt
dye
in
Christ
,
and
sleep
in
Christ
,
and
be
raised
by
Christ
unto
eternal
happiness
:
But
if
thou
hast
not
got
into
him
by
a
Christ-appropriating
faith
,
thou
canst
not
dye
in
him
,
nor
sleep
in
him
,
nor
rise
by
him
as
Head
,
unto
life
everlasting
,
but
as
a
revengeful
Judge
unto
everlasting
damnation
.
Question
2.
What
must
we
do
that
we
may
have
a
happy
Resurrection
?
Answer
.
1.
You
must
labour
to
be
just
persons
,
that
you
may
partake
of
the
resurrection
of
the
just
.
2.
You
must
refuse
earthly
resurrection
upon
base
terms
,
as
the
three
Children
and
Daniel
did
.
3.
You
must
glorifie
God
with
your
bodies
,
you
must
make
them
helpers
to
your
souls
,
not
hinderers
;
you
must
make
them
Temples
of
the
Holy
Ghost
.
The
body
which
hath
fasted
,
and
prayed
,
and
joyned
sincerely
with
the
soul
in
holy
services
,
shall
one
day
behold
the
face
of
God
with
comfort
.
Christ
will
say
,
Are
not
these
the
eyes
which
have
been
lift●d
up
unto
God
in
my
service
?
Are
not
these
the
ears
which
have
hearkned
to
my
word
?
Remember
this
when
your
bodies
are
wearied
and
tired
in
the
worship
of
God
,
The
more
thou
servest
God
with
thy
body
,
the
more
glory
it
shall
have
at
that
day
.
4.
Labour
to
get
gracious
souls
here
,
and
you
shall
have
glorified
bodies
hereafter
.
5.
Labour
to
be
united
to
Christ
by
a
lively
faith
,
and
he
will
be
your
resurrection
and
your
life
:
It
is
the
great
promise
of
Christ
,
that
he
will
raise
up
the
body
at
the
last
day
,
John
6.39.40
,
54
,
58.
that
is
,
raise
it
up
to
life
everlasting
.
6.
Labour
to
have
part
in
the
first
resurrection
,
Revel.
20.6
.
Blessed
and
holy
is
he
that
hath
part
in
the
first
resurrection
.
I
know
this
Text
is
differently
interpreted
;
but
sure
I
am
(
according
to
the
judgement
of
all
learned
men
)
there
is
a
double
resurrection
;
the
one
spiritual
,
the
other
corporal
;
the
one
of
the
soul
,
the
other
of
the
body
:
Those
Texts
,
Ephes.
2.1
.
Col.
2.13
.
John
5.25
.
do
(
without
all
doubt
)
speak
of
the
spiritual
resurrection
.
By
nature
we
have
dead
souls
,
dead
in
sins
and
trespasses
,
void
of
spiritual
life
,
as
perfectly
under
the
power
of
sin
,
as
a
dead
man
is
under
the
power
of
death
,
and
as
unable
to
do
any
thing
that
is
spiritually
good
,
as
a
dead
man
is
to
do
any
work
.
Now
a
soul
dead
in
sin
,
shall
be
damned
for
sin
;
but
if
thy
soul
be
quickned
and
made
alive
,
if
the
Lord
hath
infused
principles
of
grace
into
thee
,
and
given
thee
a
new
heart
,
and
a
new
spirit
;
if
regenerated
and
born
again
,
then
thy
bodily
resurrection
shall
be
happy
:
It
is
very
observable
,
That
the
Resurrection
is
called
Regeneration
,
Mat.
19.28
.
—
In
the
regeneration
,
that
is
(
as
many
interpret
it
)
in
the
resurrection
:
If
spiritually
regenerated
,
thy
resurrection
shall
be
most
happy
and
glorious
.
O
pray
unto
God
,
and
labour
for
regeneration
,
and
a
new
creation
,
and
that
thou
mayest
have
a
share
in
the
first
resurrection
.
7.
Heaken
to
the
voyce
of
Christ
,
and
of
his
Spirit
;
and
of
his
Ministers
,
and
of
his
Rod
,
and
then
his
voye
at
the
resurrection
(
when
he
shall
call
thee
out
of
the
grave
)
shall
be
a
happy
voyce
.
If
thou
stoppest
thine
ears
,
and
wilt
not
hearken
to
the
voyce
of
the
Rod
,
nor
to
the
voyce
of
his
Word
,
and
the
Ministers
of
it
;
thou
shalt
hear
the
voyce
of
the
Archangel
calling
thee
out
of
the
grave
whether
thou
wilt
or
no
,
and
the
voyce
of
Christ
saying
,
Go
ye
cursed
ito
Hell-fire
,
&c.
8.
Count
all
things
dung
and
dross
,
that
thou
mayest
gain
Christ
,
and
be
found
in
him
at
that
day
,
not
having
thine
own
righteousness
,
but
the
righteousness
which
is
of
God
by
faith
in
Christ
;
and
be
willing
to
do
any
thing
,
if
by
any
means
you
may
attain
to
the
resurrection
of
the
dead
,
Phil.
3.8
,
9
,
11.
that
is
,
either
to
a
happy
resurrection
,
or
rather
to
such
a
degree
of
grace
which
the
Saints
shall
have
at
the
Resurrection
.
9.
Remember
and
carry
daily
in
your
mind
,
that
saying
of
S.
Jerom
Whether
you
eat
or
drink
,
or
whatsoever
you
are
doing
,
think
with
y
ur
selves
,
That
you
hear
the
Trumpet
sounding
,
and
the
voyce
of
the
Archangel
,
saying
,
Arise
ye
dead
and
come
to
judgement
.
Vse
5.
A
Divine
Project
how
to
make
your
bodies
beautiful
and
glorious
,
and
beautiful
in
an
ominent
degree
,
in
a
supersuperlative
measure
,
beautiful
,
as
the
Sun
in
the
Firmament
,
as
the
beautiful
Body
of
Christ
,
which
so
dazzled
Pauls
eyes
,
that
it
put
them
out
:
To
make
your
bodies
Majestical
,
Immortal
,
and
Impassible
;
and
that
is
,
by
labouring
to
glorifie
God
with
them
,
and
to
get
an
interest
in
Christ
,
and
to
get
gracious
and
beautiful
souls
.
O
that
this
word
were
mingled
with
faith
!
Methinks
if
any
Motive
could
prevail
with
you
that
are
Gentlewomen
and
rich
Ladies
this
should
:
Behold
a
way
how
to
make
your
bodies
eternally
beautiful
.
What
trouble
and
pains
do
many
women
that
are
crooked
endure
,
by
wearing
iron-bodies
to
make
themselves
stait
:
What
labour
and
cost
are
many
women
at
to
beautifie
their
rotten
carcasses
!
Hearken
to
me
thou
proud
dust
and
ashes
,
thou
guilded
mud
,
that
labourest
to
beautifie
thy
body
by
vain
,
foolish
and
sinful
deckings
and
trimmings
,
and
thinkest
thy self
deckt
in
the
want
of
decking
:
That
pamperest
thy
body
in
all
voluptuousness
,
and
makest
thy self
by
thy
strange
fashions
so
unlike
thy self
,
as
that
if
our
civil
forefathers
were
alive
again
,
they
would
wonder
what
strange
monster
thou
wert
:
Hearken
unto
me
,
I
say
,
and
consider
thy
madness
and
folly
,
by
labouring
so
much
to
adorn
thy
body
with
the
neglect
of
thy
soul
,
thou
undoest
both
body
and
soul
.
The
onely
way
to
make
thy
body
beautiful
,
is
(
as
I
hove
said
)
to
gain
Christ
,
to
have
a
part
in
the
first
resurrection
,
and
to
get
a
gracious
soul
,
and
then
thou
shalt
be
sure
hereafter
to
have
a
glorious
body
.
Excellent
is
that
saying
of
Bernard
,
Christ
hath
a
treble
coming
,
Once
he
came
in
the
flesh
for
the
good
of
our
souls
and
bodies
:
now
he
comes
in
the
Spirit
(
by
the
preaching
of
his
Ministers
)
for
the
good
of
our
souls
:
At
the
last
day
he
shall
come
for
the
good
of
our
bodies
,
to
beautifie
and
glorifie
them
.
Noli
O
homo
praeripere
tempora
;
Do
not
O
fond
man
mistake
the
time
!
This
present
life
is
not
the
time
for
thy
body
;
it
is
appointed
for
the
beautifying
of
thy
soul
,
and
adorning
it
with
grace
and
holiness
.
The
Resurrection
is
the
time
wherein
Christ
will
come
from
Heaven
to
make
thy
body
glorious
.
How
quite
contrary
to
this
do
most
people
live
?
Let
it
be
our
wisdom
(
with
the
children
of
Issachar
)
to
have
understanding
of
the
times
.
1
Chro.
12.31
.
Let
us
labour
to
get
our
souls
beautified
by
Christs
second
coming
,
with
Justification
and
Sanctification
,
and
Christ
at
his
third
coming
will
make
our
bodies
glorious
above
expression
.
The
Day
of
Judgement
asserted
.
ACTS
17.31
.
Because
he
hath
appointed
a
Day
in
which
he
will
judge
the
world
,
&c.
SAint
Paul
perceiving
the
Idolatry
at
Athens
,
his
spirit
was
stirred
in
him
,
ver.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
spirit
was
sowred
and
imbittered
in
him
;
Paul
was
a
bitter
man
against
sin
.
That
anger
is
without
sinne
,
which
is
against
sinne
:
Or
the
word
may
signifie
,
he
was
in
a
Paroxysme
,
or
burning
fit
of
zeal
;
and
zeal
is
such
a
passion
,
as
cannot
be
either
dissembled
,
or
pent
up
;
with
this
fire
he
dischargeth
against
their
Idolatry
,
ver.
22.23
.
Ye
men
of
Athen●
,
I
perceive
that
in
all
things
ye
are
too
superstitious
;
for
as
I
passed
by
,
and
beheld
your
devotions
,
I
found
an
Altar
with
this
Insc
iption
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
To
the
unknown
God
.
Nor
doth
the
Apostle
only
declaime
againg
the
false
god
,
but
declare
to
them
the
true
God
;
and
he
doth
it
ab
effectu
;
That
God
which
made
the
world
,
and
all
things
therein
,
is
Lord
of
heaven
and
earth
,
ver.
24.
To
Create
is
the
best
demonstration
of
a
Deity
:
And
this
God
being
everywhere
by
way
of
repletion
[
](A81247-e193550-b)*
*
Jer.
23.24
.
,
cannot
be
locally
confined
;
He
dwelleth
not
in
Tem●l●s
made
with
hands
,
ver.
24.
And
though
in
former
times
,
when
the
vaile
of
Ignorance
was
drawn
over
the
face
of
the
world
,
God
seemed
lesse
severe
.
ver.
30.
The
times
of
this
ignorance
God
winked
at
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
did
as
it
were
overlook
them
,
not
taking
the
extremity
of
the
Law
;
yet
now
he
commandeth
all
men
everywhere
to
repent
,
ver.
30.
And
if
it
be
asked
why
now
repent
?
why
may
we
not
take
our
full
sleep
?
The
Reason
is
,
because
now
is
the
broad
day-light
of
the
Gospel
,
which
,
as
it
discovers
sin
more
clearly
,
so
judgment
upon
sinners
:
He
hath
appointed
a
day
in
which
he
will
judge
the
world
.
Which
words
are
Gods
Alarum
to
the
world
,
to
awaken
it
out
of
security
:
This
is
a
sweet
,
yet
dreadful
point
.
When
Saint
Paul
discoursed
of
judgement
to
come
,
Faelix
trembled
,
Acts
24.25
.
He
that
is
not
affected
with
this
Truth
,
hath
an
heart
of
stone
.
For
the
illustration
of
this
,
there
are
six
things
I
shall
discusse
.
-
1.
That
there
shall
be
a
day
of
judgement
.
-
2.
Why
there
must
be
a
day
of
judgement
.
-
3.
When
the
day
of
judgement
shall
be
.
-
4.
Who
shall
be
the
Judge
.
-
5.
The
order
and
the
method
of
the
Trial.
-
6.
The
effect
or
consequent
of
it
.
I
begin
with
the
first
;
That
there
shall
be
a
day
of
judgement
.
There
is
a
twofold
day
of
judgement
.
1.
Dies
particularis
,
a
particular
judgement
;
at
the
day
of
death
,
immediately
upon
the
souls
dissolution
from
the
body
it
hath
a
judgment
passed
upon
it
[
](A81247-e193820-b)*
*
Hebr.
9.27
.
:
Eccles.
12.7
.
Then
shall
the
dust
return
to
the
earth
as
it
was
,
the
spirit
shall
return
to
God
that
gave
it
.
As
soon
as
the
breath
expires
,
the
soul
receives
its
particular
sentence
,
and
knows
how
it
shall
be
with
it
to
all
eternity
.
2.
There
is
Dies
universalis
,
a
general
day
of
judgement
;
which
is
the
great
Assises
,
when
the
world
shall
be
gathered
together
;
and
of
this
the
Text
is
to
be
understood
,
He
hath
appointed
a
day
in
which
he
will
judge
the
world
.
I
might
impannel
a
whole
Jury
of
Scriptures
giving
in
their
verdict
to
this
;
but
in
the
mouth
of
two
or
three
witnesses
the
truth
will
be
confirmed
.
Eccles.
12.14
.
God
shall
bring
every
work
into
judgment
with
every
secret
thing
,
Eccles.
12.14
.
whether
it
be
good
or
evil
.
Mat.
12.36
.
Every
idle
word
men
shall
speak
,
they
shall
give
account
thereof
in
the
day
of
judgement
[
](A81247-e193930-b)*
*
Mat.
12
36.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Psal.
96
13.
.
Now
is
the
day
of
Arr
ars
,
then
will
be
the
day
of
Account
.
Psalme
96.13
.
For
he
cometh
,
for
he
cometh
to
judge
the
Earth
.
The
Ingemination
denotes
the
certainty
and
infallibility
of
his
coming
.
Secondly
,
Why
there
must
be
a
day
of
judgement
.
1.
That
God
may
execute
justice
on
the
wicked
.
Things
seem
to
be
carried
here
in
the
world
with
an
unequal
balance
;
The
Candle
of
God
shines
upon
the
wicked
[
](A81247-e194030-b)*
*
Job
29.3
.
.
They
that
tempt
God
are
delivered
[
](A81247-e194050-b)*
*
Mal.
3.15
.
.
Diogenes
seeing
Harpalus
a
Thief
go●on
prosperously
,
said
,
sure
God
had
cast
off
the
government
of
the
world
,
and
minded
not
how
things
went
here
below
;
2
Pet.
3.4
.
2
Pet.
3.4
.
There
shall
be
in
the
last
days
Scoffers
,
saying
,
Where
is
the
promise
of
his
coming
?
Therefore
God
will
have
a
day
of
Assizes
to
vindicate
his
justice
;
he
will
let
sinners
know
that
long-forbearance
is
no
forgiveness
.
2.
That
God
may
exercise
mercy
to
the
godly
:
Here
,
piety
was
the
white
which
was
shot
at
;
they
who
prayed
and
wept
,
had
the
hardest
measure
;
those
Christians
whose
zeal
did
flame
most
,
met
with
the
fiery
tryal
.
Rom.
8.36
.
Rom.
8.36
.
For
thy
sake
we
are
killed
all
the
day
long
.
The
Saints
(
as
Cyprian
saith
)
are
put
in
the
wine-presse
,
and
oft
the
blood
of
these
grapes
is
pressed
out
;
God
will
therefore
have
a
day
of
judgement
,
that
he
may
reward
all
the
tears
and
sufferings
of
his
people
;
They
shall
have
their
Crown
and
Throne
,
and
White
Robes
;
though
they
may
be
Losers
for
him
,
they
shall
lose
nothing
by
him
[
](A81247-e194180-b)*
*
Rev.
7.9
.
.
Thirdly
,
When
the
day
of
judgement
shall
be
?
'T
is
certain
there
shall
be
a
judgment
,
uncertain
when
;
the
Angels
know
not
the
day
,
nor
Christ
neither
as
he
was
man
.
Matth.
24.36
.
And
the
reason
why
the
time
is
not
known
,
is
,
1.
That
we
may
not
be
curious
:
There
are
somethings
which
God
would
have
us
ignorant
of
.
Acts
1.7
.
It
is
not
for
you
to
know
the
times
or
seasons
which
the
Father
hath
put
in
his
own
power
.
We
must
not
pry
into
Gods
Ark
,
or
intermeddle
with
his
Arcana
imperii
;
it
is
a
kinde
of
Sacriledge
(
as
Salvian
speaks
)
for
any
man
to
break
into
the
Holy
of
holies
,
and
enter
into
Gods
secrets
.
2.
God
hath
concealed
the
time
of
judgement
that
we
may
not
be
careless
.
We
are
alwayes
to
keep
Centinel
,
having
our
Loyns
girr
,
and
our
Lamps
burning
,
not
knowing
how
soon
that
day
may
overtake
us
.
God
would
have
us
live
every
day
(
saith
Austin
)
as
if
the
last
day
were
approaching
[
](A81247-e194320-b)*
*
Ideo
latet
ultimus
dies
,
ut
observentur
omnes
dies
.
Austin
.
.
—
Omnem
crede
diem
tibi
diluxisse
supremum
.
—
This
is
the
genuine
Use
our
Saviour
makes
of
it
;
Mark
13.32
.
Of
that
day
and
houre
knows
no
man
,
no
not
the
Angels
in
heaven
;
Take
ye
heed
,
watch
and
pray
,
for
ye
know
not
when
the
time
is
.
But
though
we
cannot
tell
precisely
when
this
day
of
the
Lord
shall
be
,
yet
in
probability
the
time
cannot
be
far
off
.
Hebr.
10.3.7
.
He
that
shall
come
,
Hebr.
10.37
.
will
come
,
and
will
not
tarry
.
Chrysostome
hath
a
simile
;
when
saith
he
,
we
see
an
old
man
going
on
Crutches
,
his
Joynts
weak
,
his
radical
moisture
dried
up
,
though
we
do
not
know
the
just
time
when
he
will
dye
,
yet
it
is
sure
he
cannot
live
long
,
because
natures
stock
is
spent
:
So
the
world
is
decrepit
,
and
goes
as
it
were
upon
Crutches
,
therefore
it
cannot
be
long
before
the
worlds
Funerals
,
and
the
birth-day
of
judgement
.
The
Age
which
Saint
John
wrote
in
,
was
the
last
time
,
1
John
2.18
.
in
the
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
John
2.18
.
the
last
houre
;
then
sure
the
time
we
now
live
in
,
may
be
called
the
last
minute
;
Psal.
96.13
.
For
he
cometh
to
judge
the
Earth
.
Not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
shall
come
,
but
he
cometh
[
](A81247-e194540-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
to
shew
how
near
the
time
is
.
It
is
almost
day-break
,
and
the
Court
is
ready
to
sit
.
Jam.
5.9
.
The
Judge
standeth
at
the
door
.
Verily
,
if
Security
[
](A81247-e194590-b)*
*
Mat.
24.37
.
,
Apostasie
[
](A81247-e194600-b)*
*
1.
Tim.
4.1
.
,
Decay
of
Love
[
](A81247-e194610-b)*
*
Mat.
24.11
.
Inundation
of
Sin
[
](A81247-e194620-b)*
*
2
Tim.
3.1
.
,
Revelation
of
Antichrist
[
](A81247-e194630-b)*
*
1
Joh.
3.18
.
Non
secus
ac
slavescente
arista
colonus
colligit
pro
foribus
adesse
messem
.
,
be
made
in
Scripture
the
Symptomes
and
Prognosticks
of
the
last
day
,
we
having
these
gray
haires
among
us
,
the
day
of
judgement
cannot
be
far
off
.
Fourthly
,
Who
shall
be
the
Judge
?
I
answer
,
the
Lord
Jesus
Christ
.
Thus
it
is
in
the.
Text
,
He
will
judge
the
world
by
that
man
whom
he
hath
ordained
.
That
man
,
who
is
God-man
.
We
must
take
heed
of
judging
others
;
this
is
Christs
work
.
John
5.22
.
The
Father
hath
committed
all
judgement
to
the
Son
[
](A81247-e194720-b)*
*
Judicium
erit
totius
individuae
Trinitatis
,
quoad
consensum
&
authoritatem
;
Christi
vero
quoad
visibilem
actum
,
promulgationem
,
&
executionem
.
1.
Sagacitas
.
.
He
who
once
had
a
Reed
put
into
his
hand
,
his
Father
will
now
put
a
Scepter
into
his
hand
;
he
who
had
a
Purple
Robe
put
upon
him
in
derision
,
shall
come
in
h●s
Judges
Robes
;
he
who
hung
upon
the
Crosse
,
shall
sit
upon
the
Bench.
There
are
two
things
in
Christ
which
do
eminently
qualifie
him
for
a
Judge
.
1.
Prudence
,
and
Intelligence
to
understand
all
Causes
that
are
brought
before
him
[
](A81247-e194760-b)*
*
Hebr.
4.13
.
.
He
is
described
with
seven
eyes
,
Zech.
3.9
.
to
note
his
Omnisciency
;
he
is
like
Ezekiels
wheels
,
full
of
eyes
[
](A81247-e194790-b)*
*
Ezek.
10.12
.
2.
Potestas
.
;
Christ
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
heart-searcher
;
he
doth
not
only
judge
the
fact
,
but
the
heart
,
which
no
Angel
can
do
*
.
2.
Strength
,
whereby
he
is
able
to
be
revenged
upon
his
enemies
.
Christ
is
armed
with
Soveraignty
;
therefore
the
seven
eyes
are
said
to
be
upon
one
stone
,
Zech.
3.9
.
To
denote
the
infinite
strength
of
Christ
;
and
he
is
described
with
seven
horns
,
Rev.
5.6
.
As
Christ
hath
an
Eye
to
see
,
so
he
hath
an
Horn
to
push
;
As
he
hath
his
Balance
,
so
he
hath
his
Sword
;
As
he
hath
his
Fan
and
his
Sieve
,
so
he
hath
his
Lake
of
fire
,
Revel.
20.10
.
Fifthly
,
The
Order
and
Method
of
the
Trial.
Where
observe
:
-
1.
The
Summons
.
-
2.
The
Judges
coming
to
the
Bench.
-
3.
The
Processe
and
Trial
it self
.
1.
The
Summons
to
the
Court
,
and
that
is
by
the
sounding
of
a
Trumpet
.
1
Thes.
4.16
.
The
Lord
shall
descend
from
heaven
with
the
voice
of
the
Archangel
,
and
with
the
Trump
of
God
.
Saint
Hierom
saith
,
that
whatever
he
was
doing
,
he
thought
he
heard
the
noise
of
this
Trumpet
sounding
in
his
ears
,
Surgite
mortui
—
Arise
ye
dead
,
and
come
to
judgement
[
](A81247-e195040-b)*
*
Hierom
in
Mat.
:
Note
1.
The
shrilness
of
the
Trumpet
,
it
shall
sound
so
loud
,
that
the
dead
shall
hear
it
.
2.
The
efficacy
of
the
Trumpet
;
it
shall
not
only
startle
the
dead
,
but
raise
them
out
of
their
graves
,
Matth.
24.31
.
[
](A81247-e195090-b)*
*
Vere
vox
magna
,
vox
tubae
terribilis
,
quae
petras
scindit
,
inferos
aperit
,
vincula
mortuorum
dirumpit
;
haec
autem
omnia
citiuss
peragenda
quam
sagitta
in
aere
transit
,
in
momento
,
in
ictu●oculi
:
They
who
will
not
hear
the
Trumpet
of
the
Ministery
sounding
,
but
lie
dead
in
sinne●
,
shall
be
sure
to
hear
the
Trumpet
of
the
Archangel
sounding
.
2.
The
manner
of
the
Judges
coming
to
the
Bench.
Christs
coming
to
Judgement
will
be
Glorious
,
yet
dr●adful
.
F●rst
,
It
will
be
glorious
to
the
godly
.
The
Apostle
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
glorious
appearing
of
the
great
God
and
our
Saviour
,
Titus
2.13
.
1.
Christs
Person
shall
be
glorious
.
His
first
coming
in
the
flesh
was
obscure
;
his
glory
was
vail'd
over
.
Isa.
53.2
,
3.
All
who
saw
the
Man
,
did
not
see
the
Messiah
;
but
his
second
coming
will
be
in
vigore
,
&
fulgore
,
very
illustrious
and
resplendent
.
He
shall
come
in
the
glory
of
his
Father
,
Mark
8.38
.
that
is
,
he
shall
wear
the
same
embroydered
Robes
of
Majesty
as
his
Father
.
2.
Christs
Attendants
shall
be
glorious
.
He
shall
come
with
all
his
holy
Angels
,
[
](A81247-e195240-b)*
*
Mat.
25.31
.
Mat.
25.31
.
These
Sublime
Seraphick
Spirits
,
who
for
their
lustre
are
compared
to
lightning
[
](A81247-e195260-b)*
*
Mat.
28.3
.
;
are
Christi
Satellitium
,
part
of
Christs
Train
and
Retinue
.
He
who
was
led
to
the
Cross
with
a
Band
of
Souldiers
,
shall
be
attended
to
the
Bench
with
a
guard
of
Angels
.
Secondly
,
Christs
coming
to
judgement
will
be
dreadful
to
the
wicked
.
At
the
coming
of
this
Judge
,
there
will
be
ignis
conflagrationis
,
a
fire
burning
round
about
him
.
2
Thes.
1.7
.
He
shall
be
revealed
with
his
Angels
from
heaven
,
in
flaming
fire
[
](A81247-e195330-b)*
*
Si
talis
sit
horror
venientis
,
qualis
,
erit
judicantis
.
Aug.
,
&c.
When
God
did
give
his
Law
upon
the
Mount
,
there
were
thunders
and
lightnings
,
and
Mount
Sinai
was
altogether
on
a
smoak
,
because
the
Lord
descended
upon
it
in
fine
[
](A81247-e195370-b)*
*
Exod.
19.16
,
18.
,
Exod.
19.16
,
18.
If
God
was
so
terrible
at
the
giving
of
the
Law
,
O
how
terrible
will
he
be
when
he
shall
come
to
require
his
Law
!
3.
The
Processe
,
or
the
Tryal
it self
.
Where
observe
,
-
The
1.
Universality
Of
the
Tryal
.
-
The
2.
Formality
Of
the
Tryal
.
-
The
3.
Circumstances
Of
the
Tryal
.
First
,
The
Universality
of
the
Tryal
;
it
will
be
a
very
great
Assizes
,
never
was
the
like
seen
.
2
Cor.
5.10
.
For
we
must
all
appear
before
the
judgment-seat
of
Christ
[
](A81247-e195490-b)*
*
2
Cor.
5.10
.
.
Kings
and
Nobles
,
Councels
and
Armies
;
those
who
were
above
all
Tryal
here
,
have
no
Cha●rter
of
exemption
granted
them
;
they
must
appear
before
Christs
Tribunal
,
and
be
tryed
for
their
lives
;
neither
power
nor
policy
can
be
a
sub●er-fuge
.
They
who
refused
to
come
to
the
Throne
of
Grace
,
[
](A81247-e195510-b)*
*
Hebr.
4.16
.
shall
be
forced
to
come
to
the
Bar
of
Justice
.
And
the
dead
as
well
as
the
living
must
make
their
appearance
.
Rev.
20.12
.
I
saw
the
dead
both
small
and
great
stand
be
ore
God
,
&c.
We
do
not
use
to
cite
men
to
our
Courts
when
they
are
dead
,
but
at
that
day
the
dead
are
called
to
the
Bar
;
and
not
only
Men
,
but
Angels
.
Jude
6.
The
Angels
which
kept
not
their
first
estate
,
he
hath
reserved
in
chains
to
the
judgement
of
the
great
day
.
Secondly
,
The
Formality
of
the
Tryal
,
which
consists
in
the
opening
of
the
Books
[
](A81247-e195610-b)*
*
Rev.
12.20
.
.
Dan.
7.10
.
The
judgement
was
set
,
and
the
books
were
op●ned
.
There
are
two
books
will
ba
opened
.
1.
The
book
of
Gods
Omnisciency
.
God
not
only
observes
,
but
registers
all
our
actions
.
Job
14.16
.
Thou
numbrest
my
steps
.
The
word
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
number
[
](A81247-e195730-b)*
*
Unde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
liber
.
,
signifies
to
put
a
thing
into
the
book
;
as
if
Job
had
said
,
Lord
,
thou
keepest
thy
day-book
,
and
enterest
down
all
my
actions
into
the
book
;
we
read
of
Gods
book
of
remembrance
,
[
](A81247-e195770-b)*
*
Mal.
3.16
.
Mal.
3.16
.
This
book
will
be
produced
at
the
last
day
.
2.
The
book
of
Conscience
.
Let
there
be
never
so
much
written
in
a
book
,
yet
if
it
be
clasped
,
it
is
not
seen
.
Men
have
their
sins
written
in
their
conscience
,
but
the
book
is
clasped
;
(
the
searing
of
the
conscience
is
the
clasping
of
the
book
)
but
when
this
book
of
conscience
shall
be
unclasped
at
the
great
day
,
then
all
their
Hypocrisie
,
Treason
,
Atheisme
shall
appear
to
the
view
of
Men
and
Angels
[
](A81247-e195810-b)*
*
Luke
12.3
.
;
the
sinnes
of
men
shall
be
written
upon
their
forehead
,
as
with
a
Pen
of
Iron
[
](A81247-e195830-b)*
*
Cunctis
agminibus
patebunt
universa
scelera
tua
.
Bern.
.
Thirdly
,
The
Circumstances
of
the
Tryal
;
where
consider
foure
things
.
-
1.
The
Impartiality
.
-
2.
The
Exactnesse
.
-
3.
The
Perspicuity
.
-
4.
The
Supremacy
.
First
,
The
Impartiality
of
the
Tryal
;
Jesus
Christ
will
do
every
man
justice
;
he
will
(
as
the
Text
saith
)
judge
the
world
in
righteousnesse
.
It
will
be
dies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
justice
holds
the
scales
.
The
Thebanes
did
picture
their
Judges
blind
,
and
without
hands
[
](A81247-e196000-b)*
*
Reusner
.
;
blinde
,
that
they
might
not
respect
persons
;
without
hands
,
that
they
might
take
no
bribes
.
Christs
Scepter
is
a
Scepter
of
righte●usn●sse
[
](A81247-e196040-b)*
*
Hebr.
1.8
.
,
Hebr.
1.8
.
He
is
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
respecter
of
persons
;
't
is
not
nearnesse
of
blood
prevailes
:
Many
of
Christs
Kindred
shall
be
condemned
.
'T
is
not
gloriousnesse
of
profession
;
many
shall
go
to
hell
with
Christ
in
their
mouths
.
Mat.
7.22
.
[
](A81247-e196080-b)*
*
Mat.
7.22
.
Many
will
say
to
me
in
that
day
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
Name
,
and
in
thy
Name
cast
out
Divels
,
&
c
?
Yet
though
they
cast
out
Divels
,
they
are
cast
out
to
the
Divel
.
'T
is
not
the
varnish
of
a
picture
that
a
judicous
eye
is
taken
with
;
but
the
curiousnesse
of
the
work
.
'T
is
not
the
most
shining
profession
Christ
is
taken
with
,
unlesse
he
see
the
curious
workmanship
of
grace
in
the
heart
,
drawn
by
the
Pensil
of
the
Holy
Ghost
.
Things
are
not
carried
there
by
parties
,
but
aequa
lance
,
in
a
most
just
balance
;
Christ
hath
true
weights
for
false
hearts
;
there
are
no
fees
taken
in
that
Court
;
the
Judge
will
not
be
brib'd
with
an
hypocritical
tear
,
or
a
Judas
kisse
[
](A81247-e196120-b)*
*
Veniet
dies
illa
,
in
qua
plus
valebunt
pura
corda
quam
astuta
verba
,
conscientia
bona
quam
marsupia
plena
;
judex
enim
non
falletur
verbis
,
nec
flectetur
donis
.
Bern.
.
Secondly
,
The
Exactnesse
of
the
Tryal
;
it
will
be
very
critical
;
t●en
,
will
Christ
throughly
purge
his
floor
,
Mat.
3.12
.
Not
a
grace
,
or
a
sin
,
but
his
Fan
will
discover
.
Christ
will
at
the
day
of
judgement
make
an
heart-anatomy
;
as
the
Chyrurgion
makes
a
dissection
in
the
body
,
and
doth
criticize
upon
the
several
parts
;
or
as
the
Goldsmith
,
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bring
his
gold
to
the
balance
and
touch-stone
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pierce
his
gold
thorow
,
to
see
if
it
be
right
,
and
genuine
,
and
whether
there
be
not
a
baser
mettal
w
thin
:
Thus
the
Lord
Jesus
,
(
whose
Eyes
are
as
a
flame
of
f●re
,
Revel.
1.14
.
)
will
pierce
thorow
the
hearts
of
men
,
and
see
if
there
be
the
right
mettal
within
,
having
the
Image
and
Superscription
of
God
upon
it
.
Paint
falls
off
before
he
fire
;
the
hypocrites
paint
will
fall
off
at
the
fiery
Tryal
,
nothing
then
will
stand
us
in
stead
but
sincerity
.
Thirdly
,
the
perspicuity
of
the
Trial
;
sinners
shall
be
so
clearly
convicted
,
that
they
shall
hold
up
their
hand
at
the
Barre
,
and
cry
guilty
;
those
words
of
David
may
be
fitly
applyed
here
,
Psalm
.
51.4
.
that
thou
mayst
be
cleare
when
thou
judgest
.
The
sinner
himself
shall
clear
God
of
injustice
.
The
Greek
word
for
vengeance
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
justice
.
Gods
taking
vengeance
,
is
doing
justice
;
sin
makes
God
angry
,
but
it
cannot
make
him
unrighteous
;
the
wicked
shall
drink
a
Sea
of
wrath
,
but
not
sip
one
drop
of
injustice
;
Christ
will
say
,
Sinner
,
what
Apology
canst
thou
make
for
thy self
?
are
not
thy
sins
written
in
the
book
of
conscience
?
hadst
thou
not
that
book
in
thy
own
keeping
?
who
could
interline
it
?
now
the
sinner
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
self-condemned
,
shall
clear
his
Judge
;
Lord
,
though
I
am
damned
,
yet
I
have
no
wrong
done
me
;
thou
art
cleare
when
thou
judgest
.
Fourthly
,
The
Supremacy
of
the
Court
;
this
is
the
highest
Court
of
Judicature
,
from
whence
is
no
appeal
.
Men
can
remove
their
causes
from
one
place
to
another
;
from
the
common
Law
to
the
Court
of
Chancery
:
but
from
Christs
Court
there
is
no
appeal
;
he
who
is
once
doomed
here
,
his
condition
is
irreversible
.
6.
The
sixth
and
last
particular
,
is
the
effect
,
or
consequence
of
the
Tryal
.
Which
consists
in
three
things
.
First
,
Segregation
.
Christ
will
separate
the
godly
and
the
wicked
.
Mat.
25.32
.
Matth.
25.32
.
He
shall
separate
them
one
from
another
,
as
a
Shepherd
divideth
his
Sheep
from
the
Goats
;
Then
will
be
the
great
day
of
separation
;
it
is
a
great
grief
to
the
godly
in
this
life
,
that
they
live
among
the
wicked
.
Wo
is
me
that
I
sojourn
in
Meseck
,
Psal.
120.5
.
Wicked
men
blaspheme
God
,
Psal.
74.18
.
and
persecute
the
Saints
,
2
Tim.
3.12
.
They
are
compar'd
to
dogs
[
](A81247-e196490-b)*
*
Psal.
22.16
.
,
to
Bulls
[
](A81247-e196510-b)*
*
Psal.
68.30
.
,
to
Lions
[
](A81247-e196530-b)*
*
Psal.
57.4
.
;
they
roare
upon
the
godly
,
and
tear
them
as
their
Prey
.
Cain
kills
,
Ishmael
mocks
,
Shimei
rails
;
The
godly
and
the
wicked
are
now
promiscuously
mingled
together
[
](A81247-e196570-b)*
*
Mat.
13.30
.
;
and
this
is
as
offensive
as
the
tying
a
dead
man
to
a
living
;
but
,
Christ
will
ere
long
make
a
separation
;
as
the
Fan
doth
separate
the
wheat
from
the
chaff
:
as
a
Furnace
separates
the
gold
from
the
drosse
:
or
as
a
searcer
strains
out
the
spirits
from
the
dregs
;
Christ
w●ll
put
the
sheep
by
themselves
,
who
have
the
ear-mark
of
Election
upon
them
;
and
the
Coats
by
themselves
;
after
which
separation
there
follows
Secondly
,
The
Sentence
;
which
is
two-fold
.
1.
The
sentence
of
absolution
pronounced
upon
the
godly
.
Matthew
25.34
.
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
.
After
the
pronouncing
of
which
blessed
sentence
,
the
godly
shall
go
from
the
Barre
,
and
sit
upon
the
Bench
with
Christ
.
1
Cor.
6.3
.
Know
ye
not
that
the
Saints
shall
judge
the
world
?
The
Saints
shall
be
Christs
Assessors
;
they
shall
sit
with
him
in
Judicature
,
as
the
Justices
of
Peace
with
the
Judge
;
they
shall
Vote
with
Christ
,
and
applaud
him
in
all
his
judicial
proceedings
.
Here
the
world
doth
judge
the
Saints
,
but
there
the
Saints
shall
judge
the
world
.
2.
The
sentence
of
condemnation
pronounced
upon
the
wicked
,
Matth.
25.41
.
ite
maledicti
—
Depart
from
me
ye
cursed
into
everlasting
fire
.
I
may
allude
to
that
,
James
3.10
.
Out
of
the
same
mouth
proceeds
blessing
and
cursing
;
out
of
the
same
mouth
of
Christ
,
proceeds
blessing
to
the
godly
,
and
cursing
to
the
wicked
;
the
same
wind
which
brings
one
ship
to
the
Haven
,
blows
another
ship
upon
the
Rock
.
Depart
from
me
;
the
wicked
once
said
to
God
,
Depart
;
Job
.
21.14
.
They
say
unto
God
,
Depart
from
us
;
and
now
God
will
say
to
them
,
Depa
t
from
me
;
this
will
be
an
heart-rending
word
.
Chrysostome
saith
this
word
.
Depart
,
is
worse
than
the
fire
.
Depart
from
me
in
whose
presence
is
fulnesse
of
joy
[
](A81247-e196830-b)*
*
Psal.
16.11.3
.
.
Thirdly
,
After
this
sentence
,
follows
the
Execution
;
Mat.
13.30
.
Binde
the
tares
in
bundles
to
burn
them
.
Christ
will
say
,
Bundle
up
these
sinner
;
here
a
bundle
of
hypocrites
,
there
a
bundle
of
Apostates
,
there
a
bundle
of
prophane
;
bundle
them
up
and
throw
them
in
the
fire
.
And
now
no
cryes
or
entreaties
will
prevail
with
the
Judge
;
the
sinner
and
the
fire
must
keep
one
another
company
;
he
who
would
not
weep
for
his
sins
,
must
burne
for
them
;
and
it
is
everlasting
fire
.
The
three
children
were
thrown
into
the
fire
,
but
they
did
not
stay
in
long
;
The
King
came
near
to
the
mouth
of
the
burning
fiery
surnace
,
and
said
,
Come
forth
,
Dan.
3.26
.
but
the
fire
of
the
damned
is
everlasting
;
this
word
ever
breaks
the
heart
;
length
of
time
cannot
terminate
it
;
a
Sea
of-tears
cannot
quench
it
.
The
wrath
of
God
is
the
fire
,
and
the
breath
of
God
is
the
Bellows
to
blow
,
it
up
to
all
eternity
.
O
how
dreadfully
tormenting
will
this
fire
be
!
to
endure
it
will
be
intolerable
,
to
avoid
it
will
be
impossible
.
Use
1
Use
1.
Let
me
perswade
all
Christians
to
believe
this
Truth
,
that
there
shall
be
a
day
of
judgement
.
Eccles.
11.9
.
Rejoyce
O
young
man
in
thy
youth
,
and
let
thy
heart
chear
thee
in
the
dayes
of
thy
youth
,
and
walk
in
the
wayes
of
thy
heart
;
but
know
thou
that
for
all
these
things
God
will
bring
thee
into
judgement
.
This
is
a
great
Article
of
our
faith
,
that
Christ
shall
come
to
judge
the
quick
and
the
dead
;
yet
,
how
many
live
as
if
this
Article
were
blotted
out
of
their
Creed
?
we
have
too
many
Epicures
and
Atheists
,
who
drown
themselves
in
sensual
delights
,
and
live
as
if
they
did
not
believe
either
God
,
or
day
of
judgement
;
the
Lu●ianists
and
Platonises
deny
the
immortality
of
the
soul
;
the
Photinians
hold
there
is
no
Hell
.
I
have
read
of
the
Duke
of
Silecia
,
he
was
so
infatuated
,
that
he
did
not
believe
either
God
or
Devil
[
](A81247-e197050-b)*
*
Usque
adco
ins●nus
,
ut
neque
inseros
neque
superos
esse
dicat
.
;
I
wish
there
be
not
too
many
of
this
Dukes
opinion
.
Durst
men
swear
,
be
unchast
,
live
in
malice
,
if
they
did
believe
a
day
of
judgement
?
Oh
,
mingle
this
Text
with
faith
,
the
Lord
hath
appointed
a
day
in
which
he
will
judge
the
world
;
There
must
be
such
a
day
;
not
only
Scripture
,
but
reason
confirms
it
.
There
is
no
Kingdom
or
Nation
in
the
world
,
but
have
their
Sessions
,
and
Courts
of
Judicature
;
and
God
who
sets
up
all
other
Courts
,
shall
not
he
be
allowed
his
?
that
there
shall
be
a
day
of
judgement
,
is
engraffed
by
nature
in
the
consciences
of
men
.
Peter
Martyr
tells
us
that
some
of
the
Heathen
Poets
have
written
,
that
there
are
certain
Judges
appointed
(
Minos
,
Radamanthus
,
and
others
)
to
examine
and
punish
offenders
after
this
life
.
Use
2
Vse
2.
See
here
the
sad
and
deplorable
estate
of
wicked
men
;
this
Text
is
as
the
hand-writing
on
the
wall
,
which
may
make
their
knees
to
smite
one
against
another
,
Dan.
5.6
.
The
wicked
shall
come
to
judgement
;
but
they
shall
not
stand
in
judgement
,
Psa.
1.5
.
in
the
Hebrew
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
shall
not
rise
up
.
When
God
shall
be
deck'd
with
glory
and
Majesty
,
his
face
as
the
appearance
of
lightening
,
his
eyes
as
Lamps
of
fire
,
and
a
sword
of
justice
in
his
hand
,
and
shall
call
the
sinner
by
name
,
and
say
,
Stand
forth
,
answer
to
the
charge
that
is
brought
against
thee
;
what
canst
thou
say
for
thy
pride
,
oaths
,
drunkennesse
,
&c.
these
sins
thou
hast
been
told
of
by
my
Ministers
,
whom
I
sent
rising
up
early
,
and
going
to
bed
late
[
](A81247-e197190-b)*
*
Jer.
7.25
.
,
but
thou
didst
persist
in
thy
wickedness
with
a
neck
of
iron
[
](A81247-e197210-b)*
*
Isa.
48.4
.
,
a
brow
of
brass
[
](A81247-e197230-b)*
*
Ezek.
36.26
.
an
heart
of
stone
;
all
the
tools
I
wrought
with
,
were
broken
and
worn
out
upon
thy
rocky
spirit
;
what
canst
thou
say
for
thy self
that
the
sentence
should
not
passe
?
O
how
amazed
and
confounded
will
the
sinner
be
!
he
will
be
found
speechless
,
he
will
not
be
able
to
look
his
Judge
in
the
face
.
[
](A81247-e197260-b)*
*
Job
31.14
.
Job
31.14
.
What
then
shall
I
do
when
God
r●seth
up
?
and
when
he
visiteth
,
what
shall
I
answer
him
?
O
wretch
,
thou
that
canst
now
out-face
thy
Minister
,
and
thy
godly
Parents
when
they
tell
thee
of
sin
,
thou
shalt
not
be
able
to
out-face
thy
Judge
;
when
God
riseth
up
,
the
sinners
countenance
will
be
faln
[
](A81247-e197310-b)*
*
Gen.
4
6.
;
—
and
when
he
visiteth
,
what
shall
I
answer
him
?
Not
many
years
since
,
the
Bishops
did
use
to
visit
in
their
Diocesse
,
and
call
several
persons
before
them
as
criminal
;
all
the
world
is
Gods
Diocesse
,
and
shortly
he
is
coming
his
visitation
,
and
will
call
men
to
account
.
Now
,
when
God
shall
visit
,
how
shall
the
impure
soul
be
able
to
answer
him
?
1
Pet.
4.18
.
Where
shall
the
ungodly
and
the
sinner
appeare
?
Thou
that
dyest
in
thy
sin
,
art
sure
to
be
cast
at
the
Barre
;
John
3.18
.
He
that
believeth
not
,
is
condemned
already
;
that
is
,
he
is
as
sure
to
be
condemned
as
if
he
were
condemned
already
;
and
if
once
the
sentence
of
damnation
be
passed
,
miserable
man
,
what
wilt
thou
do
?
whither
wilt
thou
go
[
](A81247-e197370-b)*
*
A
dextris
erunt
peccata
accusantia
,
à
sinistris
infinita
daemonia
,
subtus
horrendum
chaos
inferni
,
desupor
judex
iratus
,
soris
mundus
ardens
,
intus
conscientiaurens
heu
miser
peccator
quo
fugies
?
Ansel
.
?
wilt
thou
seek
help
from
God
?
he
is
a
consuming
fire
;
wilt
thou
seek
help
from
the
world
?
it
will
be
all
on
fire
about
thee
;
from
the
Saints
?
those
thou
didst
deride
upon
earth
;
from
the
good
Angels
?
they
defie
thee
as
Gods
enemy
;
from
the
bad
Angels
?
they
are
thine
Executioners
;
from
thy
conscience
?
there
is
the
worme
that
gnaws
;
from
mercy
?
the
Lease
is
run
out
.
O
the
horror
and
hellish
despaire
which
will
seize
upon
sinners
at
that
day
!
oh
the
sad
convulsions
!
their
heads
shall
hang
down
,
their
cheeks
blush
,
their
lips
quiver
,
their
hands
shake
,
their
conscience
roar
,
their
heart
tremble
.
What
stupifying
Physick
hath
the
Devil
given
to
men
,
that
they
are
insensible
of
the
danger
they
are
in
!
the
cares
of
the
world
have
so
filled
their
head
,
and
the
profits
of
it
hath
so
bewitched
their
heart
,
that
they
minde
neither
death
nor
judgement
.
Vse
3
Vse
3.
Exhortation
.
1.
Branch
.
Possesse
your selves
with
the
thoughts
of
the
day
of
judgement
;
think
of
the
solemnity
and
impartiality
of
this
Court.
Feathers
swim
upon
the
water
,
Exhortat
.
1.
Branch
.
gold
sinks
into
it
;
light
,
feathery
spirits
floate
in
vanity
,
but
serious
Christians
sink
deep
in
the
thoughts
of
judgement
;
many
people
are
like
quick-silver
,
they
cannot
be
made
to
fix
.
If
the
Ship
be
not
well
ballasted
,
it
will
soon
overturn
;
the
reason
why
so
many
are
overturned
with
the
vanities
of
the
world
,
is
because
they
are
not
well
ballasted
with
the
thoughts
of
the
day
of
judgement
.
Were
a
man
to
be
tryed
for
his
life
,
he
would
bethink
himself
of
all
the
Arguments
he
could
,
to
plead
in
his
own
defence
;
we
are
all
shortly
to
be
tryed
for
our
souls
;
while
others
are
thinking
how
they
may
grow
rich
,
let
us
bethink
our selves
how
we
may
abide
the
day
of
Christs
coming
.
The
serious
thoughts
of
judgement
,
would
be
,
1.
A
Curben-bit
to
sinne
;
am
I
stealing
the
forbidden
fruit
,
and
the
Assizes
so
neare
?
2.
A
spur
to
holinesse
[
](A81247-e197510-b)*
*
Nihil
est
quod
magis
proficiat
ad
vitam
honestam
&c.
Amb.
.
1
Pet.
3.10
.
But
the
day
of
the
Lord
will
come
as
a
Thief
in
the
night
;
seeing
then
all
these
things
shall
be
dissolved
,
what
manner
of
Persons
ought
ye
to
be
in
all
Holy
Conversation
?
2.
Branch
.
2.
Branch
.
Let
us
solemnly
prepare
our selves
for
this
last
and
great
Trial
!
that
is
,
by
setting
up
a
judgement-seat
in
our
own
souls
;
let
us
begin
a
private
Sessions
,
before
the
Assizes
;
it
is
wisdome
to
bring
our
souls
first
to
tryal
.
Lam.
3.40
.
Let
us
search
and
try
our
wayes
;
let
us
judge
our selves
according
to
the
Rule
of
the
Word
,
and
let
conscience
bring
in
the
Verdict
.
The
Word
of
God
gives
several
Characters
of
a
man
that
shall
be
absolved
at
the
day
of
judgement
,
and
is
sure
to
go
to
Heaven
.
Character
.
1
1.
Character
is
humility
.
Job
22.29
.
The
Lord
will
save
the
humble
person
.
Now
,
let
conscience
bring
in
the
Verdict
;
Christian
,
art
thou
humble
?
not
only
humbled
,
but
humble
;
dost
thou
esteem
others
better
than
thy self
?
Phil.
2.3
.
dost
thou
cover
thy
duties
with
the
vail
of
Humility
?
as
Moses
put
a
vail
on
his
face
when
it
shined
;
if
conscience
brings
in
this
Verdict
,
thou
art
sure
to
be
acquitted
at
the
last
day
.
Character
.
2
2.
Character
,
love
to
the
Saints
.
1
John
3.14
.
We
know
that
we
have
passed
from
death
unto
life
,
because
we
love
the
Brethren
.
Love
makes
us
like
God
,
1
John
4.19
.
it
is
[
](A81247-e197760-b)*
*
Aug.
radix
omnium
virtutum
,
the
root
of
all
the
graces
.
Doth
conscience
witness
this
for
you
?
are
you
perfum'd
with
this
sweet
spice
of
love
?
do
you
delight
in
those
who
have
the
Image
of
God
?
do
you
reverence
their
graces
?
do
you
bear
with
their
infirmities
?
do
you
love
to
see
Christs
picture
in
a
Saint
,
though
hung
in
never
so
poor
a
frame
?
this
is
a
good
sign
,
that
thou
shalt
pass
for
currant
at
the
day
of
judgement
.
Character
.
3
3.
Character
,
a
penitential
frame
of
heart
.
Acts
11.18
.
Repentance
unto
life
.
Repentance
unravels
sin
,
and
makes
it
not
to
be
;
Jerem.
50.20
.
In
those
dayes
the
iniquity
of
Israel
shall
be
sought
for
;
and
there
shall
be
none
.
A
great
ball
of
Snow
is
melted
and
washed
away
with
the
rain
:
great
sinnes
are
washed
away
by
holy
tears
.
Now
can
conscience
bring
in
the
evidence
for
thee
?
dost
thou
tune
the
penitential
string
?
thou
that
hast
sinn'd
with
Peter
,
dost
thou
weep
with
Peter
[
](A81247-e197880-b)*
*
Qui
secutus
es
Petrum
errantem
,
sequere
poenitentem
.
Ambros
.
?
and
do
thy
tears
drop
from
the
eye
of
faith
?
this
is
a
blessed
sign
thou
art
judgement-proof
;
and
that
when
thy
iniquities
shall
be
sought
for
at
the
last
day
,
they
shall
not
be
found
.
Character
.
4
4.
Character
,
Equity
in
our
dealings
;
Psa.
24.3
,
4.
Who
shall
ascend
into
the
hill
of
the
Lord
?
mundus
volis
,
he
that
hath
clean
hands
.
Injustice
doth
sully
and
defile
the
hand
;
what
saith
conscience
?
is
thy
hand
clean
?
it
is
a
vain
th●ng
to
hold
the
Bible
in
one
hand
,
and
false
weights
in
the
other
.
Beloved
,
if
conscience
upon
a
Scripture-trial
,
give
in
the
verdict
for
us
,
it
is
a
blessed
sign
that
we
shall
lift
up
our
heads
with
boldnesse
at
the
last
day
.
Conscience
is
Gods
eccho
in
the
soul
;
the
voice
of
conscience
is
the
voice
of
God
;
and
if
conscience
upon
an
impartial
trial
doth
acquit
us
,
God
will
acquit
us
.
1
John
3.21
.
If
our
heart
condemn
us
not
,
1
John
3.21
.
then
have
we
confidence
towards
God
.
If
we
are
absolved
in
the
lower
Court
of
conscience
,
we
are
sure
to
be
absolved
at
the
last
day
in
the
High
Court
of
Justice
.
It
were
a
sweet
thing
for
a
Christian
thus
to
bring
himself
to
a
Trial.
Seneca
tells
us
of
a
Romane
,
who
every
day
ca
led
himself
to
account
;
quod
malum
sanasti
?
what
infirmity
is
healed
?
wherein
art
thou
grown
better
?
then
he
would
lie
down
at
night
with
these
words
,
O
quam
gratus
sonnus
!
O
how
sweet
and
refreshing
is
my
sleep
to
me
!
Use
4
Use
4.
Here
is
a
fountaine
of
Consolation
opened
to
a
believer
;
and
that
in
three
Cases
.
Consolation
.
In
case
of
-
1.
Discouraging
fear
.
-
2.
Weaknesse
of
grace
.
-
3.
Censures
of
the
world
.
Case
1
First
,
Here
is
comfort
in
case
of
discouraging
fear
.
Oh
saith
a
believer
,
I
fear
my
grace
is
not
armour
of
proof
;
I
fear
the
cause
will
go
against
me
at
the
last
day
;
Indeed
,
so
it
would
if
thou
wert
out
of
Christ
;
but
as
in
our
Law-Courts
,
the
Client
hath
his
Atturney
or
Advocate
to
plead
for
him
,
so
every
believer
by
virtue
of
the
interest
,
hath
Christ
to
plead
his
Cause
for
him
.
1
John
2.1
.
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
;
1
John
2.1
.
What
though
Satan
be
the
accuser
,
if
Christ
be
the
Advocate
?
Christ
never
lost
any
Cause
he
pleaded
;
nay
,
his
very
pleading
alters
the
nature
of
the
cause
;
Christ
will
show
the
debt-book
crossed
with
his
own
blood
;
and
it
is
no
matter
what
is
charged
,
if
all
be
discharged
;
here
's
a
Believers
Comfort
,
his
Judge
will
be
his
Advocate
.
Case
2
Secondly
,
Here
is
comfort
in
regard
of
weaknesse
of
grace
;
a
Christian
seeing
his
grace
so
desective
,
is
ready
to
be
discouraged
;
but
,
at
the
day
of
judgement
,
if
Christ
finde
but
a
dram
of
sincerity
,
it
shall
be
accepted
;
if
thine
be
true
gold
,
though
it
may
be
light
,
Christ
will
put
his
merits
into
the
Scales
,
and
make
it
passe
currant
;
he
that
hath
no
sinne
of
allowance
,
shall
have
graines
of
allowance
;
I
may
allude
to
that
,
Amos
9.9
.
Ne
lapillus
in
terram
,
yet
shall
not
the
least
grain
fall
to
the
earth
.
He
that
hath
but
a
grain
of
grace
,
not
the
least
grain
shall
fall
to
Hell
.
Case
3
Thirdly
,
it
is
comfort
in
case
of
Censures
and
slanders
;
the
Saints
go
here
through
strange
reports
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
6.8
.
John
Baptists
Head
in
a
Charger
,
is
a
common
dish
now
adayes
;
't
is
ordinary
to
bring
in
a
Saint
Beheaded
of
his
good
name
;
but
at
the
day
of
judgement
,
Christ
will
unload
his
people
of
all
their
injuries
,
he
will
vindicate
them
from
all
their
calumnies
.
Christ
will
be
the
Saints
Compurgator
;
he
at
that
day
will
present
his
Church
sine
macula
&
ruga
,
[
](A81247-e198320-b)*
*
Eph.
5.27
.
not
having
spot
or
wrinkle
.
OF
HELL
.
MATTH.
25.41
.
Then
shall
he
say
also
unto
them
on
the
left
hand
,
Depart
from
me
ye
Cursed
into
everlasting
fire
,
prepared
for
the
Divel
and
his
Angels
.
IF
any
in
the
broad
way
upon
the
hearing
of
this
terrible
Text
,
shall
say
to
me
,
as
the
Devils
in
the
Gergesens
said
to
our
Saviour
,
Art
thou
come
hither
to
torment
us
before
the
time
?
Mat.
8.29
.
I
say
no
,
but
to
warn
you
to
flee
from
the
wrath
to
come
;
and
reduce
you
from
the
broad
,
into
the
narrow
way
;
—
3.17
.
—
7.13
,
14.
for
all
the
while
you
are
in
a
state
of
nature
,
going
on
in
sin
against
God
,
you
do
but
wrong
your
own
souls
;
and
by
hating
wisdome
love
death
,
Prov.
8.
ult.
Rom.
6.
ult.
yea
,
eternal
death
,
though
you
like
not
to
hear
of
it
.
Let
not
prejudice
take
away
your
judgement
;
and
then
a
Boanerges
[
](A81247-e198560-b)*
*
Mark
3.17
.
with
Joh.
12.29
.
,
a
son
of
thunder
to
day
,
may
fit
you
to
give
better
entertainment
to
a
Barnabas
[
](A81247-e198580-b)*
*
Acts
4.36
.
with
Rev.
4.5
.
,
a
sonne
of
Consolation
to
morrow
.
For
my
part
,
I
hope
I
am
not
studious
,
neither
do
I
expect
to
please
men
,
Gal.
1.10
.
1
Cor.
4.3
.
in
treating
on
this
severe
point
;
their
censure
is
a
small
thing
to
me
,
if
I
may
approve
my self
the
servant
of
Christ
our
Judge
,
which
I
shall
endeavour
in
not
erring
from
the
scope
of
this
his
last
sentence
in
my
Text
,
wherein
we
have
Text
divided
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
The
persons
sentenced
or
judged
;
viz.
the
wicked
described
by
their
-
station
[
on
the
left
hand
.
]
-
condition
[
cursed
.
]
2.
The
person
sentencing
;
viz.
Christ
who
is
Lord
Chief
Justice
of
all
the
world
,
[
me
.
]
3.
The
punishment
,
or
sentence
it self
pronounced
by
this
Judge
who
cannot
but
do
right
;
namely
,
[
Depart
from
me
into
everlasting
fire
prepared
for
the
Divel
and
his
Angels
]
from
God
who
hath
no
beginning
,
into
Hell
which
hath
no
end
;
noting
the
pain
of
-
1
Tim.
1.7
.
Ter.
-
à
quo
.
-
ad
quem
.
Loss
,
[
Depart
from
me
.
]
-
Sense
,
[
into
everlasting
fire
,
&c.
]
Where
we
have
Hell
Torments
set
forth
by
their
-
quality
,
extremity
&
eternity
.
-
&
quantity
,
extremity
&
eternity
.
-
(
1.
)
Extremity
aggravated
by
-
their
inflammation
,
[
fire
.
]
-
the
preparation
of
them
[
prepared
]
.
-
the
association
in
them
,
[
the
Divel
and
●his
Angels
.
]
-
(
2.
)
Eternity
,
which
makes
all
Hell
●ndeed
,
[
evalasting
fire
.
]
Take
the
summe
in
this
Proposition
.
Doctrine
.
The
wicked
shall
depart
from
Christ
into
the
greatest
Torments
.
Or
if
you
will
have
it
shorter
,
take
it
in
Davids
words
.
[
](A81247-e199190-b)a
a
Psal.
9.17
.
The
wicked
shall
be
turned
into
Hell
.
I
shall
endeavour
to
prepare
this
for
Application
,
by
Explication
,
and
Confirmation
.
I.
Explication
of
the
-
Subject
.
-
Predicate
.
I.
Explicat
.
1.
The
Subject
,
[
the
wicked
.
]
i.
e.
All
ungodly
men
and
women
who
dye
in
their
sins
,
unclean
,
unsanctified
;
Rev.
21.27
.
1
Cor.
6.9
,
10.
2
Thes.
1.9
.
Colos.
3.6
.
who
know
not
God
,
nor
obey
the
Gospel
;
the
Goats
on
Christs
left
hand
,
at
the
great
day
in
my
Text
denominated
[
the
cursed
[
](A81247-e199430-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
execratio
horrenda
&
abominanda
.
Camerarius
&
Ger.
Harm
.
Evang.
]
with
a
dreadful
execration
,
detested
of
God
with
abomination
,
and
destinated
to
all
misery
without
remedy
.
2.
The
Predicate
,
[
the
greatest
punishment
]
or
Hell
,
of
which
I
shall
say
somewhat
to
.
First
,
The
name
,
Hell
,
answering
to
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sheol
,
and
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
quid
-
nominis
.
-
quid
rei
.
which
though
the
former
primarily
signifies
the
grave
;
and
the
latter
the
valley
of
the
son
●f
Himmon
,
yet
they
do
(
also
)
signifie
extreame
and
eternal
torment
;
especially
the
latter
in
the
new
Testament
,
where
Christ
speaks
[
](A81247-e199610-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mat.
5.29
,
30.
with
—
v.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
the
whole
body
being
cast
into
Hell
,
(
the
fiery
Hell
)
which
Mark
explains
to
be
inextinguishable
[
](A81247-e199680-b)c
c
Mark
9.43
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
with
Mat.
18.9
.
Hence
our
Saviour
elsewhere
bids
fear
him
who
is
able
to
destroy
soul
and
body
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Hell
,
[
](A81247-e199730-b)d
d
Mat.
10.28.23.15.33
.
Luke
12.5
.
Men
could
not
cast
the
soul
into
the
proper
Gehinnom
,
but
God
can
cast
that
into
Hell
after
the
body
is
killed
;
which
several
of
the
Ancient
Jewish
Doctors
[
](A81247-e199790-b)*
*
-
Targ.
Jonath
.
B.
Uz.
-
Hierus
.
Paraph.
in
Gen.
3.
ult
.
Praeparavit
Gehennam
improbis
,
infuturo
seculo
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
apprehending
,
they
did
by
Gehinnom
Metaphorically
describe
the
infernal
fire
;
as
the
Learned
[
](A81247-e199890-b)*
*
-
Targ.
Jonath
.
B.
Uz.
-
Hierus
.
Paraph.
in
Gen.
3.
ult
.
Praeparavit
Gehennam
improbis
,
infuturo
seculo
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
have
proved
,
notwithstanding
what
is
said
to
the
contrary
,
in
that
abominable
Treatise
of
Hell
,
(
justly
sentenc'd
to
be
burnt
about
two
years
ago
)
(
wherein
the
Jesuited
Pen-man
[
](A81247-e199990-b)*
*
P.
Cheitomaeus
,
Beza
,
Scapula
,
Minshaw
,
Usher
,
Fulk
,
Buxtorf
.
Lex
.
Talm.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ider●
sonant
apud
Ignatium
.
Epist.
ad
Ephes.
4.
S.
R.
Lond.
printed
1657.
,
whither
out
of
ignorance
or
malice
,
or
both
,
hath
most
shamefully
wronged
our
best
Authors
.
But
could
he
and
any
others
(
which
they
cannot
)
evade
the
Tropical
signification
of
Gehenna
;
yet
all
the
strength
of
their
Arguments
to
shake
and
remove
Hell
Pillars
,
will
be
but
just
enough
(
as
it
fared
with
Sampson
in
a
far
more
lawful
undertaking
,
Judg.
1.16
,
28.
when
he
shook
the
Pillars
of
the
house
in
which
the
Philistines
were
)
to
pull
down
the
rotten
Fabrick
of
their
hellish
Tenet
upon
their
own
Pates
;
sit'h
there
are
abundantly
more
of
Scripture
expressions
noting
an
extreame
and
eternal
misery
after
this
life
is
ended
;
viz.
Destruction
by
way
of
eminency
:
[
](A81247-e200130-b)e
e
Mat.
7.13
.
utter
darknesse
,
where
weeping
and
wailing
,
and
gnashing
of
teeth
;
[
](A81247-e200180-b)f
f
—
22.13
.
and
the
worme
dyeth
not
;
[
](A81247-e200200-b)g
g
Mark
9.43.48
.
damnation
,
[
](A81247-e200220-b)h
h
Mat.
23.33
.
everlasting
punishment
,
[
](A81247-e200240-b)i
i
—
25.46
.
eternal
fire
,
chains
,
blacknesse
,
and
mists
of
darkness
,
[
](A81247-e200270-b)k
k
Jude
ep.
6
,
7
,
13.
the
Prison
where
the
spirits
of
the
disobedient
be
;
[
](A81247-e200290-b)l
l
2
Pet.
2.4
,
17.
with
1
Pet.
3.19
.
wrath
to
come
,
[
](A81247-e200310-b)m
m
1
Thes.
1.10
.
—
5.9
.
the
furnace
of
fire
,
[
](A81247-e200330-b)n
n
Mat.
13
42.
the
second
death
,
bottomless
pit
,
place
of
torment
,
lake
of
fire
and
brimstone
.
[
](A81247-e200350-b)o
o
Rev.
2.11
.
&
9.2
.
&
14.10
.
&
20.10
.
&
19.20
.
&
21.8
.
Secondly
,
The
nature
of
Hell
may
be
thus
described
;
't
is
no
lesse
than
the
eternal
and
second
death
in
its
latitude
,
as
opposite
to
eternal
life
;
i.e.
The
most
miserable
state
of
the
wicked
,
wherein
they
are
everlastingly
separated
from
the
sight
of
God
,
and
all
comfortable
good
,
The
description
of
Hell
.
lock't
up
in
chains
of
darknesse
under
the
fresh
,
lively
and
afflicting
sense
of
the
wrath
of
God
,
justly
kindled
,
and
●ontinually
flaming
against
them
for
their
sins
,
and
according
to
the
measure
of
them
,
so
that
they
are
filled
with
never
ceasing
horrors
of
conscience
,
and
scorched
in
soul
and
body
,
with
such
grievous
flames
as
will
for
ev●r
torment
,
but
never
consume
them
to
an
annihilation
.
The
description
explained
.
More
particularly
this
Description
suggests
two
things
agreeable
to
them
,
already
noted
in
the
Text
further
to
be
explained
;
viz.
the
-
Punishment
it self
.
-
Properties
of
it
.
1.
Punshment
it self
.
Paena
-
damni
.
-
●nsus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Acts
1.25
.
Abi●●iendi
in
illud
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quo
infernus
.
Gerh.
(
1.
)
The
punishment
it self
,
to
which
the
wicked
are
adjudged
,
and
that
is
the
pain
of
-
Losse
,
absence
of
infinite
mercy
.
the
-
Sense
,
presence
of
unspeakable
misery
.
1.
The
pain
of
loss
,
the
privation
of
all
good
;
Depart
from
me
says
Christ
,
get
ye
gone
from
my
presence
into
your
proper
place
;
away
with
you
,
here
is
no
comfort
for
you
;
Depart
from
all
the
good
you
were
once
(
while
on
earth
)
invited
to
have
in
me
,
and
with
me
in
heaven
;
yea
,
and
from
that
you
chose
and
preferred
before
me
;
you
must
now
lose
all
real
,
and
all
you
and
others
reputed
good
things
,
whither
[
1.
]
Natural
,
(
your
sins
will
go
along
with
you
)
but
all
your
pleasures
,
profits
,
honours
,
with
the
vain
hopes
of
greater
content
in
your
sinful
courses
will
leave
you
.
The
covetous
Cormorant
shall
not
have
his
bags
,
nor
the
ambitious
his
honour
,
nor
the
voluptuous
his
pleasure
:
Acts
1.18
.
Judas
left
his
silver
which
he
prized
more
than
out
Saviour
;
Haman
his
honour
;
the
deceased
Gentleman
in
the
Gospel
his
delicious
fare
,
with
which
he
had
pamper'd
himself
in
his
life
time
,
and
glad
he
would
have
been
upon
his
importunate
begging
to
have
had
one
drop
of
water
from
the
end
of
Lazarus
his
sorest
finger
,
to
cool
the
tip
of
his
tongue
,
when
he
was
tormented
in
flames
;
but
alas
!
he
must
remain
deprived
with
this
sharp
answer
,
Luk.
16.24
,
25
with
Jam.
5.5
.
Remember
that
thou
in
thy
life
time
receivedst
thy
good
things
.
Though
wicked
men
be
Rebels
and
Traytors
to
God
,
yet
here
he
gives
them
meat
and
drink
to
keep
them
alive
for
a
time
;
he
deals
not
with
them
as
the
cruel
Duke
D'
Alva
did
with
his
prisoners
,
whom
he
starved
after
he
had
given
them
Quarter
,
saying
,
Though
I
promised
your
lives
,
I
promised
not
to
finde
you
meat
:
He
gave
Aegypt
to
Nebuchadnezzar
,
and
vast
Dominions
to
Alexander
;
but
in
Hell
wicked
men
shall
be
deprived
of
all
.
There
they
shall
have
no
houses
,
nor
lands
,
nor
moneys
,
nor
good
chear
,
nor
mirth
,
nor
credit
,
nor
friends
,
nor
servants
;
no
stately
Italian
Palaces
,
no
rare
Coaches
of
Naples
drawn
by
the
Horses
of
Barbary
;
no
artificial
wares
of
Quinsaio
and
Alexandria
;
no
Indian
gold
;
no
Bisnager
Diamonds
;
no
Scythian
Em
raulds
;
no
Topazes
of
Aethiopia
;
no
Molucca
spices
;
no
Canary
Sacks
nor
Sugars
;
no
Candie
oiles
;
no
Spanish
sweet
meats
;
no
French
wines
;
no
V
lvets
nor
Tiss●e
,
nor
Scarlet
,
nor
purple
cloaths
,
but
purple
flames
.
[
2.
]
Sp●ritual
good
things
they
had
here
,
and
might
have
had
in
common
with
the
Saints
;
in
Hell
no
offers
of
Christ
,
Vide
part
3.
of
Baxters
Saints
rest
.
nor
pardon
by
him
;
no
Preachers
nor
promis●s
,
nor
p●ssibility
of
heaven
,
as
there
was
here
in
the
w●ckeds
apprehensions
,
whic●
will
be
exceedingly
enlightened
to
see
what
they
are
deprived
of
;
yet
then
can
see
no
Wells
of
salvation
,
only
the
pit
of
d●mn●tion
.
[
3.
]
Eternal
good
things
;
the
wicked
lose
God
himself
,
and
heaven
with
him
;
oh
unspeakable
losse
to
the
understanding
soul
!
infinite
loss
!
to
want
an
infinite
good
,
to
be
separated
from
the
chief
good
!
to
depart
from
God
,
this
is
a
most
sad
departure
,
In
his
meditations
on
the
foure
last
things
.
Psal.
139.8
.
Hebr.
12.14
.
the
worst
of
all
(
as
Reverend
and
Learned
Bolton
well
observes
from
the
Ancients
)
't
is
true
,
wicked
men
cannot
depart
from
Gods
essence
;
for
he
is
essentially
in
Hell
;
but
they
depart
from
his
comfortable
presence
,
not
to
see
God
,
nor
to
have
one
comfortable
glance
at
the
great
Creator
,
merciful
Redeemer
,
and
gracious
Sanctifier
.
And
with
this
losse
of
losses
,
they
are
deprived
of
heaven
,
and
those
admirable
perfections
,
and
ravishing
beauties
,
with
which
the
Spouse
of
Christ
is
for
ever
,
endowed
,
and
are
shut
out
with
the
foolish
Virgins
from
those
inconceivable
pleasures
,
Mat.
25.10
.
with
c.
8
,
11
,
12
Psal.
16.11
.
and
joyes
which
are
at
Gods
right
hand
for
evermore
.
2.
The
pain
of
sense
;
Depart
from
me
saith
Christ
,
whither
may
the
damed
say
?
why
from
my
face
into
the
fire
of
Hell
;
not
a
purifying
,
but
a
tormenting
fire
;
in
the
last
verse
called
everlasting
fire
;
Mat.
13.30
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
Hom.
.
31.
in
Rom.
16.
in
my
Text
[
the
fire
]
as
more
notable
than
any
other
;
but
what
,
and
where
this
fire
is
,
I
have
only
this
to
say
negatively
;
neither
the
fire
,
nor
place
of
Hell
are
meerly
fantastical
or
imaginary
;
i.e.
such
only
as
have
their
being
in
the
operation
of
the
minde
;
but
positively
,
that
both
are
real
,
such
as
have
a
certain
physical
being
;
however
Scripture
gives
me
not
a
warrant
distinctly
and
demonstratively
to
particularize
of
what
kind
,
and
where
.
Some
style
this
more
grosse
part
of
Hell
punishment
positive
,
vexation
and
torment
,
considering
it
concretely
;
yet
abstractively
considered
,
even
the
pain
of
sense
may
be
privative
;
as
these
torments
deprive
a
man
of
that
due
perfection
which
would
otherwise
be
in
him
;
ex
.
gr
.
though
the
sensible
vexation
of
a
man
in
a
Cauldron
of
scalding
liquor
be
in
the
materality
of
it
positive
;
Salamandra
est
animal
vivens
in
igne
,
tamen
non
comburitur
.
Isid.
yet
the
formal
nature
of
that
punishment
precisely
considered
,
lies
in
this
,
that
the
scalding
takes
away
from
the
man
some
perfection
belonging
to
him
,
else
the
scalding
liquor
would
be
no
more
an
evil
to
him
,
than
fire
is
to
the
Salamander
;
Exercitatione
de
malo
.
for
't
is
impossible
(
saith
the
Learned
Barlow
)
that
should
be
evil
to
a
man
,
which
does
not
in
some
respect
make
him
worse
;
as
that
which
does
not
deprive
him
of
any
perfection
cannot
do
,
and
by
consequent
could
not
be
evil
;
this
I
only
premise
,
that
I
may
not
be
understood
by
any
to
have
a
mind
to
cavil
.
There
are
three
things
requisite
to
constitute
the
nature
of
this
pain
of
sense
.
Requisite
to
the
pain
of
sense
three
things
.
[
1.
]
The
real
presence
of
all
evil
;
that
which
some
terme
the
position
of
all
horrour
,
anguish
and
vexation
;
some
resemblance
we
may
have
of
it
,
by
supposing
what
the
person
sustains
,
who
is
cast
into
a
furnace
of
scalding
lead
or
brimstone
,
still
remembring
that
all
the
tortures
which
ever
seized
upon
all
the
senses
of
any
body
in
this
world
,
are
but
shadowy
resemblances
of
this
more
sensible
part
of
Hell
torments
.
[
2.
]
The
strong
impression
of
vindictive
justice
,
Omnis
poena
,
si
i●sta
●st
,
peccati
poena
est
.
Aug.
in
reference
unto
sin
,
else
the
most
vehement
tormentings
could
not
properly
be
punishments
;
when
one
undergoes
the
cutting
off
a
rotten
leg
,
nè
pars
sincera
trahatur
,
that
pain
is
not
properly
called
a
punishment
,
because
't
is
not
inflicted
for
any
f●ult
,
't
is
for
cure
,
not
in
vengeance
;
but
in
Hell
torment
,
which
is
the
execution
of
the
just
wrath
of
God
,
the
Lord
Chief
Justice
comes
in
flaming
fire
,
inflicting
vengeance
,
[
](A81247-e202090-b)p
p
2
Thes.
1.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
infligens
ultionem
.
Bez.
which
relates
to
the
fault
,
by
reason
't
is
fit
that
the
punishment
be
apportion'd
to
the
fault
in
the
execution
of
justice
,
as
maybe
more
plain
in
this
case
.
Suppose
Titius
for
Treason
should
justly
deserve
death
,
yet
so
,
that
none
living
know
his
crime
;
then
imagine
Caesar
in
a
rage
take
away
Titius
his
life
,
●his
crime
of
Treason
all
this
while
neither
considered
,
nor
discovered
,
why
!
the
death
of
Titius
(
though
in
it self
it
be
a
natural
evil
,
yet
)
in
order
to
Caesar
is
no
proper
punishment
,
sit'h
it
is
not
the
execution
of
justice
in
reference
to
the
crime
;
however
it
may
be
so
in
respect
of
God
,
Latet
culpa
ubi
non
latet
poena
.
Aug.
who
k●ew
not
only
that
Titius
so
dyed
,
but
that
he
deserved
so
to
dye
;
this
may
illustrate
that
in
the
punishment
of
the
damned
,
there
is
an
impression
of
Divine
justice
;
and
therefore
because
of
Gods
just
judgement
,
this
punishment
is
called
the
damnation
of
Hell
[
](A81247-e202250-b)q
q
Mat.
23.12
.
Quia
Deus
ex
●u●icio
hanc
poenam
●impiis
infligit
.
Gerh.
thereby
noting
the
keen
impression
of
Gods
wrath
,
wherein
not
only
the
Almighty
Punisher
doth
respect
sinne
;
but
the
finite
creature
who
is
punished
,
knows
that
he
is
cast
into
the
furnace
of
fire
for
his
sinne
against
the
infinite
God
;
whereupon
there
is
further
requisite
to
this
punishment
:
[
3.
]
That
the
party
punished
have
an
acute
feeling
himself
spoiled
of
all
his
perfections
;
a
lively
sense
of
all
that
he
is
deprived
of
,
by
reason
of
his
sin
,
otherwise
it
would
not
properly
be
punishment
,
as
I
hinted
before
;
the
damned
hath
always
quick
and
terr●ble
apprehension
of
an
angry
God
impressing
his
wrath
,
and
persisting
to
deprive
him
of
all
that
glorious
good
was
offered
to
him
;
instead
of
which
(
that
being
refused
)
he
is
more
and
more
assured
of
lying
in
a
consuming
fire
,
that
is
,
and
will
be
continually
burning
up
all
those
perfections
he
had
;
not
purging
,
but
plaguing
him
worse
and
worse
;
yet
not
so
,
that
the
flames
devoure
his
essence
,
or
that
the
torments
utterly
,
i.
e.
absolutely
destroy
his
substance
;
but
that
they
are
continually
feeding
upon
all
that
it
should
otherwise
have
been
,
his
simple
being
neverthelesse
remaining
;
thus
of
the
punishment
it self
both
of
losse
and
pain
.
The
two
properties
of
Hell
punishiment
.
1.
Extremity
.
(
2.
)
The
Properties
of
Hell
punishment
inseparable
from
it
,
are
its
-
Extremity
.
-
&
Eternity
.
1.
Extremity
;
it
infinitely
exceeds
all
other
punishment
;
no
pain
so
extream
as
that
of
the
damned
,
who
sustain
the
absence
of
all
good
,
and
the
presence
of
all
evil
;
all
the
cruelties
in
the
world
cannot
possibly
make
up
any
horror
comparable
to
the
horrors
of
Hell
.
I
noted
in
the
Analysis
of
my
Text
,
that
the
Extremity
of
Hell-torments
is
aggravated
by
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Beza
.
Annot.
their
inflammation
,
[
the
fire
.
]
-
the
preparation
of
them
[
the
prepared
.
]
-
the
association
in
them
,
[
the
Divel
and
his
Angels
.
]
There
is
a
great
force
and
Emphasis
in
these
praepositive
Articles
,
in
the
Original
thus
repeated
,
demonstrating
and
defining
this
punishment
to
exceed
all
others
in
its
Extremity
.
[
1.
]
The
grievous
inflammation
,
setting
forth
the
extremity
of
these
torments
;
fire
is
the
most
furious
of
all
Elements
;
but
this
is
the
fire
,
hotter
than
Elementary
or
culinary
fire
,
importing
the
torments
to
be
of
a
more
violent
nature
than
any
other
.
Geogr.
l.
16.
Col.
764.
Cit.
Full.
Strabo
relates
that
there
is
a
Lake
near
Gadara
in
Galilie
,
infected
with
su●h
malignant
and
pestiferous
qualities
,
that
it
scaldeth
off
the
skin
of
whatsoever
is
cast
into
it
;
yet
this
is
not
comparable
to
the
fiery
Lake
of
brimstone
,
where
the
extreame
anguish
of
the
damned
is
.
(
1.
)
Most
exquisite
;
Damnati
exquisitissimos
dolores
sentient
,
quibus
majores
non
dari
nec
c●gitari
possunt
.
Gerh.
loc.
com
.
Long.
four
last
things
.
all
the
exquisite
torments
that
ever
were
heard
of
,
cannot
expresse
it
to
the
full
;
Nebuchadnezzars
fiery
furnace
could
but
cause
horrours
like
flea-bitings
,
in
comparison
of
those
the
damned
in
hell
do
suffer
in
every
sense
;
the
little
Monasyllable
Hell
,
though
't
is
easily
over-look't
by
many
at
present
,
yet
't
is
the
most
unexpressibly
grievous
Rack
in
the
world
.
They
say
Gehenne
(
which
we
translate
Hell
in
the
New
Testament
)
does
in
French
signifie
a
Rack
,
which
(
as
the
Strappado
)
is
thought
to
be
the
most
exquisitely
tormenting
;
those
terrible
allusions
to
Tophet
,
2
King
.
23.18
.
with
Isa
30.32
,
33.
to
the
shreeks
and
yellings
of
Children
sacrificed
there
,
are
but
shadowy
representations
of
their
paine
who
dye
the
second
death
.
(
2.
)
Intolerable
;
soul
and
body
shall
be
ever
supported
by
God
in
being
,
but
neither
be
able
to
avoid
,
nor
yet
endure
hell-pain
;
if
Cain
the
foreman
coming
within
the
sight
of
hell
here
,
cry
out
,
My
punishment
is
greater
than
I
can
bear
;
Gen.
4.13
.
Prov.
18.14
.
Psal.
88.15
.
—
90.11
.
Hos.
13.8
.
Rev.
19.20
.
Heb.
11.36
.
(
for
a
wounded
spirit
who
can
bear
?
)
if
the
apprehensions
of
hell
even
distract
the
Psalmist
;
if
an
angry
God
but
meeting
the
soul
of
a
sinner
,
rent
the
caul
of
his
heart
,
how
will
he
be
able
to
bear
burning
in
the
Lake
with
fire
and
brimstone
?
hanging
,
sting
,
racking
,
roasting
,
suffering
under
harrowes
and
sawes
of
Iron
,
fleaing
of
the
skin
,
scratching
off
the
flesh
with
Thorns
,
&c.
unheard
of
mercilesse
miseries
,
are
nothing
to
the
unsufferable
tortures
of
Hell
.
I
grant
there
are
degr●es
of
torment
in
hell
,
yet
the
least
is
in
t
lerable
,
whether
,
1.
We
look
up
on
the
Omnipotent
hand
of
God
executing
the
vengeance
of
eternal
fire
;
ah
,
it
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
Heb.
10.30
,
31.
the
Judge
to
whom
vengeance
belongs
,
who
takes
the
wicked
immediat●ly
into
his
own
hands
,
as
if
none
else
were
strong
enough
to
inflict
the
fiercenesse
of
his
wrath
.
Or
,
Rom.
9.19
.
2.
Look
down
on
the
impotent
punished
creature
,
no
way
able
to
make
any
resistance
,
or
lift
up
his
head
under
the
burden
of
divine
indignation
,
but
must
crouch
under
it
;
for
alas
!
what
can
a
leaf
driven
too
and
fro
do
against
the
blast
of
Gods
displeasure
!
how
should
the
weak
back
of
a
poor
feeble
man
,
bear
the
pile
of
fire
and
much
wood
,
Isa.
30.33
.
—
33.14
.
Job
20.26
.
which
the
breath
of
the
Lord
doth
kindle
?
who
among
us
shall
dwell
with
everlasting
burning
?
they
that
suffer
least
in
hell
will
find
the
torments
intolerable
.
So
that
when
our
Saviour
saith
,
[
](A81247-e203330-b)r
r
Mat.
10.15
.
‛
I
will
be
more
tolerable
for
Sodome
and
Gomorrah
in
the
day
of
judgement
,
than
for
that
City
which
despiseth
the
offers
of
Gospel-grace
,
he
means
not
that
any
damned
Sodomites
should
find
hell-paines
tolerable
at
all
;
for
Jude
writing
by
the
same
spirit
that
Matthew
did
,
sayes
,
They
suffer
the
vengeance
of
eternal
fire
;
[
](A81247-e203400-b)s
s
Jude
ver.
10.
and
eternal
fire
with
a
vengeance
can
be
no
tolerable
paine
.
Christ
will
come
in
flaming
fire
taking
vengeance
on
those
that
know
not
God
,
2
Thes.
1.8
.
as
well
as
on
those
that
●bey
not
the
Gospel
;
yet
the
disobedient
and
despisers
of
the
Gospel
(
especially
as
to
the
pain
of
losse
)
shall
be
more
fearfully
plagued
than
Sodomites
.
If
Turks
and
Tartars
be
damn'd
,
than
debauched
Christians
(
as
their
sins
have
been
double
dy'd
,
so
)
shall
be
double
damn'd
,
deeper
in
hell
,
by
reason
here
they
were
nearer
to
heaven
;
-
Ingentia
.
-
beneficia
-
flagitia
-
suplicia
if
there
be
hainous
sins
against
wonderful
mercies
,
they
must
needs
bring
tremendous
pun●shments
;
oh
,
consider
it
England
,
City
and
Country
,
Courtiers
and
Common-wealths
men
.
Again
,
the
anguish
is
John
3.36
.
Rev.
20.10
.
Jam.
2.13
.
Ezek.
7.4
.
Job
7.9
.
Isa.
5.14
.
Luke
16.26
.
Vestigia
nulla
retro●sum
;
cradumque
retro
slectere
haud
unquam
sinunt
umorae
tenaces
.
Senec.
Herc.
Furens
.
Rev.
1.18
.
(
3.
)
Easeless
and
remediless
;
the
wrath
of
God
abides
;
in
hell
no
cooling
fits
,
but
continued
burnings
,
the
worm
perpetually
gnawing
,
the
same
torment
remaining
both
day
and
night
;
there
no
Remission
of
sin
,
dismission
of
pain
,
intermission
of
sense
,
or
permission
of
comfort
;
but
judgement
without
mercy
,
mischief
without
measure
,
crying
without
compassion
,
pain
without
pity
,
sorrow
without
succour
,
bitter
lamentation
without
any
consolation
,
descending
without
hopes
of
ascending
;
the
Prisoners
being
lockt
up
in
this
dungeon
without
possibility
of
release
,
no
passage
out
of
this
darksome
fiery
Pit
of
no
ease
,
where
the
Prisoners
would
not
live
,
yet
cannot
die
,
nor
get
out
;
Christ
the
Supreame
Keeper
,
who
hath
the
Key
in
his
own
hand
,
affirmes
with
an
asseveration
(
if
thou
be
cast
in
)
Veri●y
thou
shalt
not
come
out
,
till
thou
hast
paid
the
uttermost
farthing
[
](A81247-e203790-b)t
t
Mat.
5.25
.
with
Luk.
12.58
.
Mark
12.42
.
nay
,
cue
or
mite
,
which
will
never
be
.
(
4.
)
Universall
,
and
various
,
both
in
respect
of
the
subject
tormented
,
and
the
objects
tormenting
;
even
as
the
tooth-ach
,
stone
,
gout
,
feaver
,
plague
,
&c.
concurring
to
torment
one
man
in
every
part
;
every
power
and
faculty
,
Isa.
66.24
.
Rom.
2.9
.
Mat.
22.13
.
—
13.42
.
—
25.30
.
sense
and
member
,
both
of
soul
and
body
,
will
be
filled
with
anguish
and
vexation
,
within
and
without
;
the
never-dying
worme
of
conscience
,
and
unspeakable
tribulation
that
follows
upon
it
,
manifested
in
weeping
and
wailing
,
and
gnashing
of
teeth
,
to
confound
the
eye
,
and
perplex
the
mind
;
as
all
have
joyned
in
sin
,
so
they
shall
in
suffering
;
the
soul
indeed
was
ring-leader
in
sin
,
and
so
will
be
chief
in
suffering
,
Psal.
120.4
.
Job
6.4
.
and
—
20.25
.
when
the
sharp
arrowes
of
the
Almighty
are
within
,
and
the
poison
thereof
drinks
up
the
spirit
.
Thus
of
the
inflammation
greatened
by
the
four
Ingredients
.
[
2.
]
The
preparation
further
aggravates
the
extremity
of
the
torments
;
the
Text
acquaints
us
that
't
is
[
the
prepared
]
fire
by
way
of
transcendency
,
as
if
the
wisdome
of
God
had
devised
on
purpose
the
most
tormenting
temper
for
this
formidable
fire
,
Deut.
32.22
.
Isa.
30.33
.
which
the
Lord
kindled
in
his
anger
of
old
;
In
Gods
secret
purpose
't
was
prepared
from
eternity
,
and
actually
made
ready
for
the
faln
Angels
when
they
fell
from
God
.
The
Talmudists
conceive
,
that
by
reason
to
the
things
created
in
the
second
day
,
there
is
not
added
(
as
in
the
rest
)
that
it
was
good
;
[
](A81247-e204030-b)u
u
Gen.
1.6
,
7
,
8.
Buxtorf
.
Talm.
Lexic
.
therefore
the
fire
of
hell
was
then
created
;
but
to
leave
such
a
conjecture
,
we
are
certain
't
is
the
prepared
fire
,
and
that
for
the
Devil
and
his
Angels
;
Calvin
,
Beza
,
Baxter
,
&c.
not
as
if
it
were
not
prepared
also
for
wicked
men
,
but
chiefly
to
shew
't
was
first
assigned
to
the
Devils
,
to
note
the
extremity
and
inevitablenesse
of
the
torment
of
the
wicked
,
who
have
the
Devil
and
his
Angels
for
their
companions
.
Hence
,
[
3.
]
The
Association
,
in
hell
,
the
Devil
and
his
Angels
contribute
to
the
extremity
of
the
damneds
punishment
:
Mat.
12.24
.
—
10.25
.
—
9.34
.
Rev.
12.13
.
John
12.31
.
—
14.30
.
The
Devil
so
called
,
because
he
first
calumniated
God
to
Eve
,
as
elsewhere
Satan
,
because
the
capital
enemy
of
God
and
man
.
It
should
seem
there
is
one
notorious
Beelzebub
in
the
Kingdome
of
darknesse
,
over
the
rest
of
evil
spirits
,
who
may
be
called
his
Angels
,
probably
by
reason
he
being
one
above
the
rest
,
Facti
perduelles
ad
exemplum
sui
principis
,
atque
adeo
semen
illius
audiunt
.
Dr.
Arrows
.
Tactica
sacra
.
l.
1.
c.
2.
Sect.
4.
Mat.
18.34
.
1
Pet.
5.8
.
(
as
Head
of
the
Faction
)
drew
multitudes
of
others
into
the
party
,
who
with
him
sinned
,
and
fell
;
but
because
the
distinction
in
the
o●der
of
Angels
is
not
so
evident
,
we
may
take
it
of
the
evil
Angels
coll●ctively
,
rather
than
distributively
,
miserable
comforters
,
indeed
tormenting
companions
.
Oh!
think
how
sad
't
is
to
be
chained
with
the
Devil
in
his
fiery
fetters
,
shut
up
in
the
darkest
den
with
the
roaring
Lion
,
with
ravenous
Wolves
,
to
live
in
a
Nest
among
stinging
freckled
Adders
,
having
your
loynes
encircled
with
the
girdles
of
Serpents
,
to
lie
in
a
Pit
amongst
millions
of
ugly
to●ds
,
to
be
everywhere
bitten
with
venemous
Asps
,
to
have
Cockatrites
killing
you
with
their
eyes
,
Dragons
spitting
fire
in
your
faces
,
Vipers
eating
out
your
bowels
;
and
then
tell
me
,
if
the
companions
in
hell
,
(
who
are
infinitely
worse
than
these
)
can
be
desirable
,
that
we
should
any
of
us
be
so
mad
(
as
too
many
are
)
to
choose
them
,
rather
than
the
Society
of
Saints
.
Wier
speaks
of
a
Charmer
at
Satlsburg
,
Moore
Atheism
.
l.
3.
c.
2.
that
when
in
the
sight
of
the
people
he
had
charm'd
a
company
of
Serpents
into
a
Ditch
,
and
kill'd
them
,
at
last
there
came
one
huge
one
,
far
bigger
than
the
rest
,
which
leap'd
upon
him
,
winded
about
his
waste
like
a
girdle
,
and
roll'd
him
into
the
Ditch
,
and
so
kill'd
the
Charmer
himself
in
the
Conclusion
.
Alas
!
how
may
men
and
women
can
sport
themselves
with
the
Devils
temptations
here
,
till
at
last
the
grand
Old
Serpent
come
out
with
his
strength
,
Rev.
12.9
.
Peccato
Diabolorum
nullum
paratum
remedium
.
and
roll
them
into
the
pit
of
hell
,
where
they
shall
live
in
misery
,
and
lie
sprawling
w●th
no
other
companions
but
the
Devil
and
his
cursed
fiends
,
who
will
be
continually
tormenting
one
another
,
and
stinging
them
with
horrors
to
all
eternity
!
Hence
,
2.
Eternity
.
The
second
Proprety
of
this
punishment
is
its
Eternity
,
in
the
Text
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
everlasting
fire
;
and
verse
46.
everlasting
punishment
,
which
is
there
directly
opposed
to
eternal
life
,
that
blessed
state
of
the
righteous
which
will
never
have
an
end
;
and
therefore
according
to
the
Rules
and
Maximes
of
reason
[
](A81247-e204620-b)*
*
Oppositorum
est
eadem
scientia
.
&
Oppositorum
sunt
opposita
consequentia
.
Can.
Logic.
,
doth
necessarily
import
a
punishment
of
the
same
duration
that
the
reward
is
;
now
that
's
acknowledg'd
by
the
Socinians
themselves
,
to
be
eternal
,
absolutely
so
,
as
never
to
end
;
and
therefore
the
punishment
cannot
,
but
be
so
too
.
The
damned
are
in
everlasting
chaines
of
darkness
,
suffering
no
less
than
the
vengeance
of
eternal
fire
,
in
the
blackness
of
darkness
for
ever
,
Jude
ver.
7
,
6
,
13.
Rev.
14.7
.
and
their
smoke
goes
up
for
ever
and
ever
.
A
parte
post
,
it
is
an
interminable
duration
;
as
beyond
measure
in
extremi●y
,
Psal.
90.2.11
.
so
beyond
time
in
eternity
;
None
but
he
who
was
from
everlasting
to
everlasting
,
can
fully
describe
this
most
permanent
duration
.
They
that
by
the
help
of
the
best
spiritual
and
rational
prospective
,
can
see
furthest
into
it
,
will
be
forc'd
to
cry
out
,
O
the
Ocean
that
cannot
be
look't
over
,
the
depth
that
cannot
be
fathom'd
!
there
is
never
an
exit
to
this
saddest
Tragedy
,
this
eternal
judg●ment
;
God
sets
an
end
to
all
other
darkness
,
Heb.
6.2
.
Job
28.3
.
Mat.
3.17
.
but
none
to
the
darknesse
of
hell
;
when
the
wrath
of
God
is
come
upon
the
ungodly
,
't
will
still
be
wrath
to
come
;
this
fiery
durance
is
not
measureable
by
our
petite
particles
of
time
;
alas
!
't
is
for
ever
,
wo
!
wo
!
wo
!
O
Eternity
!
Eternity
!
Mat.
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
q.
d.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Drexelius
,
Gerhard●
,
Birkebock
,
&c.
Eternity
!
this
word
ever
,
ever
,
everlasting
,
will
even
break
the
hearts
of
the
damned
.
Mark
what
I
say
,
suppose
with
me
,
(
after
others
)
the
whole
world
were
a
Mountaine
of
Sand
,
and
a
little
Wren
com●
but
once
every
thousandth
year
to
fetch
one
grain
of
Sand
,
what
inc
mprehensible
millions
of
millions
(
not
to
be
numbred
by
a
finite
being
)
would
be
spent
before
this
supposed
wonderful
Mountaine
could
be
fetcht
away
?
(
when
it
would
be
millions
beyond
reckoning
,
before
the
sands
in
an
hour-glass
could
be
carried
away
after
this
rate
;
but
six
thousand
years
,
and
so
but
six
Sands
would
be
gone
since
the
Creation
of
the
world
)
Well!
but
supposing
yet
this
wonderful
astonishing
thing
should
be
effected
;
if
a
damned
person
should
stay
in
torment
so
long
,
and
then
have
an
end
of
his
wo
,
it
were
some
comfort
;
but
when
that
immortal
bird
should
(
according
to
the
presupposed
portion
)
have
carried
away
this
Mountain
ten
thousand
times
over
,
Alas
!
alas
!
and
wo
!
his
anguish
and
torment
will
be
as
great
as
ever
it
was
,
and
he
no
nearer
coming
out
,
than
he
was
the
very
first
moment
he
entred
into
Hell
.
Beloved
,
think
seriously
on
this
sad
supposition
,
I
know
not
whether
your
hearts
tremble
,
but
I
am
sure
mine
does
when
I
dwell
on
these
things
in
my
thoughts
:
Oh!
who
are
so
flout-hearted
among
us
,
Isa.
33.14
.
that
they
can
dwell
with
everlasting
burnings
?
that
they
can
strugle
with
this
wrath
to
come
,
which
will
never
be
overcome
,
never
come
to
an
end
?
believe
it
friends
!
the
worm
dieth
not
,
the
fire
is
not
quenched
;
they
are
not
mine
,
bur
the
most
sure
(
yet
sad
)
words
with
which
the
most
Evangelical
Prophet
Isaiah
shuts
up
his
long
and
sweet
Prophecy
;
Isa.
66.24
.
John
7.46
.
and
you
know
our
Lord
Jesus
,
who
spake
as
never
man
spake
,
did
frequently
utter
his
mind
in
the
same
stile
.
Thus
for
Explication
.
II.
C●nfirmation
.
II.
For
Confirmation
,
That
the
wicked
shall
depart
from
Christ
,
into
an
extremity
and
eternity
of
torment
,
as
hath
been
descr●bed
,
take
these
Particulars
,
which
laid
together
are
cogent
.
First
,
The
fore-mentioned
Explication
grounded
upon
evident
Texts
of
Scripture
(
not
wrested
from
their
genuine
meaning
)
doth
imply
the
quod
sit
,
i.
e.
the
existency
of
the
Subject
,
viz.
that
there
is
an
Hell
,
as
the
basis
or
Hypothesis
upon
which
not
only
the
quid
,
but
quale
is
founded
in
Scripture
;
i.
e.
the
essence
and
essential
properties
,
Non
entis
nec
est
essentia
nec
modus
essentiae
Maxim
.
viz.
that
there
is
a
real
punishment
appointed
to
some
,
consisting
in
the
pain
of
loss
and
sense
,
both
extreme
and
eternal
;
for
of
that
which
is
not
,
there
can
neither
be
essence
,
nor
manner
of
being
described
;
but
from
what
hath
been
said
,
you
see
there
are
both
predicates
in
Scripture
answering
to
the
Questions
,
what
pain
?
and
what
manner
of
pain
?
and
therefore
it
must
necessarily
follow
,
that
there
is
some
subject
on
which
they
are
affirmed
,
and
to
which
they
do
appertain
;
Certum
est
vivere
omne
quod
dolet
,
doloremque
omnem
nisi
in
re
vivente
esse
non
posse
.
l.
21.
de
Civ
.
Dei
.
c.
3.
to
this
purpose
Augustine
sayes
truly
,
That
whatsoever
is
grieved
doth
live
or
exist
;
and
that
there
cannot
possibly
be
any
grief
,
but
there
must
be
some
real
subject
to
sustain
it
;
if
then
the
Scripture
speaks
of
an
Eternal
pain
,
it
doth
certainly
suppose
some
must
endure
it
.
Secondly
,
The
beams
of
natural
light
in
some
of
the
Heathens
,
have
made
such
impressions
on
the
heart
or
natural
conscience
,
that
several
of
them
have
confused
notions
of
an
Hell
,
as
well
as
of
a
judgement
to
come
.
Profound
Bradwardine
and
others
,
have
produced
many
proofs
concerning
their
apprehensions
of
this
Truth
[
](A81247-e205660-b)*
*
Bradw
.
de
causa
Dei
.
l.
1.
c.
1.
Corol.
39.
Raynaud
.
Theol.
Nat.
Disp.
8.
Q.
4
Windel
.
Phys.
Part
1.
Sect.
2.
Justin
.
Hist.
Adrianus
.
;
what
made
the
Heathen
Emperour
when
he
lay
a
dying
,
cry
out
?
O
animula
vagula
blandula
,
&c.
O
my
little
wretched
wandering
soul
,
whither
art
thou
now
hastning
,
&c.
Oh
,
what
will
become
of
me
?
live
I
cannot
,
dye
I
dare
not
!
but
some
discoveries
of
the
wrath
to
come
.
Surely
,
it
was
not
meerly
the
dissolution
of
nature
,
but
the
sad
consequent
that
so
startled
and
terrified
Belshazzar
,
when
he
saw
the
hand-writing
on
the
Wall
;
[
](A81247-e205780-b)w
w
Dan.
5.5
,
6.
Heb.
2.15
.
guilty
man
when
conscience
is
awaked
,
fears
an
after-reckoning
,
when
he
shall
be
paid
the
wages
of
his
crying
sins
,
proportionable
to
his
demerits
.
Tert
adversus
Gentes
.
p.
78.
&
de
Resurrect.
c.
3.
Chrysost.
Hom.
8.
in
1
Thes.
sub
fin
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Plat
in
Phaed.
p.
52.
Edit.
Franc.
1602.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ita
ille
in
Gorgia
sub
fin
.
Trismeg
.
c.
10.
Ascelp
.
Hence
Tertullian
in
this
matter
appealing
to
the
consciences
of
the
Gentiles
,
and
after
him
Chrysostome
affirmeth
,
that
Poets
and
Philosophers
,
and
all
sorts
of
men
speaking
of
a
future
retribution
,
have
said
that
many
are
punisht
in
Hell
.
Plato
is
very
plain
,
that
whoever
are
not
expiated
but
prophane
,
shall
go
into
Hell
to
be
tormented
for
their
wickednesses
,
with
the
greatest
,
most
bitter
,
and
terrible
punishments
for
ever
in
that
Prison
in
Hell
.
And
Trismegistus
affirms
concerning
the
souls
going
out
of
the
body
defiled
,
that
't
is
tost
too
and
fro
with
e
ernal
punishments
;
and
another
[
](A81247-e205960-b)*
*
Lucian
.
de
luctu
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tart●rus
horriseros
eructans
fontibus
oestus
.
Lucr.
Tartareae
sedes
&
formedabile
regnum
mortis
inexpletae
.
Stat
,
Viscera
praebebat
Titius
Lanianda
.
Ovid.
Perfidus
Ixion
;
Horat.
Saxum
ingens
volvunt
al●i
,
radi●sque
rotarum
Districti
pendent
:
sedet
aeternumque
sedebit
Infelix
Theseus
,
Ph●●gy●sque
miserrimus
omn
s
Admonet
,
&
magna
testatur
voce
per
umbras
:
Discite
justitiam
moniti
&
non
●en●e●e
divos
.
Virgil.
Nec
mort
is
poenas
mors
altera
siniat
hujus
,
Horaque
erit
tantis
ultima
nulla
malis
.
Ovid
.
,
that
it
was
the
common
opinion
among
them
,
that
the
wicked
were
held
in
chains
by
Pluto
(
so
they
call
the
Prince
of
Devils
)
in
chaines
which
cannot
be
loosed
.
'T
would
take
up
much
time
,
and
not
be
so
fit
for
your
Christian
ears
to
mention
what
conceits
the
Poets
have
of
Tartarus
(
i.
e.
in
plain
English
Hell
)
and
the
judgement
there
,
wherein
for
want
of
Scripture
Revelation
,
they
are
much
out
in
their
fictions
concerning
the
manner
of
this
punishment
;
yet
these
imaginations
of
theirs
,
give
some
evidence
to
the
thing
it self
written
in
their
consciences
,
about
which
the
Word
of
God
doth
informe
us
more
fully
and
clearly
.
Every
ones
guilty
conscience
(
not
seared
and
stifled
)
calls
for
our
assent
to
this
same
Doctrine
;
the
secret
checks
in
our
own
bosome
,
do
sometime
affright
and
appale
us
,
even
anticipating
torments
,
and
giving
the
sinner
an
earnest
of
that
summe
of
misery
(
which
is
the
wages
of
sin
)
the
payment
whereof
shall
never
have
an
end
;
Rom.
6.
ult.
so
that
every
conscious
wretch
may
find
and
feel
such
a
worm
crawling
in
his
own
breast
,
which
unless
it
be
kill'd
by
the
Physician
,
who
only
cures
sin-stung
souls
with
his
own
blood
,
will
never
dye
.
The
very
Turks
speak
of
the
house
of
perdition
,
Alcoran
Mahom
.
c.
14.
p.
160.
&c.
20.
p.
198.
and
affirm
that
they
who
have
turned
Gods
grace
into
impiety
,
shall
abide
eternally
in
the
fire
of
hell
,
and
there
be
eternally
tormented
.
Thirdly
,
It
cannot
but
be
equitable
,
that
the
wicked
who
despised
everlasting
happiness
,
should
suffer
eternal
miseries
:
They
would
not
be
heirs
of
an
Everlasting
Kingdowe
;
Joh.
5.40
.
with
Isa.
9.6
,
7.
and
Dan.
7.14
,
27.
and
Rev.
14.6
.
Mat.
2.12
,
46
&
—
18.8
.
Joh.
5.39
,
40.
with
Jude
Epist.
ver.
21.
Factus
est
malo
dignus
aeterno
,
qui
hoc
in
se
peremit
bonum
,
quo
esse
posset
aeternum
.
August
.
Dan.
12.2
.
and
therefore
no
marvel
they
are
everlastingly
shut
out
.
They
sleight
and
refuse
Gods
eternal
mercy
,
and
the
honour
which
the
Heirs
of
glory
do
accept
of
upon
the
terms
of
the
Gospel
;
and
therefore
they
must
arise
to
shame
and
everlasting
contempt
,
and
undergo
eternal
misery
,
according
to
the
terms
of
the
Law
.
For
Fourthly
,
The
violation
of
those
everlasting
obligations
which
lie
upon
them
unto
God
,
do
demerit
an
answerable
punishment
.
Sit'h
the
wicked
have
trampled
upon
the
blood
of
the
Covenant
,
Heb.
10.28
,
29.
and
abused
the
many
favours
God
tendred
to
them
to
make
them
meet
for
glory
(
by
which
they
have
fitted
themselves
for
destruction
)
't
is
but
reasonable
they
should
be
punisht
with
the
mist
and
blackness
of
darkness
for
ever
,
Rom.
9.22
,
23.
2
Pet.
2.17
.
Jude
ver.
13.
Rom.
1.18
,
25.
Isa.
60.19
.
Rev.
14.6
.
Rom.
16.26
.
who
by
their
prophaness
and
errours
,
did
seek
to
cloud
the
beams
of
Gods
infinite
goodness
,
Everlasting
light
,
and
eternal
truth
.
To
draw
to
a
period
,
Fifthly
,
If
wicked
impenitents
after
this
life
,
shall
not
be
punisht
by
God
with
everlasting
torments
,
then
something
must
hinder
Either
on
-
Gods
part
,
-
or
,
Theirs
.
If
on
Gods
part
,
then
't
is
either
,
1.
Because
he
will
not
:
Now
what
his
will
is
,
you
have
heard
revealed
,
and
may
know
further
if
you
consult
the
Scripture
:
My
Text
acquaints
you
plainly
with
Christs
mind
,
and
that
's
the
mind
of
God
.
Or
2.
Because
he
cannot
,
which
to
affirme
,
were
to
deny
his
Omnipotency
,
to
say
he
is
not
God
.
Or
3.
Because
he
dare
not
;
what
were
this
,
but
to
suppose
the
Soveraign
Judge
upon
the
Bench
to
be
(
as
it
were
)
a
cowardly
Underling
to
the
trembling
Prisoner
at
the
Bar
!
when
his
very
breath
can
kindle
the
fiery
River
of
brimstone
into
which
he
sentenceth
every
impenitent
Malefactor
.
Isa.
30.33
.
Or
4.
Because
like
unjust
Judges
,
he
may
be
corrupted
with
bribes
;
Gen.
18.25
.
but
shall
not
the
Judge
of
all
the
World
do
right
?
If
the
hindrance
be
on
the
wickeds
part
,
then
I
conceive
it
must
be
either
1.
Because
their
living
and
sinning
but
a
short
time
here
on
earth
,
does
not
deserve
eternal
punishment
in
Hell
;
for
the
evil
of
punishment
should
be
but
commensurate
to
the
evil
of
sin
:
Now
there
is
no
proportion
betwixt
finite
and
infinite
.
I
confesse
this
pretence
is
ready
to
shake
the
faith
of
many
in
this
point
;
but
if
the
ground
of
it
be
rightly
understood
,
it
may
confirme
the
point
;
for
(
1.
)
If
the
wicked
had
lived
always
,
they
would
alwayes
have
separated
themselves
from
God
by
sinning
against
him
,
and
never
have
repented
of
their
sin
,
nor
been
weary
of
sinning
;
neither
then
will
God
be
weary
of
plaguing
,
or
repent
of
punishing
:
The
Schoolmen
from
Augustine
argue
,
Pe●cant
in
aeterno
suo
,
ergò
puniuntur
in
ae●erno
Dei
;
Aquin.
Supl.
Scot.
in
Sent.
Thom.
1.2
dae
.
Q.
99.
l.
ult
.
Q
87.
Arts.
5.
which
will
never
have
an
end
,
but
remain
while
God
is
God
.
This
may
be
illustrated
by
a
similitude
;
as
men
addicted
to
pleasure
,
do
in
the
night
time
eagerly
and
earnestly
pursue
their
game
at
Chesse
,
Tables
,
or
the
like
,
by
an
inch
of
candle
,
which
unexpectedly
goes
out
,
would
questionlesse
have
play'd
willingly
all
night
had
the
light
lasted
:
So
wicked
men
they
desire
to
spend
all
their
inch
of
time
in
the
pursuit
of
their
sins
,
if
that
would
continue
,
they
would
continue
in
sin
,
and
not
leave
sinning
,
wherefore
they
shall
not
leave
suffering
;
had
they
lived
for
ever
here
,
they
would
have
sinned
for
ever
;
Rev.
9.6
.
but
in
Hell
,
where
they
would
not
live
,
they
must
be
kept
alive
,
because
of
their
will
of
sin
upon
Earth
:
Oh!
wicked
wretch
,
is
it
not
a
righteous
thing
with
God
(
what
thinkest
thou
?
Ad
magnam
justitiam
judicantis
pertinet
,
ut
nunquam
careant
supplicio
qui
in
hac
vita
nunquam
voluerunt
carere
peccato
.
Gregor.
)
that
thy
punishment
for
thy
sin
should
never
cease
in
Hell
;
who
shouldst
thou
live
for
ever
here
,
thou
wouldst
be
an
Eternal
standing
provocation
to
his
Majesty
?
I
deny
not
,
but
the
wicked
will
sin
Eternally
in
Hell
,
yet
I
lay
not
the
stresse
on
that
,
(
which
some
do
)
as
the
reason
of
their
Eternal
punishment
,
but
because
they
●●ven
ceased
,
nor
would
have
ceased
to
transgresse
Gods
Law
,
Gen.
2.17
.
Rom.
6.
ult.
&
—
5.12
.
Gal.
3.9
.
whiles
upon
earth
;
and
Eternal
punishment
was
denounced
against
the
first
transgression
,
which
every
one
that
lives
and
dyes
in
sin
,
is
not
only
guilty
of
,
but
will
not
repent
of
;
he
would
not
be
reconciled
to
God
here
,
Isa.
30.15
.
Matth.
23.37
.
John
5.40
.
Ezek.
33.11
.
and
God
will
not
be
reconciled
to
him
hereafter
,
but
will
say
to
him
always
,
as
Tyberius
once
said
to
one
that
requested
death
,
rather
than
long
imprisonment
;
Suet.
in
vita
.
Tyber
.
nondum
tecum
redii
in
gratiam
;
I
am
not
yet
reconciled
to
thee
,
that
I
should
shew
thee
such
a
favour
.
Prov.
8.36
.
Deut.
30.19
.
John
6.40
,
54.
&
3.36
.
Ezra
8.22
.
Hos.
13.9
.
(
2.
)
The
sinner
hath
but
his
choice
and
option
;
if
he
be
plagued
with
Eternal
death
,
't
is
no
other
than
that
which
he
prefer'd
before
Eternal
life
.
The
Lord
sets
life
and
death
before
us
,
(
as
by
Moses
the
typical
,
so
by
Christ
the
true
Messiah
)
if
we
will
choose
Christ
,
and
accept
of
him
,
we
may
have
Eternal
life
;
if
not
,
we
must
be
sure
of
Eternal
death
;
he
that
refuseth
the
Eternal
weight
of
glory
in
one
end
of
the
scale
,
chooseth
Eternal
punishment
in
the
other
end
;
as
our
first
Parents
did
choose
the
curse
by
their
voluntary
refusing
of
the
blessing
;
which
bad
choice
of
theirs
,
laid
obnoxious
unto
Eternal
pain
both
themselves
and
their
posterity
,
who
cannot
complain
of
God
for
inflicting
the
death
they
are
by
corrupt
nature
liable
to
;
sith
besides
their
choice
in
their
first
parents
,
and
in
their
own
persons
,
they
who
live
under
the
Gospel
have
as
great
a
mercy
tendred
by
the
second
Adam
,
as
Eternal
death
is
a
grievous
punishment
;
yea
,
the
Atheist
(
who
(
as
't
was
said
of
Antiochus
Epiphanes
)
takes
more
pains
to
go
to
Hell
,
Buntings
Itinerarie
.
than
some
others
to
go
to
Heaven
)
must
confesse
that
he
deserves
his
wages
of
Eternal
death
as
his
Pay
,
sith
he
hath
toyled
and
drudged
all
his
life
long
in
the
Devils
Service
,
only
to
fit
himself
for
misery
.
(
3.
)
The
Schoolmen
have
observed
from
the
Philosopher
,
Aquia
.
Supl.
Q.
99.
Art.
1.
that
the
punishment
ought
to
be
levied
according
to
the
dignity
of
him
against
whom
the
offence
is
committed
.
He
is
more
severely
punish't
,
who
gives
his
Soveraign
a
box
on
the
ear
,
than
he
that
does
so
to
his
equal
:
Now
wicked
men
(
and
that
without
Repentance
)
sin
against
the
Eternal
God
by
the
violation
of
his
Honourable
Law
,
which
he
resolves
to
magnisie
:
Isa.
42.21
.
And
as
they
ought
not
in
their
own
case
(
so
they
are
unqualified
)
to
be
competent
Judges
of
their
Own
offences
;
(
sit'h
they
cannot
see
the
thousandth
part
of
that
evil
there
is
in
the
least
sin
)
and
therefore
unfit
to
apportion
the
punishment
which
ought
to
be
levied
by
the
Judge
of
all
the
World
,
(
who
knows
what
is
meet
,
Gen.
18.25
.
and
will
do
nothing
but
what
is
right
)
proportionable
to
the
offence
committed
against
the
supreme
Majesty
;
Peccatum
in
Deum
crimen
laesae
Majestatis
:
—
Adsit
Regula
peccatis
quae
paenas
irroget
aequas
.
Horatius
.
for
where
there
is
satisfaction
required
,
there
must
be
proportion
,
which
would
not
at
all
be
here
in
this
case
,
without
some
kind
of
infiniteness
;
and
because
that
cannot
be
found
in
any
meer
creature
in
value
,
it
must
necessarily
be
in
duration
;
for
if
after
millions
of
years
it
could
ever
be
said
the
damned
had
fully
satisfied
Gods
justice
,
it
might
be
said
they
shall
be
set
free
,
as
the
prisoner
from
the
Goal
,
having
paid
the
debt
;
Luk.
12
:
58
,
59
(
a
thing
impossible
)
but
because
the
sufferings
of
the
damned
(
which
are
all
the
satisfaction
they
can
give
infinite
justice
)
in
regard
of
the
subject
,
being
finite
,
Ex
parte
subjecti
.
and
consequently
not
of
nifinite
value
,
they
must
be
so
in
duration
;
at
least
à
parte
post
,
as
to
the
future
,
for
the
defect
of
satisfaction
in
the
temporal
finite
punishment
of
any
meer
creature
.
Excep.
If
it
be
excepted
,
Excep.
neither
by
the
Eternal
punishment
of
men
is
Gods
justice
satisfied
;
for
then
this
punishment
would
not
be
Eternal
,
Contradictio
in
Adjecto
.
(
which
is
a
contradiction
in
the
very
thing
it self
)
if
ever
it
could
be
said
of
Gods
justice
now
't
is
satisfied
.
Repl.
I
Reply
;
[
1.
]
Let
it
be
very
well
considered
,
Repl.
whether
Gods
iustice
,
being
infinite
,
and
consequently
an
essential
Attribute
in
God
,
doth
not
require
from
man
(
upon
his
delinquency
)
that
satisfaction
which
is
of
infinite
value
,
Infiniti
valoris
.
he
the
party
offended
being
essentially
of
infinite
dignity
.
Now
such
a
satisfaction
,
i.
e.
of
infinite
value
,
could
only
be
made
by
Christ
,
who
(
being
the
Surety
of
the
Covenant
,
and
suffered
in
our
stead
)
is
God-man
in
one
person
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Acts
20.28
.
and
gave
plenary
satisfaction
unto
God
.
John
1.14
.
1
Tim.
3.16
.
Rom.
3.25
.
[
2.
]
Though
Eternal
punishment
may
not
be
called
a
satisfaction
made
or
given
to
the
party
offended
,
yet
't
is
that
which
the
party
offending
must
ever
be
in
making
or
giving
,
Parti
laesae
.
(
by
the
order
of
the
Supreme
Judge
who
is
to
hear
the
cause
and
apportion
the
punishment
to
the
fault
)
because
he
the
delinquent
wanting
that
infinitenesse
in
dignity
of
person
,
which
doth
bear
a
proportion
to
the
dignity
of
the
party
offended
,
must
make
this
up
by
an
infinite
duration
of
punishment
,
which
may
perhaps
in
some
sort
be
termed
satisfaction
performed
to
the
Law
,
it
being
the
payment
of
the
whole
in
the
obligation
;
Satisfactio
legi
praestita
.
Peysolutio
totius
quod
est
in
obligatione
.
for
upon
defailance
of
paying
the
debt
of
duty
and
obedience
,
what
more
is
required
of
the
debt
of
penalty
and
suffering
to
be
paid
,
Debitum
officii
.
Debitumsupp
li
cii
.
than
death
in
its
full
latitude
,
temporal
,
spiritual
,
and
Eternal
?
so
that
in
this
respect
't
is
no
error
to
call
it
satisfaction
;
but
if
we
speak
of
a
compleat
satisfaction
made
to
the
party
offended
,
Parti
offensae
.
it
must
be
granted
that
none
but
the
only
Son
of
God
did
,
or
could
give
it
;
thus
for
the
first
great
impediment
pretended
in
regard
of
the
Subject
.
Or
2.
It
is
because
there
is
a
possibility
of
freedom
from
the
Prison
of
Hell
;
and
then
this
must
be
either
by
Covenant
and
Compact
,
which
whoever
affirms
,
proferat
tabulas
;
for
't
is
fan
y
,
not
faith
which
believeth
any
such
thing
without
the
written
Word
.
Or
by
commutation
;
and
what
place
for
such
a
fancy
?
Is
any
so
absurd
as
to
think
there
are
any
in
Hell
who
belong
to
God
,
and
in
Heaven
who
belong
to
the
Divel
?
that
there
should
be
matter
for
such
a
Chimaera
,
such
a
strange
fiction
?
Or
by
force
,
and
what
were
this
but
to
over-power
Omnipotency
?
Or
by
fraud
,
and
what
were
this
but
to
out-wit
Divine
Wisdome
,
and
to
put
a
trick
upon
him
whose
understanding
is
infinite
?
Or
by
a
price
paid
,
and
what
is
it
that
offending
man
can
lay
down
as
a
sufficient
compensation
or
satisfaction
to
an
offended
God
,
who
is
infinite
,
for
the
injury
done
unto
him
,
which
God
should
accept
of
,
1
Sam.
2.25
.
Godw.
Rom.
Antiq.
l.
1.
Sect.
2.
●●
.
Ephes.
5.6
.
is
hard
to
fancy
;
and
woful
experience
(
if
nothing
else
will
)
may
convince
vain
man
,
that
't
is
impossible
to
procure
.
Or
by
manumission
;
now
this
doth
belong
only
to
obedient
servants
,
not
to
ch●ldren
of
disobedience
.
Or
,
3.
The
impediment
is
because
there
is
an
impossibility
in
regard
of
the
subject
(
as
is
pretended
)
of
undergoing
torments
of
an
eternal
duration
by
a
finite
creature
;
Ex
parte
subjecti
and
therefore
all
the
Hell
,
Socinians
,
&c.
grant
,
Socinus
,
Racov.
Cat.
Crellius
,
Bidle
,
Richardson
,
&c.
2
Thess.
1.8
,
9.
is
Annihilation
,
by
reason
't
is
said
,
The
wicked
shall
be
destroyed
.
But
to
remove
this
,
remember
(
1.
)
The
same
infinite
power
of
God
which
preserves
Angels
and
men
vessels
of
mercy
,
to
the
glorifying
of
his
grace
,
Rom.
9.22
,
23.
can
preserve
Devils
and
wicked
men
vessels
of
wrath
,
to
the
glorifying
of
his
justice
;
and
God
will
do
so
,
by
reason
his
mercy
annot
contradict
his
justice
and
truth
;
Christ
who
at
the
last
day
will
judge
others
for
unmercifulness
,
best
knows
what
it
is
to
be
merciful
;
and
it
concernes
us
to
credit
the
verity
of
his
sentence
in
my
Text
,
though
upon
harkening
to
the
shallow
reasonings
of
flesh
and
blood
we
may
be
apt
to
apprehend
severity
in
it
:
but
as
Gregory
sayes
truly
,
He
that
cannot
find
out
a
reason
of
Gods
doings
,
may
easily
finde
in
himself
a
reason
why
he
cannot
finde
it
out
.
(
2.
)
The
destruction
mention'd
,
is
rather
in
a
continual
fieri
,
than
in
facto
esse
,
in
a
perpetual
doing
,
never
finally
done
;
the
living
of
the
w●cked
in
hell
,
is
a
dying
life
,
and
their
dying
is
a
living
death
;
one
arme
of
Gods
power
is
alwayes
bearing
up
what
the
other
is
alwayes
beating
down
.
(
3.
)
They
shall
be
destroyed
in
a
moral
,
not
in
a
natural
sense
;
a
man
that
is
dead
in
Law
,
may
live
a
natural
life
,
but
is
deprived
of
that
wh●ch
before
was
due
to
him
;
the
wicked
have
their
b
ings
in
hell
,
but
are
deprived
of
all
that
which
makes
to
their
well-beings
;
sequestred
from
the
fruition
of
God
,
and
all
comfort
with
him
,
who
is
the
Fountain
of
life
;
instead
of
which
they
cannot
be
freed
from
all
that
tends
to
their
ill-beings
.
Christ
sayes
expresly
,
they
must
depart
into
everlasting
fire
,
and
everlasting
punishment
;
therefore
certainly
not
to
be
annihilated
,
but
to
abide
and
remain
in
torment
.
For
[
1.
]
He
that
shall
be
everlastingly
punished
,
must
needs
remain
in
being
everlastingly
;
his
punishment
cannot
continue
when
he
is
not
;
Non
entis
nulla
sunt
praedicata
.
Ejus
quod
falsum
est
nulla
potest
esse
scientia
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ut
Philopon
.
in
Arist.
he
that
hath
an
end
,
cannot
be
punished
without
end
after
he
ceaseth
t
,
be
;
so
that
if
the
wicked
should
be
annihilated
,
or
absolutely
destroyed
,
and
deprived
of
being
,
then
nothing
should
be
tormented
with
the
never-dying
worm
;
(
if
the
worm
dye
not
,
it
must
live
in
some
subject
)
and
nothing
should
dwell
in
unquenchable
fire
,
as
the
Scripture
affirms
there
shall
.
Again
,
[
2.
]
Men
as
well
as
Devils
,
may
have
their
essence
and
being
eternally
preserved
,
and
yet
not
inherit
eternal
life
,
but
remain
in
a
moral
condition
of
eternal
death
;
for
eternal
life
promis'd
and
purchas'd
in
Scripture
,
does
not
only
note
our
physical
or
natural
being
in
life
,
but
chiefly
our
moral
well-being
in
bliss
and
happiness
;
and
therefore
eternal
death
does
not
deny
wicked
men
being
naturally
alive
,
but
their
being
morally
alive
;
they
live
indeed
,
but
miserably
,
in
a
condition
absent
from
all
comfortable
good
,
present
with
all
evil
;
there
shall
be
weeping
and
wailing
,
and
gnashing
of
teeth
for
ever
;
Mat.
8.12
.
therefore
there
sha●l
some
be
who
shall
so
weep
,
&c.
and
they
are
the
wicked
that
shall
still
remain
in
these
remaining
torments
beyond
expression
,
which
are
called
the
Second
death
;
not
that
this
death
is
a
consumption
of
their
persons
,
an
absolute
wasting
of
their
substances
,
as
to
the
continuance
of
their
beings
(
for
though
they
seek
to
have
their
beings
destroyed
,
yet
they
shall
not
finde
their
desire
accomplished
)
yet
as
't
is
said
of
Roger
Bishop
of
Salisbury
,
Revel.
9.6
.
Vivere
noluerit
,
mori
nescierit
.
Nulla
major
aut
pejor
mors
quam
ubi
non
moritur
.
mors
.
Aug.
in
King
Stephens
time
(
he
would
not
have
lived
(
that
life
in
Prison
)
yet
could
not
dye
;
they
would
be
annihilated
and
cannot
)
but
this
which
is
the
worst
death
,
is
a
deprivation
of
all
the
comfortable
good
of
life
natural
,
spiritual
,
and
eternal
,
with
an
infliction
of
the
greatest
evil
,
the
wicked
are
then
su●ported
and
capacitated
to
lie
groaning
under
for
ever
.
Thus
for
the
Confirmation
of
the
Point
,
wherein
we
have
had
likewise
(
imply'd
)
a
confutation
of
the
most
considerable
Adversaries
to
this
infallible
Doctrine
of
Hell
,
there
remains
III.
A
short
Application
to
be
enlarged
in
your
meditations
;
learn
hence
,
III.
Application
.
1.
To
feare
sin
,
and
its
sad
consequent
,
Hell
;
the
clear
evidence
of
an
eternity
and
extremity
of
hell-tortures
,
should
stir
up
in
us
an
holy
affection
of
fearing
God
,
and
being
affraid
(
by
reason
we
are
guilty
)
of
eternal
vengeance
;
the
truth
is
,
we
should
be
so
afraid
of
sin
and
hell
,
as
to
be
afraid
of
nothing
else
,
if
we
would
copy
out
in
our
practice
,
the
Lesson
Christ
commands
;
Mat
10.28
.
viz.
Fear
not
them
which
can
kill
the
body
,
but
are
not
able
to
kill
the
soul
,
but
rather
feare
him
who
is
able
to
destroy
both
soul
and
body
in
hell
;
yea
,
I
say
unto
you
,
Fear
him
;
Christ
repeats
his
precept
,
Luke
12.5
.
that
it
may
not
be
forgotten
;
an
urgent
necessity
lies
upon
us
to
pass
the
time
of
our
sojourning
here
in
feare
;
1
Pet.
1.17
.
Phil.
2.12
.
we
must
work
out
our
own
salvation
in
feare
and
trembling
;
we
may
,
we
ought
to
feare
the
pain
of
losing
the
sight
of
Jehovahs
blessed
face
and
favour
;
for
this
is
a
filial
affection
consistent
with
the
greatest
love
;
he
that
truly
loves
God
,
Res
est
soliciti
plena
timoris
Amor.
Jeanes
Schol.
&
Practic
.
Divin
.
will
solicitously
fear
nothing
so
much
as
to
displease
and
lose
him
.
Yea
,
and
(
though
we
may
not
with
an
irrationl
,
or
selvish
,
uneffectual
,
slavish
fear
,
(
which
dishonour-God
)
feare
the
pain
of
sense
;
yet
)
because
hell-torments
are
such
extream
and
eternal
violations
of
the
Primitive
integrity
of
our
nature
,
we
may
and
ought
also
w●th
a
rational
fear
to
be
afraid
of
the
pain
of
sense
,
but
not
immoderately
and
immeasureably
more
than
we
are
afraid
of
sin
,
which
is
a
worse
evil
in
its
own
nature
,
than
hell
it self
;
for
all
the
evil
that
is
in
hell
,
doth
arise
from
sin
as
the
mother
of
it
.
Oh!
if
we
should
but
hear
the
bitter
complaints
of
those
suffering
in
Hell
for
their
sin●
,
I
need
not
then
(
I
might
hope
)
perswade
the
stoutest
to
be
afraid
of
sin
and
hell
;
for
our
eares
would
even
tingle
,
our
hearts
tremble
,
our
blood
curdle
,
and
our
spirits
as
it
were
congeal
to
yee
,
at
the
noise
of
their
most
horrible
lamentations
.
Learn
,
2.
To
flee
speedily
from
sin
by
real
Repentance
;
having
this
warning
to
fl
e
from
the
wrath
to
come
,
which
will
inevitably
seize
upon
impenitent
sinners
;
Oh!
let
's
all
learn
of
our
Saviour
and
Judge
,
from
this
consideration
,
to
bring
forth
fruits
meet
for
Repentance
;
Mat.
3.7
,
8
,
12.
his
reason
is
in
effect
the
same
with
this
Doctrine
;
viz.
Every
fruitless
Tree
is
cast
into
the
fire
unquenchable
fire
;
yet
of
our selves
we
can
bring
forth
no
acceptable
fruit
,
till
we
be
ingraffed
into
Christ
the
true
Vine
:
John
15.4
,
5.
Oh!
let
's
then
labour
to
see
,
and
be
truly
sorrowful
for
all
our
sins
!
and
pray
,
Lord
,
Turn
thou
us
,
Jer.
31.18
.
and
we
shall
be
turned
from
all
our
sins
,
and
accept
of
a
whole
Christ
for
our
only
Lord
and
Saviour
;
oh
!
sith
we
cannot
wash
our
hands
in
innocency
,
le
ts
be
washing
them
daily
in
the
tears
of
true
penitency
;
let
's
go
to
the
Fountain
open'd
to
wash
in
for
sin
,
Z●ch.
13.1
.
Isa.
30.
ult.
Rev.
20.10.14
,
15.21.8
.
and
for
uncleanness
,
that
we
may
not
be
cast
into
the
River
and
Lake
of
fire
and
brimstone
;
Oh!
let
's
now
bathe
our
souls
in
the
blood
of
Christ
,
that
everlasting
burnings
may
not
hereafter
seize
upon
us
.
Hence
Learn
,
3.
Not
to
blame
Gospel-Ministers
for
preaching
of
terrors
:
hereby
they
would
stave
us
off
from
running
head-long
into
Hell
,
and
bring
us
to
repentance
,
that
we
may
not
be
cast
into
that
prison
,
where
there
is
no
place
for
repentance
:
2
Cor.
5.11
.
Knowing
the
terrors
of
the
Lord
we
perswade
men
:
in
love
to
their
precious
souls
we
are
bound
(
being
assured
we
must
give
an
account
)
to
awake
our
hearers
,
Hebr.
13.17
.
lest
they
forget
God
and
be
turned
into
hell
:
we
dare
not
betray
your
pretious
souls
to
gratifie
you
at
present
,
Psal.
9.17
.
and
indulge
you
in
your
sins
;
as
the
Apostle
says
,
—
We
must
not
for
meat
destroy
the
work
of
God
;
Rom.
14.15.20
.
for
preferment
,
favour
or
respect
from
you
at
present
;
we
dare
not
suffer
your
immortal
souls
to
perish
without
warning
;
oh
friends
,
be
not
angry
with
us
the
Embassadours
of
Jesus
Christ
,
when
we
see
any
of
you
hastning
down
the
broad
way
which
leads
to
Hell
,
(
as
sure
as
we
are
here
now
)
if
we
then
cry
fire
!
fire
!
to
bring
you
back
.
You
have
no
more
reason
to
think
us
your
enemies
for
this
warning
of
you
,
and
telling
you
the
truth
in
love
,
Gal.
4.16
.
than
any
of
your
children
have
to
think
the
most
dear
and
tender
Parents
amongst
you
,
were
their
enemies
when
seeing
them
(
through
carelessnesse
)
ready
to
fall
into
fire
or
water
,
they
should
cry
out
,
oh
!
take
heed
Children
,
or
you
are
irrecoverably
lost
.
Learn
,
4.
Not
to
grudge
sinners
their
portion
in
this
World
:
Davids
advice
should
be
our
practice
,
enforced
from
this
very
Doctrine
;
viz.
Not
to
fret
our selves
at
evil
doers
,
nor
to
be
envious
against
the
workers
of
iniquity
;
Psal.
37.1
,
2.
&
—
9.17
.
Prov.
24.20
.
for
they
shall
soon
be
cut
down
as
the
grasse
;
they
shall
be
turned
into
Hell
;
their
foolish
prosperity
will
destroy
them
,
their
candle
shall
be
put
out
,
and
that
in
a
snuff
which
will
never
cease
stinking
;
why
then
should
we
be
offended
at
their
prosperity
here
,
who
are
reserved
to
an
extremity
and
eternity
of
torment
hereafter
!
Mal.
3.15
.
it
is
a
grosse
mistake
to
call
the
proud
happy
,
or
to
think
the
godly
most
miserable
,
1
Cor.
15.13.19
because
they
are
here
sometimes
a
little
under
a
cloud
.
The
Psalmist
was
tempted
to
it
;
but
the
knowledge
of
this
Doctrine
in
the
Sanctuary
,
Ps.
73.3.18
,
19
did
soon
rectifie
his
judgement
,
and
made
him
conclude
that
God
had
set
them
in
slippery
places
to
be
cast
down
into
destruction
,
Job
20.6
,
7.
and
utterly
consumed
with
terrors
,
and
perish
for
ever
;
we
had
more
need
to
pity
than
repine
at
our
wicked
Neighbours
,
Mat.
19.24
.
with
Luke
16.25
.
having
their
good
things
here
:
when
we
consider
how
hard
a
matter
't
is
to
have
good
things
here
with
Dives
,
and
with
Lazarus
too
hereafter
in
Abrahams
bosome
.
Learn
,
5.
Lastly
,
To
admire
,
and
be
greatly
affected
with
the
superlative
love
of
Christ
in
undergoing
that
punishment
in
our
stead
,
(
if
we
will
receive
him
for
our
Lord
and
Saviour
)
which
will
be
extream
and
eternal
torment
to
all
that
do
refuse
him
.
And
if
he
be
Judge
,
Mat.
10.14.15
,
39
,
40.
they
who
receive
not
his
Embassadors
in
his
Name
,
are
of
that
number
:
Oh!
who
would
not
then
kiss
the
Son
,
that
believe
the
wrath
of
God
will
inflict
these
eternal
torments
.
Oh!
Christians
!
(
such
I
wish
we
may
a
l
be
in
deed
and
truth
)
let
's
bless
and
kisse
this
blessed
Son
of
God
,
that
bare
for
us
this
insupportable
wrath
,
Psal.
2.12
.
1
Thes.
1.10
.
Colos.
2.15
.
Hosea
13.14
.
1
Cor.
15.54
,
55.
Mat.
23.14
.
Hebr.
2.3
.
Gal.
3.13
.
Hebr.
2.9
.
even
Jesus
which
delivered
us
from
the
wrath
to
come
,
and
triumphed
over
principalities
,
and
over
tho
Grave
and
Hell
;
the
greatnesse
of
the
damnation
we
are
exposed
to
by
nature
,
doth
greaten
the
salvation
purchased
by
grace
!
Oh!
blessed
Jesus
!
thou
wast
cursed
here
,
and
tasted'st
the
death
that
was
accursed
;
even
this
in
thy
sentence
;
Isa.
53.5
,
7
,
8.
Rom.
8.1
.
Mark
3.29
.
with
Heb.
6.2
.
&
5.9
.
Acts
2.24
.
Psal.
116
3.
John
8.51
.
thou
wast
bruised
,
afflicted
,
and
broken
of
God
for
us
;
but
thou
was
taken
from
Prison
,
and
from
judgement
,
and
everlasting
condemnation
;
for
it
was
not
possi●le
that
Thou
shouldst
be
holden
of
any
pains
;
so
that
though
every
Believer
shall
see
a
Temporal
,
yet
shall
he
never
see
Eternal
Death
,
but
inherit
Eternal
Life
.
OF
HEAVEN
.
MATTH.
25.34
.
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdome
prepared
for
you
from
the
foundation
of
the
world
.
THE
Description
of
Heaven
is
a
work
fitter
for
an
Aaron
the
High
Priest
of
the
Most
High
,
when
upon
Mount
Hor
he
is
stripping
himself
of
the
vile
body
of
sin
;
or
for
a
Moses
when
on
the
top
of
Nebo
,
after
a
Pisgah
prospect
[
](A81247-e210900-b)*
*
Deut.
34.5
.
(
as
the
Jews
comment
)
he
died
at
the
[
](A81247-e210910-b)*
*
Cant.
1.2
.
kiss
of
God
,
refunding
that
[
](A81247-e210920-b)*
*
Gen.
2.7
.
breath
of
life
,
and
expiring
his
soul
into
the
bosome
of
God
;
Nay
,
more
fit
to
be
described
by
a
pen
taken
from
the
Wing
of
a
Cherubim
,
than
the
stammering
tongue
of
any
mortal
man
.
For
whoever
attempts
to
speak
of
an
heavenly
state
while
himself
is
on
earth
,
his
discourses
of
that
,
must
needs
be
like
the
dark
dreams
and
imaginations
of
a
child
concerning
the
affaires
of
this
world
,
while
it self
is
yet
swadled
and
cradled
in
the
womb
.
Yet
discourses
of
Heaven
were
never
more
seasonable
upon
earth
.
When
[
](A81247-e210940-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dio.
Laer.
Anaxagoras
was
accused
as
not
studying
Politicks
for
his
Countryes
good
,
he
replied
,
I
have
a
very
great
care
of
my
Country
,
pointing
up
to
heaven
;
if
ever
Christians
had
cause
to
make
all
honest
haste
to
heaven
,
't
is
in
a
sinful
and
a
perverse
generation
;
when
the
waters
cover
the
earth
,
whether
should
a
Dove-like
soul
fly
,
but
to
the
Ark
of
God
?
when
Gods
judgements
and
his
Avengers
of
blood
threaten
us
on
every
hand
,
what
City
of
refuge
can
we
run
to
but
the
Sanctuary
of
God
?
when
we
know
not
how
soon
the
members
of
Christs
body
in
conformity
to
their
Head
,
may
be
called
to
sweat
drops
of
blood
;
't
is
wisdom
for
us
with
our
bitter
hearbs
to
keep
the
Passover
,
and
to
think
on
that
[
](A81247-e210980-b)*
*
Luke
22.12
.
large
upper
Roome
,
wherein
we
may
be
Feasted
at
the
Supper
of
the
Lamb.
Therefore
with
holy
David
,
when
the
floods
of
ungodly
men
made
him
afraid
,
Psal.
18.4
.
let
us
take
the
wings
of
a
Dove
,
fly
away
,
and
be
at
rest
,
in
that
desart
of
men
,
but
Paradise
of
God
,
while
we
meditate
on
these
words
,
Come
ye
Blessed
,
&c.
A
little
before
the
Text
,
you
have
such
a
division
of
this
world
,
as
you
shall
never
see
(
as
many
divisions
as
there
are
)
till
you
come
to
judgement
;
a
Herd
of
hairy
,
rough
,
lustful
Goats
on
the
left
hand
,
which
(
like
Pythagoras
his
second
number
)
are
accursed
for
departing
from
unity
,
and
have
a
sharp
sentence
with
the
unprofitable
servant
,
[
](A81247-e211060-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mat.
24.51
.
Cut
him
in
sunder
,
and
appoint
him
his
po●tion
with
the
hypocrites
.
But
the
sheep
on
the
right
hand
,
are
all
folded
up
in
the
arms
of
Christ
,
Come
ye
blessed
,
&c.
In
which
words
,
you
have
1.
A
Possession
.
2.
The
admission
into
that
possession
.
In
the
Possession
,
1.
The
nature
and
qualification
of
it
,
it
is
a
Kingdome
.
2.
The
Preparation
of
it
,
From
the
foundation
of
the
World
.
In
the
Admission
,
1.
The
Title
,
and
that
is
,
Inheritance
.
2.
The
Heirs
,
The
blessed
of
my
Father
.
3.
The
formal
Introduction
,
Come
ye
blessed
of
my
Father
,
inherit
,
&c.
First
,
The
Possession
,
and
in
that
its
nature
and
quality
,
it
is
a
Kingdome
;
[
](A81247-e211270-b)*
*
Psal.
47.7
.
God
is
King
of
all
the
earth
;
[
](A81247-e211290-b)*
*
Psal.
97.1
.
the
Lord
reigns
,
let
the
earth
rejoyce
,
and
the
multitudes
of
Isles
be
glad
thereof
;
for
no
places
so
subject
to
tempests
,
inundations
and
changes
in
the
ayr
and
state
,
as
they
.
Every
creature
payes
him
allegiance
in
the
K●ngdom
of
his
power
.
But
the
Scepter
of
his
grace
is
stretched
out
over
Zion
,
[
](A81247-e211320-b)*
*
Rev.
14.3
.
he
is
King
of
Saints
,
who
are
not
only
Subjects
to
his
power
,
but
his
holy
Will
,
being
[
](A81247-e211340-b)*
*
Psal.
110.3
.
made
willing
in
the
day
of
his
power
.
But
yet
the
seeds
of
Rebellion
are
in
their
hearts
;
but
when
they
enter
the
Kingdom
of
his
glory
,
they
shall
not
only
become
perfect
Subjects
,
but
Kings
and
Conquerours
over
his
and
their
enemies
;
Come
enter
into
this
Kingdom
prepared
for
you
.
Now
in
every
Kingdom
erected
,
there
is
something
to
be
deposed
,
which
they
are
to
be
devested
of
,
something
to
be
imposed
,
which
they
are
to
be
invested
in
.
First
,
Therefore
to
make
way
for
this
Kingdom
,
the
black
Regiment
of
errours
,
ignorance
,
and
misapprehension
,
shall
be
disbanded
;
though
all
the
Subjects
of
Christs
Kingdom
here
,
are
freed
from
[
](A81247-e211380-b)*
*
2
Pet.
2.1
.
damnable
heresies
,
and
recovered
from
the
absolute
dominion
of
the
Prince
of
darkness
,
yet
they
are
subject
to
such
errours
and
mistakes
,
as
may
make
them
troublesome
not
only
to
the
Church
of
God
,
but
to
the
wor
d.
Te
tullian
Montanizeth
,
Cyprian
rebaptize
h
,
and
[
](A81247-e211430-b)*
*
Cujus
ingenium
Ecclesiae
Sacramentum
.
Origen
brings
others
from
those
errors
himself
fell
into
,
as
he
did
Saint
Ambro●e
from
the
Valentinian
Heresie
,
to
the
[
](A81247-e211480-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
lib.
6.
c.
13.
Orthodox
fa●th
.
Bu●
these
and
all
other
shadows
on
the
minds
of
Saints
shall
vanish
,
when
the
morning
shall
appear
as
the
darkness
of
the
night
is
routed
by
the
rising
Sun
.
All
those
groundless
scruples
that
now
gravel
tender
hearts
;
and
[
](A81247-e211500-b)*
*
Mat.
13.41
.
whatever
offends
,
shall
be
gathered
●ut
of
this
Kingdome
.
All
laborious
studies
,
Controversies
,
and
Polemical
Disputations
,
shal●
then
have
a
final
determination
.
All
subtile
distinctions
,
Jesuitical
aequivocations
and
evasions
(
the
usual
masks
,
and
genuine
Vermilion
of
that
Scarlet
whore
,
whereby
to
render
the
fowlest
actions
specious
to
the
eye
of
the
world
)
shall
be
then
swept
away
as
a
Refuge
of
lyes
;
Death
will
be
the
[
](A81247-e211530-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
molting
time
to
deplume
men
of
all
those
phantastick
opinions
,
and
Mercurian
fancies
,
which
they
now
wing
their
heads
withal
;
all
those
.
[
](A81247-e211550-b)*
*
Act.
9.18
.
Scales
of
ignorance
wherein
they
[
](A81247-e211570-b)*
*
Job
41.15
.
and
31.
pride
themselves
as
the
Leviathan
,
and
fling
the
world
into
aestuations
,
shall
then
drop
off
their
eyes
;
their
[
](A81247-e211590-b)*
*
Jer.
13.23
.
Leopards
spots
,
and
Aethiopian
skins
contracted
by
too
hot
a
Sun
,
and
too
open
a
converse
with
the
prosperities
of
this
world
,
shall
be
taken
off
.
And
though
now
upon
our
eye-lids
sits
the
very
shadow
of
death
,
Job
16.16
.
yet
there
the
meanest
understanding
shall
confute
the
ignorant
determinations
of
a
whole
Sanerdrim
of
Rabbi's
,
and
look
down
upon
all
the
grandure
of
Humane
Policies
,
and
reasons
of
State
,
with
as
scornful
an
eye
,
as
we
now
look
up
with
to
the
meanest
Cobweb
in
our
Windows
.
2.
All
that
turbulent
Rout
of
affections
shall
be
cashiered
;
as
all
those
clouds
of
ignorance
shall
be
blown
over
,
so
all
that
thunder
and
lightning
of
passion
which
they
involve
and
travel
with
,
shall
pass
away
.
All
those
furious
waves
which
now
ebb
and
flow
in
mens
hearts
,
according
to
the
various
and
lunatick
impressions
of
worldly
interests
and
imaginations
,
which
make
men
storm
like
the
winds
,
rage
like
the
Seas
,
and
foame
forth
their
own
shame
,
shall
be
reduced
to
a
calm
;
these
murmuring
Gadarens
,
and
their
swinish
lusts
shall
be
buried
in
a
dead
sea
.
Aeolus
sis
affectuum
tuorum
Neirim●
.
de
arte
volun
.
We
shall
hold
all
these
[
](A81247-e211680-b)*
*
Prov
30.4
.
Isa.
40.12
.
winds
in
our
fists
,
and
these
waves
in
the
hollow
of
our
hands
.
All
those
peevish
,
fiery
Policicks
,
Ecclesiasticks
,
and
blinders
of
natural
conscience
,
wherewith
men
sting
one
another
in
these
dayes
of
sin
,
shall
be
eternally
extinguished
;
those
mutinous
commotions
of
spirits
,
which
now
dethrone
jugement
,
and
conscience
in
mens
breasts
(
and
therefore
enforce
judgement-seats
without
them
to
be
set
up
)
shall
be
as
calmly
subdued
,
as
the
Sun
puts
out
the
fire
;
thunders
,
lightnings
,
pestilences
,
earth-quakes
,
shake
not
the
world
so
much
,
as
mens
passions
.
The
pride
and
envy
of
a
Caesar
and
a
Pompey
,
were
able
to
inroll
three
hundred
thousand
Heads
in
the
dust
.
The
impetuous
motions
of
these
lustful
affections
,
breed
those
miserable
necessities
men
talk
of
;
but
as
Augustine
sayes
[
](A81247-e211730-b)*
*
Tum
fin●untur
istae
necessitates
quum
vincuntur
illae
cupiditates
.
Aug.
in
Episto
.
70.
,
those
necessities
will
be
ended
,
when
these
lusts
are
conquered
;
then
men
will
be
[
](A81247-e211750-b)*
*
Rom.
8.37
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
more
than
conquerours
;
and
shall
be
able
to
conquer
themselves
,
their
passions
,
which
Victors
themselves
obtain
not
to
do
here
.
Men
are
now
like
bruits
,
staked
down
to
particular
interests
,
humours
and
lusts
;
but
then
,
and
not
till
then
,
[
](A81247-e211780-b)*
*
Liberum
arbitrium
crit
liberatum
.
Aug.
free-will
it self
shall
take
up
its
freedom
,
and
all
those
[
](A81247-e211800-b)*
*
Ephes.
2.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wills
of
the
flesh
,
shall
have
a
totaI
and
final
circumcision
,
when
this
eighth
day
,
and
great
Sabbath
of
the
Saints
is
come
.
3.
The
whole
body
of
bodily
infirmities
shall
be
shaked
off
.
So
long
as
the
soul
weareth
the
body
,
it
carries
an
Almanack
about
it
,
by
vertue
of
those
passions
which
[
](A81247-e211840-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Jamb.
in
vi
.
Pyth.
button
soul
and
body
together
,
and
convey
its
distempers
to
the
mind
;
and
the
soul
on
the
other
hand
,
as
primarily
affected
with
sin
,
as
a
rusty
sword
infects
the
scabbard
;
but
when
the
body
call'd
the
sheath
of
the
soul
by
the
Prophet
[
](A81247-e211860-b)*
*
Chap.
7.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vagi●●
.
Daniel
,
shall
drop
off
,
the
soul
like
the
[
](A81247-e211900-b)*
*
Gen.
3.24
.
flaming
sword
or
Cherubim
rather
,
shall
enter
into
the
Paradise
of
God
.
How
long
is
the
soul
,
that
[
](A81247-e211910-b)*
*
Prov.
20.27
.
Candle
of
the
Lord
,
in
the
dark
Lan
ho●n
of
the
body
,
ere
it
shine
at
all
?
and
when
it
begins
to
flame
forth
,
the
Lanthorn
burnes
;
one
feaverish
distemper
or
other
comes
,
and
that
is
raked
up
as
a
spark
in
its
ashes
.
That
great
[
](A81247-e211930-b)*
*
Sen
de
brev.
vi
.
Pub●ican
of
time
,
Sleep
,
what
an
Excise
upon
custom
hath
it
out
of
our
lives
?
and
our
[
](A81247-e211940-b)*
*
Venter
vitae
Charybdis
.
bellies
are
the
graves
of
a
great
part
of
our
days
;
But
meats
for
the
b●lly
,
and
the
belly
for
meats
,
but
God
shall
destroy
both
it
and
them
;
that
is
,
as
to
their
prese●t
use
[
](A81247-e211960-b)*
*
1
Cor.
6.13
.
quoad
usum
.
Ut
in
carina
prora
puppisque
,
&c.
Tertul.
de
Resurrect
.
.
As
in
a
Ship
,
all
the
Masts
,
Sails
,
Poop
and
Sterne
abide
when
in
the
Haven
,
as
●hey
were
in
the
Voyage
,
so
all
the
Tackling
of
the
bo●y
may
remain
in
heaven
;
Elijah
dropped
his
Mantle
,
none
of
his
cloaths
;
so
the
looser
humours
,
dull
phlegm
,
and
melancholy
,
which
clog
us
with
indispositions
,
and
make
us
[
](A81247-e212010-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Anton.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Psal.
Sept.
4.2
.
Psal.
30.5
.
heavy-hearted
,
and
dull-spirited
in
holy
duties
,
shall
be
all
drawn
off
,
and
then
we
shall
serve
God
without
any
lassitude
,
fainting
or
tediousness
;
Heaviness
may
endure
for
this
night
,
but
joy
cometh
in
that
morning
,
when
with
the
Sun
,
[
](A81247-e212050-b)*
*
Psal.
19.5
.
we
shall
rejoyce
as
a
Gyant
,
to
runne
our
race
.
4.
All
that
Legion
of
fowle
spirits
,
with
their
armoury
of
tentations
,
shall
be
confined
for
ever
in
their
[
](A81247-e212080-b)*
*
Jude
6.
chaines
of
darkness
;
the
Prince
of
this
world
shall
be
deposed
when
this
Kingdom
taketh
place
;
the
[
](A81247-e212110-b)*
*
Rev.
20.3
.
great
old
Serpent
cast
into
the
bot●omelesse
pit
.
No
Serpent
shall
hiss
in
that
Paradise
.
And
though
all
this
world
,
the
[
](A81247-e212130-b)*
*
Job
7.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
70
scene
of
his
tentations
,
should
remain
after
its
purifying
by
fire
,
and
all
creatures
as
mans
servants
be
cloathed
with
a
better
Livery
,
when
their
Master
is
advanced
;
yet
they
could
no
more
fasten
a
tentation
on
a
Saint
in
glory
,
then
you
can
now
shoot
an
arrow
into
the
heart
of
the
Sun
.
Though
Satan
and
the
world
are
now
alwayes
nibling
at
a
Christians
heels
,
that
as
many
ej●culations
as
the
soul
hath
to
God
,
it
finds
as
many
injections
from
the
Devil
,
yet
the
God
of
peace
will
then
finally
bruise
Satan
under
their
feet
.
Rom.
16.20
.
The
ground
that
now
Lords
it
over
men
,
and
is
the
Lordship
,
not
the
man
,
and
plows
up
his
heart
with
c●reful
solicitudes
,
and
casts
its
furrows
,
and
wrinckles
in
his
face
,
shall
never
give
Thornes
and
Thistles
to
his
eyes
more
;
but
he
shall
be
able
to
serve
God
[
](A81247-e212170-b)*
*
1
Cor.
7.35
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
without
any
Vellications
,
Convulsions
,
Cramps
,
of
Distractions
,
from
the
sowre
Fermentations
of
the
Flesh
and
the
World
.
Secondly
,
As
these
enemies
shall
be
deposed
and
disappear
;
so
there
is
something
to
be
super-induced
,
in
order
to
the
confummation
of
this
happiness
.
1.
Therefore
all
the
Subjects
of
this
State
,
shall
[
](A81247-e212210-b)*
*
Rev.
19.8
.
be
cloathed
with
long
white
R
●bes
,
which
is
the
righteousness
of
the
Saints
;
they
shall
be
[
](A81247-e212230-b)*
*
Psal.
110.3
.
in
the
beauties
of
holiness
,
from
the
very
womb
and
first
opening
of
that
morning
;
every
infant-grace
shall
then
have
its
adolescence
into
a
perfect
man
,
Ephes.
4.13
.
and
to
the
measure
of
the
stature
of
the
fulness
of
Christ
.
Here
is
imperfection
,
intermission
,
and
remission
in
our
devotions
of
the
highest
elevation
.
David
himself
when
his
heart
was
most
strung
with
Divine
affections
,
and
in
the
best
tune
;
yet
he
had
his
Cadences
.
His
Hallelujahs
,
and
highest
straines
of
praise
,
came
off
with
[
](A81247-e212290-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
prostravit
.
Buxt.
Selah
,
a
Prostration
of
voice
,
and
an
affectionate
pause
;
but
in
that
Quire
of
souls
once
entered
[
](A81247-e212330-b)*
*
Sanctum
sanctorum
.
the
holy
of
holies
,
shall
sing
,
Blessing
,
and
glory
,
and
honour
,
and
power
,
to
him
that
sits
on
the
Throne
,
and
the
Lamb
for
ever
and
ever
,
with
an
[
](A81247-e212350-b)*
*
Rev.
5.13
.
Amen
Hallelujah
,
with
the
most
distended
faculties
and
intentions
of
soul
to
all
eternity
,
in
that
[
](A81247-e212360-b)*
*
Rev.
19.4
.
house
of
praises
,
and
at
the
Marriage
Supper
of
the
Lamb.
Here
every
Christian
hath
[
](A81247-e212370-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hebraeis
domus
nuptialis
dicitur
candore
sanguinis
.
his
Garments
made
white
in
the
blood
of
the
Lamb
,
being
justified
from
his
iniquities
by
Faith
in
Jesus
;
but
when
they
shall
be
translated
to
that
Mountain
of
Bliss
,
[
](A81247-e212400-b)*
*
Rev.
7.14
.
their
faces
shall
appear
as
the
Sun
,
and
their
Garments
of
light
as
the
top
of
Lebanon
,
[
](A81247-e212440-b)*
*
Mat.
17.2
.
Mark
9.2
.
Candore
nivis
.
shall
shine
as
white
as
Snow
.
Here
like
poor
common
Souldiers
,
some
get
one
piece
of
Armour
,
others
another
,
one
is
skilled
at
one
weapon
,
others
at
another
;
Job
gets
a
Helmet
of
Patience
,
David
a
Girdle
of
Truth
on
his
Loynes
,
and
Peter
a
Shield
of
Faith
,
after
they
had
been
trained
up
to
the
use
of
them
in
many
combates
;
but
there
every
one
shall
have
put
upon
him
,
the
whole
[
](A81247-e212490-b)*
*
Rom.
13.12
.
Armour
of
Light
,
not
to
fight
but
triumph
in
;
for
[
](A81247-e212510-b)*
*
1
Cor.
15.28
.
God
will
be
to
them
all
in
all
:
and
the
[
](A81247-e212530-b)*
*
Psal.
48.11
.
Sun
himself
being
their
Shield
,
[
](A81247-e212540-b)*
*
Rev.
21.22
.
Sanctuary
,
and
holy
temple
of
his
holy
ones
;
yea
,
the
[
](A81247-e212550-b)*
*
Rev.
12.1
.
cloathing
of
his
Saints
;
all
sublunary
glories
,
like
your
half-mooned
honours
,
shall
be
under
their
feet
,
but
an
asterism
and
Crown
of
everlasting
Righteousness
shall
be
upon
their
heads
.
2.
As
they
shall
have
this
Royal
Apparel
when
they
enter
into
this
Kingdome
as
their
Robes
,
so
they
shall
have
their
[
](A81247-e212570-b)*
*
Rev.
7.9
.
palms
in
their
hands
;
the
[
](A81247-e212590-b)*
*
1
Kings
6.33
.
doores
of
the
holy
of
holies
were
made
of
Olive
Trees
,
Palms
,
Cherubims
,
and
open
flowers
canved
on
them
,
which
signified
that
absolute
Peace
,
compleat
Victory
,
Angelical
felicity
,
and
an
[
](A81247-e212610-b)*
*
1
Pet.
1.4
.
incorruptible
Crown
of
glory
,
that
never
fadeth
away
,
to
be
their
inheritance
that
enter
into
that
place
.
There
is
no
worm
in
the
fruit
of
this
Paradise
,
[
](A81247-e212630-b)*
*
Pax
est
traaquillitas
ordinis
.
Aug.
de
civ
.
Dei
19.
l.
14.
Ordinata
requies
appetitionum
,
&c.
but
tranquil
order
in
the
soul
,
[
](A81247-e212660-b)*
*
Isa.
32.17
.
1
Cor.
6.17
.
the
fruit
of
rightoousness
here
being
*
peace
,
and
the
effect
of
it
joy
and
assurance
for
ever
;
Surely
there
where
we
shall
*
be
joyned
to
the
Lord
,
and
become
one
Spirit
,
his
mind
and
will
perfectly
taking
place
in
us
;
[
](A81247-e212690-b)*
*
Isa.
48.18
.
our
peace
will
be
as
a
River
,
when
our
righteousness
shall
be
as
the
waves
of
the
Sea
.
No
reflections
upon
sins
or
sorrows
pass'd
with
bitterness
of
spirit
,
as
now
we
have
in
our
greatest
Triumphs
and
festivities
,
as
the
Jews
in
their
Feasts
of
Tabernacles
,
Lev.
23.40
.
had
their
willow
boughs
among
their
Palmes
,
while
they
remembred
the
dangers
they
passed
in
the
Wilderness
on
their
Festival
Revolutions
,
but
every
review
(
if
actual
felicity
can
possibly
give
way
to
it
)
will
only
widen
and
dilate
the
soul
for
a
more
ample
fruition
of
the
present
state
,
even
[
](A81247-e212740-b)*
*
Si
quaeris
de
visione
Dei
qualis
est
actio
aut
quies
potius
ut
rerum
di
cam
,
vescio
.
Deciv
.
22.29
.
that
peace
of
God
which
passeth
all
understanding
.
So
that
as
Augustine
sayes
,
if
you
ask
what
this
enjoyment
is
of
God
,
what
kind
of
action
,
or
rather
rest
?
to
speak
truth
,
I
know
not
;
and
no
wonder
when
that
which
is
enjoyed
here
[
](A81247-e212780-b)*
*
Phil.
4.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
containes
more
than
any
understanding
can
comprehend
.
3.
To
make
up
the
Kingdom
there
must
be
a
Crown
,
and
so
there
is
;
but
this
Crown
is
the
King
himself
;
here
the
King
of
glory
enters
in
at
our
everlasting
gates
,
but
there
we
shall
enter
in
to
the
King
of
glory
;
[
](A81247-e212820-b)*
*
Gen.
15.1
.
I
am
thy
exceeding
great
Reward
.
But
there
are
three
wreaths
in
this
Crown
.
1.
God
as
considered
the
object
of
Vision
,
the
Chrystal
Ocean
of
all
Truth
;
and
there
we
shall
be
able
to
read
every
truth
in
the
Original
,
and
see
it
in
him
as
our
faces
in
a
glass
;
not
only
those
truths
that
are
so
mainly
conducing
to
our
happiness
,
but
those
more
speculative
to
[
](A81247-e212850-b)*
*
Etiam
curiositas
satietur
.
Anselm
.
the
satisfaction
of
curiosity
it self
.
Luther
discoursing
at
Supper
the
night
before
he
died
,
said
,
That
as
Adam
after
his
sleep
knew
his
Wife
to
be
bone
of
his
bone
,
and
call'd
all
the
Creatures
by
their
names
;
so
after
[
](A81247-e212890-b)*
*
Psal.
17.15
.
we
shall
awake
,
we
shall
not
only
be
satisfied
with
Gods
image
,
but
shall
know
one
another
;
yea
,
all
things
to
be
known
;
Philosophy
will
then
be
not
a
dead
contemplation
,
but
a
meditation
of
life
;
and
every
idiot
now
,
shall
then
have
the
collection
,
and
pure
extract
of
all
the
notions
in
the
world
,
while
the
book
of
life
lies
open
and
legible
before
his
face
,
the
idea's
,
and
Representations
of
all
beings
in
God
the
Father
,
the
mirrors
of
all
grace
and
truth
in
Jesus
Christ
,
the
beauty
of
all
delights
and
sweetnesses
imaginable
in
the
holy
Spirit
,
and
all
these
in
all
,
and
all
in
one
,
with
infinite
variety
in
unity
transcendent
to
all
imaginable
reflections
of
glory
.
But
who
of
us
[
](A81247-e212910-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Aris
.
dark
creatures
can
bear
this
inaccessible
light
?
and
therefore
he
[
](A81247-e212930-b)*
*
1
King
.
8.10
,
11.
appeared
in
the
Temple
in
Divine
darkness
,
all
the
purest
light
in
the
world
being
but
a
shadow
of
God
.
If
an
idolatrous
Temple
of
Diana's
was
so
bright
,
that
the
door-keepers
cryed
always
to
them
that
entred
in
,
Take
heed
to
your
eyes
,
't
is
difficult
to
imagine
how
,
even
an
immortal
[
](A81247-e212960-b)*
*
Exod.
33.20
.
eye
should
see
him
and
live
.
Therefore
[
](A81247-e212980-b)*
*
Rev.
2.28
.
to
him
that
overcomes
,
he
will
give
the
morning
starre
,
a
[
](A81247-e213010-b)*
*
Lumen
confort
ans
uti
Scholastici
loquuntur
.
light
to
strengthen
the
eye
to
behold
this
glory
,
as
all
the
Starres
can
look
upon
the
Sun
;
we
shall
then
not
only
have
all
the
Riddles
of
providence
unfolded
,
seeing
how
one
Politician
was
used
to
crack
anothers
Crown
,
and
one
Serpent
broke
the
head
of
another
;
but
the
glorious
Majesty
of
God
shall
be
reflected
to
us
in
the
all-glorious
body
of
Jesus
Christ
as
the
rain-bow
about
the
Throne
;
Rev.
4.3
.
nay
,
some
think
the
very
Angels
shall
assume
aery
bodies
to
feed
the
eyes
of
the
Saints
with
all
,
and
to
be
in
a
nearer
capacity
of
conversing
with
them
.
Yea
,
Saint
Augustine
sayes
,
De
civit
.
Dei
.
lib.
22.
c.
29.
we
shall
see
God
in
his
Saints
and
their
glorious
actings
,
as
well
,
and
as
manifestly
as
we
now
see
mens
bodies
in
the
vital
actions
of
the
bodies
.
2.
The
next
wreath
in
this
Crown
,
is
the
perception
of
Divine
goodness
to
the
satisfaction
of
our
love
as
all
other
desires
;
this
is
the
great
Sabbath
of
loves
,
and
the
soul
like
a
Phaenix
shall
lie
down
in
a
bed
of
Spices
,
and
live
like
a
Salamander
in
those
[
](A81247-e213100-b)*
*
Cant.
8.6
.
Coals
of
Juniper
,
desiring
exstatically
to
be
in
its
best
self
,
and
archetypon
God
himself
.
Isa.
33.14
.
But
who
of
us
can
dwell
with
devouring
flames
?
who
of
us
can
lie
down
with
everlasting
burnings
?
even
the
love
wherewith
God
loveth
himself
,
and
loveth
his
Saints
;
but
then
we
shall
find
his
love
strengthening
of
us
to
love
him
with
his
own
love
;
and
these
dull
earthly
hearts
of
ours
by
beholding
of
that
Sun
,
shall
be
converted
into
fixed
Stars
,
reflecting
back
his
own
glory
;
we
shall
then
feel
the
sweetness
of
Gods
Electing
love
from
all
eternity
;
the
love
of
our
blessed
Jesus
,
which
was
[
](A81247-e213140-b)*
*
Cant.
8.6
.
stronger
than
death
;
yea
,
we
shall
then
enjoy
the
Spirit
of
love
,
who
is
1
John
4.8
.
love
it self
,
and
whose
[
](A81247-e213180-b)*
*
Psal.
63.3
.
Sicut
ferrum
immissum
in
ignem
totum
fit
lignis
,
sic
Paulus
accensus
charitate
totus
fit
charitas
.
loving-kindness
is
better
than
life
.
And
as
one
sayes
of
Paul
,
that
as
Iron
put
into
the
fire
becomes
all
fire
,
so
Paul
enflamed
with
charity
and
love
,
becomes
altogether
love
.
If
The
Philosophers
say
the
reason
of
the
Irons
cleaving
to
the
Loadstone
so
constantly
,
is
because
the
pores
of
both
bodies
are
alike
,
and
so
there
are
effluxes
and
emanations
that
slide
through
them
,
and
unite
them
together
;
now
this
will
be
the
magnetism
of
heaven
,
that
our
wills
shall
perfectly
fall
in
with
the
Divine
Will
,
and
nothing
seem
good
to
us
,
but
what
is
good
in
Gods
esteem
,
so
that
we
shall
then
need
no
threatnings
to
drive
us
,
nor
promises
to
lead
us
;
but
Divine
goodness
will
so
perfectly
attract
us
,
that
we
shall
be
naturalized
to
God
and
goodness
,
and
be
no
more
able
to
turn
off
from
that
ineffable
sweetness
,
than
the
Loadstone
is
to
convert
it self
to
the
West
.
3.
The
last
wreath
is
the
result
of
both
the
former
;
from
vision
and
fruition
of
infinite
truth
and
goodness
,
reflected
in
the
Center
of
the
soul
,
springs
up
delight
to
all
eternity
;
Heaven
is
nothing
but
[
](A81247-e213240-b)*
*
Gaudium
de
veritate
.
Aug.
Alicubi
.
the
joy
of
truth
.
After
a
tedious
Racking
of
our
braines
on
a
knotty
probleme
,
if
we
discover
any
satisfaction
,
with
what
an
exultancy
do
we
break
out
into
the
Mathematicians
phrase
,
[
](A81247-e213260-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Archimed
.
I
have
found
,
I
have
found
,
what
I
a
long
time
studied
for
.
What
joy
will
it
be
then
,
to
see
every
truth
in
God
as
our
faces
in
a
glass
,
without
all
studying
?
for
the
joyes
of
heaven
are
therefore
oftner
compared
to
drink
,
than
meat
in
Scripture
,
because
there
is
no
labour
in
chewing
upon
them
,
nor
any
diminution
of
them
,
but
they
slide
in
smoothly
,
and
fully
replenish
the
soul
with
delight
;
the
pleasures
of
sense
are
short
,
no
longer
than
the
Oesophagus
,
a
[
](A81247-e213300-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristip
.
in
Dio.
Laer.
glib
swallow
,
a
grateful
hogough
;
but
there
the
quire
of
Divine
powers
shall
be
fixed
in
an
everlasting
fruition
of
eternal
felicities
.
Now
the
Saints
may
have
some
fits
of
that
joy
,
but
then
they
shall
have
their
fill
.
Now
they
have
many
a
[
](A81247-e213320-b)*
*
Suavis
hora
brevis
mora
.
Bern.
sweet
houre
,
but
a
short
one
,
but
then
joy
shall
be
a
standing
dish
,
and
we
shall
be
[
](A81247-e213340-b)*
*
Psa.
36.8
.
satisfied
with
the
fatness
of
Gods
house
.
Now
their
memories
are
slippery
,
but
then
there
shall
be
an
actual
sensation
of
Divine
joyes
continually
,
when
we
shall
see
God
face
to
face
;
[
](A81247-e213360-b)*
*
Concupiscibile
replebitur
fonte
justitiae
,
rascibile
perpetuâ
tranquillitate
.
Bern.
the
concupiscible
part
shall
be
filled
with
a
Fountain
of
righteousness
,
the
irascible
with
perpetual
tranquillity
.
We
shall
come
within
the
verge
of
Gods
own
happiness
;
when
[
](A81247-e213380-b)*
*
Mat.
25.21
.
we
shall
enter
into
our
Masters
joy
,
when
we
shall
joy
more
in
his
happiness
,
than
in
our
own
;
there
shall
be
joy
upon
joy
,
joy
above
all
joy
,
joy
without
which
there
is
no
joy
.
[
](A81247-e213400-b)*
*
Gaudium
super
gaudium
,
gaudium
vincens
omne
gaudium
,
gaudium
ext●a
quod
non
est
gaudium
.
Aug.
de
civ.
22.
We
shall
be
perfectly
at
leasure
for
God
,
and
see
him
,
we
shall
see
him
and
love
him
,
we
shall
love
him
and
praise
him
in
the
end
without
all
end
;
for
as
the
seventh
day
[
](A81247-e213420-b)*
*
Vacabimus
&
videbimus
,
videbimus
&
amabimus
,
amabimus
&
laudabimus
,
in
fine
sine
sine
.
Aug.
deciv
.
22.
30.
had
no
evening
mentioned
,
and
the
New
[
](A81247-e213440-b)*
*
Gen.
2.2
.
Jerusalem
hath
no
night
;
its
[
](A81247-e213460-b)*
*
Revelat.
21.25
.
length
,
breadth
,
&c.
all
alike
cubed
for
perpetuity
.
And
if
ever
we
be
happy
,
we
must
be
assured
of
the
eternity
of
that
state
;
for
else
,
fear
of
the
loss
doth
lessen
our
joy
,
or
else
we
think
it
is
perpetual
,
and
yet
it
is
not
,
and
so
we
are
miserable
in
our
ignorance
and
mistake
;
[
](A81247-e213470-b)*
*
Verse
6.
and
as
the
joy
of
that
state
is
not
lessened
by
future
fears
,
so
neither
by
passed
or
present
sorrows
,
[
](A81247-e213480-b)*
*
Revelations
21.4
.
all
tears
being
then
to
be
wiped
from
their
eyes
;
and
the
view
of
their
nearest
Relations
in
the
bottomless
Pit
,
shall
no
more
be
an
allay
to
their
joy
,
than
if
they
saw
so
many
fish
caught
in
a
Net
;
but
they
shall
rejoyce
as
well
in
the
Justice
of
God
glorified
in
the
ruine
of
his
incorrigible
enemies
,
as
in
the
glory
of
his
mercy
in
their
own
Salvation
;
all
those
feeble
affections
that
are
now
so
strongly
contracted
to
poor
particularities
,
shall
be
divorced
when
once
we
come
to
be
Espoused
to
those
dilated
joyes
in
the
Immense
Deity
.
But
yet
there
are
two
accessary
Coronets
we
may
add
to
this
Crown
of
happiness
as
compleaters
of
it
.
1.
When
the
bodies
of
the
Saints
shall
be
re-united
to
their
souls
,
there
shall
be
an
accession
of
joy
;
as
the
Schooles
say
,
The
body
must
have
its
dowry
,
ere
it
be
Espoused
to
Christ
.
If
the
vile
body
of
an
ambitious
and
imperious
[
](A81247-e213520-b)*
*
Reference
Qu.
Curtio
.
Alexander
,
had
such
a
crasis
and
temperament
,
that
it
gave
a
perfume
to
the
ayr
when
he
was
dead
,
doubtless
those
that
have
conquer'd
the
world
,
and
are
to
triumph
for
ever
in
the
world
to
come
,
their
very
bodies
shall
give
(
as
the
flowers
of
that
Paradise
)
a
very
fragrant
smell
,
being
members
of
the
body
of
Christ
,
whose
very
crucified
body
was
an
[
](A81247-e213540-b)*
*
Eph.
5.2
.
offering
of
a
sweet
smelling
savour
unto
God
.
Anselme
tells
us
,
the
bodies
of
Saints
shall
be
so
endued
with
strength
,
that
they
will
be
able
to
remove
the
whole
earth
with
one
touch
of
their
foot
,
when
on
the
contrary
the
wicked
shall
be
so
weakened
by
sin
and
wrath
,
that
they
shall
not
be
able
to
a
move
a
very
worm
from
feeding
upon
their
eyes
;
and
the
[
](A81247-e213560-b)*
*
Ezek.
32.27
.
Prophet
sayes
,
that
Meshech
and
Tubal
are
gone
down
to
hell
with
their
Weapons
of
War
,
and
they
have
laid
their
Swords
under
their
heads
,
but
their
iniquities
shall
be
upon
their
bones
,
though
they
have
been
the
terrour
of
the
mighty
in
the
Land
of
the
living
.
But
the
bodies
of
the
Saints
shall
be
[
](A81247-e213590-b)*
*
1
Cor.
15.44
.
Spiritui
subdita
.
spiritual
bodies
;
that
is
,
every
way
subject
to
the
motions
and
desires
of
the
soul
,
full
of
agility
;
as
Macarius
sayes
,
God
made
not
man
wings
as
birds
,
though
his
Nest
be
above
the
Stars
,
because
after
the
Resurrection
,
he
should
have
in
Tertullians
Phrase
[
](A81247-e213640-b)*
*
Carnem
Angelificatam
;
de
resur
.
Angelified
flesh
;
and
as
the
Apostle
sayes
[
](A81247-e213650-b)*
*
1
Thes.
4
,
17.
and
1
Cor.
15.52
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
In
a
moment
we
shall
be
all
snatched
,
and
changed
in
the
twinckling
of
an
eye
to
meet
the
Lord
;
there
shall
be
such
agility
of
body
,
and
nimble
collection
of
the
parts
,
that
the
body
shall
be
no
more
liable
to
a
stroke
or
a
wound
,
than
the
ayr
,
or
the
heavens
,
or
the
Sun
it self
.
And
as
the
soul
now
drinks
in
dark
informations
,
obscure
apprehensions
,
and
cloudy
notions
by
the
corporeal
senses
,
those
painted
Windows
of
these
Houses
of
clay
;
yet
when
the
soul
is
become
a
Vessel
replenished
with
immortal
and
unspotted
light
,
it
will
transmit
such
rays
into
the
very
body
,
that
it
shall
shine
as
the
[
](A81247-e213680-b)*
*
Dan.
12.3
.
Mat.
13.43
.
stars
,
nay
,
as
the
glorious
body
of
the
Sun
in
the
Firmament
for
ever
.
2.
The
second
accessory
to
this
Crown
,
is
the
blissful
society
of
all
the
Saints
and
Angels
about
the
Throne
.
In
this
life
it
is
the
happiness
of
true
believers
;
that
whether
Paul
,
Apollo
,
or
Cephas
,
all
their
eloquence
,
learning
,
gifts
,
and
graces
,
they
are
all
theirs
for
their
benefit
and
spiritual
advantage
.
But
then
,
whether
Prophets
,
or
Apostles
(
whose
imaginary
relliques
some
go
many
a
weary
Pilgrimage
to
see
)
all
the
Martyrs
with
their
glorious
scarres
of
honour
;
nay
,
Angels
,
Cherubims
,
Seraphims
,
and
all
that
blessed
Quire
of
Spirits
,
who
have
done
them
,
while
they
were
in
dangers
here
,
many
an
invisible
courtesie
which
they
could
never
thank
them
for
,
they
being
[
](A81247-e213720-b)*
*
Heb.
1.14
.
ministring
spirits
sent
forth
to
minister
for
them
,
who
shall
be
heires
of
salvation
;
all
these
are
theirs
.
If
a
Diagoras
when
he
saw
his
three
Sonnes
crowned
in
one
day
at
the
Olympick
games
as
Victors
,
died
away
while
he
was
embracing
them
for
joy
;
and
good
old
Simeon
when
he
saw
Christ
but
in
a
body
subject
to
the
infirmities
of
our
natures
,
and
had
him
in
his
armes
,
cried
out
,
[
](A81247-e213760-b)*
*
Luk.
2.29
.
Now
Lord
lettest
thou
thy
servant
depart
in
peace
,
for
my
eyes
have
seen
thy
Salvation
.
What
unspeakable
joy
will
it
be
to
see
your
Christian
Friends
and
Relations
;
to
whom
you
have
been
instrumental
in
their
New
Birth
and
Regeneration
,
all
Crowned
in
one
day
with
an
everlasting
Diadem
of
Bliss
which
never
shall
decay
.
There
shall
be
no
hypocrite
then
for
you
to
lose
your
love
upon
,
which
is
now
the
great
cooler
of
your
charity
,
and
keeps
your
affections
in
a
greater
reserve
;
but
there
none
but
true
Eagles
,
and
heaven-born
souls
will
be
able
to
look
upon
that
Sun
in
glory
;
you
shall
then
rejoyce
,
that
there
are
so
many
pure
spirits
able
to
praise
and
love
that
God
whom
you
could
never
yet
,
nor
will
then
be
able
to
love
and
praise
enough
,
or
as
you
desire
.
When
the
glorious
Angels
begin
their
Hallelujahs
,
the
Saints
shall
also
joyn
in
one
common
Quire
,
[
](A81247-e213780-b)*
*
Psal.
149
,
5.
they
shall
be
joyful
in
glory
,
and
sing
aloud
upon
their
everlasting
beds
of
rest
.
Oh
how
the
Arches
of
heaven
will
eccho
,
when
the
high
praises
of
God
shall
be
in
the
mouths
of
such
a
Congregation
!
for
as
when
one
eye
moves
,
the
other
roles
;
and
when
one
string
in
concord
with
another
is
struck
,
the
other
sounds
;
such
a
blend
and
sympathy
of
praises
shall
there
be
in
that
heavenly
Chorus
,
with
these
[
](A81247-e213820-b)*
*
Psal.
150.6
.
high
sounding
Cymbals
in
most
flourishing
expressions
,
and
anthems
upon
the
divine
glory
.
If
the
Sun
,
Moon
,
and
Stars
did
as
Ignatius
sayes
,
make
all
[
](A81247-e213850-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Epist.
ad
Eph.
Luke
15.7
.
a
Quire
as
't
were
about
the
Star
that
appeared
at
Christs
Incarnation
,
*
and
there
be
joy
in
heaven
at
the
conversion
of
a
sinner
;
no
wonder
then
[
](A81247-e213880-b)*
*
Job
38.7
.
the
morning
starres
shall
sing
together
,
and
the
Sons
of
God
shou●●
for
joy
,
when
there
shall
be
[
](A81247-e213900-b)*
*
Heb.
12.23
.
a
general
Assembly
,
and
Church
of
the
first-borne
,
and
the
spirits
of
all
the
just
shall
be
made
perfect
.
And
though
there
may
be
one
Starre
differ
from
another
in
glory
,
yet
there
will
be
no
[
](A81247-e213930-b)*
*
Videbit
civitas
illa
quod
inferior
non
invidebit
.
Aug.
de
civ.
22.
29.
envying
one
anothers
happiness
,
but
every
one
bear
his
part
whatever
it
be
in
the
lower
or
higher
praises
of
the
God
of
glory
,
with
a
most
harmonious
variety
in
perfect
symphony
;
for
there
we
shall
love
one
another
as
our selves
,
love
God
and
our
blessed
Saviour
,
better
than
our selves
,
and
he
will
love
us
better
than
we
can
love
our
selves
,
or
one
another
.
[
](A81247-e213950-b)*
*
Oh
quot
&
quanta
gaudia
obtiniebit
qui
de
tot
&
tantis
beatitudinibus
sanctorum
jubilabit
.
Ans.
alicu
.
ni
fallor
de
beatitu
.
Oh
how
many
,
and
how
great
joyes
shall
he
possess
,
who
shall
keep
an
eternal
Jubilee
in
the
enjoyment
of
so
many
and
so
great
beatitudes
and
felicities
of
others
as
truly
as
of
his
own
!
I
have
done
with
the
possession
and
its
qualification
,
it
is
a
Kingdom
.
I
now
come
to
its
preparation
,
prepared
for
you
from
the
foundation
of
the
,
&c.
But
how
is
this
Kingdom
of
so
long
preparation
,
when
Christ
tells
his
Disciples
,
I
go
to
prepare
a
place
for
you
,
when
he
departed
hence
?
John
14.1
.
1.
Therefore
this
Kingdom
was
prepared
even
when
the
foundations
of
the
world
were
laid
[
](A81247-e214060-b)*
*
Job
38.7
.
,
for
there
the
morning
starres
did
sing
together
.
God
Created
the
Heavens
,
and
then
the
earth
,
and
the
spiritual
world
of
Angels
above
,
before
the
foundation
of
the
earth
below
:
though
as
some
judge
,
Moses
mention'd
it
not
,
being
to
teach
a
dull
people
by
sensible
objects
,
concealed
the
notion
of
spirits
,
lest
they
should
Idolatrously
worship
and
attribute
the
Creation
of
the
world
to
them
.
And
so
the
Empyrean
Heaven
,
and
seat
of
glory
,
some
venture
to
say
,
God
then
made
;
and
determinately
too
in
the
Aequinoctial
East
of
Judea
,
call'd
therefore
the
Navel
of
the
whole
earth
;
to
confirm
it
,
they
tell
us
Adam
was
made
with
his
face
towards
the
East
,
and
so
they
worshipped
Eastward
three
thousand
and
odd
years
.
And
thence
Christ
call'd
the
[
](A81247-e214120-b)*
*
Luke
1.79
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
East
,
or
day-spring
from
on
high
,
and
[
](A81247-e214140-b)*
*
Zac.
3.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lev.
16.14
.
the
blood
was
to
be
sprinkled
on
the
mercy-seat
Eastward
seven
times
.
But
we
may
answer
the
curiosity
of
this
enquiry
about
the
Ubi
and
determinate
place
,
as
he
of
old
was
answered
,
that
asked
what
God
was
doing
before
he
created
the
world
?
he
was
making
Hell
for
such
unbelieving
Querists
,
and
Heaven
for
the
reward
of
an
humble
Believer
.
2.
It
was
prepared
from
the
foundation
of
the
world
,
in
regard
of
divine
predestination
,
for
that
which
is
last
in
obtaining
,
is
first
in
the
intention
of
rational
agents
;
so
God
from
eternity
designing
his
own
glory
in
the
salvation
of
the
Elect
,
and
their
blisseful
fruition
of
himself
,
may
be
said
to
have
set
the
Crown
upon
them
,
while
they
were
in
the
womb
of
his
Decree
;
and
to
have
prepared
them
a
Kingdome
before
they
were
born
.
And
though
God
made
all
the
world
for
man
,
yet
it
was
to
be
kept
under
his
feet
;
he
reserved
himself
to
be
the
Crown
of
his
hopes
,
and
Portion
of
his
heart
.
He
chose
us
in
Christ
before
the
Foundation
of
the
World
,
therefore
[
](A81247-e214200-b)*
*
Ephes.
1.4
.
all
was
ready
.
But
3.
In
regard
of
Divine
D●spensation
,
the
carrying
on
the
whole
oeconomy
hath
been
from
the
Foundation
of
the
World
,
and
so
being
,
the
Kingdome
is
not
yet
given
up
all
unto
the
Father
;
it
may
be
still
said
to
be
preparing
;
for
though
God
being
our
heaven
,
it
was
always
ready
,
yet
by
our
fall
we
lost
our
title
to
this
Paradise
;
Christ
intervenes
to
divert
the
flaming
Sword
of
vengeance
,
enters
a
Covenant
with
his
Father
,
sends
the
glad
tydings
of
it
into
the
World
[
](A81247-e214240-b)*
*
Gal.
3.8
.
before
he
came
[
](A81247-e214250-b)*
*
Levit.
16.6
.
Hebr
9.7
.
,
typifies
in
the
[
](A81247-e214260-b)*
*
Gal.
4.4
.
fuln●sse
of
time
,
makes
[
](A81247-e214280-b)*
*
Rom.
5.11
.
1
John
2.2
.
atonement
,
proclaims
reconciliation
and
pardon
to
penitent
sinners
,
sends
his
Word
and
Spirit
to
wait
to
be
gracious
,
to
sollicit
the
World
,
till
all
that
are
the
truly
called
guests
are
invited
and
brought
in
;
then
he
shuts
up
the
door
of
mercy
,
opens
the
grave
,
summons
all
to
judgme●t
by
the
last
Trumpet
,
makes
the
separation
,
and
then
pronounceth
this
Benediction
;
so
that
though
the
Kingdome
was
from
the
Foundations
of
the
World
prepared
,
yet
in
regard
every
Kingdome
includes
Subjects
as
well
as
Soveraign
,
Christ
when
he
was
going
,
that
so
he
might
send
his
Spirit
to
comfort
his
Disciples
,
and
to
gather
in
more
Subjects
,
may
be
said
to
prepare
a
place
for
them
,
though
most
significantly
he
went
to
prepare
them
for
that
Kingdome
.
But
Parabolical
and
Metonymical
Expressions
must
not
have
too
rigid
an
Interpretation
exacted
from
them
;
but
our
Saviour
having
bid
his
Disciples
to
go
before
and
prepare
a
place
for
him
to
eat
the
Passeover
with
them
in
,
he
tells
them
that
he
is
going
to
prepare
the
Supper
of
the
Lamb
,
and
a
place
for
them
,
to
which
[
](A81247-e214290-b)*
*
Luk.
13.28.29
.
they
shall
come
from
the
East
,
and
from
the
West
;
from
the
North
,
and
f●om
the
South
;
and
sit
down
with
Abraham
,
Isaac
and
Jacob
in
the
Kingd●me
of
God
;
and
this
to
raise
the
appetites
of
their
faith
and
hopes
,
when
a
Supper
of
so
many
thousand
years
preparation
is
the
entertainment
they
are
invited
to
.
And
so
I
come
to
the
second
Part
of
the
Text
,
and
that
is
the
admission
into
this
prepared
Possession
,
Come
ye
blessed
of
my
Father
,
&c.
When
a
Kingdome
is
proposed
,
every
man
is
ready
to
be
catching
at
a
Crown
;
but
therefore
our
Saviour
tells
us
it
must
be
had
by
inheritance
;
that
is
the
title
by
which
we
must
be
admitted
;
[
](A81247-e214340-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
inherit
,
as
the
Jews
had
Canaan
divided
and
apportioned
to
the
several
Tribes
by
[
](A81247-e214380-b)*
*
Numb
.
26.55
lot
;
so
some
too
curiously
and
boldly
adventure
to
assign
to
every
Saint
a
Mansion
bigger
than
the
whole
earth
,
which
is
true
indeed
in
this
sense
,
in
regard
immensity
and
God
himself
is
the
[
](A81247-e214390-b)*
*
Psal.
16.5
.
lot
of
their
inheritance
;
but
it
is
an
inheritance
in
regard
1.
There
is
a
claim
made
to
it
only
by
the
new-born
and
first-born
of
God
,
and
so
by
right
of
birth
except
[
](A81247-e214430-b)*
*
John
3.3
.
a
man
be
b●rn
again
,
cannot
see
the
Kingdome
of
God
;
the
spirit
of
a
slave
cannot
manage
the
Scepter
of
a
Prince
;
nay
,
they
that
look
to
sit
on
Thrones
of
glory
with
Christ
[
](A81247-e214450-b)*
*
Mat.
19.28
.
,
must
follow
him
in
the
regeneration
of
the
body
[
](A81247-e214470-b)*
*
1
Cor.
15.36
.
,
that
must
dye
ere
it
be
quickned
[
](A81247-e214490-b)*
*
1
Cor.
15.50
.
;
for
flesh
and
blood
in
corruption
,
moral
or
[
](A81247-e214520-b)*
*
Exod.
33.20
.
natural
,
cannot
inherit
the
Kingdome
of
God
,
which
made
the
[
](A81247-e214540-b)*
*
Moriar
ne
moriar
,
ut
te
videam
.
Aug.
confessii
.
Father
cry
out
,
Oh
then
Lord
let
me
dye
,
lest
I
dye
,
that
so
I
may
see
thee
.
Now
if
an
unregenerate
body
cannot
enter
,
much
lesse
an
unregenerate
soul
.
An
infamous
person
[
](A81247-e214570-b)*
*
Turpis
persona
.
Myns
.
in
instit
.
in
the
Civil
Law
may
be
excepted
against
as
not
fit
to
be
an
heir
;
and
shall
the
Laws
of
men
be
purer
than
the
Laws
of
God
?
If
the
pure
in
heart
[
](A81247-e214600-b)*
*
Mat.
5.8
.
only
can
see
God
here
in
reflections
,
and
[
](A81247-e214620-b)*
*
1
Cor.
13.12
.
through
a
glasse
darkly
,
then
surely
they
must
be
without
[
](A81247-e214640-b)*
*
2
Pet.
3.14
.
spot
or
wrinkle
,
who
must
see
him
face
to
face
:
Heaven
is
entailed
upon
holy
souls
;
't
is
their
birth-right
;
for
no
other
but
[
](A81247-e214670-b)*
*
Rev.
22.14
.
they
that
keep
the
Commandments
of
God
have
right
to
eat
of
the
Tree
of
life
,
or
enter
in
through
the
Gates
into
that
Jerusalem
,
and
vision
of
peace
.
2.
They
inherit
by
right
of
Adoption
;
for
Christ
is
heir
,
and
we
heirs
of
his
righteousnesse
,
and
so
co-heirs
of
his
glory
;
and
[
](A81247-e214700-b)*
*
Rom.
8.17
.
h●irs
of
God
;
if
sons
,
then
heirs
;
now
we
are
the
sons
of
God
by
Adoption
;
Regeneration
makes
us
not
perfectly
holy
,
and
so
not
perfectly
sons
,
and
so
not
heirs
,
and
therefore
we
[
](A81247-e214720-b)*
*
Gal.
4.5
.
1
Joh.
3.1
,
2.
receive
the
Adoption
of
sons
,
and
being
called
to
be
we
are
sons
,
and
if
sons
,
then
heirs
;
for
if
a
son
be
passed
by
in
his
Fathers
Will
,
and
not
named
,
and
a
reason
of
the
passing
of
him
by
,
the
Testament
is
invalid
in
Civil
Law
,
when
ano●her
is
made
he●r
;
and
God
,
his
nature
and
love
transcends
all
the
compassions
of
men
,
and
is
a
greater
obligation
than
any
Laws
among
them
;
so
that
if
thou
canst
make
it
out
that
thou
hast
the
spirit
of
Adoption
,
thou
art
as
sure
to
inherit
this
Kingdome
,
as
thou
mayst
be
sure
thou
art
not
by
name
excepted
from
the
inheritance
in
the
Gospel
of
Christ
,
which
is
his
Will
and
Testament
.
3.
'T
is
inherited
by
right
of
Donation
and
Gift
;
[
](A81247-e214760-b)*
*
Luke
12.32
.
Fear
not
l●ttle
fl●ck
,
it
is
your
Fathers
will
to
give
you
a
Kingdome
;
and
though
the
wages
of
sin
be
death
,
and
men
are
but
justly
rewarded
therein
for
their
demerit
,
yet
[
](A81247-e214790-b)*
*
Rom.
6.23
.
eternal
life
is
the
gift
of
God
;
and
it
is
not
such
a
gift
as
is
a
salary
or
stipend
for
our
work
,
[
](A81247-e214810-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
pay
for
our
service
;
for
[
](A81247-e214830-b)*
*
Luke
17.10
.
when
we
have
done
all
that
we
can
,
we
are
but
unprofitable
servants
,
and
deserve
nothing
,
unlesse
it
be
to
be
[
](A81247-e214850-b)*
*
Luke
12.47
.
beaten
with
many
stripes
:
It
is
not
an
honorary
gift
,
as
he
that
had
lost
an
Arme
in
Battel
,
his
Commander
General
gave
him
an
Arme
of
gold
,
as
an
honourable
reward
of
his
service
;
but
alas
,
[
](A81247-e214870-b)*
*
Matth.
5.47
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
singular
thing
can
we
do
to
emerit
any
thing
at
Gods
hands
?
when
the
more
we
do
,
we
are
the
further
from
merit
,
in
regard
we
are
the
more
indebted
to
our
Master
,
who
gave
us
the
opportunity
and
grace
to
performe
it
:
Nor
is
it
an
Eleemosynary
gift
of
charity
,
such
as
we
extend
to
poor
fellow
creatures
;
for
that
is
but
a
piece
of
justice
,
and
self-love
,
if
we
have
that
in
abundance
,
which
others
want
to
relieve
them
.
Every
act
of
charity
is
but
a
piece
of
equity
,
a
paying
of
our
debts
;
for
we
are
to
[
](A81247-e214900-b)*
*
Rom.
13.8
.
owe
every
man
love
;
but
God
ows
us
nothing
,
nor
is
he
bound
to
pity
our
poverty
,
which
we
have
by
our
own
default
contracted
on
our selves
;
but
this
gift
of
God
is
a
meer
[
](A81247-e214920-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
gratuitous
act
of
bounty
and
grace
;
but
when
it
is
promised
and
given
,
then
it
is
but
an
act
of
justice
to
grant
possession
,
and
so
the
title
is
inheritance
,
but
by
way
of
free
Donation
.
4.
By
right
of
Redemption
they
may
be
said
to
inherit
;
for
under
the
Law
the
next
of
Kin
was
to
redeem
a
sold
or
morgaged
possession
;
accordingly
Christ
took
our
nature
upon
him
,
Ruth
.
4.5
.
that
he
might
be
of
our
consanguin●ty
;
he
became
[
](A81247-e214970-b)*
*
Gal.
3
13.
a
curse
for
us
,
[
](A81247-e214990-b)*
*
2
Cor.
5.22
.
was
made
sin
,
that
he
might
ransome
penitent
believers
from
the
curse
;
and
[
](A81247-e215010-b)*
*
Hebr.
7.25
.
having
satisfied
to
the
utmost
,
and
[
](A81247-e215030-b)*
*
1
Cor.
6.20
.
bought
us
with
a
responsible
price
,
he
hath
right
to
give
his
sheep
[
](A81247-e215050-b)*
*
John
10.28
.
eternal
life
;
and
therefore
it
is
cal●ed
[
](A81247-e215070-b)*
*
Ephes.
1.14
.
the
purchased
possession
.
In
Law
,
he
that
buys
a
slave
,
may
dispose
of
him
as
he
please
by
his
will
;
accordingly
Christ
hath
made
h●s
will
to
dispose
of
all
those
he
hath
bought
:
[
](A81247-e215090-b)*
*
John
17.24
.
Father
,
I
will
that
where
I
am
,
these
may
be
also
:
And
so
they
are
heirs
by
Will
and
Testament
of
him
that
took
upon
him
the
right
of
Redemption
.
Now
I
come
to
the
second
thing
in
the
second
general
,
and
that
is
the
heirs
of
this
inheritance
,
described
in
these
words
,
Ye
blessed
[
](A81247-e215130-b)*
*
Patris
est
benedicere
.
of
my
Father
;
't
is
the
Fathers
work
to
blesse
his
Son
;
and
when
Isaac
blessed
Jacob
,
he
made
him
his
heir
;
so
Gods
blessing
makes
us
a
title
to
this
inheritance
.
1.
Then
ye
that
are
blessed
of
my
Father
from
the
foundation
of
the
World
in
his
Electing
love
,
and
they
whom
he
hath
so
blessed
,
they
shall
be
blessed
;
the
[
](A81247-e215190-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
word
signifies
well-spoken
to
;
now
Gods
Eternal
thoughts
are
[
](A81247-e215210-b)*
*
Verba
mentis
.
his
words
;
and
they
that
were
in
his
thoughts
from
Eternity
,
their
names
were
written
in
the
book
of
l
fe
:
God
had
Eternal
purposes
of
grace
to
them
,
[
](A81247-e215220-b)*
*
John
17.6
.
thine
they
were
,
and
thou
gavest
th●m
me
;
they
were
blessed
in
the
thoughts
of
his
heart
before
all
generations
;
this
is
an
Elective
Kingdome
,
yet
we
are
saved
not
according
to
the
merit
of
[
](A81247-e215250-b)*
*
2
Tim.
1.9
.
our
works
done
o●
fore-seen
,
but
according
to
his
own
purpose
and
grace
,
which
was
given
in
Christ
Jesus
befor●
the
World
began
.
And
in
vain
●id
Christ
Covenant
with
his
Father
,
or
make
a
Testament
for
us
,
unlesse
the
he●rs
purchased
were
fore-known
[
](A81247-e215280-b)*
*
Haeres
caput
Testamenti
.
,
heirs
being
the
ground-work
of
a
Testament
.
2.
Well
spoken
to
in
the
Word
of
God
by
the
powerful
vocation
of
his
Spirit
[
](A81247-e215300-b)*
*
Rom.
1.7
.
;
they
are
called
to
be
holy
,
and
he
[
](A81247-e215330-b)*
*
Ephes.
1.3
.
blesseth
them
with
all
spiritual
blessings
in
heavenly
places
by
Christ
Jesus
.
There
are
none
come
,
but
they
that
are
[
](A81247-e215350-b)*
*
Rev.
19.9
.
invited
to
the
Supper
of
the
Lamb
;
they
that
God
hath
[
](A81247-e215370-b)*
*
Gen.
9.27
.
Cant.
1.4
.
perswaded
to
dwell
in
the
Tents
of
Shem
;
whom
[
](A81247-e215390-b)*
*
Hosea
11.4
.
he
hath
drawn
with
the
cords
of
his
love
,
and
made
them
a
[
](A81247-e215410-b)*
*
Psal.
110.3
.
people
of
a
free-will
offering
in
the
day
of
his
power
;
whom
the
[
](A81247-e215430-b)*
*
Luke
1.78
.
day-spring
from
on
high
hath
visited
,
and
the
womb
of
the
morning
of
the
day
of
grace
hath
brought
them
forth
;
those
that
God
[
](A81247-e215450-b)*
*
Hos.
2.14
.
hath
allured
and
brought
into
the
Wildernesse
,
that
he
might
speak
to
their
hearts
.
None
shall
be
followers
of
the
Lamb
but
those
that
are
[
](A81247-e215470-b)*
*
Rev.
17.14
.
called
faithful
and
chosen
.
3.
Well-spoken
of
in
the
Word
and
Promises
of
the
Gospel
;
those
that
are
[
](A81247-e215500-b)*
*
Mat.
5.3
,
&c.
meek
,
poor
in
sp●rit
,
pure
in
heart
,
merciful
,
persecuted
for
righteousness
sake
,
and
merciful
;
for
all
these
shall
obtain
mercy
;
as
it
follows
in
the
Verses
after
the
Text
,
Come
ye
blessed
,
&c.
For
[
](A81247-e215530-b)*
*
Mat.
25.35
.
I
was
an
hungry
,
and
ye
gave
me
to
eat
;
I
was
thirsty
,
and
ye
gave
me
drink
;
a
stranger
,
and
you
took
me
in
;
naked
,
and
you
cloathed
me
;
sick
,
and
you
visited
me
;
in
prison
,
and
you
came
to
me
:
And
he
said
,
Verily
inasmuch
as
you
have
done
it
to
one
o●
these
my
brethren
,
these
littte
ones
,
you
have
done
it
unto
me
;
for
[
](A81247-e215550-b)*
*
Rom.
2.13
.
not
the
hearers
,
but
the
doers
of
the
Word
are
blessed
;
the
[
](A81247-e215570-b)*
*
Hebr.
6.17
.
&
17.
heirs
of
these
promises
are
the
only
heirs
of
glory
.
4.
Blessed
in
the
final
pardon
,
absolution
and
justification
which
shall
be
pronounced
at
the
last
day
.
Ye
shall
inherit
,
whom
the
righteous
Judge
of
all
the
world
shall
acquit
and
discharge
from
your
sins
,
to
whom
God
shall
say
[
](A81247-e215600-b)*
*
Matth.
9.2
.
,
son
be
of
good
chear
,
thy
sins
are
forgiven
thee
;
nay
,
Euge
,
well
done
[
](A81247-e215630-b)*
*
Mat.
25.1
.
good
and
faithful
servant
,
enter
into
thy
Masters
joy
;
thou
hast
been
faithful
over
a
few
things
,
I
will
make
thee
Ruler
over
many
.
Oh
how
good
a
word
will
this
be
to
a
soul
,
as
soon
as
it
is
got
up
out
of
the
Wildernesse
of
this
World
!
yet
[
](A81247-e215660-b)*
*
Psal.
128.4
.
thus
shalt
thou
be
blessed
that
fearest
God
.
He
will
give
thee
then
to
be
sure
[
](A81247-e215680-b)*
*
Rev.
3.12
.
a
new
name
,
and
a
white
stone
,
and
write
upon
thee
,
as
a
Pillar
,
or
a
Trophy
erected
after
victory
,
his
own
Name
;
and
when
God
shall
thus
blesse
thee
,
and
speak
to
thee
,
thou
wilt
need
never
a
word
more
to
make
thee
happy
,
but
the
generations
that
come
up
after
thee
,
shall
when
they
rise
up
to
heaven
,
call
thee
blessed
.
And
so
I
come
to
the
third
particular
,
the
formal
introduction
of
these
blessed
heirs
into
their
inheritance
,
Come
ye
blessed
,
&c.
1.
This
is
the
speech
of
one
that
gives
us
an
everlasting
avocation
from
the
troubles
and
vanities
of
this
present
world
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vox
avo●antis
.
Christ
will
speak
to
them
in
this
manner
,
only
in
more
emphatical
significancies
,
Come
poor
souls
,
where
have
you
been
all
this
while
?
poor
sheep
,
where
have
you
been
wandring
upon
the
barren
Mountains
of
the
earth
,
climbing
the
cliffs
of
preferment
and
worldly
honours
,
as
if
you
had
been
of
the
number
of
the
Goats
,
and
had
no
title
to
the
blessings
on
my
right
hand
?
In
what
a
pickle
have
you
been
in
,
in
a
nasty
World
which
[
](A81247-e215780-b)*
*
John
5.19
.
lies
altogether
in
filthinesse
,
in
a
muddy
body
of
sin
,
pepsed
with
a
number
of
tentations
;
you
have
lain
a
long
time
[
](A81247-e215800-b)*
*
Psal
68.13
.
among
the
pots
,
griming
your selves
,
and
defiling
your
garments
amongst
the
Aegyptians
on
my
left
hand
.
I
but
now
you
shall
have
the
wings
of
a
Dove
,
which
are
all
covered
with
silver
,
and
her
feathers
with
yellow
gold
.
I
will
never
more
[
](A81247-e215840-b)*
*
Psal.
74.19
.
give
the
soul
of
my
Turtle
Dove
into
the
hands
of
her
enemies
;
you
shall
never
more
be
cooped
up
in
a
Cage
with
such
a
company
of
unclean
Birds
;
no
,
[
](A81247-e215860-b)*
*
Cant.
5.2
.
Come
my
Love
and
Dove
,
and
flie
away
.
Vox
admittentis
.
2.
'T
is
the
speech
of
one
that
admits
us
into
this
inheritance
;
Christ
is
pleased
to
condescend
so
low
as
to
stile
himself
[
](A81247-e215900-b)*
*
John
10.7
.
the
door
;
nay
,
the
Keeper
of
the
door
;
he
opened
a
door
of
hope
by
his
death
,
a
door
of
faith
by
his
preaching
the
Gospel
,
a
door
of
life
by
his
resurrection
,
and
heaven-gates
also
by
this
admission
;
and
when
he
hath
admitted
his
heirs
of
glory
,
and
taken
them
out
of
this
deluge
of
sin
and
sorrow
into
that
Ark
of
salvation
,
he
will
[
](A81247-e215920-b)*
*
Gen.
7.16
.
shut
them
in
as
God
did
Noah
;
and
though
they
have
an
[
](A81247-e215950-b)*
*
2
Pet.
1.11
.
abundant
entrance
ministred
to
them
into
the
everlasting
Kingdom
of
our
Lord
and
Saviour
Jesus
Christ
;
yet
when
entred
,
the
door
is
shut
,
and
no
egress
or
back-door
of
Apostacy
can
be
found
in
that
state
.
Adam
was
created
out
of
Paradise
to
shew
that
his
admission
,
even
in
his
innocency
,
was
of
grace
;
much
more
is
it
of
grace
upon
a
recovery
from
his
fall
.
Christ
while
in
the
Kingdome
of
his
patience
,
doth
call
his
to
many
a
penitent
groan
,
to
mournful
prayers
,
and
many
tribulations
,
which
make
a
very
bed
of
dust
to
be
a
soft
couch
of
repose
;
and
he
calls
them
thither
,
[
](A81247-e215980-b)*
*
Isa.
26.20
.
Come
my
people
,
enter
thou
into
thy
Chambers
,
shut
thy
doors
about
thee
,
hide
thy self
for
a
little
moment
,
till
the
indignation
be
over-past
.
Come
child
,
go
to
bed
in
the
grave
;
oh
but
then
his
[
](A81247-e216000-b)*
*
Cant.
2.14
.
v
ice
will
be
sweet
,
when
he
shall
call
to
them
to
come
up
to
[
](A81247-e216020-b)*
*
Isa.
25.6
.
this
Mountain
,
to
a
feast
of
fat
things
,
a
feast
of
wine
on
the
Lees
,
of
fat
things
full
of
ma●row
,
of
wines
on
the
Lees
well
refined
.
Laetissimè
excipientis
.
3.
'T
is
the
speech
of
one
that
bids
us
welcome
to
the
feast
too
;
Come
my
friends
;
I
,
it
is
Come
and
welcome
now
;
Come
poor
heart
,
thou
hast
been
coming
a
long
time
,
I
went
my self
to
call
thee
;
I
[
](A81247-e216070-b)*
*
2
Chron.
36.15
.
sent
my
Messengers
,
rising
up
early
,
and
sending
them
continually
to
invite
thee
to
come
in
.
I
sent
my
holy
Spirit
also
like
a
Dove
from
heaven
,
and
it
did
light
upon
thee
,
and
gave
thee
an
Olive
branch
of
peace
in
the
Wildernesse
of
thy
fears
;
when
it
allured
thee
,
and
call'd
thee
from
all
thy
wandrings
,
then
I
sent
my
black
rod
for
thee
by
that
grim
Serjeant
death
,
to
strip
thee
of
thy
soul
body
of
sin
,
not
to
be
touched
,
but
by
the
Angel
of
death
;
then
I
sent
my
Angels
to
bring
thy
soul
to
the
Courts
of
thy
God
,
and
now
by
the
sounding
of
the
last
Trumpet
I
have
call'd
for
thy
sleepy
body
to
arise
out
of
the
[
](A81247-e216090-b)*
*
Psal.
22.15
.
dust
of
death
:
And
now
after
all
these
Messengers
thou
art
come
,
I
will
not
upbraid
thee
for
thy
delays
,
but
come
,
come
blessed
soul
with
as
many
welcomes
as
there
are
Saints
and
Angels
in
glory
;
I
have
[
](A81247-e216110-b)*
*
John
14.2
.
prepared
a
place
for
thee
,
[
](A81247-e216130-b)*
*
Cant.
5.1
.
thou
at
come
into
my
Garden
;
Eat
oh
friends
,
Drink
,
yea
drink
abundantly
,
oh
beloved
!
And
so
I
have
done
with
the
explication
of
the
several
branches
of
the
Text
;
now
let
us
see
what
fruit
they
bear
that
may
be
[
](A81247-e216160-b)*
*
Cant.
2.3
.
sweet
to
oru
taste
.
First
,
1.
Infer
.
Then
if
there
be
a
Kingdome
prepared
before
the
foundation
of
the
World
for
the
blessed
Saints
and
holy
ones
;
then
what
manner
of
persons
are
[
](A81247-e216220-b)*
*
2
Pet.
3.11
.
we
in
all
unholy
Conversation
and
godlessnesse
in
this
generation
?
Men
are
as
dead
to
Religion
,
as
if
heaven
was
but
a
dream
;
and
as
hot
upon
sin
,
as
if
hell
had
no
fire
,
or
was
all
vanished
into
smoak
;
as
atheistical
and
wretched
,
as
if
neither
heaven
,
hell
nor
earth
,
neither
did
feel
a
God
,
or
any
memorandum's
of
his
Providence
.
Therefore
a
little
to
fortifie
this
notion
,
which
artificial
wickednesse
hath
endeavoured
to
expel
,
and
expunge
out
of
natural
consciences
,
I
shall
endeavour
to
confirme
your
faith
by
Scripture
and
reason
.
The
Socinians
deny
the
revelation
of
eternal
life
,
and
a
state
to
come
,
to
have
been
propounded
under
the
Old
Testament
;
and
the
reward
being
only
earth
,
their
Law
and
obedience
to
be
but
carnal
and
low
,
which
is
to
level
the
Jews
to
the
order
of
brutes
,
that
so
the
Gentiles
under
the
Gospel
might
be
advanced
to
the
state
of
men
,
and
so
by
vertue
of
rhe
new
prize
of
immortal
life
proposed
,
they
should
have
a
new
command
,
as
their
care
to
run
;
which
is
all
as
true
as
that
all
the
Tribes
of
Israel
were
converted
into
Isacar's
,
[
](A81247-e216300-b)*
*
Gen.
49.4
.
strong
asses
couching
down
between
two
burdens
;
but
[
](A81247-e216320-b)*
*
Luke
7.35
.
wisdome
is
justified
of
her
children
;
and
the
Chaldee
paraphrase
renders
those
words
,
[
](A81247-e216340-b)*
*
Gen.
4.7
.
Remittetur
tibi
in
saeculo
futuro
.
if
thou
dost
well
,
shalt
thou
not
be
accepted
?
by
this
glosse
,
Amend
thy
works
in
this
world
,
and
thou
shalt
be
forgiven
in
the
world
to
come
;
and
the
●argum
says
,
the
very
dispute
betwixt
Cain
and
Abel
,
was
concerning
a
world
to
come
;
and
those
carnal
Hereticks
that
[
](A81247-e216400-b)*
*
Jude
ver.
10.11
,
19.
are
sensual
,
not
having
the
spirit
;
in
what
they
know
naturally
as
brute
beasts
,
corrupt
themselves
,
they
are
gone
into
the
way
of
Cain
:
But
when
God
tells
Abraham
[
](A81247-e216430-b)*
*
Gen
15.1
.
I
am
thy
exceeding
great
reward
;
and
Jacob
cries
out
,
[
](A81247-e216460-b)*
*
Gen.
49.18
.
I
have
waited
for
thy
salvation
O
Lord
,
even
when
about
to
dye
;
God
stiling
himse●f
their
God
,
is
not
by
our
Saviours
authority
[
](A81247-e216480-b)*
*
Mat.
22.32
.
the
God
of
the
dead
,
but
of
the
living
;
therefore
God
held
out
eternal
life
in
the
promises
,
yea
and
in
the
very
command
too
,
[
](A81247-e216500-b)*
*
Levit.
18.3
.
&
Gen.
3.12
.
do
this
and
live
;
the
reward
of
that
obeeience
there
enjoyned
,
was
no
lesse
than
this
everlasting
life
,
as
appeareth
by
our
Saviours
interpretation
when
the
Lawyer
came
to
him
,
[
](A81247-e216520-b)*
*
Luke
10.25.28
.
saying
,
Master
,
What
shall
I
do
to
inherit
eternal
life
?
and
he
said
,
What
is
written
in
the
Law
?
how
readest
thou
?
and
he
answered
,
thou
shalt
love
the
Lord
,
&c.
and
Jesus
said
,
Thou
hast
answered
right
,
this
do
and
thou
shalt
live
;
that
is
,
thou
shalt
have
that
thou
desiredst
;
viz.
inherit
eternal
life
;
and
the
very
reproach
of
the
Sadduces
,
and
the
distinction
of
their
Sect
from
Pharisees
and
others
,
argueth
sufficiently
the
world
to
come
was
a
very
common
notion
among
all
the
Jews
;
and
indeed
the
whole
land
of
Canaan
was
but
a
comprehensive
type
and
shadow
of
heaven
,
and
all
their
Religion
but
a
[
](A81247-e216570-b)*
*
Hebr.
10.1
.
shadow
of
good
things
to
come
in
the
Kingdome
of
heaven
,
as
well
as
in
the
Kingdome
of
the
Messiah
[
](A81247-e216590-b)*
*
John
8.56
.
whose
day
they
then
saw
,
and
were
glad
;
and
if
the
Gospel
contain
the
promise
of
eternal
life
,
then
they
had
it
in
Abrahams
days
;
[
](A81247-e216630-b)*
*
Gal.
3.8
.
for
the
Gospel
was
preached
before
to
him
;
yea
,
and
before
to
Adam
,
[
](A81247-e216660-b)*
*
Gen
3.15
.
that
the
seed
of
the
woman
should
break
the
S
rpents
head
;
and
the
skins
of
the
Sacrifices
wherewith
he
was
cloathed
might
suggest
the
putting
on
of
that
promised
seed
and
his
obedience
,
who
was
[
](A81247-e216680-b)*
*
Isa.
53.5
.
to
be
bruised
for
the
iniquities
of
his
people
:
But
now
to
awaken
Atheistical
souls
that
deny
not
only
the
revelation
of
this
Kingdome
of
God
under
the
old
Testament
,
but
its
reality
and
existence
under
old
and
new
;
consider
these
foure
things
very
briefly
,
as
the
limits
of
this
Exercise
command
.
1.
The
whole
Creation
is
a
Book
which
always
lyeth
open
,
wherein
we
may
read
that
there
is
a
God
who
made
the
goodly
Structure
and
Fabrick
of
Heaven
and
Earth
;
Who
else
could
be
able
to
[
](A81247-e216710-b)*
*
Job
26.7
.
hang
the
vast
body
of
the
Earth
upon
nothing
!
or
to
[
](A81247-e216730-b)*
*
Ver.
10.
girdle
the
Sea
,
and
all
its
mountainous
Waves
with
a
Rope
of
Sand
,
[
](A81247-e216760-b)*
*
Psal.
104.2
.
to
spread
the
heavens
as
a
Curtain
,
and
hang
up
those
vast
Vessels
of
light
in
the
Skies
;
there
must
be
a
being
existent
from
,
and
of
himself
;
and
so
being
improduced
,
is
infinitely
perfect
,
and
comprehendeth
all
those
perfections
dispersed
through
the
whole
Creation
,
and
infinitely
more
;
yet
what
he
makes
,
is
like
himself
;
every
creature
bears
his
footsteps
;
but
[
](A81247-e216780-b)*
*
Psal.
8
3.
Gen.
1.27
.
the
heavens
are
the
works
of
his
fingers
,
and
man
bears
the
very
image
of
God
.
We
see
in
the
several
stories
and
degrees
of
the
Creation
,
love
and
communicativenesse
to
their
off-spring
,
groweth
more
and
more
;
the
higher
you
go
it
grows
,
more
in
brutes
than
plants
,
in
men
than
in
brutes
;
in
God
therefore
love
and
goodnesse
,
which
are
most
communicative
,
are
most
transcendent
:
Now
God
himself
is
the
heaven
we
plead
for
;
he
is
the
Region
of
souls
and
spirits
;
and
for
the
resurrection
of
the
body
,
his
infinite
power
can
surely
[
](A81247-e216810-b)*
*
1
Cor.
15.38
.
give
to
every
seed
it
s
own
body
;
though
one
part
of
our
flesh
was
sublimated
into
the
fire
,
another
precipitated
into
ashes
,
and
cast
into
the
midst
of
the
Sea
,
devoured
by
a
fish
,
taken
and
eaten
again
by
men
;
and
another
part
dissipated
into
the
Aire
,
and
sucked
into
some
other
body
;
Borel
.
Med.
Pari.
ita
refert
.
yet
if
a
Chymick
can
out
of
the
ashes
of
a
flower
reproduce
the
flower
in
its
former
beauty
;
nay
,
out
of
the
dung
of
beasts
reproduce
the
very
herbs
they
have
eaten
,
notwithstanding
what
is
passed
into
nourishment
,
by
the
architectonical
parts
and
spirits
yet
abiding
in
those
Reliques
;
much
more
can
God
recover
our
bodies
from
all
possible
dispersions
,
and
conversions
into
other
bodies
,
when
all
the
World
shall
be
his
Furnace
,
and
every
thing
resolved
into
its
first
seminal
parts
by
the
reverberation
of
the
flames
,
and
give
to
every
body
[
](A81247-e216840-b)*
*
Florem
Resurrectionis
.
Tert.
de
Resur
.
the
flowre
of
resurrection
,
and
a
reflorescence
into
glory
.
2.
As
there
is
a
God
,
and
so
that
Kingdome
,
so
there
are
heirs
,
and
they
are
immortal
souls
,
and
therefore
fitted
to
be
[
](A81247-e216870-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
uti
Platonici
.
in
Divine
conjunction
;
for
that
which
is
contiguous
to
an
Eternal
,
Omne
contiguum
aeterno
spirituali
,
est
aeternum
spirituale
.
Spiritual
Being
,
is
Eternal
and
Spiritual
;
but
man
is
here
only
himself
,
when
in
communion
with
God
and
spiritual
things
:
And
God
when
he
infused
the
reasonable
soul
,
he
breathed
into
man
the
[
](A81247-e216900-b)*
*
Gen.
2.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
breath
of
lives
.
And
Tertullian
who
had
too
grosse
a
conception
of
the
nature
of
the
soul
,
yet
calls
it
[
](A81247-e216930-b)*
*
Vaginam
afflatus
Divini
,
liberalitatis
suae
haeredem
,
Religionis
suae
sacerdotem
,
Christi
sui
sororem
.
the
sheath
and
scabbard
of
Divine
breath
,
heir
of
his
bounty
,
&c.
in
the
exercise
of
those
acts
of
apprehension
,
judgement
and
argumentation
;
it
is
impossible
such
steddy
and
orderly
consequential
actions
should
be
performed
by
a
fortuitous
concurse
of
atomes
;
or
its
reflexive
acts
much
lesse
by
the
purest
flame
,
no
body
being
able
to
penetrate
it self
,
nor
to
dive
into
it self
without
a
disorder
of
its
parts
.
But
Religion
rather
then
Reason
being
the
great
[
](A81247-e216960-b)*
*
Religio
penè
sola
quae
hominem
discernat
à
mutis
.
Lactan.
de
divi.
praemio
l.
7.
difference
of
a
man
from
brutes
,
't
is
a
sign
he
is
made
for
communion
with
a
better
being
;
and
therefore
as
Augustine
sayes
,
Thou
hast
made
our
heart
O
Lord
for
thee
,
and
it
will
never
[
](A81247-e216990-b)*
*
Quum
tibi
inhaesero
ex
toto
,
me
viva
erit
vita
mea
,
plena
te
tota
nunc
autem
quia
plenus
tui
non
sum
oneri
mihi
sum
.
lib.
de
confes
.
rest
till
it
come
to
thee
;
and
when
I
shall
wholly
inhere
and
cleave
to
thee
,
then
my
life
will
be
lively
;
but
now
being
not
full
of
the
enjoyments
of
thee
,
I
am
a
burden
to
my self
:
The
World
was
made
for
brutes
to
live
in
,
but
for
man
to
[
](A81247-e217010-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lact.
ibid.
contemplate
the
Wisdome
and
Power
of
God
;
he
made
many
brutes
,
but
one
man
,
that
he
might
be
chieflly
for
the
[
](A81247-e217030-b)*
*
Dei
socius
.
Aug.
de
Civ
.
l.
12.20
.
ut
cohaereat
autori
.
lib.
22.1
.
society
of
God
,
and
keep
coherence
to
his
Maker
.
And
alas
the
World
is
but
a
dry
Morsel
to
an
immortal
soul
,
whose
vast
Chaos
of
desires
cannot
be
satisfied
by
it
,
though
every
drop
of
comfort
in
it
was
swelled
into
an
Ocean
.
There
is
upon
the
soul
such
a
drought
without
God
,
as
[
](A81247-e217070-b)*
*
Cant.
8.7
.
all
the
waters
in
the
world
cannot
quench
it
;
such
an
endlesse
thirst
after
truth
,
and
goodnesse
in
the
general
notion
,
as
it
can
never
be
satisfied
,
till
it
find
out
the
[
](A81247-e217090-b)*
*
Psal.
36.9
.
fountain
of
this
water
of
life
.
3.
This
Eternal
state
is
the
common
sense
of
the
World
;
and
the
voice
of
natural
conscience
hath
in
all
Ages
proclaimed
it
.
Every
Nation
hath
some
Diety
or
other
,
and
so
a
Religion
;
Heathens
sacrifice
,
though
it
may
be
it
be
to
the
Divel
,
who
cruelly
sucks
their
very
blood
.
Turks
and
Saracens
must
have
the
black
drop
cut
out
of
their
breast
,
and
their
circumcision
;
every
Religion
puts
some
restraints
upon
mens
lusts
and
lives
.
Now
though
I
believe
,
though
there
were
no
reward
,
or
a
future
state
,
Religion
would
be
as
good
for
our
bodies
,
as
prunings
are
to
Trees
,
[
](A81247-e217120-b)*
*
Prov.
3.8
.
health
to
our
navels
,
marrow
to
our
bones
;
yet
its
severities
would
in
no
degree
down
with
men
,
were
it
not
for
the
urgings
and
prickings
on
of
natural
conscience
.
But
Christians
above
[
](A81247-e217140-b)*
*
1
Cor.
15.19
.
all
men
were
most
miserable
,
if
in
this
life
only
they
had
hope
,
whose
principles
enjoin
the
highest
degree
of
self-denial
,
patience
and
bearing
of
the
Crosse
.
But
every
good
man
,
let
the
mad
World
prate
as
it
will
,
and
vomit
all
its
gall
and
bitternesse
in
reproaches
and
persecutions
,
yet
if
he
suffer
for
righteousnesse
sake
in
innocent
patience
,
his
own
conscience
gives
him
an
acquittance
,
and
a
secret
absolution
,
so
as
he
can
[
](A81247-e217160-b)*
*
Rom.
5.3
.
glory
even
in
tribulation
;
yea
,
every
devout
soul
more
or
lesse
tasteth
of
those
first
fruits
of
heavenly
delight
,
in
being
conscious
[
](A81247-e217180-b)*
*
2
Cor.
1.12
.
of
his
duty
discharged
in
simplicity
and
godly
sincerity
,
whatever
calamities
may
attend
him
in
this
life
;
which
if
they
were
not
pledges
of
a
fuller
crop
in
that
future
harvest
of
joys
,
the
best
men
were
most
unhappy
by
that
great
frustration
and
disappointment
of
their
expectations
.
And
so
wicked
men
,
though
the
World
may
applaud
their
actions
as
highly
vertuous
by
a
sordid
spirit
of
flattery
;
yet
[
](A81247-e217200-b)*
*
Mens
habet
attonitos
&
surdo
verbere
coedit
.
Per.
their
own
consciences
affr
ght
them
,
and
smite
them
with
many
a
deadly
and
deaf
blow
,
which
no
body
else
doth
hear
or
observe
Cain
may
build
his
Cities
and
his
Walls
as
high
as
the
Clouds
,
yet
there
is
that
within
as
he
said
to
the
Emperour
,
that
will
ruine
all
;
[
](A81247-e217220-b)*
*
Gen.
4.5
.
his
countenance
falls
,
and
the
guilt
of
his
Brothers
blood
maketh
his
soul
to
blush
,
and
pulleth
down
his
high
looks
.
The
highest-formed
sinners
that
have
sinned
themselves
into
despaire
,
have
nothing
left
them
[
](A81247-e217240-b)*
*
Heb.
10.27
.
but
a
certain
fearful
looking
for
of
judgement
,
and
fiery
indignation
,
which
sh●ll
devoure
such
Adversaries
.
Others
that
have
sinn'd
themselves
into
the
highest
presumptions
,
never
come
to
any
senseless
ease
,
till
they
attaine
to
[
](A81247-e217260-b)*
*
Isa.
28.15
.
make
a
Covenant
with
Hell
,
and
can
be
content
to
[
](A81247-e217280-b)*
*
Heb.
11.25
.
suffer
torments
to
eternity
with
the
enemies
of
God
,
rather
than
to
part
with
the
pleasures
of
sinne
which
a●e
bu●
for
a
season
;
and
seem
to
have
that
wrote
on
the
tables
of
their
hearts
,
which
that
Wretch
subscribed
under
the
Image
of
God
and
the
Devil
,
[
](A81247-e217310-b)*
*
Domine
,
si
tu
non
vis
,
iste
me
rogitat
.
Lord
,
if
thou
wilt
not
,
here
is
one
that
begs
of
me
to
be
his
,
and
his
I
will
be
.
Now
if
there
be
a
Law
,
a
Judge
,
punishments
,
and
rewards
in
some
degree
here
,
then
every
man
is
a
Prophet
,
in
this
case
of
this
Future
state
.
4.
The
promiscuous
dispensations
and
providences
of
God
in
this
world
,
[
](A81247-e217330-b)*
*
Eccles.
9.2
.
Psal.
17.14
.
Lam.
3.16
.
all
things
coming
alike
to
all
;
nay
,
the
wicked
it
may
be
have
their
belly
full
of
a
large
portion
in
this
life
,
when
the
godly
have
their
teeth
broken
with
gravel
stones
,
and
covered
with
ashes
;
these
argue
,
1.
There
is
a
day
to
come
when
the
scales
shall
be
turned
;
Abel
is
slaine
for
his
piety
,
when
Cain
lives
and
builds
Cities
;
Herod
reigns
,
Herodias
danceth
,
when
John
Baptists
head
is
serv'd
in
in
a
Charger
.
And
though
God
sometimes
by
extempore
and
sudden
justice
hangs
up
some
wicked
wretches
in
chaines
,
yet
many
times
the
most
wretched
oppressors
are
too
strong
and
high
for
justice
in
this
world
;
and
they
that
live
like
Lyons
,
die
like
Lambs
;
they
have
liberty
in
their
lives
,
and
[
](A81247-e217450-b)*
*
Psal.
73.4
.
no
bands
in
their
deaths
.
Dionysius
a
bloody
Tyrant
,
dies
quietly
in
his
bed
,
when
David
lies
[
](A81247-e217480-b)*
*
Psal.
32.3
.
roaring
all
night
,
and
a
good
Josiah
falls
in
Battle
;
which
made
the
Prophet
cry
out
[
](A81247-e217510-b)*
*
Hab.
1.8
.
,
Wherefore
doth
the
wicked
devour
one
more
righteous
than
himself
?
the
just
must
therefore
live
by
his
Faith
in
the
world
to
come
,
or
else
all
Piety
will
die
;
therefore
there
shall
be
a
judgement
hereafter
;
for
[
](A81247-e217530-b)*
*
Heb.
6.10
.
Psal.
58.11
.
God
is
not
unrighteou●
to
forget
their
labour
of
love
,
and
patience
;
doubtless
there
is
a
reward
for
the
righteous
;
verily
there
is
a
God
that
judgeth
in
the
earth
.
2.
Is
the
life
to
come
such
a
Kingdome
?
then
here
is
field-room
for
all
our
ambition
,
avarice
,
and
contention
,
to
shew
it self
;
be
ambitious
for
something
;
if
we
must
be
ambitious
,
let
us
all
King
it
here
.
What
scuffling
and
scrambling
is
there
for
Crowns
and
Scepters
in
the
world
,
out
of
that
impetuous
lust
of
dominering
;
whereas
a
prophane
Esau
sold
his
Birth-right
,
which
had
a
Kingdome
and
a
Blessing
too
in
it
,
[
](A81247-e217580-b)*
*
Gen.
25.34
.
for
a
mess
of
pottage
!
Lysimachus
when
inflamed
with
thirst
,
profered
his
Kingdome
for
a
draught
of
cold
water
;
and
how
much
gold
,
or
how
many
Kingdomes
would
Dives
give
,
if
he
had
them
,
[
](A81247-e217610-b)*
*
Luke
16.24
.
for
a
drop
of
cold
water
,
or
to
be
delivered
from
that
one
Kingdome
of
the
Devil
?
and
shall
Christians
contend
about
these
things
?
Alas
,
Christian
Religion
was
never
made
for
a
secular
Engine
;
we
may
as
soon
turn
Axiomes
of
Truth
into
Swords
and
Speares
;
the
Rules
of
holy
living
,
into
Canons
and
Musquets
;
and
prayers
and
teares
into
powder
and
shot
,
as
to
make
Religion
a
troubler
of
the
order
and
peace
of
the
world
;
that
is
of
a
Dove-like
[
](A81247-e217640-b)*
*
Mat.
10.16
.
innocent
temper
,
full
of
[
](A81247-e217660-b)*
*
Jam.
3.17
.
meeknesse
,
humility
,
gentlenesse
,
easinesse
,
to
be
entreated
,
without
partiality
,
without
hypocrisie
,
can
suffer
any
evil
,
but
do
none
;
can
live
and
secure
it self
better
by
suffering
,
than
the
crafty
world
by
acting
;
to
use
sinful
means
to
avoid
suffering
,
or
preserve
worldly
greatness
,
is
like
him
that
when
one
hoped
to
see
him
at
his
Diocess
ere
long
,
Replyed
,
He
feared
he
should
be
in
heaven
before
that
time
should
come
.
It
is
not
Christian
Religion
,
but
that
Anti-Christian
spirit
,
which
diffuseth
it self
all
over
Christendome
in
its
Doctrines
and
Agitations
,
its
Philtres
and
Poysons
,
that
inflames
it
more
with
contentions
and
Warres
,
than
any
part
of
the
world
besides
.
For
Religion
truly
Christian
,
[
](A81247-e217680-b)*
*
Mat.
12.25
.
takes
only
the
Kingdome
of
Heaven
by
violence
.
Let
one
Romane
Emperour
busie
himself
in
catching
flies
,
another
gather
Cockle-shells
with
his
Army
on
the
Sands
,
after
great
preparations
for
an
Expedition
;
silly
emblemes
of
the
most
valiant
attempts
of
many
highly-famed
Mortals
;
but
let
Christians
March
with
all
Zeale
only
for
the
holy
Land
of
Promise
.
All
those
tittles
of
Honour
(
for
we
pronounce
them
too
long
)
which
the
world
playes
with
,
as
children
with
Farthing
Candles
,
blowing
them
in
with
one
breath
,
puffing
them
out
with
another
;
if
they
had
never
so
good
a
[
](A81247-e217710-b)*
*
Membrana
dignitatis
.
Sen.
Pattent
,
yet
what
will
they
come
to
,
[
](A81247-e217730-b)*
*
Isa.
34.4
.
Rev.
6.14
.
when
the
Heavens
shall
role
up
as
a
Scrole
?
much
more
shall
these
shrivel
up
as
a
piece
of
Parchment
before
the
Flames
,
when
all
the
Armes
and
Ensignes
of
Honour
,
shall
be
blazoned
alike
in
a
Field
ardent
at
the
judgement
day
.
Beauty
,
that
blossome
of
flesh
and
blood
,
which
now
carries
so
many
Captives
at
her
Wheeles
,
tyrannizing
over
fond
mortals
affections
,
when
we
come
to
those
beauties
of
Glory
,
will
be
no
more
comely
than
a
dry
skull
,
in
comparison
of
the
Ravishing
Lustre
that
will
be
in
the
most
deformed
body
of
the
Poorest
Lazarillo
,
whose
Brightness
will
transcend
the
loveliest
face
more
,
than
the
rarest
Jewel
doth
a
vile
piece
of
Jett
.
And
though
perhaps
difference
of
Sexes
may
remaine
for
all
Scotus
his
Glosse
,
That
in
Christ
Jesus
there
is
neither
male
nor
female
;
yet
[
](A81247-e217770-b)*
*
Delectent
intuitum
,
non
inflectent
ad
vitium
.
they
will
only
delight
the
eye
,
not
incline
to
any
vicious
thought
,
all
lust
being
fired
out
,
and
no
spark
of
concupiscence
left
in
the
Saints
,
but
Grace
triumphing
in
those
objects
that
conquered
it
here
,
when
[
](A81247-e217780-b)*
*
Mat.
11.12
.
they
shall
be
as
the
Angels
of
God
,
only
pure
flames
of
Divine
Love
and
joy
.
When
all
the
pure
gold
in
the
World
shall
be
melted
out
of
the
veins
of
the
Earth
,
and
mens
Coffers
into
one
common
streame
,
and
all
Pearles
,
and
precious
Stones
should
lie
as
the
gravel
on
the
side
of
that
River
,
yet
they
would
scarcely
be
thought
fit
then
to
make
a
Metaphor
of
for
the
very
Pavement
of
the
new
Jerusalem
,
one
sight
whereof
will
dimm
and
deface
all
the
glory
of
the
World
.
3.
Must
the
Title
be
Inheritance
?
then
look
to
your
evidences
,
Regeneration
,
and
Adoption
;
as
ever
you
look
for
this
Kingdome
,
prove
your
Fathers
Will
,
and
your selves
Sonnes
;
it
is
no
matter
how
your
names
are
wrote
on
earth
,
in
dust
or
Marble
,
in
reproach
or
renown
,
if
they
be
written
in
Heaven
.
Some
say
this
world
is
but
a
shadow
of
that
above
(
and
it
was
so
before
sin
had
blotted
and
defaced
all
)
therefore
look
for
the
lineaments
of
that
Kingdome
above
,
to
be
pourtrayed
on
you
;
all
are
for
an
Heaven
;
but
as
Eusebius
says
,
there
were
many
[
](A81247-e217840-b)*
*
Ebionitarum
,
Encratitarum
,
Nazaraeorum
,
&c.
spurious
Gospels
,
so
Basilis
asserted
one
hundred
sixty
five
Heavens
,
as
many
Heavens
as
dayes
in
a
yeare
.
The
Turks
delighting
in
flowers
,
and
their
Tulipomania
,
dreame
of
such
a
Paradise
.
A
silly
Countrey
Woman
coming
upon
the
Exchange
,
was
so
amazed
at
the
view
,
that
she
fell
down
,
and
said
,
She
had
oft
heard
of
Heaven
,
but
never
was
in
it
before
;
The
voluptuous
Epicure
will
have
his
a
Poetical
Heaven
of
Nectar
and
Ambrosia
;
the
ambitious
an
Heaven
of
honours
and
Gallantry
.
But
holy
Abraham
passed
all
these
,
by
[
](A81247-e217890-b)*
*
Heb.
11.10
.
looking
for
a
City
that
had
foundations
.
The
Kingdomes
of
the
world
want
legs
and
foundations
to
stand
upon
;
and
while
men
dream
of
such
Paradises
,
they
do
but
build
Castles
in
the
ayre
,
without
any
basis
but
imagination
.
But
look
you
for
the
new
Heavens
,
Isa.
65.17
.
wherein
dwells
Righetousness
;
get
a
Copy
of
grace
in
your
hearts
out
of
Scripture-Records
,
the
Court-Roles
of
Heaven
,
and
then
you
have
[
](A81247-e217940-b)*
*
1
Tim.
6.19
.
laid
hold
upon
eternal
life
.
'T
is
easie
to
be
a
Saint
of
the
earth
,
a
State-Saint
,
a
designing
Saint
;
nay
,
a
Church-Saint
;
but
it
must
be
a
heavenly
Saint
,
one
truly
holy
,
that
is
[
](A81247-e217960-b)*
*
Col.
1.12
.
meet
to
be
partaker
of
the
Inheritance
of
the
Saints
in
light
.
Examine
therefore
what
Authority
and
entertainment
have
the
most
searching
truths
,
and
cutting
Providences
of
God
with
you
?
what
spiritual
wickednesse
that
never
hurt
your
body
,
Purie
,
or
Fame
,
have
you
forsaken
for
Christ
?
This
sincere
beauty
of
holinesse
,
●s
able
to
make
you
Ornaments
even
to
heaven
it self
.
4.
Is
this
Kingdome
prepared
for
those
that
are
Blessed
of
the
Father
?
Oh
then
labour
to
obtain
your
Fathers
blessing
,
though
[
](A81247-e217990-b)*
*
Heb.
12.17
.
you
seek
it
with
teares
.
Now
the
Father
sayes
,
Blessed
are
the
pure
,
the
poor
in
heart
,
the
merciful
,
they
that
pray
for
them
which
persecute
them
;
be
careful
not
only
[
](A81247-e218020-b)*
*
Mat.
25.4
.
to
have
oyle
in
your
Lamps
,
grace
in
your
hearts
,
but
get
your
[
](A81247-e218040-b)*
*
Ver.
7.
Lamps
trimmed
,
be
upon
your
Watch
,
[
](A81247-e218070-b)*
*
Ver.
13.
for
you
know
not
what
houre
your
Master
comes
.
Look
how
you
improve
your
Talents
,
what
good
you
do
in
the
world
;
Remember
it
runnes
thus
in
the
last
account
,
I
was
an
hungry
,
you
fed
me
;
naked
,
you
cloathed
me
;
in
Prison
,
you
visited
me
;
and
[
](A81247-e218110-b)*
*
Mat.
16.27
.
every
man
shall
be
rewarded
according
to
his
Works
;
and
the
more
you
have
of
Heaven
and
Divine
love
here
,
the
more
you
shall
have
hereafter
;
for
one
piece
of
it
will
lie
in
comfortable
reflections
upon
what
good
we
have
done
in
the
world
;
though
every
one
hath
his
[
](A81247-e218130-b)*
*
Mat.
20.9
.
peny
,
that
comes
in
at
the
Eleventh
houre
;
viz.
all
that
is
essential
unto
happinesse
,
yet
[
](A81247-e218150-b)*
*
1
Cor.
15.41
.
one
Starre
differs
from
another
in
glory
.
Art
thou
therefore
in
Authority
?
use
it
for
God
?
Art
rich
?
alas
,
[
](A81247-e218170-b)*
*
Prov.
23.5
.
riches
make
themselves
wings
and
fly
away
;
Up
then
,
and
be
doing
good
,
and
make
thy self
wings
of
thy
Wealth
for
Heaven
,
by
all
charitable
expressions
;
there
is
no
way
to
lay
your
treasure
up
in
Heaven
,
but
by
laying
it
out
here
;
no
way
to
lend
God
any
thing
,
but
by
giving
to
the
poor
;
How
will
hopes
of
Preferment
nourish
Conformity
?
Tully
tells
us
,
A
Prince
is
to
be
fed
with
glory
,
and
drawn
to
worthy
acts
by
the
allurement
of
Honour
and
Renown
.
Did
but
Christians
feed
more
upon
the
Heritage
of
Jacob
,
Isa.
58.14
.
and
their
Immortal
hopes
,
they
would
act
more
for
their
immortal
honour
;
such
Meditations
do
as
the
Philosopher
sayes
of
speculations
,
[
](A81247-e218250-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
E●●
.
immortalize
men
,
and
make
them
spiritual
ones
indeed
,
or
as
Ambrose
phraseth
it
,
carry
them
upwards
,
as
Birds
of
Paradise
,
[
](A81247-e218280-b)*
*
Volucris
in
Spiritu
factus
.
Exod.
19.4
.
all
upon
Eagles
Wings
to
soare
on
high
.
Fifthly
,
Will
Christ
say
,
Come
ye
blessed
,
&c.
then
here
is
an
Io
triumphe
over
all
the
World
;
Let
it
look
as
grim
as
it
will
upon
thee
,
yet
Christ
will
smile
;
though
it
gnash
its
teeth
upon
thee
,
yet
Christ
will
open
his
lips
,
and
[
](A81247-e218340-b)*
*
Cant.
1.2
.
kiss
thee
with
the
kisses
of
his
mouth
;
Lapides
loquitur
.
though
the
world
speak
words
as
hard
as
stones
about
Stephens
ears
,
yet
Christ
will
speak
comfortably
.
If
the
World
say
Go
,
Get
you
hence
;
yet
Christ
will
say
Come
;
if
that
say
Go
,
ye
Cursed
;
Christ
will
say
Come
ye
Blessed
.
Though
men
say
Go
ye
Cursed
Generation
who
are
hated
of
all
men
;
yet
Christ
will
say
Come
ye
blessed
of
my
Father
.
They
say
Turn
out
;
Christ
will
say
Turn
in
;
they
cry
,
Away
from
houses
and
lands
,
and
wives
,
and
children
,
and
all
for
Christs
sake
;
yet
be
not
discouraged
poor
heart
,
for
Christ
will
recompence
thee
a
hundred
fold
,
and
thou
shalt
have
a
Kingdome
for
thy
Cottage
.
And
when
they
have
done
all
,
this
,
they
rejoyce
that
their
Plot
hath
taken
effect
,
for
they
designed
your
ruine
long
ago
;
I
but
Christs
thoughts
of
love
run
higher
yet
,
Come
blessed
soul
,
inherit
the
Kingdome
prepared
for
thee
from
the
foundation
of
the
World
.
The
World
may
thrust
thee
out
with
both
hands
,
Christ
will
receive
thee
with
both
arms
.
When
Cyrus
gave
one
of
his
friends
a
kisse
,
another
a
wedge
of
gold
,
he
that
had
the
gold
,
envied
him
that
had
the
kisse
,
as
a
greater
expression
of
his
favour
;
what
if
thou
hast
not
the
onions
of
Egypt
,
if
thou
have
the
Quails
and
Manna
in
the
Wildernesse
,
Psal.
17.14
.
if
thou
beest
a
man
of
Gods
hand
,
if
thou
beest
one
of
his
heart
,
there
is
small
ground
to
complain
.
Upon
all
,
if
an
Epicurus
was
the
best
of
the
Philosophers
without
an
Elysium
;
If
a
Platonick
lecture
of
the
immortality
of
the
soul
made
another
cast
his
life
away
that
he
might
enter
upon
that
state
;
If
an
Aristotle
upon
Euripus
banks
being
not
able
to
resolve
himself
of
the
cause
of
its
motion
,
dissolved
himself
,
by
casting
himself
into
the
streame
,
saying
,
If
I
cannot
take
thee
,
take
thou
me
;
when
we
have
such
a
glory
as
eye
hath
not
seen
,
nor
ear
heard
;
nor
can
it
enter
into
the
heart
of
man
to
conceive
what
God
hath
[
](A81247-e218520-b)*
*
1
Cor.
2.9
.
prepared
for
those
that
love
him
;
how
shameful●y
are
we
run
a
ground
,
if
we
cannot
have
a
kinde
of
[
](A81247-e218550-b)*
*
Phil.
1.23
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rev.
22.20
.
lust
to
be
dissolved
;
and
when
Christ
holds
this
price
in
his
hand
,
and
cryes
,
Come
ye
blessed
,
we
do
not
answer
,
Come
Lord
Jesus
,
Come
quickly
!
THE
Conclusion
.
2
TIM.
1.13
.
Hold
fast
the
form
of
sound
words
which
thou
hast
heard
of
me
in
faith
,
and
love
,
which
is
in
Christ
Jesus
AT
the
beginning
of
this
Moneths
Exercise
I
entred
upon
this
Text
,
and
then
resolv'd
the
matter
contained
therein
into
these
four
Doctrinal
Observations
.
-
1.
Evangelical
words
are
sound
words
.
Or
,
All
Gospel-truth
is
of
an
healing
nature
.
-
2.
It
is
of
great
use
and
advantage
both
for
Ministers
and
private
Christians
to
have
the
main
Fundamental
truths
of
the
Gospel
collected
and
methodized
into
certain
Models
and
Platforms
.
-
3.
Such
Forms
and
Models
are
very
carefully
and
faithfully
to
be
kept
.
-
4.
Faith
and
Love
are
as
it
were
the
two
hands
,
whereby
we
may
hold
fast
Gospel-truth
.
I
fingled
out
the
second
of
these
Doctrines
to
be
the
subject
of
that
first
introductive
Sermon
which
fell
to
my
lot
in
the
course
of
this
morning
Exercise
.
I
shall
now
for
the
CONCLVSION
of
this
Service
,
make
choice
of
the
third
Doctrine
.
Scil.
Such
Forms
and
Collections
of
the
special
Heads
of
Gospel-Doctrine
are
to
be
kept
and
observed
with
all
care
and
diligence
.
The
other
two
Doctrines
,
namely
the
first
and
last
,
may
be
usefull
some where
or
other
in
the
managing
of
the
present
Truth
;
which
is
,
That
Forms
and
Models
of
Gospel-Truths
are
carefully
to
be
kept
,
&c.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
both
significations
in
it
,
scil.
to
Have
and
to
hold
;
to
get
such
Models
,
and
to
keep
them
when
we
have
them
:
Our
English
word
implyeth
the
first
,
and
expresseth
the
second
;
Hold
fast
,
i.
e.
first
have
them
,
and
then
,
let
them
not
go
when
you
have
them
:
And
the
word
in
the
next
verse
expounds
this
to
the
same
sense
,
both
in
the
Greek
and
in
the
English
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Custodi
,
keep
;
keep
as
in
safe
Custody
,
as
under
Lock
and
Key
.
That
good
thing
which
was
commtited
to
thee
;
what
was
that
?
Some
extend
it
to
his
whole
Evangelical
MINISTERY
,
which
was
committed
to
Timothy
with
the
gifts
and
graces
conferr'd
therewith
by
Divine
Ordination
:
Others
restrain
it
to
the
form
of
sound
Doctrine
in
my
Text
,
which
Timothy
had
received
either
by
word
of
mouth
:
or
in
scriptis
from
Saint
Paul
,
whichsoever
,
or
both
,
as
he
must
have
it
,
so
he
must
preserve
it
safe
and
sound
;
Hold
fast
,
keep
,
&c.
Thus
in
the
Old
Testament
the
Kings
and
Princes
of
Israel
must
get
a
Copy
of
the
Law
of
God
;
and
when
they
have
it
,
they
must
keep
it
,
and
keep
close
to
it
,
Deut.
17.18
,
19
,
20.
for
First
,
He
must
write
him
a
Copy
of
the
Law
in
a
book
.
And
then
it
must
be
WITH
HIM
,
and
he
shall
READ
therein
all
the
dayes
of
his
life
.
The
good
King
Hezekiah
caused
his
Secretaries
to
make
a
Transcript
of
Solomons
Proverbs
,
a
bundle
or
Model
of
Divine
Aphorismes
,
both
for
knowledge
and
practice
:
These
are
also
the
Proverbs
of
Solom●n
which
the
men
of
Hezekiah
King
of
Judah
copied
out
.
Prov.
25.1
.
These
were
to
be
laid
up
safe
as
a
sacred
depositum
;
and
carefully
preserved
for
the
publique
use
and
service
of
the
Church
.
The
Jews
Phylacteries
mentioned
by
our
Saviour
,
Matth.
23.5
.
were
in
their
first
institution
of
the
same
nature
,
that
is
to
say
,
The
Hebrews
call
them
Totaphoth
;
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Conservatoria
quibus
memoria
legis
conservabatur
.
certain
Memorials
appointed
of
God
,
by
the
help
whereof
they
might
have
the
Law
of
God
alwayes
in
their
mindes
and
memories
,
which
the
pride
of
the
Scribes
and
Pharisees
(
not
contented
with
the
command
of
God
)
had
enlarged
into
broad
scrolls
of
parchment
,
upon
which
were
written
certain
abridgments
of
the
Law
,
which
they
wore
(
over
and
above
Gods
institution
)
about
their
arms
,
and
necks
,
and
heads
;
which
practice
of
theirs
although
a
superstitious
addition
to
the
Divine
appointment
,
yet
it
held
forth
Gods
design
,
which
was
the
having
and
preserving
Models
of
divine
principles
,
both
for
knowledge
and
practice
.
It
is
the
express
command
of
God
in
the
close
of
all
the
Prophets
in
the
Old
Testament
,
Remember
the
Law
of
Moses
which
I
commanded
him
in
Horeb
for
all
Israel
,
Mal.
2.2
.
with
the
Statutes
and
Judgments
.
Though
Gospel
times
were
drawing
nigh
,
yet
the
Law
of
Moses
must
not
be
forgotten
,
but
must
be
kept
exact
and
entire
,
as
an
eternal
rule
of
righteousness
.
In
the
New
Testament
the
frequent
repetition
of
those
words
of
command
,
HOLD
,
2
Thes.
2.15
.
Heb.
3.14
.
HOLD
FAST
,
1
Thes.
5.21
.
2
Tim.
1.13
.
Heb.
3.16
.
Heb.
4.23
.
Rev.
2.25
.
and
3.11
.
KEEP
,
1
Cor.
11.2
.
and
15.2
.
1
Tim.
6.20
.
2
Tim.
1.14
.
Rev.
1.3
.
and
22.9
.
CONTINUE
,
Joh.
8.31
.
Acts
14.22
.
Gal.
2.9
.
Col.
1.23
.
1
Tim.
4.16
.
2
Tim.
3.14
.
ABIDE
,
Joh.
15.7
.
1
Joh.
2.14
,
24.
2
Ioh.
9.
These
I
say
,
and
other
of
like
nature
,
all
of
them
relating
to
Gospel-doctrine
,
either
in
general
,
or
in
some
of
the
special
forms
and
Models
thereof
give
sufficient
testimony
to
the
Point
in
hand
.
For
further
proof
whereof
,
I
shall
need
to
add
no
other
Grounds
or
Reasons
then
what
we
made
use
of
to
the
Confirmation
of
the
first
Doctrine
.
Those
very
Considerations
which
commended
to
us
the
having
of
such
Collections
and
Models
of
Gospel-truths
,
do
commend
also
the
keeping
and
holding
of
them
fast
as
a
sacred
treasure
.
The
end
of
having
is
keeping
,
and
the
end
of
keeping
is
using
;
we
cannot
use
unlesse
we
keep
;
and
we
cannot
keep
unless
we
have
:
The
Reasons
therefore
why
we
should
get
such
Models
of
Evangelical
Truths
,
will
sufficiently
evidence
the
necessity
of
holding
them
fast
.
All
then
that
I
shall
do
in
the
prosecution
of
the
Doctrine
shall
be
to
shew
you
HOW
,
or
in
what
RESPECTS
such
Collections
or
Forms
of
Doctrine
are
to
be
HELD
FAST
.
Now
the
Rules
and
Directions
for
the
keeping
of
them
are
to
be
suited
to
the
several
Orders
and
Sorts
of
Persons
concerned
in
this
great
Trust
and
Depositum
.
And
they
are
of
three
Ranks
and
Conditions
;
Scil.
-
Rulers
and
Magistrates
.
-
Ministers
.
-
Christians
of
a
more
private
rank
&
relation
.
suitable
to
each
Station
and
Capacity
must
the
Rule
be
;
Magistrates
concerned
in
this
charge
.
First
Rulers
and
Magistrates
,
they
are
to
hold
fast
such
forms
of
sound
words
.
1.
Rulers
and
Magistrates
,
they
are
to
keep
these
Models
and
Platforms
of
Fundamental
Truth
;
and
that
for
thee
Reasons
.
1.
For
a
test
of
the
publick
Ministry
.
1.
That
there
may
be
a
certain
test
for
the
publick
Ministery
,
that
so
they
may
know
whom
they
ought
to
encourage
with
their
countenance
and
maintenance
,
as
it
was
Hezekiahs
praise
that
he
spake
comfortably
to
all
the
Levites
that
taught
the
good
knowledge
of
the
Lord
,
2
Chron.
30.22
.
Certainly
Magistrates
are
to
take
notice
what
kind
of
Doctrine
is
preached
in
their
Dominions
;
for
they
are
bidden
to
be
wise
,
and
to
be
instructed
,
Psal.
2.10
.
which
importeth
more
than
a
bare
negative
act
that
they
should
take
heed
only
they
do
not
oppose
Christs
Doctrine
;
but
something
positive
,
that
they
should
protect
and
countenance
it
.
The
Magistrate
has
a
great
trust
as
to
sacred
things
,
for
which
he
is
responsible
to
God
;
and
many
wayes
may
he
offend
in
the
not
discharging
of
it
,
as
by
opposing
the
truth
,
by
tolerating
Errors
,
and
which
is
a
higher
degree
,
by
countenancing
those
that
broach
them
;
to
tolerate
false
Doctrines
is
a
sin
,
but
to
share
out
his
respects
equally
to
the
Heterodox
and
Orthodox
,
is
a
greater
;
much
more
when
the
Heterodox
are
only
countenanced
,
and
those
that
preach
the
good
word
of
the
Lord
in
the
Land
are
burdened
with
reproaches
and
all
manner
of
contempt
.
Certainly
the
least
that
can
be
expected
from
him
,
is
that
the
true
Religion
by
his
civil
sanction
should
be
preserved
from
reproach
;
and
the
professors
of
it
from
being
affronted
in
the
exercise
thereof
.
2.
Because
without
preserving
of
unity
and
uniformity
in
Religion
,
civil
peace
cannot
be
long
maintained
;
2.
Because
civil
peace
is
bound
up
in
Ecclesiastical
.
no
differences
being
carried
on
with
so
much
heat
and
earnestness
of
contention
as
differences
in
matters
of
Religion
;
for
,
that
which
should
be
a
Judge
of
strifes
,
then
becomes
a
party
;
and
what
should
restrain
our
passions
feeds
them
:
Therefore
when
one
scorneth
what
another
adoreth
,
Summus
utriuquc
Inde
furor
vul●o
quod
nomina
vicinorum
O●it
uterque
lotus
.
Juvenal
.
Noununquam
tumultus
Ecclesiarum
antegressi
,
Reipublicae
autem
confusiones
consecutae
sunt
.
Socrat.
Scholast.
Hist.
Eccles
lib.
4.
in
Proaemio
.
3.
For
the
keeping
of
youth
untainted
.
there
must
needs
be
great
contentions
and
exasperations
of
mind
▪
and
when
every
man
is
left
to
hold
what
he
lists
in
matters
of
Religion
,
all
manner
of
mischief
and
confusions
must
inevitably
follow
;
and
every
one
stickling
for
the
precedency
of
his
party
,
there
can
be
no
solid
union
of
heart
under
so
vast
and
boundless
a
liberty
.
Tumults
in
the
Church
do
necessarily
beget
confusions
in
the
Common-wealth
;
for
the
Church
and
State
,
like
Hippocrates
twinnes
,
they
weep
,
and
laugh
,
and
live
,
and
die
together
.
3.
That
youth
may
be
kept
untainted
,
and
seasoned
with
good
Principles
in
Churches
and
Schools
;
the
durable
happinesse
of
the
Common-wealth
lying
much
in
the
education
of
youth
which
is
the
seed-plot
of
future
felicity
;
and
we
use
to
say
that
Errors
in
the
first
concoction
are
hardly
mended
in
the
second
;
when
youth
are
poysoned
with
Error
in
their
first
education
,
they
seldom
work
it
out
again
in
their
age
and
riper
years
.
But
because
the
power
of
Magistrates
in
Sacred
things
is
much
questioned
,
and
we
are
usually
slandered
as
a
Rigid
sort
of
men
that
would
plant
Faith
by
the
Sword
,
and
are
more
for
compulsion
of
conscience
than
Information
;
I
shall
a
little
give
you
a
taste
of
what
we
hold
to
be
the
Magistrates
duty
in
and
about
Sacred
things
.
We
say
therefore
that
Religion
may
be
considered
as
to
be
planted
;
o●
as
already
planted
in
a
Nation
.
What
is
to
be
done
when
Religion
is
to
be
planted
.
When
it
is
to
be
planted
,
and
hath
gotten
,
no
interest
or
footing
among
a
people
,
the
Preachers
and
Professors
of
it
must
run
all
hazards
,
and
boldly
own
the
Name
of
Christ
,
whatever
it
c●st
them
;
the
only
weapons
which
they
have
to
defend
their
way
,
are
,
Prayers
and
tears
;
and
whatever
Proselites
they
gain
to
the
faith
of
Christ
,
they
must
use
no
resistance
,
but
only
overcome
by
the
blood
of
the
Lamb
,
and
the
word
of
their
testimony
,
not
loving
their
lives
to
the
death
,
Revel.
12.11
.
And
thus
did
the
Christian
Religion
get
up
in
the
face
of
the
opposite
World
,
not
by
any
[
](A81247-e221770-b)*
*
Nè
videretur
Authoritate
traxisse
aliquos
,
&
veritatis
ratio
non
pompa
gratia
praevaleret
.
Ambr.
publick
interest
and
the
power
of
the
long
sword
,
but
meerly
by
its
own
evidence
and
the
efficacy
of
Gods
grace
accompanying
the
publication
thereof
;
And
though
it
were
a
Doctrine
contrary
to
nature
,
and
did
teach
men
to
row
against
the
stream
of
flesh
and
blood
,
yet
it
prevailed
without
any
Magistracy
to
back
it
.
The
Primitive
Christians
,
how
numerous
soever
they
were
,
never
made
head
against
the
Powers
then
in
being
,
but
meekly
and
quietly
suffered
all
manner
of
butcheries
and
tortures
for
the
conscience
of
their
duty
to
God
.
And
what
we
say
concerning
Religion
in
the
general
,
holdeth
true
also
concerning
Reformation
or
the
restitution
of
the
Collapsed
state
of
Religion
;
when
men
oppose
themselves
against
the
stream
of
corruptions
which
by
a
long
succession
and
descent
run
down
against
them
,
and
are
armed
by
Law
and
Power
,
they
are
in
patience
to
possess
their
souls
,
and
to
suffer
all
manner
of
extremity
for
giving
their
testimony
to
the
truths
of
God
:
And
in
this
case
we
only
press
the
Magistrate
to
be
wise
or
cautious
that
he
do
not
oppose
Christ
Jesus
,
Psal.
2.10
.
by
whom
Kings
Reign
,
and
Princes
decree
Justice
.
What
the
Magistrates
duty
is
when
Religion
is
planted
But
when
Religion
is
already
planted
,
and
received
among
a
people
,
and
hath
gotten
the
advantage
of
Law
and
publick
Edicts
in
its
favour
,
not
only
for
its
security
and
protection
,
but
also
for
its
countenance
and
propagation
,
then
it
becomes
the
peoples
birth-right
as
the
Law
of
Moses
is
called
the
inreritance
of
the
Congregation
of
Jacob
,
Deut
33.4
.
and
ought
to
be
defended
and
maintained
by
the
Magistrate
as
well
as
other
Laws
and
Priviledges
which
are
made
for
the
conservation
,
welfare
,
and
safety
of
that
Nation
.
Yea
much
more
;
because
if
the
Magistrate
be
the
Minister
of
God
for
good
,
Rom.
13.4
.
then
he
is
to
take
care
of
the
chief
good
,
which
is
Religion
,
as
concerning
not
only
the
bodies
but
souls
of
the
people
committed
to
his
charge
;
and
therein
to
take
example
from
the
holy
Magistrates
of
the
people
of
the
Jews
who
were
zealous
for
God
in
this
kind
.
The
Government
of
Christ
is
to
be
owned
publickly
.
For
first
it
is
the
will
of
Christ
who
was
appointed
to
be
King
of
Nations
as
well
as
King
of
Saints
,
Rev.
15.3
.
not
only
to
erect
himself
a
Government
in
the
hearts
of
his
people
;
but
also
to
be
publickly
owned
by
Nations
,
as
to
the
Religion
which
he
hath
established
.
There
is
a
National
acknowledgement
of
Christ
,
as
well
as
a
Personal
and
Ecclesiastical
.
Christ
is
personally
owned
when
we
receive
him
into
our
hearts
:
He
is
Ecclesiastically
owned
by
his
worship
in
the
Churches
of
the
Saints
:
And
Nationally
owned
,
when
the
Laws
and
Constitutions
of
the
civil
Government
are
framed
so
as
to
advance
the
interest
of
his
Scepter
,
and
the
Christian
Religion
is
made
a
National
Profession
;
this
is
spoken
of
in
many
places
of
Scripture
,
Gen.
18.8
.
Isa.
55.5
.
Isa.
60.12
.
Matth.
28.20
.
2.
When
Religion
is
thus
received
and
imbodied
into
the
Laws
of
a
Nation
,
A
contempt
to
Christ
when
his
interest
is
slighted
.
it
is
the
greatest
scorn
and
affront
that
can
be
put
upon
Christ
,
that
such
an
advantage
should
be
lost
and
carelesly
looked
after
,
when
other
Priviledges
and
birth-rights
of
the
people
a
e
so
zealously
and
with
such
heat
and
sharpness
of
contest
vindicated
and
asserted
.
In
Scripture
God
often
debates
the
case
with
Nations
upon
this
account
,
Jer.
2.9
,
10
,
11
,
12
,
13.
He
calls
upon
the
Sun
to
look
pale
upon
such
a
wickedness
,
and
the
Creatures
to
stand
amazed
that
any
people
should
be
so
foolish
as
to
cast
off
their
God
,
So
Isa.
43.22
.
God
complaineth
of
Israel
they
were
grown
weary
of
him
,
and
Mich.
6.2
,
3.
Hos.
8.12
.
The
summe
of
all
those
Scriptures
is
this
;
If
Magistrates
who
are
to
open
the
gates
for
the
King
of
glory
to
come
in
,
Psal.
24.
and
to
welcome
Christ
into
their
Dominions
,
should
be
so
far
from
opening
the
gates
to
him
that
they
should
turn
him
out
when
once
entered
,
and
should
look
upon
the
great
things
of
his
Law
as
a
strange
thing
,
Hose
8.12
.
that
wherein
they
were
not
concerned
,
or
which
they
knew
not
what
to
make
of
,
what
a
vile
scorn
is
this
put
upon
the
Majesty
of
God
?
It
will
be
more
tolerable
for
a
Nation
who
had
never
known
Christ
,
than
after
a
publick
and
National
owning
of
him
,
they
should
be
cold
,
indifferent
,
and
negligent
in
his
interest
;
if
the
business
had
been
to
introduce
a
Religion
,
the
crime
of
refusal
were
not
so
great
,
The
Magistrate
is
to
see
that
Religion
when
once
established
,
be
not
violated
.
as
when
the
business
is
to
conserve
and
defend
a
Religion
already
received
,
that
it
may
be
transmitted
to
posterity
.
Briefly
then
,
that
which
we
say
,
is
this
,
that
a
Religion
received
by
a
Nation
,
and
established
by
Laws
,
should
not
be
violated
,
and
the
Magistrate
is
to
see
that
it
be
preserved
against
all
open
opposition
and
secret
underminings
,
and
in
no
case
contemned
and
-
scorned
.
The
consciences
of
men
are
liable
only
to
the
judgment
of
God
;
but
their
words
and
practices
come
under
the
Magistrates
cognizance
.
Inquisition
into
mens
thoughts
we
condemn
;
but
taking
notice
of
their
hard
speeches
and
contemptuous
revilings
,
and
publick
opposition
against
the
truth
,
is
that
which
we
commend
in
the
Christian
Magistrate
;
the
Law
of
Theodosius
concerning
Hereticks
doth
fully
expresse
our
sense
:
Sibi
tantummodo
nocitura
sentiant
,
aliis
obfutura
non
pan
dant
.
If
men
will
perish
by
holding
pernicious
Doctrines
,
let
them
perish
alone
;
but
let
not
others
perish
with
them
by
their
holding
them
out
.
The
Canon
in
this
case
,
is
,
[
](A81247-e223360-b)*
*
Tit.
1.11
.
Their
mouths
must
be
stopped
;
we
contend
not
punishment
so
much
(
unless
in
point
of
[
](A81247-e223390-b)*
*
The
Blasphemer
must
die
,
Levit.
24.16
.
blasphemy
)
as
prevention
.
If
Seducers
be
not
severely
chastised
,
yet
(
like
wilde
beasts
)
they
must
be
[
](A81247-e223440-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
15.1
.
muzled
,
(
that
's
the
Metaphor
)
that
they
may
do
no
harm
;
their
mouths
must
be
stopped
,
lest
by
teaching
things
which
they
ought
not
,
they
subvert
whole
houses
.
Once
more
;
we
are
not
such
Rigid
Imposers
as
the
world
doth
make
us
to
be
,
as
that
in
lesser
things
wherein
good
men
may
erre
or
differ
,
we
should
presently
call
in
the
power
of
the
Magistrate
to
avenge
our
quarrel
;
we
know
there
is
a
due
latitude
of
allowable
differences
wherein
the
strong
should
bear
with
the
weak
;
and
are
so
farre
from
making
use
of
civil
censures
in
such
cases
,
Ministers
Gods
witnesses
and
Trustees
to
keep
the
truths
of
God
.
that
we
think
the
Church
should
not
use
any
extream
course
,
but
rather
all
manner
of
patience
and
indulgence
.
And
thus
much
for
the
Magistrates
duty
.
The
Minister's
follows
.
Secondly
;
Ministers
are
to
hold
fast
this
form
of
sound
words
;
By
Catechysing
.
for
they
are
Gods
Witnesses
to
the
present
age
,
and
Trustees
for
the
future
.
1
Tim.
1.11
.
The
glorious
Gospel
of
the
blessed
God
which
is
committed
to
my
trust
;
and
1
Tim.
6.20
.
O
Timothy
,
keep
that
which
is
committed
to
thy
trust
,
&c.
Now
they
are
to
keep
it
,
First
by
Catechizing
and
instilling
these
Principles
into
the
hearts
of
young
ones
:
2.
Preaching
.
Foundation
stones
must
be
laid
with
great
exa●tness
and
care
;
for
they
support
the
whole
building
.
It
seems
by
Heb.
6
2.
that
there
was
an
Ap●stolical
Catechism
wherein
some
Principles
were
laid
as
a
foundation
f●r
all
other
Christian
Doctrine
.
Secondly
by
assiduous
preaching
,
that
they
may
explain
and
apply
these
Principles
,
and
still
keep
up
the
remembrance
of
them
in
the
Church
:
God
that
hath
appointed
Apostles
and
Prophets
to
write
Scriptures
,
hath
also
appointed
Pastors
and
Teacher●
to
explain
and
apply
Scriptures
;
Therefore
are
Evangelic
l
Ministers
called
Prophets
,
because
they
are
to
interpret
the
Oracles
of
God
:
Nabi
signifying
an
Interpreter
as
well
as
a
Foreteller
of
truths
to
come
,
Ephes.
4.11
.
'T
is
a
part
of
our
trust
to
keep
these
things
still
a
foot
.
2
Tim.
2.2
.
The
things
that
thou
hast
heard
of
me
among
many
witnesses
,
the
same
c●mmit
th●u
to
faithful
men
,
who
shall
be
able
to
teach
others
,
by
solid
explications
,
without
innovating
either
as
to
the
matter
or
expression
;
for
uncouth
words
make
way
for
strange
Doctrines
.
Thirdly
to
vindicate
them
from
the
glosses
and
oppositions
of
Seducers
;
for
the
good
Shepherd
must
not
only
fodder
the
sheep
,
but
hunt
out
the
Wolf
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
is
part
of
our
tru
;
tru;st
for
we
are
set
(
saith
the
Apostle
)
for
the
defence
of
the
Gospel
,
Phil.
1.17
.
And
we
are
to
convince
gainsayers
,
to
hold
fast
the
Word
of
Truth
,
Tit.
1.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
signifieth
to
hold
fast
a
thing
which
others
would
wrest
from
us
,
Ministers
must
not
be
of
too
easie
a
spirit
.
and
implies
that
Ministers
should
be
good
at
holding
and
drawing
,
and
be
able
to
maintain
the
truth
,
when
others
would
force
it
out
of
their
hands
.
Two
things
will
hinder
us
in
the
discharge
of
our
duty
herein
.
First
a
faulty
easiness
;
the
wisdome
that
is
from
above
is
gentle
and
[
](A81247-e224340-b)*
*
James
4.17
.
easie
to
be
intreated
,
but
't
is
in
that
which
is
good
;
in
other
things
we
must
be
obstinate
and
resolute
,
and
not
betray
the
truths
of
God
by
our
condescentions
and
compliances
.
It
is
said
of
Chrysostome
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
his
own
simplicity
and
candour
often
drawn
into
inconveniences
;
when
this
goodnesse
of
nature
is
apt
to
abuse
us
,
Ministers
should
awaken
themselves
by
a
zeal
for
Gods
glory
;
shall
we
be
yeilding
when
his
Truths
are
despised
,
his
Name
blasphemed
?
No
,
let
us
resist
them
to
the
face
,
and
give
not
place
,
no
not
for
an
hour
,
Gal.
2.5
,
11.
as
also
by
a
comp●ssion
over
souls
;
shall
we
suffer
them
to
be
seduced
,
and
by
droves
led
into
error
,
and
be
sinfully
silent
?
God
forbid
.
Secondly
,
by
a
fearful
cowardize
;
the
Prophet
complaines
,
Act.
20.24
.
none
are
valiant
for
the
truth
upon
the
earth
,
Jer.
9.3
.
We
must
stand
to
these
Principles
,
though
it
cost
us
bonds
and
imprisonments
,
yea
life
it self
;
a
good
Shepherd
will
lay
down
his
life
for
the
sheep
,
Joh
●0
.
Christ
did
for
their
Redemption
,
and
we
must
,
for
their
confirmation
in
the
Faith
,
and
not
be
light
and
vain
,
off
and
on
as
our
carnal
interests
be
more
or
less
befriended
.
Thus
for
the
Ministers
duty
.
The
peoples
followeth
.
Thirly
,
The
people
are
to
hold
fast
these
Truths
.
Christians
of
all
Ranks
and
Sizes
,
People
must
hold
fast
.
they
are
to
hold
them
fast
in
their
judgements
,
memory
,
practice
,
and
in
contending
for
the
truth
.
First
,
In
their
judgements
;
every
Christian
should
have
a
Platform
of
sound
Doctrine
;
In
their
judgement
.
not
only
some
scraps
and
fragments
of
knowledge
but
a
distinct
and
clear
deleination
of
Gospel-truth
,
that
they
may
know
things
not
only
at
random
,
but
in
their
order
and
dependence
,
Christians
liable
to
two
mistakes
.
how
they
suit
one
with
another
:
Two
faults
are
Christians
usually
guilty
of
:
Either
they
content
themselves
with
warm
affections
without
knowledge
;
and
then
are
like
a
blind
horse
full
of
mettle
,
To
rest
in
affection
without
judgement
.
but
ever
and
anon
stumbling
;
their
wild
affections
misguide
them
,
not
being
directed
and
governed
by
an
answerable
light
.
Or
secondly
,
they
content
themselves
with
loose
Notions
,
without
seeing
the
truths
of
God
in
their
frame
,
and
so
are
never
stable
and
ro●ted
in
the
Faith
;
In
loose
Notions
without
method
.
therefore
this
should
Christians
first
look
after
,
[
](A81247-e225010-b)*
*
Col.
2.2
.
the
riches
of
the
full
assurance
of
understanding
in
the
Mysteries
of
godliness
.
Secondly
,
Christians
must
keep
such
Models
of
truth
in
their
memory
;
the
memory
is
like
the
Ark
wherein
the
holy
things
of
God
are
to
be
kept
.
The
Spirit
of
Christ
Jesus
is
given
not
only
to
teach
us
all
things
,
but
to
BRING
ALL
things
to
our
REMEMBRANCE
,
2.
In
their
memories
.
Joh.
14.26
.
and
Scripture
is
written
upon
this
occasion
,
not
to
lay
in
new
truths
,
but
to
keep
the
old
in
remembrance
,
2
Pet.
3.1
.
This
second
Epistle
I
write
unto
you
by
way
of
Remembrance
.
His
first
Epistle
was
like
the
Sermon
,
the
second
as
the
Repetition
;
the
first
to
inform
the
judgement
,
the
second
to
help
their
memories
;
so
must
Ministers
pegge
in
one
Sermon
with
another
,
never
leave
repeating
the
same
truths
,
till
they
are
fastened
upon
their
Auditors
.
Phil.
3.1
.
To
write
the
same
things
to
you
,
to
me
it
is
not
grievous
,
but
to
you
it
is
safe
.
Mens
understandings
are
dull
to
conceive
,
hard
to
believe
,
and
their
memories
apt
to
forget
;
therefore
we
should
presse
,
if
not
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
alwayes
the
same
things
;
which
Hippius
liked
not
;
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
much
about
the
same
matters
,
as
Socrates
advised
.
The
memory
is
a
leaking
vessel
,
therefore
as
the
Apostle
exhorts
,
it
concerns
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
abundantly
to
attend
,
to
give
the
more
diligent
heed
;
lest
we
let
them
slip
,
and
thereby
we
lose
the
[
](A81247-e225360-b)*
*
2
John
8.
To
live
truth
.
Ministers
and
our
own
labour
;
Thirdly
,
Hold
fast
the
Models
of
Divine
Truth
in
your
pratice
a
;
practical
mem
memory
is
the
best
memory
;
to
live
the
truths
which
we
know
,
is
the
best
way
to
hold
them
fast
.
There
are
Heretical
manners
as
well
as
Heretical
Doctrines
.
Infidelis
disputat
contra
fidem
,
improbus
Christianus
vivit
contra
fidem
Aug.
Prophane
Christians
live
against
the
Faith
,
whilest
Heterodox
Christians
dispute
against
the
Faith
:
There
be
not
a
few
that
live
Antimonianisme
,
and
Libertinisme
,
and
Atheisme
,
and
Popery
,
whil'st
others
Preach
it
:
Apostates
are
practical
Arminians
;
a
prophane
man
,
a
practical
Atheist
.
Whil'st
others
therefore
live
Error
,
do
you
live
the
truth
;
whil'st
others
deny
the
Gospel
,
do
you
live
the
Gospel
:
As
you
have
received
the
truth
as
it
is
in
Jesus
,
so
walk
in
it
,
to
all
well-pleasing
;
without
this
a
man
forsakes
the
truth
while
he
doth
professe
it
.
They
profess
to
know
God
,
Tit.
1.16
.
but
in
thei●
works
they
deny
him
,
being
abominable
,
and
disobedient
,
and
unto
every
good
work
disobedient
.
Yea
to
live
the
Truths
we
hear
,
is
the
way
not
to
hold
them
only
,
but
to
hold
them
forth
to
others
;
as
the
Apostle
speaks
,
To
hold
forth
truth
to
others
.
holding
forth
the
Word
of
Life
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
a
Metaphor
taken
either
from
Fire-lights
upon
the
Sea-coasts
burning
all
night
,
Phil.
12.6
.
the
use
whereof
is
to
give
notice
to
Seamen
of
some
neighbouring
Rocks
and
Quicksands
that
may
endanger
their
Vessel
;
or
else
from
Torch-bearers
in
the
night-time
,
who
hold
out
their
lights
,
that
passengers
may
see
their
way
in
the
dark
;
according
to
which
Metaphor
our
Saviour
calls
true
reall
Christians
the
Lights
of
the
world
,
a
City
set
on
a
hill
,
Matth.
5.14
.
to
enlighten
the
dark
world
with
their
beams
of
holiness
.
It
is
a
blessed
thing
when
the
Conversations
of
Christians
are
practical
Models
of
Gospel-truths
,
walking
Bibles
,
holding
forth
the
graces
or
excellencies
of
him
who
hath
called
them
out
of
darknesse
into
his
marvellous
light
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Pet.
2.9
.
Fourthly
,
To
contend
for
the
truth
.
Christians
are
to
hold
fast
Models
of
truth
by
contending
for
the
Truth
,
against
all
the
opposition
of
the
reprobate
world
,
in
contending
and
publickly
owning
the
truth
,
whatever
it
cost
them
;
God
ordereth
the
love
which
the
people
show
to
the
truth
,
not
seldom
to
be
a
restraint
to
carnal
Magistrates
when
they
would
introduce
mischiefs
into
the
Church
by
force
and
power
,
Matth.
14.5
.
He
feared
the
multitude
.
Matth.
21.46
.
They
feared
the
multitude
,
because
they
took
him
for
a
Prophet
.
Acts
4.21
:
They
let
them
go
because
of
the
people
:
Thus
doth
God
make
use
of
the
people
,
though
contemptible
for
their
quality
,
yet
considerabe
for
their
number
,
as
a
bank
of
sand
to
keep
back
the
waves
of
furious
and
opposite
greatness
:
Yea
when
the
flood
of
Persecutions
is
already
broken
in
upon
the
Church
,
their
zealous
owning
of
the
Truth
keeps
it
alive
,
and
is
a
means
to
propagate
it
to
after
ages
.
We
owe
our
present
truths
not
only
to
the
disputations
of
the
Doctors
,
but
the
death
of
the
Martyrs
who
were
willing
to
resist
unto
blood
,
striving
against
sinne
,
Heb.
12.4
:
By
whose
flames
,
after
ages
see
the
truths
of
the
Gospel
more
clearly
.
VSE
.
The
first
Use
may
serve
for
Lamentation
.
We
live
in
a
frozen
and
dull
age
,
wherein
men
have
learned
to
hold
fast
every
thing
but
the
Truth
;
Rich
men
will
hold
fast
their
Estates
,
though
Christ
,
his
Church
and
Cause
have
never
so
much
need
of
them
.
Ignorant
People
will
hold
fast
their
Ignorance
;
ever
learning
,
but
never
able
to
come
to
the
knowledge
of
the
truth
:
Superstitious
people
will
hold
fast
their
Superstitious
Customes
and
Idolatries
:
Vain
people
will
hold
fast
their
Fashions
and
Modes
:
Seduced
wrerches
will
hold
fast
their
Errors
;
Non
persuadebis
etiamsi
persuaseris
;
yea
they
are
bold
and
impudent
in
justifying
and
propagating
their
false
Doctrines
;
they
bend
their
tongue
like
their
bow
for
lies
,
but
they
are
not
valiant
for
the
Truth
upon
the
Earth
;
Jer.
9.3
.
while
multitudes
are
outragious
against
the
Truth
,
few
,
very
few
are
couragious
for
it
.
We
may
take
up
that
complaint
,
Isa
,
1.21
,
22.
How
is
the
faithful
City
become
an
Harlot
?
how
is
our
gold
become
drosse
?
and
our
Wine
mixt
with
water
?
who
would
have
thought
England
could
have
so
quckly
forgotten
Jesus
Christ
,
and
changed
the
truth
of
God
into
a
lye
?
have
the
Nations
been
guilty
of
such
a
thing
!
Jer.
2.9
.
The
World
once
wondered
to
see
itself
turnd
Arrian
;
England
may
wonder
and
be
astonished
to
see
itself
turned
Arminian
,
Antinomian
,
Socinian
,
Anabaptist
,
Quaker
,
Papist
,
Atheist
,
any
thing
but
a
Christian
!
This
is
a
lamentation
,
and
shall
be
for
a
lamentation
;
Oh
that
mine
head
were
waters
,
and
mine
eys
rivers
of
tears
,
&c.
And
now
my
Brethren
,
to
make
some
brief
Application
of
what
what
hath
been
said
,
in
order
to
this
morning
Exercise
.
As
you
have
heard
,
so
you
have
seen
,
Application
to
the
morning
exercise
.
this
Moneth
now
elapsed
hath
brought
to
your
view
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Model
of
sound
words
;
you
have
had
as
it
were
,
the
Summe
and
Substance
of
the
Gospel
preached
over
in
your
hearing
:
I
know
it
falls
far
short
both
in
respect
of
Matter
and
Method
,
of
a
perfect
body
of
Divinity
,
an
exact
and
full
delineation
of
all
the
chief
Heads
and
Principles
of
Religion
:
But
considering
the
smallness
of
the
Circle
of
this
monethly
course
in
which
this
Model
was
drawn
,
I
dare
take
the
boldness
to
say
,
there
hath
as
much
of
the
Marrow
and
Spirits
of
Divinity
been
drawn
forth
in
these
few
Morning
Lectures
,
as
can
be
rationally
expected
from
men
of
such
various
Studies
,
and
assidnous
labours
in
the
Ministerial
work
.
Former
ages
have
rarely
heard
so
much
Divinity
preacht
over
in
many
years
,
as
hath
been
read
in
your
ears
in
twenty
six
dayes
:
These
few
Sermons
have
digested
more
of
the
Doctrine
of
faith
,
than
some
large
volumes
,
not
of
a
mean
consideration
,
now
extant
in
the
Church
of
God
,
Truely
,
every
single
Sermon
hath
been
a
little
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
within
itself
.
Each
Subject
in
this
morning
Exercise
hath
been
handled
in
so
ample
a
manner
,
and
with
so
much
judgement
,
acuteness
,
and
perspicuity
,
that
it
may
well
passe
for
a
little
Treatise
of
Divinity
;
wherein
many
profound
Mysteries
have
been
discust
,
and
stated
,
not
with
more
judgment
in
the
Doctrine
,
than
with
life
and
vigor
in
the
Vse
and
Application
.
The
Preachers
have
sought
to
find
out
acceptable
words
,
Eccles.
12.
and
that
which
was
spoken
was
upright
,
even
words
of
truth
.
Insomuch
that
a
man
that
had
never
heard
of
a
Gospel
before
,
this
moneths
conduct
had
been
sufficient
,
not
only
to
have
left
him
without
excuse
,
but
with
the
wise
mens
STAR
to
have
led
him
to
Christ
.
The
more
I
dread
to
think
what
a
tremendous
account
you
have
to
make
,
who
after
twenty
,
twirty
,
fourty
years
Revelation
of
the
Gospel
,
have
the
addition
of
this
moneth
of
Sabbaths
also
,
to
reckon
for
in
that
day
when
the
Lord
Jesus
shall
be
revealed
from
heaven
in
flaming
fire
,
&c.
if
while
in
this
Mirror
,
2
Thes.
1.8
.
beholding
as
in
a
glass
the
glory
of
the
Lord
,
you
are
not
changed
into
the
same
image
from
glory
to
glory
by
the
Spirit
of
the
Lord
.
I
shall
not
undertake
(
as
[
](A81247-e227390-b)*
*
Morning
Exercise
,
May
1654.
formerly
)
to
extract
the
Summe
and
Substance
of
what
you
have
heard
;
I
have
some
hope
to
be
saved
that
labour
upon
a
better
account
.
I
shall
recount
to
you
the
Heads
only
,
and
Points
of
Christian
Doctrine
which
have
been
handled
in
this
Monethly
Exercise
,
that
now
in
the
close
of
all
,
you
may
behold
as
in
a
Map
or
Table
,
the
Method
and
Connexion
which
they
hold
amongst
themselves
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Or
a
Summary
repetition
of
the
Heads
of
Divinity
preacht
upon
in
this
Course
.
The
first
Divine
(
after
the
preparatory
Sermon
)
that
preached
to
you
,
began
with
that
which
is
the
first
and
chief
object
of
Knowledge
and
Faith
;
that
α
and
ω
in
Divinity
,
Subject
.
1
THERE
IS
A
GOD
,
Heb.
11.6
.
He
that
cometh
to
God
,
must
believe
that
GOD
is
,
&c.
Hereupon
,
because
if
there
be
a
God
,
then
he
is
to
be
worshipped
;
and
if
to
be
worshipped
,
then
there
must
be
a
Rule
of
that
worship
;
and
if
a
Rule
,
it
must
be
of
Gods
own
appointment
;
therefore
Subject
.
2
The
Second
dayes
work
was
,
against
all
other
Books
and
Writings
in
the
world
,
to
Evince
this
Truth
,
the
SCRIPTVRES
CONTAINED
IN
THE
BOOKS
OF
THE
OLD
AND
NEW
TESTAMENT
,
are
THE
WORD
OF
GOD
;
2
Tim.
3.16
.
All
Scripture
is
given
by
Inspiration
of
God
.
By
these
Scriptures
that
great
Mysterious
Doctrine
of
the
Trinity
,
which
the
light
of
nature
can
no
more
discover
than
deny
,
was
asserted
and
opened
as
far
as
so
profound
a
Mystery
can
well
admit
;
and
so
The
third
mornings
work
was
to
shew
,
Subject
.
3
THAT
IN
THE
GODHEAD
THERE
IS
A
TRINITY
OF
PERSONS
IN
VN●TY
OF
ESSENCE
;
GOD
THE
FATHER
,
GOD
THE
SON
,
AND
GOD
THE
HOLY
GHOST
,
God
blessed
for
ever
;
1
Joh.
5.7
.
There
are
three
that
bear
Record
in
Heaven
,
the
FAHER
,
the
WORD
,
and
the
HOLY
GHOST
,
and
these
three
are
ONE
,
Subject
.
4
The
Creation
of
Man
in
a
perfect
,
but
mutable
Estate
,
by
the
joynt
Power
and
Wisdom
of
these
three
glorious
Persons
,
was
the
Fourth
Subject
opened
from
that
Text
,
Eccles
,
7.29
.
God
made
man
upright
,
but
they
have
sought
out
many
inventions
.
Man
thus
Created
,
God
entred
into
a
Covenant
with
him
,
and
so
the
COVENANT
OF
WORKS
which
God
made
with
Adam
and
all
his
posterity
;
succeeded
in
order
to
be
the
Subject
matter
of
the
Subject
.
5
Fifth
morning
Lecture
:
the
Text
was
,
Gen.
12.17
.
In
the
day
thou
eatest
thereof
,
thou
shalt
surely
die
.
This
Covenant
no
sooner
made
(
almost
)
then
broken
;
the
work
of
him
that
preacht
the
Subject
.
6
Sixth
Sermon
was
,
THE
FALL
OF
ADAM
,
and
therein
more
specially
of
PECCATVM
ORIGINALE
ORIGINANS
,
or
ORIGINAL
SIN
IN
THE
FIRST
SPRING
and
fountain
of
it
;
the
Scripture
Rom.
5.12
.
By
one
man
,
sin
entred
into
the
world
,
&c.
The
Fruit
and
sad
effect
whereof
being
the
losse
of
Gods
image
,
and
the
total
depravation
and
corruption
of
mans
nature
;
Subject
.
7
The
seventh
thing
that
fell
naturally
to
be
handled
,
was
,
Peccatum
originale
originatum
,
or
,
Original
corruption
in
the
STREAM
and
DERIVATION
OF
IT
TO
POSTERITY
;
from
Psal.
1.5
.
Behold
,
I
was
shapen
in
iniquity
,
and
in
Sin
did
my
Mother
conceive
me
.
This
is
the
Source
of
all
that
evil
that
hath
invaded
all
Mankind
;
that
therefore
which
naturally
succeeded
in
the
Subject
.
8
Eighth
course
of
this
morning
Exercise
,
was
,
MANS
LIABLENESS
TO
THE
CURSE
;
or
the
MISERY
OF
MANS
ESTATE
BY
NATVRE
;
Deut.
27.1
.
Cursed
is
every
one
that
continueth
not
in
all
the
things
of
the
Law
to
do
them
;
or
Ephes.
2.3
.
By
nature
the
children
of
wrath
;
Subject
.
9
Ninthly
,
Mans
impotency
to
help
himself
out
of
this
miserable
estate
,
was
the
next
sad
Prospect
presented
to
your
view
,
by
that
Reverend
Brother
that
preached
the
ninth
course
,
and
he
took
his
rise
from
Rom.
5.6
.
When
we
were
without
strength
,
Christ
died
for
the
ungodly
.
That
the
doctrine
of
mans
impotency
,
when
it
had
laid
him
in
the
dust
,
might
not
leave
him
there
;
the
Subject
.
10
Tenth
Preacher
discoursed
to
you
of
the
COVENANT
OF
REDEMPTION
,
consisting
of
the
transaction
between
God
and
Christ
from
all
Eternity
;
from
that
Text
,
Isa.
53.10
.
He
shall
see
the
travel
of
his
soule
and
be
satisfied
.
In
the
eleventh
place
,
THE
COVENANT
OF
GRACE
REVEALED
IN
THE
GOSPEL
,
came
next
to
be
unfolded
,
as
being
(
if
I
may
so
say
)
the
Counterpart
of
the
Covenant
of
Redemption
,
which
the
Preacher
to
whom
the
Subject
.
11
Eleventh
course
fell
,
opened
to
you
out
of
Heb.
8.6
.
Jesus
Christ
,
hath
obtained
a
more
excellent
Ministry
,
by
how
much
also
he
is
the
Mediatour
of
A
BETTER
COVENANT
.
This
done
,
it
was
very
seasonable
to
let
you
hear
of
the
Mediatour
of
the
Covenant
;
which
was
performed
by
the
Subject
.
12
Twelfth
Minister
who
preached
to
you
JESUS
CHRIST
in
his
PERSON
,
NATVRES
,
and
OFFICES
,
from
that
Scripture
,
1
Tim.
2.5
.
There
is
one
God
,
and
one
Mediatour
between
God
and
man
,
the
man
Christ
Jesus
.
Next
to
his
Natures
and
Offices
,
it
was
proper
to
treat
of
the
two
states
of
Jesus
Christ
;
and
therefore
the
Subject
.
13
Thirrteeth
Preacher
opened
to
you
Christs
state
of
Humiliation
,
out
of
Phil.
2.7
,
8.
He
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
Servant
,
and
being
found
in
fashion
as
a
man
,
he
humbled
himself
,
and
became
obedient
to
death
,
even
the
death
of
the
Crosse
.
Subject
.
14
The
fourteenth
,
CHRISTS
STATE
OF
EXALTATION
,
out
of
the
ninth
verse
,
Wherefore
God
hath
highly
exalted
him
,
and
given
him
a
Name
which
is
above
every
Name
,
&c.
Time
not
allowing
a
more
copious
and
distinct
enquiry
into
this
great
Mystery
,
God
manifested
in
the
flesh
;
that
which
came
in
the
Subject
.
15
Fifthteenth
place
under
consideration
,
as
most
proper
,
was
,
THE
SATISFACTION
WHICH
CHRIST
MADE
TO
DIVINE
JVSTICE
;
and
that
was
done
on
that
Text
,
Col.
1.20
.
And
(
having
made
peace
through
the
blood
of
his
Crosse
)
by
him
to
reconcile
all
things
unto
himself
;
I
say
,
whether
they
be
things
in
earth
,
or
things
in
heaven
.
And
because
the
Redemption
made
by
Christ
upon
the
Crosse
,
signifieth
nothing
in
effect
without
the
Application
of
it
to
the
conscience
:
The
Minister
to
whom
the
Subject
.
16
Sixteenth
turn
fell
,
Treated
of
EFFECTUAL
CALLING
,
from
Rom.
8.30
.
Moreover
,
whom
he
did
predestinate
,
them
he
also
called
.
In
,
and
by
which
Call
,
the
soul
being
really
,
but
yet
Spiritually
joyned
and
united
to
Jesus
Christ
;
that
which
fell
next
under
consideration
in
the
Subject
.
17
Seventeenth
Course
of
this
Exercise
,
was
that
exceding
precicious
Mystery
;
The
SAINTS
UNION
WITH
JESVS
CHRIST
.
His
Scripture
was
,
1
Cor.
6.17
.
He
that
is
joyned
to
the
Lord
,
is
one
Spirit
.
And
inasmuch
as
Vnion
is
the
Foundation
of
Communion
,
Interest
in
Christ
the
Fountain
and
Spring-head
of
Fellowship
with
Christ
;
the
Subjects
which
followed
naturally
to
be
handled
,
were
Justification
,
and
Filiation
.
Subject
.
18
JVSTIFICATION
in
the
eighteenth
Course
,
out
of
Rom.
5.1
.
Being
justified
by
Faith
,
we
have
peace
with
God
.
And
the
Nineteenth
,
Subject
.
19
FILIATIN
,
or
Divine
Son-ship
to
God
;
which
branching
it self
into
these
two
great
priviledges
of
the
Covenant
-
ADOPTION
.
-
REGENERATION
;
the
one
whereby
out
State
is
changed
;
by
the
other
,
our
Natures
,
they
were
twisted
together
into
one
Sermon
,
on
that
portion
of
Scripture
,
John
1.12
.
To
as
many
as
received
him
,
to
them
he
gave
power
to
become
the
SONNES
of
God
,
even
to
them
that
believe
on
his
Name
.
In
which
Filiation
,
it
being
evident
by
the
Scripture
quoted
,
that
Faith
hath
such
a
special
ingrediency
,
therefore
it
was
seasonable
in
the
next
place
to
speak
of
SAVING
FAITH
;
which
was
the
Subject
preacht
on
in
the
Subject
.
20
Twentieth
morning
of
this
Moneths
Exercise
;
the
Text
being
Acts
16.31
.
Believe
on
the
Lord
Jesus
Christ
,
and
thou
shalt
be
saved
,
and
thy
house
.
And
although
Repentance
be
usually
before
faith
,
in
the
order
of
sense
and
feeling
;
yet
faith
being
before
Repentance
,
in
the
order
of
Nature
and
operation
,
it
being
the
primum
mobile
in
the
orbe
of
grace
,
(
as
unbelief
in
the
orbe
of
sins
,
Heb.
3.12
.
)
hence
it
was
proper
,
next
after
Faith
,
to
speak
to
you
of
REPENTANCE
,
Subject
.
21
which
was
handled
by
him
that
preached
the
one
and
twenty
Lecture
;
his
place
of
Scripture
being
Acts
5.31
.
Him
hath
God
exalted
to
be
a
Prince
,
and
a
Saviour
,
for
to
give
repentance
,
and
remission
of
sins
.
Matth.
3.8
.
And
because
true
repentance
is
alwayes
accompanied
with
fruits
meet
for
Repentance
;
therefore
as
the
great
and
comprehensive
fruit
thereof
,
Subject
.
22
the
twenty
second
Exercise
was
spent
in
setting
forth
the
Nature
,
necessity
,
and
Excellency
of
HOLINESSE
from
these
words
of
the
Apostle
,
Heb.
12.14
.
Follow
peace
with
all
men
,
and
holiness
,
without
which
none
shall
see
the
Lord
.
This
giveth
the
Believer
a
capacity
,
though
not
a
merit
of
a
joyfull
resurrection
,
and
the
next
Preacher
took
therefore
the
RESURRECTION
Subject
.
23
for
his
Subject
,
upon
the
Twenty
third
morning
,
and
for
his
Text
,
those
words
of
St.
Paul
.
Acts
26.8
.
Why
should
it
be
thought
a
thing
incredible
with
you
,
that
God
should
raise
the
dead
?
And
as
upon
the
Resurrection
follows
the
day
of
Judgement
;
in
the
same
Method
,
the
discourse
of
the
LAST
JVDGEMENT
succeeded
,
and
was
the
work
of
the
Subject
.
24
Twenty
fourth
day
the
Preachers
Text
was
Acts
17.31
.
G●d
hath
appninted
a
day
in
the
wich
he
will
judge
the
world
in
Righteousness
,
by
that
man
whom
he
hath
ordained
.
Subject
.
25
The
sentence
of
that
day
was
the
next
thing
in
order
to
be
considered
:
and
although
the
sentence
of
the
Elect
be
first
in
the
processe
,
yet
because
it
is
last
in
the
execution
,
as
appeareth
in
comparing
the
34.
verse
of
the
25.
of
Matth.
with
the
46.
therefore
the
TORMEMTS
of
HELL
was
the
sad
and
startling
Subject
which
the
twenty
fifth
Preacher
insisted
on
,
from
Math.
25.41
.
—
Everlasting
Fire
prepared
for
the
Divell
and
his
Angels
,
&c.
And
when
the
Righteous
have
had
the
honour
as
Assessors
with
Christ
,
to
behold
with
their
eyes
that
sentence
executed
upon
the
Reprobate
,
and
their
persons
dragged
away
into
everlasting
burnings
by
the
Ministry
of
the
infernal
Angels
:
Then
the
joyful
sentence
shall
be
accomplished
upon
the
Elect
of
God
,
and
they
shall
ride
in
triumph
with
Jesus
Christ
the
King
of
Saints
,
into
the
gates
of
the
New
Jerusalem
;
and
so
the
Subject
.
26
Twenty
sixth
,
and
most
blessed
Subject
with
wich
the
last
Minister
did
most
sweetly
close
this
morning
Exercise
,
was
the
JOYES
of
HEAVEN
;
and
his
Text
was
Matth.
25.34
.
Receive
the
Kingdom
prepared
for
you
from
the
foundation
of
the
world
.
And
thus
honourable
and
beloved
,
I
have
presented
you
with
the
Epitomy
or
Compendium
of
sound
words
,
which
hath
Methodically
been
delivered
in
the
course
of
this
moneth
in
divers
of
the
chief
Heads
and
Points
of
Gospel-D●ctrine
.
There
is
no
man
that
is
acquainted
with
the
Body
of
Divinity
,
but
may
easily
observe
this
Method
or
S●st●me
to
have
been
in
some
Points
(
possibly
)
redundant
,
but
in
more
defective
:
He
that
will
object
the
former
,
may
consider
that
eve●y
man
sees
not
by
the
same
light
;
insomuch
as
if
twenty
Divines
should
have
the
drawing
up
of
twenty
several
Models
of
Divinity
,
not
two
of
them
would
meet
exactly
in
the
same
heads
or
order
;
in
this
case
therefore
,
veniam
p●timusque
damusque
vicissim
.
And
he
that
will
object
the
latter
,
must
also
remember
,
that
if
we
had
taken
in
more
Points
,
there
must
have
been
more
dayes
,
which
the
course
of
this
Exercise
doth
not
allow
.
Sufficient
to
the
dayes
hath
been
the
labour
thereof
;
and
when
we
cannot
do
all
we
would
,
it
his
honourable
to
do
what
we
can
:
To
the
glory
of
God
be
it
spoken
;
since
this
Exercise
was
first
set
up
,
such
a
moneth
hath
not
been
known
in
this
City
.
A
word
of
Exhortation
.
What
now
remaineth
,
men
and
brethren
,
but
that
the
Ministers
of
the
[
](A81247-e230950-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
.
Hieros
.
praef.
Cat.
Nostrum
est
dicere
,
vestrum
vero
agere
,
Dei
autem
perficere
.
Gospel
having
done
their
work
in
holding
out
unto
you
a
Form
or
Model
of
sound
words
;
you
stir
up
your selves
in
the
strength
of
Jesus
Christ
to
do
yours
?
and
what
is
that
,
but
that
which
is
commended
here
to
Timothy
,
That
you
hold
fast
the
form
of
sound
words
,
which
you
have
received
of
them
?
They
have
held
it
forth
,
it
concerns
you
to
hold
it
fast
.
First
see
therefore
that
you
hold
it
fast
in
your
understandings
.
My
brethren
,
in
this
Moneths
Exercise
you
have
had
many
of
the
chief
Heads
and
Points
of
the
Christian
Faith
unvailed
to
you
,
[
](A81247-e231150-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
ut
supra
.
Non
existimes
institutiones
istas
homiliis
esse
similes
,
&c.
Sed
haec
quae
per
ordinem
tradimus
documenta
,
&c.
not
only
as
so
many
single
truths
,
and
several
precious
Jewels
to
lie
by
you
,
but
(
that
to
which
possibly
most
of
you
have
been
strangers
hitherto
,
as
far
as
the
design
could
well
suffer
)
Methodized
as
it
were
into
a
Chaine
of
Pearls
to
weare
about
necks
;
truths
fitly
joyned
together
and
compacted
into
a
body
,
by
that
which
every
joynt
supplyeth
.
Now
your
duty
is
,
to
wear
this
Chain
or
Bracelet
carefully
that
it
may
not
be
broken
.
Your
labour
must
be
to
imprint
this
Method
of
truth
in
your
mindes
and
judgements
,
by
vertue
whereof
you
may
be
able
to
know
them
in
their
Series
and
Connexion
;
and
when
you
hear
any
of
these
Points
handled
in
Sermons
,
you
may
be
able
to
know
one
truth
from
another
,
where
they
are
to
be
fixed
in
the
Orb
of
Divinity
,
and
so
to
refer
them
to
their
own
proper
place
and
station
;
which
will
prove
to
be
a
greater
advantage
to
your
proficiency
in
the
knowledge
of
Christ
then
you
can
easily
believe
.
It
is
observable
,
Rom.
8.28
.
when
the
Holy
Ghost
having
hinted
effectual
calling
as
the
ground
of
that
blessed
truth
,
that
all
things
work
for
good
to
those
that
love
God
;
yet
he
mentions
it
again
in
the
very
next
verse
;
and
why
?
but
to
shew
us
what
place
it
obtains
in
the
golden
chain
of
salvation
;
how
it
takes
its
room
between
Predestination
and
Justification
;
Whom
he
did
predestinate
,
them
also
he
CALLED
,
and
whom
he
CALLED
,
them
he
justified
;
of
so
great
moment
it
is
not
onely
to
know
Gospel-truths
,
but
how
to
posture
them
in
their
proper
rank
and
file
,
where
every
truth
is
to
stand
:
This
advantage
in
a
great
measure
you
have
had
by
this
Moneths
Exercise
;
see
that
you
improve
it
to
the
clearing
of
your
understandings
in
the
Method
of
Gospel
Doctrines
.
Secondly
,
Hold
them
fast
in
yor
Memory
.
Truely
the
Order
of
this
Moneths
Exercise
,
if
you
be
not
wanting
to
your selves
,
will
not
contribute
lesse
strength
to
your
memories
than
light
to
your
understandings
.
The
truths
themselves
have
been
a
Treasure
given
you
by
your
heavenly
Father
;
and
the
Method
will
serve
you
for
a
sack
or
purse
to
keep
them
in
:
and
truely
it
would
be
a
labour
neither
unprofitable
nor
uncomely
to
take
so
much
paines
your selves
,
and
to
teach
your
Families
to
do
so
too
,
scil.
to
Conne
this
Model
without
book
;
and
the
Lord
teach
you
to
get
them
by
heart
.
You
may
once
a
week
,
or
so
,
revolve
them
thus
in
your
minds
.
-
I.
There
is
a
God
.
-
II.
The
Scriptures
are
the
Word
of
God
.
-
III.
In
the
God-head
there
be
three
Persons
or
Subsistencies
,
Father
,
Son
,
and
Holy
Ghost
,
God
blessed
for
ever
.
-
IV.
God
Created
man
in
a
perfect
,
but
in
a
mutable
estate
.
-
V.
The
Covenant
of
works
God
made
with
man
in
his
innocency
.
-
VI.
Original
sin
in
the
first
spring
of
it
,
in
Adams
first
transgression
.
-
VII
.
Original
corruption
derived
from
thence
into
mans
nature
.
-
VIII
.
Mans
liablenesse
to
the
curse
,
or
the
misery
of
mans
state
by
nature
.
-
IX
.
Mans
impotency
to
help
himself
out
of
this
estate
.
-
X.
The
Covenant
of
Redemption
,
or
the
transaction
between
God
and
Christ
from
all
Eternity
,
about
mans
salvation
.
-
XI
.
The
Covenant
of
Grace
revealed
in
the
Gospel
.
-
XII
.
Christ
the
only
Mediatour
between
God
and
man
,
considered
in
his
Person
,
Natures
,
and
Offices
.
-
XIII
.
Christs
state
of
Humiliation
.
-
XIV
.
Christs
state
of
Exaltation
.
-
XV.
Christs
satisfaction
to
Divine
Justice
.
-
XVI
.
Effectual
calling
.
-
XVII
.
Vnion
with
●hrist
.
-
XVIII
.
Justification
by
Christs
Righteousnesse
.
-
XIX
.
Son-ship
to
God
,
consisting
in
-
Adopition
.
-
Regeneration
.
-
XX.
Saving
Faith
.
-
XXI
.
Repentance
.
-
XXII
.
Holinesse
.
-
XXIII
.
The
Resurrection
.
-
XXIV
.
The
last
Judgement
.
-
XXV
.
Hell
.
-
XXVI
.
Heaven
.
Christians
,
this
,
and
other
such
like
Catalogues
or
Formes
of
the
Articles
of
Christian
Faith
imprinted
upon
your
memories
,
will
be
of
great
benefit
and
service
to
you
.
Do
ye
serve
your
memories
,
and
your
memories
will
serve
you
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
.
Hieros
.
praef.
Catechis
.
labour
to
get
them
so
imprinted
upon
your
memories
,
that
they
may
never
be
blotted
out
.
Thirdly
,
Hold
fast
;
yea
hold
forth
these
precious
Truths
delivered
to
you
in
your
lives
and
conversations
.
Christians
,
let
it
be
your
care
(
and
behold
it
shall
be
your
[
](A81247-e232490-b)*
*
Deut.
4.6
.
wisdom
in
the
eyes
of
all
the
beholders
)
to
live
this
morning
Exercise
,
the
glory
whereof
hath
filled
this
Assemblie
for
a
moneth
together
.
To
engage
and
quicken
you
herein
,
let
me
mind
you
of
one
rare
advantage
this
Model
carrieth
with
it
,
above
most
of
the
acute
and
learned
Treatises
of
Schoolmen
,
or
solid
Tractates
of
Catechetical
Divines
,
who
have
taken
great
paines
in
opening
and
stating
the
Principles
of
Christian
Religion
.
The
Reverend
Divines
who
have
travelled
in
this
service
of
your
Faith
,
have
in
their
several
Sermons
with
singular
skill
and
piety
,
brought
down
Principles
unto
practice
,
and
improved
all
their
Doctrines
to
Vse
and
Application
;
wherein
they
have
shewed
themselves
Workmen
that
need
not
be
ashamed
;
wise
Builders
that
know
how
to
handle
the
Trowel
as
well
as
the
Sword
;
and
that
made
it
their
design
to
build
up
their
hearers
in
holinesse
as
well
as
in
knowledge
:
The
School
and
the
Pulpit
met
together
;
the
Doctor
and
the
Pastor
have
kissed
each
other
.
Omne
tulit
punctum
qui
miscuit
utile
dulci.
They
have
not
discust
the
Doctrines
of
Faith
in
a
jejune
frigid
speculative
way
only
;
but
what
they
cleared
to
the
judgment
,
they
wrought
it
home
upon
the
heart
and
affections
,
with
such
warmth
and
sweetnesse
,
as
that
the
hearers
seem'd
for
the
present
to
be
carried
into
the
mountain
of
transfiguration
,
where
they
cryed
out
with
Peter
,
It
is
good
for
us
to
be
here
:
So
that
although
their
Sermons
were
very
large
,
yet
the
greatest
part
of
their
Auditories
thought
they
had
done
too
soon
;
and
went
away
praising
God
that
had
given
such
gifts
unto
men
.
Oh
let
it
be
your
care
,
dearly
Beloved
,
that
as
this
Model
hath
been
delivered
unto
you
,
so
you
may
be
delivered
into
it
:
Rom.
6.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Form
of
doctrine
into
which
ye
were
delivered
.
Efficacius
vitae
quam
lnguae
testimonium
.
Ber.
Confession
.
Bernard
.
What
a
sore
judgement
will
abide
such
as
suffer
all
these
morning
influences
to
passe
away
as
water
over
a
swans
back
;
that
come
the
same
from
these
morning
visions
,
they
came
to
them
.
How
shall
we
escapt
,
if
we
neglect
so
great
salvation
?
Hold
it
forth
I
say
Christians
,
in
your
lives
;
the
Conversation
is
a
better
testimony
to
the
truth
then
the
confession
.
I
have
met
with
a
general
vote
in
the
Auditory
,
that
attended
this
morning
Ordinance
,
that
these
Sermons
might
be
Printed
;
that
so
what
hath
once
past
upon
your
ears
,
might
be
exposed
to
your
eye
;
whereby
you
might
stay
and
fix
upon
it
with
the
more
deliberation
.
Whether
I
may
prevail
with
the
Brethren
,
or
no
for
their
second
travel
in
this
Service
,
I
know
not
.
There
is
one
way
left
you
,
wherein
you
may
gratifie
your
own
desires
,
and
Print
these
Sermons
without
their
leave
,
though
I
am
confident
,
not
without
their
consent
,
and
that
is
,
PRINT
THEM
IN
YOVR
LIVES
AND
CONVERSATIONS
.
Live
this
morning
Exercise
in
the
sight
of
the
world
,
that
men
may
take
notice
you
have
been
with
Jesus
:
You
have
been
called
up
with
Moses
into
the
Mount
to
talk
with
God
.
Now
you
come
down
,
oh
that
your
faces
might
shine
;
that
you
would
commend
this
morning
Exercise
by
an
holy
life
,
that
you
may
be
manifestly
declared
to
be
the
Epistle
of
Christ
ministred
by
VS
.
2
Cor.
3.3
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
heaven
.
Matth.
5.16
.
To
that
end
Take
along
with
you
these
two
great
helps
in
the
Text
-
FAITH
.
-
LOVE
.
Hold
fast
the
form
of
sound
words
in
FAITH
and
LOVE
.
I
know
some
Expositors
interpret
these
as
the
two
great
COMPREHENSIVE
HEADS
of
sound
words
or
Gospel-Doctrine
,
in
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Faith
and
Love
:
Faith
towards
God
,
and
Love
towards
men
:
Faith
the
summe
of
the
first
Table
,
and
Love
of
the
second
;
or
Faith
in
Christ
,
and
Love
to
Christ
;
or
Faith
as
comprehending
the
Credenda
,
things
to
be
believed
;
Love
as
comprehending
the
Facienda
,
things
to
be
done
.
But
I
am
sure
it
is
not
against
the
Analoge
of
Faith
,
or
the
Context
to
improve
these
two
as
Mediums
to
serve
this
command
of
holding
fast
sound
Doctrine
.
And
so
in
the
entrance
it
was
propounded
,
as
the
fourth
Doctrine
,
scil.
Faith
and
Love
are
as
it
were
the
two
hands
whereby
we
hold-fast
the
Form
of
sound
words
.
1.
Faith
.
First
then
(
Christians
)
look
to
your
Faith
;
that
is
an
hold-fast
grace
,
which
will
secure
your
standing
in
Christ
.
As
unbelief
is
the
root
of
Apostacy
,
and
falling
back
from
the
Doctrine
of
the
Gospel
,
Heb.
3.12
.
So
Faith
is
the
spring
of
Perseverance
.
1
Pet.
1.5
.
Kept
by
the
power
of
God
through
faith
to
salvation
.
Faith
keeps
the
Believer
,
and
God
keeps
his
faith
;
Now
faith
keeps
the
believer
close
to
his
Principles
upon
a
two-fold
accompt
.
Faith
realizeth
Gospel-truth
.
1.
Because
faith
is
the
grace
which
doth
REALIZE
all
the
Truths
of
the
Gospel
unto
the
soul
.
Evangelical
Truths
to
a
man
that
hath
not
faith
,
are
but
so
many
prettie
Notions
,
which
are
pleasing
to
the
fancy
,
but
have
no
influence
upon
the
Conscience
;
they
may
serve
a
man
for
discourse
,
but
he
cannot
live
upon
them
:
suffering
Truths
(
in
particular
)
are
pleasing
in
the
Speculation
,
in
times
of
prosperity
;
but
when
the
hour
of
temptation
cometh
,
they
afford
the
soul
no
strength
to
carry
it
through
sufferings
,
and
to
make
a
man
go
forth
unto
Christ
without
the
Camp
,
bearing
his
reproach
.
Heb.
13.13
.
But
of
Faith
,
saith
the
Apostle
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
;
faith
makes
all
Divine
Objects
(
although
very
Spiritual
and
subtile
in
their
own
nature
)
faith
makes
them
(
I
say
)
so
many
realities
,
so
many
solid
and
substantial
verities
;
it
gives
them
a
being
,
not
in
themselves
,
but
unto
the
believer
:
and
of
invisible
it
makes
them
visible
;
as
it
is
said
of
Moses
,
he
saw
him
that
was
invisible
;
How
?
by
faith
,
verse
23.24
:
that
which
was
invisible
to
the
eye
of
nature
,
was
visible
to
the
eye
of
faith
.
Faith
brings
the
object
and
the
faculty
together
.
Heb.
11.27
.
Hence
now
men
yet
in
their
unregeneracy
,
though
haply
illuminated
to
a
high
degree
of
Gospel-Notion
,
in
time
of
tribulation
will
fall
away
,
and
walk
no
more
with
Jesus
,
because
through
the
want
of
Faith
.
Divine
Truth
had
no
rooting
in
their
hearts
;
all
their
knowledge
is
but
a
powerlesse
notion
floating
in
the
brain
,
and
can
give
no
reality
or
subsistence
to
Gospel-verities
:
Knowledge
gives
lustre
,
but
Faith
gives
being
;
knowledg
doth
irradiate
,
but
Faith
doth
realize
;
knowledge
holds
ou●
light
,
but
faith
adds
life
and
power
.
It
is
Faith
my
Brethren
,
whereby
you
stand
;
2
Tim.
1.12
.
Faith
is
that
whereby
a
man
can
live
upon
the
truth
,
and
die
for
the
truth
;
I
know
whom
I
have
believed
;
and
I
am
perswaded
that
he
is
able
to
keep
that
which
I
have
committed
unto
him
against
that
day
.
Look
to
your
Faith
Christians
.
For
again
,
Faith
fetcheth
strength
from
Christ
.
Secondly
,
Faith
will
help
you
to
fetch
strength
from
Jesus
Christ
,
to
do
,
to
suffer
,
to
live
,
to
die
for
Jesus
Christ
,
and
the
truths
which
he
hath
purchased
,
and
ratified
by
his
own
blood
,
Phil.
4
,
13.
I
can
do
all
things
through
Christ
which
strengtheneth
me
.
Faith
invests
the
soul
into
a
kind
of
Omnipotency
;
I
can
do
all
things
:
Other
mens
impossibilities
are
faiths
triumph
:
Faith
is
an
omnipotent
grace
,
because
it
sets
a
work
an
Omnipotent
God
.
In
the
Lord
I
have
righteousness
and
strength
,
is
the
boast
of
faith
,
Isa.
45.24
.
Righteousnesse
for
Justification
,
and
strength
for
Sanctification
;
and
for
carrying
on
all
the
duties
of
the
holy
life
:
this
is
insinuated
in
my
Text
,
Hold
fast
,
&c.
in
FAITH
which
is
in
CHRIST
JESVS
:
So
that
if
it
were
demanded
How
shall
we
hold
fast
?
the
answ.
is
by
Faith
:
how
doth
faith
hold
fast
?
in
Christ
Jesus
;
scil.
as
it
is
acted
by
,
and
as
it
acts
upon
Jesus
Christ
.
Jesus
Christ
is
a
Fountain
of
strength
,
Psal.
71.16
.
and
that
strength
is
drawn
out
by
faith
;
hence
Davids
Resolve
,
I
will
go
in
the
strength
of
the
Lord
God
,
I
will
make
mention
of
thy
Righteousnesse
,
even
of
thine
onely
.
2.
Love
.
The
second
grace
which
you
must
look
to
is
LOVE
.
Love
is
another
hold-fast
grace
,
I
held
him
,
and
would
not
let
him
go
,
said
the
Spouse
of
her
Beloved
,
Cant.
4.3
.
I
tell
you
sirs
,
Love
will
hold
fast
the
truth
,
when
Learning
will
let
it
go
;
the
reason
is
,
because
Learning
lieth
but
in
the
head
,
but
Love
resteth
in
the
heart
,
and
causeth
the
heart
to
rest
in
the
thing
or
person
beloved
.
I
cannot
dispute
for
Christ
,
said
the
poor
Martyr
,
but
I
can
dye
for
Christ
.
Love
will
say
to
the
truth
,
as
she
said
to
her
Mother
in
Law
,
Whether
thou
goest
I
will
go
,
and
where
thou
lodgest
I
will
lodge
;
thy
people
shall
be
my
people
,
and
thy
God
my
God
;
where
thou
diest
,
I
will
die
,
and
there
will
I
be
buried
;
the
Lord
do
so
to
me
,
Ruth
.
1.16
,
17.
and
more
also
,
if
ought
but
death
part
me
and
thee
.
Gen.
34.3
.
Love
is
the
glue
that
makes
the
heart
cleave
to
the
Object
;
as
it
is
said
of
Shechem
,
His
soule
clave
unto
Dinah
the
daughter
of
Jacob.
Minuit
Felix
octa
.
Love
is
the
twist
of
soules
Crederes
unam
animam
in
duobus
esse
divisam
,
it
is
but
one
soul
that
informs
Lovers
.
Christians
,
if
you
would
hold
fast
the
truth
,
LOVE
IT
.
Love
hates
putting
away
:
2
Thes.
2.11
,
12
when
ever
your
love
begins
to
decay
,
you
are
in
danger
of
Apostacy
.
For
this
cause
God
shall
send
them
strong
delusions
to
believe
lies
;
for
what
cause
?
why
,
because
they
received
not
the
love
of
the
truth
.
Christians
,
look
to
your
standing
;
there
is
much
of
this
judicial
blast
abroad
;
the
generality
of
Professors
have
contented
themselves
w●th
,
and
rejoyced
in
the
Light
of
the
Truth
,
and
in
the
Notion
of
the
Truth
,
and
in
the
expressions
of
the
Truth
,
but
they
have
lost
their
love
to
the
truth
.
Parts
without
grace
hath
been
the
precipice
of
this
evil
and
adulterous
generation
:
the
foolish
Virgins
of
this
age
have
got
Oyle
only
in
their
Lamps
,
but
none
in
their
Vessels
,
and
so
perish
.
2
Pet.
3.17
.
You
therefore
Beloved
seeing
ye
know
these
things
before
,
beware
lest
you
also
being
led
away
with
the
error
of
the
wicked
fall
from
your
own
steadfastness
.
Let
it
be
your
care
to
receive
the
truth
in
the
power
of
the
truth
,
in
the
impressions
of
the
truth
upon
your
hearts
,
in
the
love
of
the
truth
:
Love
the
truth
,
even
when
the
truth
seems
not
to
love
you
;
when
it
makes
against
your
Carnal
interests
;
when
it
calls
for
your
right
eye
,
and
your
right
hand
:
The
right
eye
of
your
sinfull
pleasure
;
the
right
hand
of
your
dishonest
gain
:
when
the
truth
comes
to
take
away
all
your
false
Principles
,
and
to
take
away
all
your
false
evidences
;
not
to
leave
you
worth
a
Duty
,
or
a
Church-priviledge
,
not
to
leave
you
so
much
as
a
Creed
,
or
a
Pater-noster
,
or
a
good
meaning
:
but
casts
you
out
of
all
,
which
self
,
and
flesh
hath
counted
your
gain
in
point
of
salvation
,
Ezech.
16.5
.
(
Phil.
3.7
.
)
to
the
loathing
and
abhorring
of
your
persons
,
&c.
Yet
even
then
I
say
,
Receive
the
truth
in
the
love
of
it
:
God
intends
you
more
good
in
it
then
you
are
aware
of
:
and
therefore
say
with
young
Samuel
,
Ure
se●a
,
corripe
,
ut
ae●ernum
parcas
,
Bern.
Speak
Lord
,
for
thy
servant
heareth
;
and
with
Bernard
,
do
Lord
,
wound
me
,
scorch
me
,
slay
me
,
spare
me
not
now
,
that
thou
mayest
spare
me
for
ever
.
Thirdly
,
There
is
yet
another
means
,
Ver.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
that
is
in
the
verse
next
to
my
Text
,
relating
to
the
same
duty
,
though
under
a
various
expression
.
That
good
thing
which
was
committed
to
thee
.
KEEP.
The
good
or
excellent
trust
and
depositum
;
was
either
the
Ministerial
Office
,
with
the
gifts
and
graces
which
Timothy
received
by
Ordination
for
the
edifying
of
the
Church
;
or
else
The
form
of
sound
words
here
committed
to
him
in
my
Text
:
whichsoever
,
this
duty
is
incu●cated
upon
Timothy
again
and
again
,
that
he
must
keep
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
preserve
it
as
under
Lock
and
Key
;
and
saith
Beza
,
He
keeps
his
depositum
that
improveth
it
so
,
that
the
depositor
findes
no
cause
why
he
should
take
it
away
.
But
how
shall
Timothy
,
or
any
other
Evangelical
Minister
or
Christian
be
able
so
to
keep
it
?
it
followeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Occupatio
est
.
by
the
Holy
Ghost
;
The
duty
indeed
is
very
difficult
,
but
by
calling
in
the
help
of
the
Spirit
of
God
,
Believers
shall
be
enabled
to
do
it
;
and
he
is
not
far
from
every
one
of
them
;
Rom.
8.26
.
Col.
1.29
.
for
so
it
follows
by
the
Holy
Ghost
WHICH
DWELLETH
IN
VS
;
He
is
IN
them
as
a
Principle
of
life
and
power
by
his
vertue
and
influence
helping
their
infirmities
,
and
working
in
them
mightily
:
Great
is
the
opposition
that
Believers
meet
withall
:
and
Satan
,
and
this
present
evill
world
hath
been
too
hard
for
many
;
not
Professors
only
,
but
Ministers
also
,
men
that
seemed
to
be
stars
of
the
first
magnitude
,
they
have
proved
to
be
but
falling-stars
,
meer
Comets
,
that
for
a
time
make
a
great
blaze
,
but
quickly
extinguish
:
They
went
on
from
us
,
because
they
were
not
of
us
,
1
Joh.
2.19
.
But
real
Saints
,
true
Believers
shall
hold
out
;
why
?
because
,
greater
is
he
that
is
in
them
,
then
he
that
is
in
the
world
,
1
Joh.
4.4
.
—
keep
,
by
the
HOLY
GHOST
THAT
DWELLETH
IN
VS
.
Christians
,
walk
in
the
Spirit
,
and
pray
for
the
Spirit
;
cry
mightily
to
God
for
the
continual
presence
and
operation
of
the
Holy
Ghost
;
and
for
your
encouragement
,
Luke
11.13
.
take
along
with
you
that
blessed
promise
of
our
Saviour
.
If
ye
then
being
evil
,
know
how
to
give
good
gifts
unto
your
children
,
how
much
more
shall
your
heavenly
Father
give
the
holy
Spirit
to
them
that
ask
him
?
Now
to
the
King
eternal
,
immortal
,
invisible
,
1
Tim.
1.7
.
the
only
wise
God
,
be
honor
,
and
glory
,
for
ever
and
ever
.
Amen
.
FINIS
.
Books
Printed
for
Ralph
Smith
,
at
the
Bible
in
Corn-Hill
.
-
THE
works
of
that
learned
and
laborious
Divine
John
Weemse
,
in
four
Volumes
,
4.
-
Mr.
Byfield
on
the
Collossions
,
fol.
-
Mr.
Thomas
Edwards
Gangraena
,
four
Volumes
in
4.
-
Ainsworths
works
,
fol.
-
And
his
communion
of
Saints
,
12.
-
Dr.
Staughtons
heavenly
conversation
,
12.
-
Bp.
Downam
on
the
Covenant
of
grace
,
12.
-
Robins
Essayes
,
12.
-
Mr.
Dicksons
Exposition
on
Matthew
.
-
Mr.
Brinsley
a
learned
Treatise
of
Christs
Mediatorship
,
and
the
souls
implantion
,
8.
-
Mr.
Brinsley
Brazen
Serpent
,
and
Christs
Membership
—
-
Mr.
Dicksons
Exposition
on
the
whole
book
of
the
Psalms
,
one
Volume
,
8.
second
edition
.
-
Mr.
Watsons
works
,
viz.
-
1.
The
Art
of
Divine
Contentment
,
the
fourth
edition
.
-
2.
The
Christians
Charter
,
shewing
the
priviledges
of
believers
in
this
life
,
and
the
life
to
come
,
the
fifth
edition
.
-
Mr.
Ashes
Sermon
,
at
Mr.
Whitakers
funeral
—
-
Dr.
Spurstow
on
the
Promise
,
second
edition
.
-
Retorford
on
the
Covenant
of
grace
—
-
Mr.
Cottons
Exposition
on
the
book
of
Ecclesiastes
and
Canticles
,
second
edition
.
-
A
learned
Treatise
,
proving
the
Deity
of
the
Holy
Ghost
,
by
Mr.
Estwick
.
-
Mr.
Gurnals
Christian
Armor
,
third
Edition
.
-
Mr.
Hutcheson
on
the
Gospel
according
to
St.
John
,
in
fol.
-
On
the
twelve
small
Prophets
,
second
edition
.
-
Mr.
Gurnals
Christians
Armour
,
the
second
part
.
-
Dr.
Guile
on
the
Canticles
.
AN
ALPHABETICAL
TABLE
Relating
to
the
chief
Heads
handled
in
this
TREATISE
.
A.
-
ADAM
able
of
Creation
,
to
keep
the
Law
.
p.
108
,
109.
The
one
man
by
whom
sin
entred
into
the
world
.
p.
136.
His
sin
is
entailed
on
all
his
seed
.
137
,
138.
transmitted
by
imputation
.
p.
139
,
and
140.
made
ours
without
any
impeachment
of
Gods
justice
.
p.
141.
by
generation
,
not
imitation
.
p.
142
,
143.
hurt
received
by
him
,
must
quicken
the
acceptance
of
the
second
Adam
.
p.
145.
his
sin
will
not
be
our
acquittance
.
p.
148.
-
Advantage
great
by
systems
and
modules
of
Religion
.
p.
16
,
17
,
18
,
19.
-
Adoption
,
its
kinds
.
p.
436.
its
name
explained
.
437.
Divine
differs
from
humane
Adoption
.
p.
438.
-
Adoption
presupposeth
Vocation
,
Regeneration
,
and
Justification
.
p.
438.
it
entitles
to
God
,
Christ
,
and
Heaven
.
ibid.
-
Adoption
,
the
properties
.
p.
439.
and
priviledges
of
it
.
p.
440.
-
Adoption
is
different
from
Regeneration
,
yet
not
divided
from
it
.
p.
446.
-
Adoption
an
effect
of
faith
.
p
469.
-
Affections
unruly
,
cashier'd
when
we
come
to
heaven
.
p.
650.
-
Angels
,
their
service
to
the
Lord
Jesus
Christ
.
p.
323
,
324.
not
confirmed
,
not
reconciled
by
Jesus
Christ
as
Mediator
.
p.
338
,
339.
-
Antinomians
refuted
.
p.
423
,
424.
-
Apparel
of
Saints
in
heaven
.
p.
652.
653.
-
Atheisme
three
sorts
.
-
Vita
.
pag.
51
,
52.
-
Voto
.
pag.
51
,
52.
-
Judicio
.
pag.
51
,
52.
-
Assent
to
Gods
being
and
bounty
,
ground
of
Addresses
to
him
.
p.
30.
-
Assurance
an
effect
of
faith
.
p.
472.
B.
-
Bars
to
communion
with
God
,
three
;
and
how
removed
.
p.
272.
-
Barring
sinne
,
imports
punishment
.
p.
346.
-
Belief
of
Gods
being
,
the
foundation
of
Religion
.
p
,
30.
fountain
of
obedience
.
p.
54.
-
Belief
of
Christ
to
be
the
Son
of
God
,
is
not
easie
.
p.
66.
-
Believing
sinner
,
the
subject
of
Gospel-repentance
.
p.
489.
-
Believers
,
their
dignity
and
duty
.
pag.
433.
-
Believers
united
to
Christ
.
p.
278.
-
Believers
whom
.
p.
379.
-
Believers
persons
,
graces
,
and
duties
,
relate
to
Christ
.
p.
395
,
396.
-
Birth-right
despised
,
is
dreadful
.
p.
448.
-
Blessedness
of
mans-natural
rectitude
.
p.
111.
-
Blessed
estate
of
the
New
Covenant
.
p.
254
,
259.
-
Blessed
,
how
said
of
the
Saints
.
p.
664
,
665.
-
Bodies
of
Saints
re-united
to
souls
.
p.
657.
-
Bodies
of
Saints
and
sinners
differ
at
Resurrection
.
p.
591
,
592.
-
Body
of
man
subject
to
Gods
wrath
.
p.
184.
-
Body
,
it
s
very
self-same
substance
shall
be
raised
.
p.
591
,
592
,
593.
It
s
prime
endowments
at
Resurrection
.
p.
593
,
594.
-
Bodily
infirmities
shaken
off
in
heaven
.
p.
651.
-
Blood
of
sin
to
be
shed
for
the
blood
of
Christ
.
p.
296.
-
Bowing
at
the
Name
of
Jesus
,
what
it
means
.
p.
321.
by
whom
to
be
done
.
p.
322
,
323.
C.
-
Cause
encourageth
to
suffer
.
p.
2
,
3.
-
Captain
encourageth
contest
.
ibid.
-
Calling
effectual
.
p.
353.
what
it
is
,
and
how
wrought
.
p.
357
,
358.
-
Called
,
who
.
p.
359.
few
.
p.
360.
by
what
.
ib.
from
what
causes
.
p.
361
,
362
,
363.
by
what
means
.
p.
365.
to
what
end
.
p.
366.
when
.
p.
367.
-
Call
is
holy
.
ib.
heavenly
.
p.
368.
without
noise
.
p.
370.
immutable
.
p.
371.
-
Care
accompanieth
true
r
pentance
.
541.
-
Case
of
man
fallen
,
helpless
by
nature
207.
-
Catechismes
commended
.
21.
-
Children
of
God
by
Regeneration
and
Adoption
.
435.
-
Children
of
God
,
their
carriage
directed
.
448
,
449
,
450.
-
Christ
is
Lord
,
how
.
330
,
331.
a
good
Captaine
.
2
,
3.
-
Christ
is
truly
God
.
266
,
267.
and
truly
man
.
268.
God
and
man
.
269.
-
Christ
and
promises
,
not
God
the
immediate
object
of
saving
faith
.
460.
-
Christians
changes
,
three
.
557.
-
Christian
Religion
reasonable
.
483.
-
Come
ye
blessed
,
what
kinde
of
speech
.
666
,
667.
-
Command
to
Adam
and
Covenant
of
works
.
122.
-
Complaints
against
God
,
charmed
.
267.
-
Compassion
to
brethren
,
sheweth
a
sense
of
our
own
natural
weakness
.
215.
-
Communion
an
evidence
of
union
with
Christ
.
385.
-
Conditions
in
order
to
mans
Redemption
between
God
the
Father
,
and
God
the
Son
.
p.
222
,
223.
-
Conquest
of
enemies
,
an
effect
of
Faith
.
470.
-
Conscience
proveth
that
there
is
a
God
.
43
,
44.
-
Conscience
engendreth
fear
.
46
,
47.
-
Consent
of
Nations
universal
and
perpetual
,
proves
that
there
is
a
God
.
48.
-
Confession
of
sin
a
part
of
Repentance
.
509
,
510.
How
to
be
made
.
511
,
512
,
513
,
514.
-
Conviction
,
wherein
it
consists
,
and
how
it
acts
.
493
,
494.
-
Contrition
,
wherein
it
consists
.
496
,
497.
-
Conversion
,
its
parts
.
502.
-
Crown
of
Saints
in
heaven
,
what
.
654.
It
s
threefold
wreath
.
655
,
656.
-
Covenant
what
it
means
.
123
,
124
,
235.
-
Covenants
in
Scripture
.
235.
-
Covenant
Natural
,
what
it
is
.
236.
Legal
,
what
it
is
.
237
,
238.
Evangelical
,
what
it
is
.
239.
-
Covenant
,
an
act
of
condescention
in
God
.
130.
Imports
Gods
promise
,
and
mans
duty
.
239.
-
Gods
dealing
with
Adam
in
Paradise
,
how
and
why
called
a
Covenant
.
125.
-
Covenant
of
Works
wherein
it
consists
.
p.
126
,
127.
How
and
why
given
by
Moses
.
128
,
129.
Israel
was
not
under
it
;
ibid.
Men
out
of
Christ
,
yet
under
it
.
130.
-
Covenant
of
Redemption
what
it
is
,
and
between
whom
.
216
,
217
,
218
,
219.
-
It
is
to
be
particularly
improved
by
Believers
.
230
,
231
,
232.
-
It
confirms
the
Covenant
of
Grace
,
its
blessings
.
228
,
229.
-
Covenant
what
.
233.
-
Gospel
Covenant
the
best
of
Covenants
.
235
,
239.
-
Covenant
of
Works
and
Grace
,
are
to
be
differenced
by
men
.
131.
-
Covenant
of
Redemption
different
from
Covenant
of
Grace
.
218.
-
Creation
the
work
of
God
.
31.
-
Man
created
holy
and
mutable
.
105.
-
Creatures
execute
Gods
wrath
on
man
.
189.
Themselves
liable
to
Gods
wrath
.
190.
-
Creeds
,
Apostles
,
Athanasii
,
Nicene
,
&c.
justified
.
20.
-
Curse
of
the
Law
due
to
man
by
nature
.
181.
-
Cure
of
faln
man
,
Omnipotent
.
208.
D
-
Death
of
Christ
its
kinde
,
manner
and
grounds
.
p.
283.
The
Reasons
thereof
.
290
,
291
,
292.
-
Death
of
Christ
a
sacrifice
,
and
only
so
possible
.
342.
-
Deserving
cause
of
Christ
his
death
.
345.
-
Death
of
Christ
was
in
our
place
and
stead
.
347.
-
Diligence
in
duty
and
readinesse
to
dye
for
Christ
,
but
a
reasonable
recompence
for
his
death
for
us
.
297
,
299.
-
Christ
dyed
willingly
,
obediently
and
humbly
.
287
,
288
,
289.
-
Death
of
Christ
a
pregnant
Argument
to
Repentance
.
528
,
529
,
530.
-
Death
destroyed
by
the
death
of
Christ
.
303.
-
Desire
accompanieth
Repentance
.
544.
-
Dependence
on
God
the
duty
of
such
as
believe
God
is
.
60
,
61.
-
Divel
an
enemy
to
Faith
.
481.
-
Divels
subject
to
Jesus
Christ
.
326
,
327.
-
Divel
limited
by
Christ
.
328.
-
Doctrine
of
Trinity
to
be
prized
.
82.
-
Dominion
of
Saints
.
442.
E
-
Elect
dead
in
sin
before
called
,
and
poor
in
the
world
.
p.
359.
-
Entrance
of
sin
into
the
world
,
what
and
how
.
136.
-
Enemies
of
man
foiled
by
the
death
of
Christ
.
301.
-
Entertainment
of
Christ
.
434.
-
Epistle
to
the
Romans
,
a
Module
of
Religion
.
8.
to
the
Hebrews
.
9.
to
Galathians
.
ibid.
Ephesians
.
10.
Timothy
and
Titus
.
ibid.
-
Errors
are
obviated
by
a
Module
of
Religion
.
12
,
14.
-
Errors
about
Repentance
.
55.
-
Error
in
fundamentals
inconsistent
with
Faith
.
480.
-
Morning
Exercise
when
it
begun
,
and
how
profitable
it
hath
been
,
23
,
24.
Duties
towards
it
.
25.
-
Extremity
of
hell
torments
by
their
inflammation
,
fire
,
and
preparation
,
and
association
with
Divels
.
628
,
629
,
630
,
631.
-
Eternity
the
property
of
hell
torments
.
632
,
633.
-
Evidences
of
eternal
life
laid
down
in
a
Module
.
15.
-
Exaltation
of
Christ
opposed
to
his
Humiliation
.
306
,
307.
It
s
priority
to
his
humiliation
,
as
a
merit
or
meer
antecedent
,
discussed
,
308
309.
it
was
exceeding
high
.
311.
-
Exaltation
of
Christ
by
three
steps
312
,
313
,
314.
F
-
Faith
commended
.
p.
455
,
456.
-
Faith
distinguished
into
its
kinds
.
456
,
457.
-
Faith
defined
.
449.
By
its
genus
and
subject
.
460.
causes
461
,
462
,
463
,
464
,
465
,
466
,
467.
Effects
.
468
,
469
,
470
,
471
,
472
,
473
,
474.
properties
.
475
,
476
,
477
,
478.
and
opposites
.
479.
480
,
481.
-
Faith
if
saving
,
receiveth
whole
Christ
on
judgement
and
choice
.
475.
-
Faith
groweth
and
persevereth
,
and
purifieth
.
477
,
478
,
479.
-
Faith
and
salvation
how
connexed
.
473
,
474.
-
Faith
strengthned
by
the
Covenant
of
Redemption
.
228.
-
Faith
how
it
justifieth
.
421.
-
Faith
greatly
opposed
.
480.
-
Faith
goeth
before
Repentance
in
order
of
nature
as
its
cause
.
490.
-
Faith
in
its
essential
acts
without
its
reflexions
,
is
the
cause
of
Repentance
.
491.
-
Faith
of
Scriptures
authorities
to
be
strengthened
.
103
,
104.
-
False
Repentance
seven
kinds
;
viz.
Popish
.
515.
Pagan
.
516.
Profane
.
ibid.
Legal
.
517.
Slaves
.
ibid.
Sullen
.
p.
518.
Quakers
Repentance
.
ibid.
519.
-
Fall
of
man
was
from
his
own
mutable
,
self-determining
will
.
111.
-
Federal
transaction
did
pass
between
God
the
Father
and
Son
,
and
that
from
all
eternity
.
219
,
226.
-
Fear
of
God
,
the
duty
of
such
who
believe
God
is
.
58
,
59.
-
Fear
accompanieth
true
Repentance
.
542.
-
Filiation
to
God
is
by
Adoption
and
Regeneration
.
447.
-
Filial
priviledges
Believers
comforts
.
451
,
452
,
453.
-
Flesh
an
enemy
to
Faith
.
480.
-
Flesh
crucified
by
union
with
Christ
.
391
,
392.
-
Forme
of
sound
words
to
be
held
fast
.
670.
By
Magistrates
how
.
674
,
675
,
676
,
677.
By
Ministers
how
.
678
,
679.
By
the
People
how
.
680
,
681.
-
Freedome
of
God
,
Father
and
Son
in
transacting
the
Covenant
for
mans
Redemption
.
224.
-
Free-grace
the
ground
of
Adoption
and
Regeneration
.
477.
-
Fruitfulnesse
a
note
of
union
with
Christ
.
392
,
393.
G
-
God
is
.
p.
30
,
31.
Gods
being
is
evident
in
nature
.
31.
&
48.
and
Scripture
.
48
,
49.
-
Gods
being
consistent
with
the
adversity
of
the
just
,
and
prosperity
of
the
wicked
,
and
evidenced
by
them
.
45
,
50
,
51.
-
God
is
the
only
efficient
of
Faith
.
461
,
462.
-
God
could
not
be
the
original
of
sin
.
111.
-
Gods
glory
the
ground
of
Adoption
and
Regeneration
.
447.
-
God
as
Judge
justifieth
,
how
and
when
.
122.
-
God
the
object
of
beatifical
vision
.
654
,
655.
-
Gospel
a
good
cause
.
3.
-
Gospel-means
to
work
Faith
.
465.
and
call
loudly
to
Repentance
.
525.
-
Gospel
how
it
justifieth
.
421.
-
Gospel-Covenant
better
than
the
Legal
.
245
,
246
,
247
,
248.
-
Gosepl-Manner
of
propounding
Repentance
,
is
by
way
of
duty
and
priviledge
.
426
-
Gospel-Arguments
perswading
Repentance
,
most
pregnant
and
moving
.
527
,
528.
-
Gospel-Helps
to
Repentance
,
most
powerful
and
operative
.
p.
533.
-
Grace
of
God
magnified
by
mans
fall
.
213
,
214.
First
cause
impulsive
of
justification
.
420.
-
Graces
are
the
fruits
of
the
Spirit
.
390.
-
Grudge
not
the
prosperity
of
the
wicked
.
645.
H
-
Of
Hell
.
621.
the
wicked
turned
into
it
.
623.
its
name
explained
.
ibid.
nature
described
.
624.
its
pain
.
ibid.
The
Properties
of
its
punishment
:
-
Extremity
.
628
,
629.
-
Eternity
.
628
,
629.
-
Hell
discerned
by
the
Heathen
.
635.
-
Hell
proved
by
-
Equity
.
636
,
637
,
638
,
639
,
640
,
641.
-
Merit
.
636
,
637
,
638
,
639
,
640
,
641.
-
No
Bar
or
hinderance
.
636
,
637
,
638
,
639
,
640
,
641.
-
Heresie
an
hindrance
to
Faith
.
480.
-
Heresies
and
Errors
disbanded
when
we
come
to
heaven
.
649.
-
Hearing
must
be
fixt
and
constant
.
22.
So
it
will
help
Repentance
.
p.
545.
-
Heart
the
subject
of
Faith
.
459.
and
seat
of
Holinesse
.
558.
-
Heaven
.
647.
it
is
a
Kidgdome
,
how
.
649.
-
Hindrances
to
the
understanding
Scripture
,
what
they
are
,
and
how
removed
.
100
,
101.
-
Holding
fast
what
it
meaneth
.
5.
-
Holinesse
.
554.
a
state
,
trade
,
habit
and
disposition
.
555.
-
Holinesse
defined
.
556.
-
Holinesse
the
designe
of
God
in
all
his
acts
.
559
,
560.
-
Holinesse
constitutes
a
Christian
or
Saint
.
561
,
562.
-
Holinesse
spreads
over
the
whole
man
.
558.
-
Holinesse
changeth
a
man
.
557.
-
Holinesse
necessary
unto
communion
with
God
.
563.
-
Holinesse
its
properties
.
567.
Companions
,
peace
,
righteousnesse
,
unblameablenesse
.
268.
its
opposites
,
filthinesse
of
flesh
,
of
spirit
,
over-reaching
and
hypocrisie
.
569
,
570.
-
Holinesse
of
the
Publisher
proveth
the
Scripture
to
be
the
Word
of
God
.
94.
And
so
doth
the
holy
matter
pressed
in
it
.
91
,
92.
and
its
holy
Arguments
.
93.
-
Humility
the
effect
of
sensible
impotency
.
p.
214.
-
Humiliation
of
Christ
.
278.
three
steps
of
it
.
280
,
281.
the
manner
of
it
.
287.
-
Humanity
of
Christ
,
a
miracle
of
humiliation
.
280.
-
Humility
must
go
before
honour
.
333.
I
-
Ignorance
inconsistent
to
Faith
.
479.
dangerous
.
483.
-
Impotency
of
man
since
the
fall
very
great
.
202
,
203.
-
Impossible
to
recover
of
himself
.
204.
-
Impotent
in
respect
of
the
Law
.
205.
Of
the
Gospel
.
206.
207.
-
Impotency
determined
in
Scripture
.
ibid.
-
Impotency
no
bar
to
the
demand
of
duty
,
direction
of
means
,
or
infliction
of
punishment
.
210
,
211
,
212
,
213.
-
Impotency
is
to
be
seen
and
known
.
214.
-
Infants
distempers
and
death
,
an
effect
and
evidence
of
original
sin
.
143.
So
is
their
aptitude
to
evil
,
and
backwardness
to
good
.
144.
-
Inheritance
of
Saints
hath
no
corruption
,
succession
or
division
.
p.
441.
-
Inheritance
,
why
heaven
so
called
.
661.
-
Inherited
by
-
Adoption
.
662
,
663.
-
Donation
.
662
,
663.
-
Redemption
.
662
,
663.
-
Inspiration
what
it
imports
.
87.
-
Inventions
,
and
many
inventions
what
they
signifie
.
106.
-
Indignation
accompanieth
Repentance
.
442.
-
Judgements
of
God
prevented
.
521
,
522.
and
removed
by
Repentance
.
523
,
524.
-
Last
Judgement
provokes
holiness
.
563.
and
perswades
to
Repentance
.
531
,
532
,
533
,
-
Judge
,
whom
.
608.
Manner
of
his
coming
.
610.
-
Last
Judgement
,
its
day
.
605.
It
is
particular
and
general
.
606.
why
it
must
be
,
and
when
.
607.
its
method
and
order
.
609.
-
Justice
of
God
satisfied
by
the
death
of
Christ
.
301.
-
Justification
,
its
nature
opened
.
402
,
&c.
-
Differeth
from
Sanctification
.
ib.
-
Justified
implies
guilt
,
plea
and
acquittance
.
p.
403.
-
Justified
persons
are
acquitted
on
their
plea.
419.
-
Justification
its
causes
.
-
Gods
free
grace
.
421
,
422.
-
Christs
satisfaction
.
421
,
422.
-
The
Gospel
.
421
,
422.
-
Faith
.
421
,
422.
-
God
Law-giver
.
421
,
422.
-
God
Judge
.
421
,
422.
-
Works
.
421
,
422.
-
Spirit
.
421
,
422.
-
Justification
by
what
plea
procured
.
406.
-
Justification
not
from
Eternity
.
423.
-
Justification
procured
by
Christs
death
.
341.
is
evident
by
the
-
Possibility
.
342
,
343
,
344.
-
Necessity
.
342
,
343
,
344.
-
Nature
.
342
,
343
,
344.
-
Cause
.
342
,
343
,
344.
-
Vicegerency
.
342
,
343
,
344.
-
Peculiarity
to
this
end
.
342
,
343
,
344.
-
Justification
doth
manifest
the
wisdome
,
holinesse
and
mercy
of
God
.
428.
-
Justification
the
priviledge
of
the
Gospel-Covenant
.
140.
-
Justification
the
ground
of
comfort
.
p.
429.
to
be
sought
by
sinners
.
430.
prized
by
Saints
.
432.
K
-
Kingly
Office
of
Christ
,
what
it
is
,
and
how
executed
.
255
,
256.
-
Kingly
Office
the
Saints
priviledge
by
Adoption
.
441.
L
-
Law
Regulans
.
110.
-
Law
Regulata
.
110.
-
Law
of
God
the
rule
of
rectitude
.
ib.
-
Law
given
Adam
in
Creation
,
was
partly
natural
,
partly
positive
.
108.
-
Law
requireth
duty
,
exacts
penalty
,
terrifieth
and
stupifieth
.
204
,
205.
-
Law
general
and
special
obeyed
by
Jesus
Christ
.
223
,
224.
-
Law
fulfilled
in
Christ
his
death
.
301.
-
Law
given
in
Paradise
was
not
executed
or
abrogated
,
but
released
and
dispensed
with
.
p.
413
,
414
,
415.
-
Light
burning
and
shining
.
1.
-
Likenesse
of
sinful
flesh
what
it
means
,
and
how
Christ
was
found
in
it
.
281
,
282.
-
Likenesse
to
God
in
dignity
,
offices
and
dominion
,
the
priviledge
of
Adoption
.
441.
-
Love
of
God
,
Father
and
Son
,
manifest
in
the
Covenant
of
Redemption
.
227.
-
Love
of
Christ
in
his
death
.
293.
and
union
with
Sinners
.
386.
-
Love
to
God
the
evidence
of
Faith
,
concerning
his
being
.
55
,
56
,
59.
-
Losse
of
all
good
,
the
paine
of
Hell
-
Natural
.
625
,
626.
-
Spiritual
.
625
,
626.
-
Eternal
.
625
,
626.
M
-
Mans
composure
of
body
,
and
powers
of
soul
,
prove
that
there
is
a
God
.
41.
-
Man
comprehends
the
whole
species
of
such
a
creature
.
106.
-
Man
made
mutable
,
though
holy
,
and
why
.
113.
-
Man
is
depraved
,
〈◊〉
sinful
.
111.
-
Mans
misery
by
sin
.
173
,
174
,
175
,
p.
176.
-
Man
,
not
Angels
,
subjects
of
Faith
.
455.
-
Mediator
needful
.
263
,
264
,
265.
-
Mediator
of
the
Covenant
of
Grace
,
who
.
241
,
261.
-
Mediator
one
,
named
man
,
and
why
;
named
Christ
Jesus
,
and
why
.
ib.
-
Mediator
is
Christ
,
and
none
but
Christ
.
265
,
266
,
&c.
-
Mediator
comfortable
in
all
conditions
,
giving
man
confidence
of
accesse
to
God
.
254
,
255.
-
Misery
inevitable
to
such
as
despise
the
Mediator
.
ib.
-
Merit
of
Christ
the
ground
of
Adoption
and
Regeneration
.
447.
-
Method
in
Sermons
necessary
and
profitable
.
22.
-
Means
of
Repentance
.
546.
-
Ministry
needful
unto
Faith
.
483.
-
Ministers
must
be
burning
and
shining
lights
.
1
,
2.
-
Ministers
must
suffer
affliction
.
ib.
-
Mixture
of
grace
and
sin
is
in
the
best
men
.
167.
-
Mutability
the
meer
cause
of
mans
sin
.
112.
-
Mutability
of
mans
created
estate
was
just
and
necessary
.
113.
-
Mutability
attended
mans
Happinesse
as
well
as
Holinesse
.
p.
114.
-
Mutability
and
its
sequel
must
lead
us
to
God
for
confirmation
.
119.
N
-
Name
of
Christ
part
of
his
Exaltation
.
315
,
what
it
is
.
316.
how
it
is
above
every
Name
.
317
,
318
,
319
,
320.
how
Christs
Name
was
given
by
God
.
320
,
321.
-
Nature
by
three
Arguments
proveth
that
there
is
a
God
.
30
,
31.
-
Natural
Agents
by
their
operation
,
proveth
a
God
.
42.
-
Natural
conscience
proveth
a
God
.
43.
-
Nature
stained
with
Adams
sin
.
151.
-
Nature
without
Divine
revelation
discovereth
not
a
Trinity
,
nor
yet
opposeth
it
when
revealed
.
77
,
78
,
79
,
80
,
81.
-
Nature
of
God
well
studied
,
a
special
help
to
repentance
.
547.
-
New
Covenant
better
than
the
old
.
243.
-
Nobility
no
cause
of
boasting
.
145.
-
Notes
of
repentance
.
539
,
540.
O
-
Object
External
could
not
necessitate
man
to
sin
.
p.
112.
-
Object
of
New
,
better
than
of
the
Old
Covenant
.
251.
-
Obedience
in
-
Subjection
to
Commands
.
-
Submission
to
Providence
.
-
The
duty
of
such
who
believe
God
is
.
63
,
64.
-
Offence
at
preaching
,
Gods
anger
against
sin
is
groundless
.
192
,
193.
-
Offices
of
Christ
fit
him
to
be
the
only
Mediator
.
271
,
272.
-
Offices
of
Christ
communicated
to
the
Saints
.
441.
-
Old
Covenant
abrogated
.
252.
-
Opposition
of
Christ
consistent
with
subjection
to
Christ
,
how
.
327
,
328.
-
Sin
Originale
originans
,
discussed
.
135
,
&c.
-
Originale
originatum
,
discussed
.
150
,
151
,
&c.
-
Original
sin
is
a
defection
.
112.
-
Original
,
how
said
of
mans
pravity
.
155
,
156.
-
Original
sin
is
hard
to
be
understood
.
134.
-
Original
sin
confirmed
by
counsel
.
144.
Acknowledged
by
Heathens
.
ib.
-
Original
sin
is
called
man
,
and
old
man
,
in
what
sense
.
p.
157
,
158
,
159
,
160
,
161
,
162.
a
body
,
and
a
body
of
sin
.
162
,
163
,
164.
-
Original
sin
hath
polluted
mans
nature
.
151
,
152
,
153.
-
Original
sin
is
to
be
subdued
.
170.
-
Original
sin
to
be
confessed
and
bewailed
.
165.
-
Original
sin
imbitters
all
worldly
comforts
.
171.
-
Ordinances
argue
original
sin
in
mans
nature
.
153.
-
Ordinances
means
of
union
with
Christ
.
383.
P
-
Pain
in
Christ
his
death
.
285
,
286.
-
Pardon
of
sin
freely
given
,
how
.
425
,
426.
-
Parents
beget
their
children
in
their
own
image
.
151.
-
Parents
good
,
yet
children
by
nature
evil
.
152.
-
Parents
care
for
posterity
,
quickned
by
the
miscarriage
of
the
first
Parent
of
us
all
.
147.
-
Parents
childrens
looking
glasses
,
by
which
they
dresse
their
lives
.
ib.
-
Penitent
must
be
humbled
,
and
why
.
498
,
499
,
450.
-
Peace
a
duty
and
blessing
to
be
pursued
.
556.
-
Peace
an
effect
of
Faith
.
47.
-
Pelagius
the
first
opposer
of
original
sin
.
p.
144.
-
Person
in
the
Godhead
what
it
is
69.
-
Persons
in
the
Godhead
three
.
70.
-
Plurality
of
persons
in
the
Godhead
proved
.
71
,
72
,
73.
-
Persons
in
the
Godhead
distinguished
,
not
divided
.
75.
their
order
declared
.
76.
-
Person
,
promises
,
properties
and
providences
of
Christ
,
all
belong
to
believers
.
393
,
394.
-
Persecution
of
Saints
a
crimson
sin
.
386.
-
Perseverance
of
Saints
certain
.
387.
-
Pleading
at
Gods
bar
necessary
to
justification
.
404.
-
Plea
of
not
guilty
can
never
procure
justification
at
Gods
bar
.
405.
-
Popish
Repentance
false
.
515.
-
Pravity
and
inbred
corruption
,
what
it
is
.
155.
the
parts
of
it
.
156.
-
Pravity
and
a
naughty
nature
is
in
every
man
.
150.
-
Pravity
of
the
nature
of
man
evidenced
by
-
Scripture
.
151
,
152
,
153.
-
Salvation
of
Christ
.
151
,
152
,
153.
-
Sacraments
.
151
,
152
,
153.
-
Sad
effects
.
151
,
152
,
153.
-
Prayer
an
help
to
repentance
.
552.
-
Prayer
answered
,
an
effect
of
Faith
.
469.
-
Prayer
,
its
extent
and
encouragement
.
p.
262.
-
Preparations
of
heaven
,
how
from
the
foundation
of
the
world
.
660
,
661.
-
Preparation
to
last
Judgement
characterised
.
617
,
618.
-
Priestly
office
of
Christ
,
and
its
parts
.
272
,
273.
-
Price
of
the
soul
of
Christ
his
death
.
298.
-
Price
paid
for
man
,
was
not
idem
,
but
tantundem
.
425.
-
Principle
and
cause
two
distinct
things
.
69.
-
Principles
good
and
bad
,
two
distinct
,
blasphemous
to
assert
.
112.
-
Promises
were
made
to
Christ
on
the
account
of
his
satisfaction
for
mans
sin
.
209
,
300.
-
Promises
of
-
Justification
.
-
Sanctification
.
-
Resurrection
.
-
Eternal
life
.
-
The
Promises
of
the
better
Covenant
.
240
,
241.
-
Promises
of
temporal
mercy
,
better
under
the
New
,
than
under
the
Old
Covenant
.
248.
-
Protestant
doctrine
of
the
imputation
of
Christs
righteousness
defended
.
387.
-
Profane
repentance
what
it
is
.
p.
516.
-
Prosperity
of
profane
,
no
plea
against
Deity
.
50
,
51.
Q
-
Quakers
repentance
,
vile
,
false
and
wicked
.
518
,
519.
R
-
Reason
and
sensation
evince
the
Divine
authority
of
the
Scriptures
.
90.
-
Revelation
from
God
admitted
by
all
,
and
reason
it
should
.
88
,
89.
-
Revelation
not
to
be
received
,
untill
cleared
to
be
of
God
.
ibid.
-
Rectitude
is
conformity
to
a
Rule
.
107.
-
Rectitude
of
Adam
by
Creation
,
was
of
the
whole
man
,
understanding
,
will
and
sensitive
appetite
.
109.
-
Rectitude
natural
,
and
not
natural
to
man
,
how
.
111.
-
Regeneration
explained
.
442.
it
s
Synonimas
.
443.
it
is
defined
.
ib.
-
Regeneration
compared
with
natural
generation
.
443
,
444.
they
agree
in
cause
,
subject
and
manner
of
production
.
ib.
&
445.
disagree
in
properties
.
446.
-
Religion
making
known
Christs
satisfaction
most
excellent
.
350.
-
Relations
of
men
subject
to
Gods
wrath
.
p.
187.
-
Relation
to
God
,
reason
of
comfort
and
duty
.
436.
-
Repentance
not
to
be
repented
,
explained
485.
-
In
its
-
Nature
.
487.
-
Necessity
.
520.
-
Notes
.
539.
-
Next
way
to
it
.
546.
-
Repentance
defined
.
487.
-
Repentance
is
a
recession
from
sin
,
and
return
to
God
.
502
,
503
,
504
,
505.
-
Return
to
God
,
the
second
part
of
Conversion
.
506
,
507
,
508.
-
Repentance
,
seven
false
kinds
.
515
,
516
,
517
,
518.
-
Repentance
contemned
,
when
.
334
,
335
,
336.
-
Repentance
neglected
,
when
,
and
with
what
issue
.
537
,
538.
-
Resurrection
possible
and
credible
.
579
,
582
,
583
,
584
,
585.
what
it
means
.
ib.
who
to
be
raised
.
480.
to
be
believed
.
581.
reasons
of
it
.
586
,
587
,
588
,
589.
-
Resurrection
the
effect
of
the
New
Covenant
,
and
union
with
Christ
.
388.
-
Resurrection
after
what
manner
,
and
with
what
difference
.
591.
how
effected
.
p.
593.
it
is
to
be
believed
.
595.
a
ground
of
comfort
.
ib.
596
,
597
,
598
,
599.
a
ground
of
terror
.
560.
how
made
happy
to
our selves
.
603
,
604.
-
Revenge
accompanieth
repentance
.
545.
S
-
Sacraments
in
the
Old
Testament
were
various
and
many
.
122.
-
Tree
of
life
a
Sacrament
in
Paradise
.
ibid.
-
Sacraments
prove
corruption
of
nature
.
153.
-
Saints
are
good
company
.
3.
-
Salvation
by
Christ
,
an
Argument
of
original
pravity
.
153.
-
Salvation
the
end
of
Faith
.
473.
-
Salvation
difficult
.
482.
-
Sanctification
Covenant
priviledge
.
14.
-
Satisfaction
of
Christ
explained
.
337
,
339
,
340
,
341.
its
-
Matter
.
408
-
Form
.
412.
-
Terms
.
417.
-
Satisfaction
not
made
by
man
himself
.
407.
but
by
Christ
.
408
,
409
,
410.
and
how
done
.
402.
-
Satisfaction
of
Christ
the
only
plea
to
procure
justification
at
Gods
bar
.
ib.
-
Scripture
the
Word
explained
.
86.
-
Scripture
proves
a
God
.
48.
-
Scripture
similitudes
shew
the
union
between
Christ
and
Believers
.
384.
-
Scripture
only
discovers
mans
natural
pravity
.
151.
-
Sea
its
course
and
confinement
,
proved
a
God
.
35
,
36.
-
Secret
sins
discovered
by
natural
conscience
.
44.
-
Sense
of
Scriptures
power
on
the
soul
,
prove
them
Divine
.
98.
-
Sense
of
sin
,
and
sorrow
for
it
,
are
precursive
parts
of
true
Repentance
.
492.
-
Sense
of
a
short
life
helps
to
Repentance
.
349.
-
Self
sinful
to
be
studied
.
168.
-
Self
examination
an
help
to
Repentance
.
548.
-
Severity
of
Gods
justice
.
295.
-
Sense
its
pain
in
hell
.
626.
-
Constituted
by
-
Real
presence
of
all
evil
.
-
Impression
of
justice
.
-
Personal
Feeling
.
627
,
628.
-
Sentence
of
last
day
.
614.
-
Sight
of
things
invisible
,
an
effect
of
Faith
.
471.
-
Sin
to
be
feared
,
and
fled
from
.
643
,
644.
-
Sin
a
defect
,
nothing
positive
.
112
,
113.
it
is
most
unreasonable
.
p.
114.
subjects
man
to
an
impotency
of
saving
himself
.
115.
justifieth
God
in
punishing
man
.
116
,
117.
should
rather
be
gotten
out
,
than
inquired
how
it
came
into
the
world
.
113.
-
Sins
evil
seen
in
Christ
his
death
.
294.
-
Sin
better
discovered
by
the
New
,
than
Old
Covenant
.
250.
-
Sin
abolished
by
Christ
his
death
.
302
,
303.
-
Sin
is
imputed
inherent
,
extensive
,
diffusive
.
165.
-
Sin
may
exist
and
prevaile
in
a
true
Saint
.
505.
-
Sin
mortified
by
the
Spirit
.
389.
-
Sinner
elect
,
and
called
the
subjects
of
Faith
.
460.
-
Shame
was
in
Christs
death
.
206.
-
Sensible
sinner
,
subject
of
true
repentance
.
489.
-
Society
in
heaven
,
what
.
658
659.
-
Sons
of
God
,
partakers
of
the
whole
essence
of
the
Father
,
is
the
same
numerical
nature
.
66.
67.
-
Sonship
to
God
is
by
-
Creation
.
435.
-
Generation
.
435.
-
Marriage
.
435.
-
Adoption
.
435.
-
Sonship
by
Adoption
-
Honourable
.
437
,
440.
-
Free
.
437
,
440.
-
Permanent
.
437
,
440.
-
Sonship
to
God
,
marks
of
it
.
p.
453
,
454.
-
Sorrow
and
humility
usher
faith
.
476.
-
Soul
of
Christ
suffered
.
410.
-
Souls
in
heaven
subject
to
Jesus
Christ
.
324
,
325.
-
Spirit
of
God
in
man
a
signe
of
union
with
Christ
.
389.
-
Spirit
of
God
justifieth
,
how
.
422.
-
Spirits
evil
shall
be
chained
,
when
Saints
go
to
heaven
.
652.
-
Speed
,
facilitates
repentance
.
452.
-
Sting
of
conscience
a
note
of
Deity
.
45.
-
Sting
in
Christ
his
death
.
286
,
287.
-
Study
of
Scriptures
a
duty
.
99
,
100.
-
Suns
scituation
and
motion
proveth
a
God
.
33
,
34.
-
Sullen
repentance
what
.
518.
-
Systems
of
Religion
profitable
for
Ministers
and
people
.
5.
they
instruct
in
the
faith
;
antidote
error
.
7
,
12.
Adorn
the
truth
.
16.
help
the
understanding
.
17.
the
memory
.
18.
affections
.
19.
such
are
found
in
Scripture
.
6
,
7
,
8
,
9
,
10
11
,
12
,
13
,
14
,
15.
to
be
studied
by
young
Divines
.
21.
T
-
Temptation
of
Satan
did
not
necessitate
man
to
sin
.
p.
112.
-
Things
in
heaven
subject
to
Christ
,
what
.
323
,
324.
-
Things
on
earth
subject
to
Christ
,
what
they
are
.
325.
-
Things
under
the
earth
.
326.
-
Every
Tongue
,
what
it
means
.
329.
-
Terms
of
Covenant
between
God
the
Father
and
his
Son
.
225.
-
Torments
of
Hell
,
-
Exquisite
,
Intolerable
;
Easelesse
,
Remediless
;
Universal
and
various
.
629
,
630
631.
-
Tryal
of
last
day
shall
be
1.
Universal
.
2.
Formal
.
3.
Impartial
.
4.
Exact
.
5.
Perspicuous
.
6.
Supreme
.
610
,
611
,
612.
its
consequence
.
613.
-
Trinity
proved
by
Old
Testament
text
.
72.
New
Testament
.
74
,
75.
-
Turning
from
all
sin
to
God
,
is
the
formality
of
true
repentance
.
50.
U
-
Union
of
two
natures
in
Christ
,
without
confusion
or
transmutation
.
270.
-
Union
of
believers
and
Christ
necessary
.
p.
377.
what
kind
it
is
not
.
379.
what
kind
it
is
.
381
,
382.
its
causes
.
383.
grounds
.
385.
its
marks
.
389
,
390
,
391
,
392.
it
is
to
be
sought
by
sinners
,
and
improved
by
Saints
.
396
,
397
,
398
,
399
,
400.
-
Unbelievers
miserable
.
48.
not
Gods
sons
.
447.
-
Vocation
,
its
twofold
estate
.
437.
-
Vocation
a
Resurrection
,
a
new
Creation
.
361.
W
-
Will
of
God
signified
in
a
rule
of
rectitude
.
107.
-
Witness
from
heaven
differs
in
six
particulars
from
witnesse
on
earth
.
67
,
68.
we
have
both
to
prove
Christ
the
Son
of
God
.
66.
-
Word
of
God
declareth
his
wrath
.
181
,
182
,
183.
-
World
visible
,
its
being
and
parts
.
31
,
32.
-
World
an
enemy
to
faith
.
481.
to
be
slighted
by
●aints
.
549.
-
Works
,
their
use
in
point
of
Covenant
.
126
,
127.
how
they
justifie
.
422.
-
Wrath
of
God
,
what
,
and
how
aggravated
.
177
,
178
,
179
,
180.
falleth
on
man
here
.
184.
fully
at
the
day
of
judgement
.
ibid.
sheweth
his
justice
and
wisdome
.
p.
193
,
194
,
195
,
196.
it
is
to
be
avoided
.
197
,
198.
Y
-
Yoak
of
the
Law
borne
by
Jesus
Christ
.
280
,
281.
Z
-
Zeal
-
Negative
.
p.
2.
-
Affirmative
.
p.
2.
-
Zeal
accompanieth
true
Repentance
.
544.
FINIS
.